SIVAGNANA SIDDHIAR SUPAKKAM by Arul Nandhi Sivanar = சிவஞான சித்தியர் சுபக்கம் -- அருள் நந்தி சிவனார். Http://Bhagavadgitausa.com/Sivagnana Siddhiar by Arul Nandh.htm. If you know Tamil, the words in the verses are put together so delightfully, you will dissolve in them, would lose your body-consciousness and passage of time, float in ambrosial bliss, feel endless thunderbolts of frisson and shed tears without your awareness. One example: Verse 47.
SIVAGNANA SIDDHIAR SUPAKKAM by Arul Nandhi Sivanar = சிவஞான சித்தியர் சுபக்கம் -- அருள் நந்தி சிவனார். Http://Bhagavadgitausa.com/Sivagnana Siddhiar by Arul Nandh.htm. If you know Tamil, the words in the verses are put together so delightfully, you will dissolve in them, would lose your body-consciousness and passage of time, float in ambrosial bliss, feel endless thunderbolts of frisson and shed tears without your awareness. One example: Verse 47.
SIVAGNANA SIDDHIAR SUPAKKAM by Arul Nandhi Sivanar = சிவஞான சித்தியர் சுபக்கம் -- அருள் நந்தி சிவனார். Http://Bhagavadgitausa.com/Sivagnana Siddhiar by Arul Nandh.htm. If you know Tamil, the words in the verses are put together so delightfully, you will dissolve in them, would lose your body-consciousness and passage of time, float in ambrosial bliss, feel endless thunderbolts of frisson and shed tears without your awareness. One example: Verse 47.
htm
http://bhagavadgitausa.com/sivagnana_siddhiar_by_arul_nandh.htm
Every religion considers itself as the sole soul-savior excluding all other religions. Some
consider it as a narrow parochial view. Saiva Siddhanta is the only religion that accepts all
religions. It does not denigrate other religions, and accepts their tenets on their intrinsic
value and worth. Number of followers, social-political-international clout, pervasive
subversive tendencies, material wealth, proselytizing prowess... do not constitute the
intrinsic value and strength of a religion.
Whom are we to believe when every religious leader claims he is the path to Abba, அப்தன்
or Father in Heaven? Here is what Jesus Christ says.
John 14:6 (Bible New International Version) 14.6Jesus answered, "I am the way and
the truth and the life. No one comes to the Father except through me.
The father in heaven = Abba (APPAN = அப்தன் in Tamil.)
We have to assume that Siva of Saivism and Father of the Christian faith are one and the same;
different religions call Him by different names.
Hindus believe that Siva in Kailas, Vishnu in Paramapadam or Vaikuntam, Father in heaven,
and other Gods are different names for one God. God, all religions, paths (spokes), and people
form a wheel, the hub of which is God by many names. Other religions do not embrace this view
of the Hindus. Many external religions behave as if it is a one-rim-one-spoke-one-hub outfit. The
people whirl around in the rim becoming dizzy at hearing many religious touts (missionaries and
zealots of other religions) declare that they will take them to the hub of God along the spoke of
their chosen path. These narrow-minded touts with tunnel vision are hell-bent that they own God,
don't seem to know and don't want to know that the wheel has many spokes and thus many paths
to the hub of God. God, I am sure, is not in the sole possession of one people, one tout, one
zealot, one religion.... God owns us and not vice versa.
linked article: Primer in Saiva Siddhanta
Verses 1-328
Supakkam = The portion of Civa-ñāṉa-cittiyār that enunciates the principles of the
Šaiva sect
There are six extant Saiva Schools at present. They are Saiva Siddhanta, Pasupata Saivism, Vira
Saivism, Kashmir Saivism, Siva Advaita and Siddha Siddhanta.
Siva Siddhanta: In Rishi Tirumular's monistic theism (ca -200), Siva is material and efficient
cause, immanent and transcendent. The soul, created by Siva, is destined to merge in Him. In
Meykandar's pluralistic realism (ca 1200), God, souls and world are beginningless and eternally
coexistent. Siva is efficient but not material cause. Highlighted are Andhra Pradesh, Tamil Nadu
and Sri Lanka.
Pashupata Saivism: This school, traced to Lakulisa (ca 200), is bhedadbheda, simultaneously
monistic and theistic, emphasizing Siva as supreme cause and personal ruler of soul and world.
The liberated soul retains individuality in its state of complete union with God. Final merger is
compared to stars disappearing in the sky. Noted areas of influence (clockwise) include Gujarat,
Kashmir and Nepal.
Vira Saivism: Made popular by Basavanna (1105-1167), this version of qualified nondualism,
Shakti Vishishtadvaita, accepts both difference and nondifference between soul and God, like
rays are to the sun. Siva and the cosmic force are one, yet Siva is beyond His creation, which is
real, not illusory. God is efficient and material cause. Influential primarily in Karnataka.
Kashmir Saivism: Codified by Vasugupta (ca 800), this mildly theistic, intensely monistic
school, known as Pratyabhijna Darshana, explains the creation of soul and world as God Siva's
shining forth in His dynamic first impulse. As the Self of all, Siva is immanent and transcendent,
a real but abstract creator-preserver-destroyer. Founded in Kashmir.
Siva Advaita: This monistic theism, formulated by Srikantha (ca 1050), is called Siva
Vishishtadvaita. The soul does not ultimately become perfectly one with Brahman, but shares
with the Supreme all excellent qualities. Appaya Dikshita (1554-1626) attempted to resolve this
union in favor of an absolute identity -- Shuddhadvaita. Its area of origin and influence covers
most of Karnataka state.
Siddha Siddhanta: Expounded by Rishi Gorakshanatha (ca 950), this monistic theism is known
as bhedabheda, embracing both transcendent Siva Being and immanent Siva Becoming. Siva is
efficient and material cause. The creation and final return of soul and cosmos to Siva are likened
to bubbles arising and returning to water. Influential in Nepal, Uttar Pradesh, Bihar and West
Bengal.
Source: Dancing With Siva: By Satguru Sivaya Subramuniyaswami. Himalayan Academy
Hawaii 96746-9304.
2 Dehendriyādiyuktah cetano jīvah. The Kulārnava-Tantra, r. 7-9, describes the Jīvas as parts
of Siva enveloped in Māyā (which thus constitutes them as separate entities), like sparks issuing
from fire-an old Vedāntic idea. As, however, Jīva in Māyāvāda Vedānta is really Brahman (Jīvo
brahmaiva nāparah) there is according to such doctrine in reality no independent category called
Jīva (Nahi jīvo nāma kaścit svatantrah padārthah.) Ātmā is called Jīva when with Upādhi---
that is, body, etc. Philosophically, all Ātmā with Upadhi (attribute) is Jīva.
Chapter One: Verse 1. Homage to Lord Ganesa with elephant face, the son of Siva and
Parvathi.
னநப்னநம்
அகம்
னநம்
Aham and Puram அம் னநம் Akam in its original intent and evocation means love
between man and woman. Puram means heroism and generosity. Bhakti or devotion
encompasses Akam and Puram, God and devotion. Akam, the human side of love
transfigured to ecstatic love of God and Puram to hero worship of God. Manliness and
heroism are attributed to God; womanhood and hero-worship are attributed to a devotee.
By convention and Tantric precepts, people are divided into Pasu, Vira and Divya, which
shows the progression of the human soul from animal instincts to hero to divine nature.
This God-devotee or BhagAvat-BhAgavat relationship is compared to Purusa-Striya
(Man-woman) relation in SriVaishnava Bhakti tradition. Aham = Eroticism. Puram =
heroism.
The Saivites (and SriVaishnavites) had defeated the Jains and the Buddhists (on the
debating platforms), considered to be the Outside-outside (Outer External--
Purappuram) elements and facilitated mass conversions back to Saivism and
Srivaishnavism. To this category, the alien religions were added by the Saivites. Saivism
is the nucleus around which are the concentric aggregates of other religions and the
outermost circle is made of Buddhism, Jainism, Judaism, Islam, and Christianity. Saivism
is the innermost religion and the Dharma it represents and the Outer External religions
are not Dharmic.
To emphasize that Siva is Foremost among gods of all sects and religions, Sivanar
eulogizes Siva as follows.
Verse 115. Whatever god you have (may worship), Siva the Father, the Mother and
PAkanar (the One beyond all Karmas) will become that god. Those gods (of other sects
and religions) are subject to Vedanai (pleasure and pain). The (lesser) gods are subject to
death. They take birth. They perform deeds (that generate karma). Siva devoid of all
these (burden of Karma, birth and death), knowingly dispenses Grace.
Buddhism died but is rising from the dead and showing the gem of a leaf bud now among
the oppressed Hindus. Think of Ambedkar. Jainism is a flicker of its noble presence in
Tamil Nadu. Alien religions of invaders and occupiers took their nascent roots and grew
strong so as to oppress the native religions by virtue of the brutality and authority of the
invaders and occupiers. The ruling British controlled the printing press and used it to
advance Christianity and denigrate Hinduism. From around 1865, Tamils had access to
the printing press and the Tamil polemical literature was blossoming in the wilderness of
foreign religions. Many palm leaf religious texts were put on paper for the public to
appreciate the greatness of the religion of the native soil. Arumuga Navalar (1822-1879)
of Sri Lanka was in the forefront in this task.
With all the conversions in the name of Jesus Christ, the Curse of Caste is deeply
embedded in the hyphenated Christians: Naidu-Christians, Reddy-Christians, Vellalar-
Christians, Kamma-Christians, Dalit-Christians. Obviously the guaranteed salvation and
equality in Christianly are defeated roundly by these hyphenations, separation and
endogamous marriages. It is not uncommon among Christians to announce and claim
superiority that their ancestors were Brahmins, Reddys, Naidus, Velalars, Chettiars....
Dalit-Christians are the bottom of the heap, which is regrettable, and offensive to the
moral, legal and ethical concerns of a community, a nation and the world. The
hyphenated Christians always fall back on their ancestral heritage, when it comes to
marriage, social standing, association.... Dalits are escaping discrimination and
segregation by education and migration into cities. Matrimonial columns are the place to
find out about castes, hyphenated castes couched in code words and the desired
prospective spouses. I had the opportunity to associate with ease with Muslims,
Brahmin-Christians and Dalit-Christians in my professional and personal life. Dalit
oppression and suppression are so locally pervasive, severe, and intolerable in some
instances that they take refuge in the alien so-called creedal religions (formal creeds
which of necessity limit and restrain thought) which took upon the mantle to salvage the
world of unbelievers and which are driven by prophets, dogmas, central authority,
occupations, military campaigns, colonialism, organizations, misrepresentations, false
promises, conversions, and wealth. Hindus are largely to blame for these conversions. If
they don't treat their brethren well, they fall into the hands of alien religions. Once the
conversions have been accomplished, the Hindu organizations bend over backwards to
reconvert them back to the Hindu faith. In the west Christianity suffers the same malady
by separation by race, color, ethnicity.... Black church burning is an example of
intolerance of Christianity of blacks. We have our castes; they have the race.
389. Once I was initiated by a Mohammedan teacher and was given the 'name' of Allah to
repeat. I repeated the 'name' for several days, strictly observing the ways of Mohammedans
and eating their food. During that period, I could not go to the temple of Mother Kali, or take
the names of Hindu gods and goddesses.
981. The Master used to describe his mentality when he practiced Islamic Sadhanas, as follows: 'Then I
used to repeat the name of Allah, wear my cloth in the fashion of the Mohammedans, and recite the
Namaz regularly. All Hindu ideas being' wholly banished from the mind, not only did I not salute the
Hindu Gods but I had no inclination even for visiting them. After passing three days in that way, I
realized the goal of that form of devotion."
982. I had to practice the various religions once, Hinduism, Islam and Christianity, and I have walked
the paths of the different sects of Hinduism again--the Sakta, the Vaishnava, the Vedantic and others.
And I have found that it is the same God towards whom all are travelling, only they come through
diverse ways.
High caste Christians discriminate against low caste Dalit Christians. Dalit = oppressed,
untouchable.
Hindu Newspaper reports: Oct 8, 2009
About 85 members of the Makkal Manram, including 45 men and 40 women, led by Antony
stayed put at Elavanusrkottai from morning to evening, boycotting the annual car festival of
Our Lady of Rosary Church at Eraiyur.
They alleged that they were not allowed to use the common pathway to the cemetery and the
common hearse kept in the church. Above all, the car procession deliberately avoided the
Dalit colonies.
December 25, 2008: MADURAI, India: After a decade-long struggle, Dalits* at Panthapuli
village in Tirunelveli district entered the Kannanallur Mariamman temple with help of district
officials defying a ban imposed by caste Hindus. Dalits, led by district collector G. Prakash
and Superintendent of Police Asra Garg, entered the temple at Panthapuli near Sankarankovil
on Wednesday, the 24th December 2008.
Dalits* (Harijans, Children of God, according to Gandhi, and untouchables according to the
so-called caste Hindus, some of whom are ignominious godless hypocrites.) end of news.
Bhagavan Krishna says in Bhagavad Gita: BG 5.18: A learned humble Brahmin, a cow,
an elephant, a dog, and even a dog-eater are seen with an equal eye by a Punditah
(sage).
Government should establish a college of priests recruiting only the Dalits and lower
castes to become Hindu priests to ensure that a qualified person of any caste can
become a priest.
On 12 July 2005, Parmarth Gurukul accepted 91 new Rishikumars into the Gurukul. The
children, all of whom come from poor, disadvantaged situations (some of whom are
orphans, some who have one parent, some who have both but the parents cannot
properly care for the children) received their janeo sanskar. The sacred thread
ceremony is an important ritual in the life of a Hindu boy (see
www.parmarth.com/sanskaras.htm for details of the meaning of this ceremony), and one
which prepares him to study the scriptures.
The conversion business seems to be thriving well in tribal areas and villages for a sack
of rice or some such thing. There is violence, death, destruction of property, and burning
of temples and churches. Let us assume for the moment that the whole world has
converted to only one religion. Will that stop wars, poverty, pestilence, occupations,
internecine feuds and killings and all other atrocities and inequities and guarantee
universal education and healthcare; good nutrition; comity of nations; peace; amity;
arrest of global warming; saving the earth, air, water and eco system; prevention of
green-house gases and rising oceans; fair distribution of wealth and resources? Certainly
not. If a religion ignores all of the above and is looking for numbers, conversion is the
way to go. The alien religions do not have a proven record of internal peace and harmony
which very much invalidates their desire and action to impose their will, material values,
twisted precepts and unrefined tenets on a people who have a very long tradition of
indigenous culture, universal values and deep-thought philosophy.
The Americans who understood and know Saiva Siddhanta Philosophy were/are Satguru
Sivaya Subramuniyaswami and Satguru Bodhinatha Veylanswami of Kauai's Hindu
Monastery. Saiva Siddhanta Philosophy is so rich that these two Americans knew the
Real Thing when they saw one. At the same time take Governor Bobby Jindal. The
Satgurus converted from Christianity to Hinduism and delved deep into Hinduism and
Saiva Siddhanta. They attained spiritual perfection--Sadhana. What Jindal rejected in
Hinduism, these two accomplished perfected souls saw and realized One man's trash is
another's treasure. Perfection is a measure of man and religion.
Sayings of Ramakrishna
18. He who feels thirsty does not discard the water of the river merely because it is muddy, nor
does he begin to dig a well to find clear water. So he who feels real spiritual thirst does not
discard the religion near at hand, be it Hinduism or any other, nor does he create a new religion
for himself. A really thirsty man has no time for such deliberations.
1039. Remain always strong and steadfast in your own faith, but eschew all bigotry and
intolerance.
To advance the career in foreign countries, Indian Diaspora change their first names, last
names, religion and or enter into a marriage of convenience to local people not entirely
out of love and conviction. The regrets they may have are they cannot wash all the Hindu
DNA off their genome, they are born with, no matter what their religion is, cannot bleach
their skin and change the eye color. It is the Hindu DNA that brought them to the foreign
shores and changing all that is changeable but germane to one's very being is denying
one's own distinct identity and self-respect. I have witnessed preferential treatment of
Indian Christians in the West when it comes to jobs. Gov. Bobby (Piyush) Jindal was
elected Governor not only because he had such a brilliant (Hindu) mind and superb
resume but also mainly because he became a catholic. Being Hindu in body, DNA, and
physiognomy, ambivalent in soul and becoming a catholic in mind are three different
things. The body, mind and soul are split three ways and this demands reintegration in to
one, which never happens. Body stays the same; the soul and mind need reintegration to
conform to the new faith. The reason why I am stressing the body aspect of a person
being Hindu is that when there is a need for transplantation of organ, the convert cannot
go to his new-found brethren and accept the organ, because his body will reject it. It is
more likely his genetic Hindu brethren are compatible with him. He has to go to his own
genetic kind to find a compatible donor, which is most likely a Hindu blood relative.
Would he refuse a Hindu kidney out of his religious conviction? The lily truth is that the
convert does not become a lily among lilies. Brown Rose, may be. There is no question a
medley of flowers look good.
The Christians have an edge over Hindus. At the same time, I must admit, Hindus got in
to positions by sheer superior education, skills and competence. When it comes to
political advancement of Indians in foreign shores as naturalized citizens, consider your
religion first in the context of the voting public, who wants to know from you whether
they can have a beer, go bowling or on a fishing trip with you. That is euphemism for
confluence of values, comfort level, race, religion, education, intellect, amiability,
political views, family values, legacy name and umpteen other parameters. If ethnic
Indians (Hindus, Muslims and Christians) want to have a political clout in USA, multiply
like..., become a vocal minority and flex your political muscles. The Americas will
become brown like Indians in less than a few hundred years. America will not look like a
peeled potato pilgrim but a bag of russet potatoes. The inexorable change has already
taken place. The palette and tonality of race and ethnicity in America are showing signs
of fading and getting swarthier by the day. There is 'Brownian Movement' in American
melting pot milieu Iceland may be the last holdout. The medley of flowers need in the
future some rearrangement and reemphasis, representative of the census.
The following passage caught my attention. The notion that the oppressed Hindus will
find haven in other religions is squarely defeated by fatwa like this in today's India. It is
like the gamboling fish deciding whether to fall on the red-hot spit or sizzling pan.
Feb/2009.
'In fact, some Muslim jurists went to the extent of fabricating Prophetic narrations
describing certain professions like “weaving, tailoring and hair cutting” as
“despicable” and issued fatwas, declaring weavers, barbers and tailors to be not
equal to those Muslims who pursue “respectable” professions.'
I see Nirvana in this Fatwa. Without weavers, barbers and tailors we all can sport
knee-length beards that will conceal our shame, strut in the open meadows in the
company of peacocks free of clothes or sweat on a hot summer day, go shopping in
the Malls, visit our friends, in-laws and naked swamis without a stitch of clothes and
worship in temples, mosques, and churches in our naked glory.
.
Sakalar class soul Pralayakalar class soul Vijnanakalar class soul
3 Malas: Anava, Maya and
Anava and Maya Malas Anava Malam
Kanma
Siva1,
2) 3 4 5
Sakti Sadasiva , Isvara , Sadvidya
Tattvas 36 in number in the descending order. The first five are Suddha or Pure Tattvas
(1-5). The second 7 Tattvas are Suddha-Asuddha or Pure-Impure Tattvas (6-12). The
Third category of Tattvas are Asuddha or Impure Tattvas (13-36).
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10,
Rāga11, Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile
sense18, vision and color19, tasting20, smell21, speech22, grasp23, ambulation24,
evacuation25, procreation26, sound27, palpation28, form29, taste30, odor31, ether32, air33,
fire34, water35 Earth36.
When Sakalars with three impurities get rid of Kanma or Karma, they graduate to a
higher class, Pralayakalars. Sakalars with three Malas were wallowing in Asuddha
(impure) Maya ( 24 Tattvas beginning with #13 to #36) Go to Tatttvas-36. Man's soul is
Tattva#12. Having moved to a higher ground, the Pralayakalars roil in Suddha-Asuddha
Maya Tattvas (Pure and impure Maya). Srikanta Rudras also belong to this category.
Once the Pralayakalars lose their Maya Malam, they become Vijnanakalars with Anava
Mala only. You might remember that anyone having only Anava Mala is said to belong
to Kevala state; now Kevala state is the lowest rung of the ladder of liberation that
Vijnanakalars have to scale; they are still enveloped by Asuddha Maya. There are four
steps they have to ascend to reach Point Bliss: Each step one above the other is a purer
state, Kevala-kevala, Kevala-sakala, Kevala-suddha, and Kevala-Arul. The 24 tattvas
(#13 to #36), known as Anma Tattvas belonging to the body, involute into the soul of the
aspirant (Tattva #12), as he moves from Sakalar state to Pralayakalar state. This
aggregate of 25 Tattvas merge into six Vidya Tattvas (Suddha-Asuddha Tattvas, #6 to
#11). This aggregate of 31 Tattvas (#6 to #36) merges into Suddha Vidya Tattva (#5) of
Suddha Tattvas, which involutes into Isvaram(#4), Sadakhyam (#3) and finally into Sakti
Tattva (#2). Sakti stands with all the lower Tattvas involuted (dissolved or merged) in
her (#2) and Siva (#1) stands with her.
sivagnana_siddhiar_by_arul_nandh.pdf
=
Tamil
English
அபற ாண்டல்
ருல் உற அதா சதாருள் எப்ன
அபவ அப
அபவ
4.
ாசு அறு ாட்ஓி ம் ிரிவு இன்நி ிற்தம் னன்ணா
ஆசு அந அநிது ஆகும்; அனுாணம் அிணாதாம்
கதசுறும் துக் சாண்டு நசதாருள் சதறுது ஆகும்
ாசு அறும் உற இம்ாணத்து அடங்ிடாய் சதாருறபக் ாட்டும் 8
அபற aLavai : Means of acquiring correct knowledge, which are three, viz., காண்டல்
கருல் உவ ருக்கப் திாம்
உவ
The nature of an
object ascertained by means of perception are twofold:
ன்ணில்பு = one's
own special quality).
Cow Horse
Kingdom: Animalia
Kingdom: Animalia
Phylum: Chordata
Phylum: Chordata
Class: Mammalia
Class: Mammalia
Order: Artiodactyla
Order: Perissodactyla
Family: Bovidae
Family: Equidae
Subfamily: Bovinae
Genus: Equus
Genus: Bos
Species: E. caballus (Equus caballus)
Species: Bos taurus (Binomial name for cow)
Soul's
Sense Perception)
Intellectual Perception)
Sense Perception =
ஞாணம்
Yoga, consisting of eight elements, viz., iyamam, niya- mam, ācaṉam, pirāṇāyāmam,
pirattiyākāram, tāraṇai, tiyāṉam, camāti; இயமம், நியமம், ஆஓ ணம்
திாாாம் தித்ிாாம் ாற
The aim of the various kinds of yogas is to destroy ego and find one‘s true identity, that is
Atman (soul); and the result is the experience, Kaivalya, bliss and liberation. Kaivalya is the state
of absolute freedom and splendid isolation; Purusa detaches itself from prakriti. Before one
experiences Kaivalya or Samadhi, one should make sure that one meets certain qualifications,
known as Angas (which means limbs or body parts):
(1) இயமம் = Yama: sexual abstinence (celibacy), ahimsa (noninjury), no lies, no theft,
no greed.
(2) நியமம் = Niyama: meditation on Brahman or Isvara; silence (mauna); study of
Vedas (svādyāya), Upanishads, and moksa-promoting books; repeating of mantra OM; Tapas
(ascetic practice); Sauca (clean body and mind) ; Santosha (contentment); Isvara Pranidhāna
(submission to God, God-Pleasing actions).
(3) ஆஓணம் = Asana: body positions and postures.
(4) திாாாம் Prānayama: breath control .
(5) தித்ிாாம் Pratyahara (withdrawal): no contact between senses and objects
of senses. This should come natural to him.
(6) ாற Dharana: concentration and focus of mind on an object or idea .
(7) Dyana: meditation.
(8) Samādhi: Convergence, one-pointedness, Subject and object (Yogi) unity.
Yogis have the unique ability to see the present, the past and the future.
Negation:
Nyaya's syllogism has five elements: (1) the proposition to be established; தக்க
(Proposition: the hill is on fire); (2) Why? the reason (because it smokes); (3) Give me an
instance. the example ( simile = whatever has smoke has fire, for
example, a kitchen; (4) the application (so does the hill); and (5) the statement of the
conclusion (the hill is on fire). --Dr. Radhakrishnan. I have added the equivalent Tamil terms.
Pratijñā
1. This mountain is on fire.
சாத்ிம்
சாத்ிம் .
Verse 16. Reason, Nature, Effect and Non-perception.
து னென் ம் இல்ன ாரித் தத னத்ி ற
ஏ ல்ன ாத்றக் ாட்டல் உறுா ரிம் னறன்
ஆா அணல்ாட்ட கும் அதத னத்ிது
ஓீ ின்ற தணிின்ற ாட்டல் கதாலு சஓப்தி
(a‹upalatti-y-„tu = Inference of the absence of one thing from the absence of something else.)
Verse 17. Concomitance and Negation.
கால்ித்ாணம்
How can it be said that this world is subject to creation and destruction? No one has seen its
creation and its destruction. The Learned said that what does not lend itself for perception is not
fit for acceptance. Some reject that the world is eternal. All objects of the world have their
beginning from the aggregation of the Great Elements. By perception we can apprehend the
injunction of God in the creation, existence and disappearance of the world.
The materialist (
The materialist says that the four Great elements, Earth, Water, Fire, and Air aggregate together,
manifest as the world, stay for a while and later undergo destruction. We can see this with our
own eyes. They assert that there is no need for intervention by God . This premise is not
acceptable. There must be a Supreme Being ( who is not subject to creation and
destruction.
All objects appear before our eyes and perish before our eyes, though they appear to be eternal.
The former giving rise to the latter is the basis and support of the latter. Some say all manifest in
this world, there is no God or creator in this world. If that is so, tell me: does a non-existent
object come into being? Does the existent object come into being? Deliberating on this subject,
one would conclude that the non-existent object would not manifest. If it is an existent object,
there is no need for its creation. Barring these two objects, an existent object, having remained
invisible to the eyes, manifest as an effect from cause.
The verse portrays a contrary view held by MAdhyamika Buddhists, Jains, and CauttirAntika
Buddhists.
ாத்ிகன்
சர் றஓணர்
சசௌத்ிாந்ிகன்
சசௌத்ிாந்ிகன்
கதங்கம்
க்ஷத்ில் கான்நிிது னத்ி கதங்சணப்
னத்ிசட்டனத்னுற ஓிப் திதந் ஓிஞா சஞ்சு
சசௌத்ிாந்ிகன்
சற்காரிாம்
Verse 26. The Potter, the Clay and the Pot Theory.
TATTVAS-36
ிித்காம்
தகனப்சதாருள் The Supreme
Being, as the one without a second. (Determining Cause.)
ிித்காம் ā ṇ ,
ாம் னென்நனுள் குடத்துக்குக் குன்கதானக் ாரித்காடு அனு
ிருத்ிில்னா ாம் அற்கு ிித்ாங் கனப்சதாரு
சபன்ததூஉம் குநள் உற ருக்ஓங் தக்
தகனப்சதாருள் ē
தப்திம் கனப் சதாருறபக தாித் ல் கண்டுனான்
குநள் உற
சககாரி = துவக்காம்
துவக்காம் ṇ ṇ
குடத்துக்குத் ண்டு ஓக்ம்கதால் ாரிிழ்ச்ஓிக்கு
உிாிருக்கும் ாம் சா சஓால் உற
efficient cause: (nimitta karana) That which directly produces the effect; that which conceives,
makes, shapes, etc., such as the potter who fashions a clay pot, or God who creates the world.
- instrumental cause: (sahakari karana) That which serves as a means, mechanism or tool in
producing the effect, such as the potter's wheel, necessary for making a pot, or God's generative
Shakti.
- material cause: (upadana karana) The matter from which the effect is formed, as the clay
which is shaped into a pot, or God as primal substance becoming the world.
றஓகாம் ō
னக்ற றஓ காஓம்தந்ம் ஓி ஓி
னர்ச்ஓி இவுத கனறர்ள் றஓகா ாிகணாம்
ானே ங்குிறந
சற்காரிாம்
Verse 37. Maya is the origin of man. Indirect knowledge suggests there must be a God.
பல் துவ
ிித்ம்
Maya's Avyakta (அவ்ித்ம் Unmanifest state) becomes Bindu Maya (the origin of the
world and beings). Bindu (ிந்து gives rise to Vaikari Speech (and the preceding Madhyama,
11
Pasyanti and the Para forms of speech). Five Tattvas like ArAkam (அாகம்
Kāla7, Niyati8, Kalā9, Vidya10, Rāga11). Then comes the three Gunas (Sattva,
Rajas, and Tamas) from Prakriti (பனம்
All these come from Siva's Sakti under the aegis of Siva.
This verse is a condensed with so much meaning that it needs expansion and explanation. Siva's
Sakti is known as Sakti Tattva, which is one among the five Suddha Tattvas (Siva Tattva, Sakti
Tattva, Sadasiva tattva, Isvara Tattva and Sad-Vidya Tattva).
Before Siva-Sakti manifests matter, it exists in Unmanifest State which is the same as the
Singularity of the Black Hole. It is Avyaktam( அவ்ித்ம் and when it manifests it is
Vyaktham ( ித்ம் . It has no mass and no dimension.
There are categories (Tattvas = from Tat in Sanskrit = That in English = Principles = Building
blocks of Universe and beings): Suddha Tattvas, Suddha-Asuddha Tattvas, and Asuddha Tattvas.
Suddha Tattvas are five; Suddha-Asuddha Tattvas are seven and Asuddha Tattvas are twenty-
four; in all there are thirty six Tattvas, which constitute the Pure Principles like the Divinities,
the Pure-Impure entities like Purusha the man and his vestures, and the Impure entities that
constitute his mind, organs, and the elements. Here is a list of all Tattvas and go to TATTVAS-
36 for greater details.
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision
and color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26,
sound27, touch28, form29, taste30, odor31, ether32, air33, fire34, water35, earth36.
Here are the Sanskrit and Tamil terms, color-coded for easy identification of the above Tattvas
and the broad classification of the Tattvas below. These Tattvas proceed downwards from Sakti
Tattva in a Cascade Fashion.
Suddha Tattvas =
ிந்து
Vaikari is the speech that is heard by the ears of the listener and that is spoken by the speaker.
The speech makes us realize the meaning of the words. It is the cause of communication and
understanding between the speaker and the listener. It is the product of Udāna Prāna (
Udāna Prāna: Ascending breath. This energy is resident in the heart, throat, palate, and skull and
between the eyebrows. Udana's headquarters is the throat--Visuddha Chakra of Kundalini.
Udāna is the breath in the throat rising upwards. It is the expiratory air, which is needed for
articulation. For more information of Breath, go to BG04, commentary on BG4.29-30 verses.
Vaikhari: (Articulation, Speech) It is the speech that originates in the larynx. Vaikhari is the
mother (origin) of letters of Alphabet (Varna), syllables (Pada), words (Vak), and sentences
(Vakya).
The stages of sound from the most subtle to articulated sound have concordance with the
evolution of Primal Being from Avyakta through Brahman, Isvara, Hiranyagarbha, and Virat, the
last being the manifest world.
The sound in Muladhara is Tamasic, impinges the mind upon arriving in Svadhistana or
Manipura Chakras, takes on the color of Buddhi upon arriving in Anahata or heart plane and
flows out in combinations of fifty letters upon the arrival of Kundalini in the Visuddha (larynx)
plane. Vaikhari starts as Pranava (OM) and assumes characters and characteristics to become
Vedas (and spoken and written words). Para resides in the breath or Prana, Pasyanti in mind,
Madhyama in Indriyas (body parts and organs), and Vaikhari in larynx.
ParA state is that state when Sattva, Rajas and Tamas are in equilibrium (SAmya). Pasyanti state
is when all the Gunas are disequilibrium. Madhyama is in two forms: Subtle and gross. In gross form it
makes nine forms of sound: 1) Vowel sounds, 2) Kavarga: Ka series--5 in number, 3) Cavarga: Ca series-
-5, 4) Ṭavarga: Ṭa series, 5) Tavarga--Ta series, 6) Pavarga--Pa series, 7) Ya series--Ya, Ra, La,and Va,
7: Ksa
Madhyama Vak (
றதஓந்ி
ன்ணம்
சூக்கு ாக்து உள் ஏர் கஓாிாய் அிது இன்நி
ஆக்ிடும் அிாத்ி அிிறண ன்றணக் ண்டால்
ீக்ம் இல் அநி ஆணந்ம் னன்ற ித்ிம் உறடத்ாய்ப்
கதாக்சாடு ரி இறபப்னம் ிானம் னருடன் இன் ஆம்
தஞ்சகவன pañca-kalai.
Sadvidya5)
Isvara4)
Sadasiva3
Adhva = A
1 2
A
3 4 5 6
Tirōdhāna-śakti
(
Notes: Tirodhana Sakti is the Veiling power of Siva. It veils the Spiritual Knowledge and Grace
from the not-yet-ripe souls. Once the souls are mature and all the Malas (impurities) are shed, the
souls get Anugraha (Grace). Impure souls are not fit for Siva's Grace.
ஆனம் āṇ
னம்னங்ளு
சபான்று ஓி ஓி றநஞா
ஆறநப்ன
ஆனத்ால் ஆன்ாவுக் குண்டாகும் அஞ்ஞாணம்
1 2
Attuva-Suddhi, Purification of Attuvas are necessary for liberation.
3 4 5 6
Tirōdhāna-śakti
(
அருி
உிர்ப்தடங்ள்
←
(
டவுபின் அத்ற னென்நனுள் ஞாணனம்
ிரிறனேம் ஓாவுள்ப ிறன
னன்ணன்
Verse 57.
Verse 59.
the quality that makes a thing what it is; the essential nature of a thing.
or mouth freshener made of betel-leaf, a daub of lime, and catechu spread on the leaf,
and a generous pinch each of areca nut, cardamom, cinnamon and a tad of edible
camphor sprinkled on the daub; the whole thing is deftly packaged inside the leaf and
fastened with a clove. It is ready for chewing, and stimulates salivation and flow of gastric
juices. The ingredients leave the tongue and spit fiery red; one can swallow the juice, or spit.
உக்ின் தத்ின்
ீ
Verse 81.
Verse
Jnana
āṇava ஆத்ால் றநப்னண்டு
அனெர்த் ாய்ச் சஓனற்றுக்ிடக்கும் ஆன்ாின் ிறன
னம்னங்ளு சபான்று
a ஓனாத்ற cakalāvattai Avattai =
kāraṇa-cakalam) =
ாஓனம் kāraṇa-cakalam (Saiva.)
Verse 85. Suddha Tattvas: Siva, Sakti, Sadasiva, Isa, Mahesvara and Suddha Vidya.
Verse 87.
Sakti, which comes from the root Sak, "to have power," "to be able," means power. As She
is one with Siva as Power-holder (Saktiman), She as such Power is the power of Siva or
Consciousness. There is no difference between Siva as the possessor of power (Saktiman) and
Power as It is in Itself. The power of Consciousness is Consciousness in its active aspect. Whilst,
therefore, both Siva and Sakti are Consciousness, the former is the changeless static aspect
of Consciousness, and Sakti is the kinetic, active aspect of the same Consciousness.
Woodroffe, Serpent Power page 31.
சசாரூதனட்சம் = corūpa-laṭcaṇam = =
டத்னக்கம் = taṭatta-lakkaṇam =
சசாரூதனட்சம்
aa
BG04.
Verse 95.
piravākāṉāti
அணாி an-ādi.
ன ēla , ன்
Worship
.
தன்ணம்
தாப்திகஓம்
ஓஞ்ஓிம்
திாத்ம் ஆாிம்
God Siva is the Supreme Being, the Lord of lords. He alone prevails everywhere. Not an atom
moves except by His will. Ganesha, Karttikeya, Indra, Agni and all the 330 million Gods of
Hinduism are beings just as we are, created by Lord Siva and destined to enjoy union with Him.
The Gods are souls of high evolution. They are very old and mature souls, mighty beings
who live in the Sivaloka. Though neither male nor female, they may be popularly depicted as
Gods and Goddesses. The devas are benevolent beings of light abiding in the higher Antarloka.
They help guide evolution from their world between births. The asuras are demonic beings of
darkness, immature souls who temporarily inhabit Naraka, the lower Antarloka. Devas
and asuras are usually subject to rebirth. We worship Siva and the Gods. We neither worship
the devas nor invoke the asuras. Karttikeya, Ganesha and all the Gods, devas and asuras worship
Siva. The Vedas explain, "From Him, also, are born the Gods, in manifold ways, the celestials,
men, cattle, birds, the in-breath and the out-breath, rice and barley, austerity, faith, truth, chastity
and the law." Aum Namah Sivaya.
Vishnu's birth as human in many of His births in this world according to Vayu Purana chapter
35.
Alavai = அபவ Pramanam = Mans of Acquiring Knowledge.
ாண்டல் அதாம் சதாருள்
ருல் உற
சசவ்ிது
Verse
Challenge: The subtle does not generate the gross. Answer: (True.) The Subtle Body does not
generate the Gross Body. The nature and the intrinsic power of generating the Gross Body are
resident in the Subtle Body. The long-lived tree, upon being cut and removed, generates another
tall tree from its roots. That is the analogy.
It is not the seed becoming a tree. It is the cut tree that generates another tree from its roots.
S.S. Mani gives the following example. Generation of the Gross Body is unlike the gradual
waxing of the moon by daily addition of digits to the size of the full moon from the new moon.
Verse 139. For the individual, subtle body is one from which the gross bodies originate (as
man, plant or animal).
According to injunction of Siva, from subtle body comes the form (gross body) on account of
Karma. Doubt: When the tree dies, its subtle seed also dies. In like manner, would the subtle
body die when the gross body dies? That the tree appears from a seed as an analogy for the gross
body appearing from the subtle body is only a partial and not a comprehensive analogy. Answer.
The applicable analogy here is that one digit of the moon among its 16 digits remains
indestructible, keeping the latter as the cause and other digits wax and wane, thus contributing to
the phases of the moon. Similarly, the subtle body remains indestructible, while the gross bodies
appear from and subside in it.
Rebirth or
Entity Physical body Subtle Body Death
Liberation
Pranamaya Kosa Yes Yes No No
Manonmaya Kosa Yes Yes Yes No
Yes
Vijnanamaya
Yes Yes Yes (transmigrating
Kosa
entity)
Anatahkarana Yes No No No
5 Sensory organs Yes No No No
5 Motor organs Yes No No No
Anandamaya
No No No Yes in liberation
Kosa
Pranamaya Kosa Breath, Life-Energy Sheath.
Mind Sheath. Variously called: Subconscious
Manonmaya Kosa mind, thought, desire and emotion. Book:
Dancing with Siva.
Vijnanamaya Kosa Knowledge Sheath. Sheath of cognition.
Inner organ: Manas16, Ahamkara15 and Buddhi14
Antakharana (The Tattvas)
Physical body is made of subtle body (breath, mind, knowledge), Antakharana (Buddhi,
Chittam, Manas and Ego), five sensory organs and five motor organs.
You may find divergent interpretations of the following terms in other texts.
The Jiva (embodied self) contains the subtle body as seen below. The subtle body is made of
Tattvas: 14. Buddhi, 15. Ahamkara 16. Manas, 17. hearing 18. touch, 19. vision and color,
20.tasting, 21. smell, 22. speech, 23. grasp, 24. ambulation, 25. evacuation, 26. procreation, 27.
sound, 28. palpation, 29. form, 30. taste, 31. odor. TATTVAS-36. The subtle body/soul (the
invisible double of the human body) is imperishable. Subtle body does not have the
Anandamaya Kosa (The Bliss Body) in its true sense. The soul of subtle body (or soul) is
covered with Malas or impurities; when it becomes pure, the soul is called Anandamaya Kosa,
which is the necessary entity for liberation and merger with the Supreme.
Subtle body abides in Antarloka, inner or subtle world, a kind of Limbo where souls live
between death and rebirth waiting for Karma to decide the environment, heredity, ancestry and
body, the soul will inherit in its next birth.
Upon death, the breath (Pranamaya Kosa) leaves the subtle body and the remaining entities are
Mind and Knowledge. The mind16 in the subtle body is the chronicler and repository of
Samskaras (impressions of past life). Before birth or liberation, Manonmaya Kosa drops off and
Vijnanamaya Kosa is incorporated upon rebirth in the new body or in the liberated. The liberated
with vijnanamaya Kosa and Anandamaya Kosa merges with the Supreme.
Subtle body = Sukshma Sarira = Transmigrating Entity = Linga Sarira = Karana Sarira = Causal
Body = Ethereal body = Etheric Double = Astral body. Definitions of these terms are open for
different interpretations.
Mahatripurasundari is the digit of the moon that remains in the moon permanently, while all
other digits leave and come back.
The names of the tithis (digits) are 1. Prathama (new moon), 2. Dvitiya, 3. Tritiya, 4. Chaturthi,
5. Panchami, 6. Shashthi, 7. Saptami, 8. Ashtami, 9. Navami, 10. Dashami, 11. Ekadashi, 12.
Dvadashi, 13. Trayodashi, 14. Chaturdashi, and lastly either 15. Purnima (full moon) or 15.
Amavasya (new moon). The sixteen-petal lotus represents the 16 tithis or digits of the moon on
the bright and the dark side. AmAvAsyA = (amA = together + Vas = to dwell) = The night of
the new moon when the sun and the moon dwell together.
The 16 Tithis (Digits) are under the rule of 16 Nitya Devis or Sodasa Nityas (So + dasa = 6 plus
10): 1.Maha Tripura Sundari, 2.Kamesvari, 3.Bhagamalini, 4.Nityaklinna, 5.Bherunda,
6.Vanhivasini, 7.Maha Vajresvari, 8.Shivadooti (Roudri), 9.Twarita, 10.Kulasundari, 11.Nitya,
12.Neelapataka, 13.Vijaya, 14.Sarvamangala, 15.Jwalamalini and 16.Chidroopa (Chitra). Maha
Tripura Sundari is Maha Sakti, the ruler of all and therefore is not visible to the eye. Purnima
Moon contains all Nityas conferring the splendor and brightness to the Moon. As the moon
wanes, one Nitya leaves the moon for the sun and so on until all Nityas have left for the sun and
the moon disappears completely on Amavasya, the new Moon day. Amāvāsya = the day when
the sun and the moon dwell together. The Nityas one by one return to the Moon and make it wax
again and shine brighter and brighter. Krishna Paksa = dark side of the moon; waning moon;
dark side does not mean the geographical dark side of the moon that is not seen by the human
eye. The first one to leave the moon is Kamesvari and the last one Chitra; the first one to arrive
at the moon is Chitra and the last one Kamesvari. Nitya = the Eternal One.
.
தூனாம் உருினுக்குச் சூக்கும் னல் அற்கு
Gross body's origin is Sukshmam (Subtle body), whose origin is Mula Prakriti whose origin is
Mohini (Asuddha Tattva) whose origin is Bindu, whose origin is Siva-Sakti (Kundalini Sakti),
who is pervasive in all. When soul abides in Siva, all these disappear. When the soul is in the
embodied form, all these remain extant.
ான் = mAn = The manifest primordial cause of the material world. See னெனப்தகுி (Mula
Prakriti). னெனப்தகுி = mUlap Pakuthi = Mula Prakriti = Root substance or matter which
according to Samkhya has three Gunas: Sattva, Rajas and Tamas. காிணி = Asuddha
Tattvas. TATTVAS-36.
Siva's actions are all His Grace: so it was said before. Siva gave what was coming to the soul on
Earth, hell, and Heaven in the form of experience, appropriate body and the organs. He cured the
soul of its age-old impurities, conferred Siva Jnanam and offered refuge at His lotus feet.
Verse 142. Siva uses Maya Mala to remove other Malas as the washerman uses detergent to
remove dirt from teh clothes.
Question. Maya-generated body and deeds are Malam (impurity). What is the reason for saying
that God (Siva) will remove all the impurities with another impurity? Answer. The washerman
uses dung and brackish mud on the clothes to remove all the dirt. Likewise, Siva, the Ancient
uses Maya Malam to remove other Malas.
The soul is laden with Anava Mala, the I-factor in Kevala state before birth and Sakala state
during life along with Kanma Mala. It must be removed before the soul can become one with
Siva, because Siva is pure and stainless. To remove this impurity one needs detergent, which
comes in the form of Maya Mala. The question is why Siva Sakti uses Maya Mala to shed some
light on the soul and also partially remove Anava Mala. Why does Siva Sakti use one Mala
(Maya) to remove another Mala (Anava)? The argument goes as follows: Washerman uses soap
or detergent (compared to Maya Mala) to remove a more ingrained dirt (compared to Anava
Mala) from the clothes. Thus by partial cleansing, Maya prepares the soul ingrained with Anava
Mala for greater purification by Siva Sakti. (Remember the washerman beats the clothes on a flat
slab of stone to remove the dirt along with the detergent.) In modern parlance, the soul in Sakala
state attends the school of hard knocks in this phenomenal world; hard knocks of daily living
mature and "ripen" the Malas, which when completely ripened, fall off and the soul goes to the
next state, Suddha Avastha (pure state). The soul goes through spiritual evolution of this kind
over many human births and this progress is proportional to the attenuation of Anava Mala
which, when expunged with the Grace of God, results in liberation. ¢
Verse 143. Mayai (Maya Malam) is the Power of Siva to remove the impurities of the soul.
Bewildering Maya Malam is eternal, formless, of the nature of oneness, the seed of the world,
Acit, pervasive, the power of the Stainless, and soul's experience of the world and the organs.
ின னுக்கு ஏரு ஓத்ி = The stainless one Power = The creative Energy of Siva. Also
known as தரிக்ிஓத்ி = Parigraha Sakti in Sanskrit. அஓித்து = A-cittu = acit in Sanskrit
= that which is non-intelligent, matter. ிாதி = Viyapi = pervasion.
There are three entities: God, Cit and Acit. God is Siva. Cit is the that which is intelligent
(human beings). Acit is matter, which is non-intelligent.
Verse 144. Under Siva's aegis, Time being past, present, and future exercises time
constraints over beings and the world.
From Maya Tattva, KAlam (Time), Niyati (Destiny or Order), and later Kalai (Art, Learning)
Tattvas would come into being. Siva divides Time into three parts (past, present and future).
Time exercises control on the world by Creation, Preservation and Destruction and the body-
bound beings by imposing time limits under the aegis of Siva.
ானம் = KAlam = Time. Principle of Time. னாor றன = Kalai = Art, Learning
principle. ானஓங்ற = KAlasangai = Imposition of time constraints.
This verse 144 is variance from Verse 26 of Sivaprakasam. Siddhiar Suppakam, 2nd Sutra, 3rd
Adhikaranam, verse 144 Sivagnana_siddhiar by Sivanar says that KAla (ானம் = time), Niyati
(ிி) and KalA (றன) appear in that order. In the verse 25 of Sivapprakasam KalA (றன)
takes antecedence. SivapprakAsam
Verse 145. Tattvas (Niyati, KalA, Vidya Tattvas) blossom out, so Vidya can experience the
sense objects.
After Time comes into existence, Niyati Tattva appears from Maya Tattva. Niyati Tattva ensures
the soul experiences the fruits of Karma according to just principles. Subsequently the
indefatigable KalA Tattva comes into being from Maya Tattva. KalA Tattva moving aside the
Anava Mala, induces slightly Citta's Kriya Sakti. Vidya Tattva comes into existence from the
great KalA Tattva and makes the intellect of the soul to dawn. (By this the soul endowed with
apprehension, experiences the sense objects.)
Verse 146. The Five Kankucas or Straitjackets: KAlam7 , Niyati8, Kalai9, Vidya10, RAga1
KAlam7 , Niyati8, Kalai9, Vidya10, RAga11 are the five Kancukas that a soul wears and on which
the soul has no control. Kancuka meaning Jacket is restraint on the soul. It is straitjacket. This is
known as தஞ்ஓஞ்சும் (தஞ்ஓஞ்சும் = தஞ்ஓ + ஞ்சும் = Pancha + Kankucas =
Five Straitjackets. These Jackets restrain the soul in that Time, Order or destiny, Art, Learning
and Passion are more restraining than liberating. KAlam7 , Niyati8, Kalai9, Vidya10, RAga11
(Time7 , Destiny8, Learning9, Discriminate Knowledge10, and Desire11) are not the servants of the
soul but are available to the soul in limited quantities. The numbers indicate the relative position
of the Tattvas among 36 Tattvas.
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and
color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27,
touch28, form29, taste30, odor31, ether32, air33, fire34, water35, earth36.
Kāla7 is Time which has two domains: Suddha KAla and Asuddha KAla. The Pure Time is
Sacred and Asuddha Time is Impure and de-sacralized. In the Pure Sphere (SuddhAdhvan) Time
is non-metricized; things happen instantly; events are durationless; it is Great Time untainted by
Karma and Māyā of profane kinds. We live in the Empirical Time, whose origin is
Transcendental Time (Suddha KAla). All divine events happen in Instantaneous Transcendental
Time which is outside the empirical time. Saiva Siddhanta denies the eternity of time by denying
its unity. KAlam is the 1st straitjacket of the soul.
Māyā: The particular power whereby the dualistic world is brought into being is Māyā-
Sakti, which is both a veiling (Avaraṇa) and projecting (Viksepa) Sakti. Consciousness veils
itself to itself, and projects from the store of its previous experiences (Saṁskāra) the notion of a
world in which it suffers and enjoys. The universe is thus the creative imagination (Srsti-kalpana,
as it is called) of the Supreme World-thinker (Isvara). Maya is that power by which things
are" measured "-that is, formed and made known (Mīyate anayā iti māyā). It is the sense of
difference (Bhedabuddhi), or that which makes man see the world, and all things and
persons therein, as different from himself, when in essence he and they are the one Self. It is
that which establishes a dichotomy in what would otherwise be a unitary experience, and is the
cause of the dualism inherent in all phenomenal experience. Sakti as action veils consciousness
by negating in various degrees Herself as Consciousness. Woodroffe, Serpent Power, page 32.
Niyati8 = destiny which makes soul's experience correspond to the fruits of its own karma;
Order. It is an evolute of Mayai after the Time element. It is a task master with a memory
ranging over many births. Niyati makes sure that the individual gets (what he deserves) the
heredity, ancestry, and environment to correspond to his karma. It is payback time, good, bad or
indifferent; as you see, Time precedes Niyati, which is law unto itself for even gods cannot alter
it. Niyati Law reaches an embodied soul with its long arm over many births; its effects are
benign, malignant, indifferent, orderly, linear and parallel, unselfish, precise, inescapable and
Time-tested; it serves to establish order in the individual and world, where order is part of
cosmic law, Rta.
Siva is all-pervasive and omnipresent in Time and Space. Niyati Tattva is the Chit Sakti of Siva
that has contracted in such a way that the individual does not think of the all-pervasiveness of the
Soul.
Niyati. Niyati8 is the Cosmic Justice which doles out rewards and or punishments for one's acts.
Man's tendency is to avoid unpleasant fruits and invite and enjoy pleasant fruits as a consequence
of his acts. Niyati forces the person to accept what is coming to him, whether it is pleasant or
unpleasant. The fruits of good deeds are his to enjoy and no less the fruits of bad deeds are his
too. This is Cosmic Law of Deed and Consequence. Karma has the appropriate fruits on hand.
The fruit has to be delivered to the person owning the deed. Karma needs a deliverer or dispenser
to the addressee. Thus Karma is dependent on Niyati for its dispensation and thus is Niyati-
sāpekṣa. This fruit is addressee-specific and non-transferable; Niyati delivers the fruit to the
addressee. N
Kalā9 = Kalaa = Kalai = : variable aptitude of the soul to spiritual knowledge. Cognition.
Kalai is an evolute of Maya, the 6th principle. The word is derived from Kal - to learn ( ) . It
refers to the acquisition of knowledge of surroundings and all other categories of Tattvas, arts
and sciences and spiritual knowledge. We have limited knowledge. It is one of the limiting
jackets that we wear, meaning that our knowledge is only a contracted and diminished form of
Siva's knowledge. KalA imposes finitude and limited experience of spirituality; by removing
limitations of KalA, one attains Moksa. Remember it is one of the restraining sheaths. Karma
and body go hand in hand with the doer, and being non-luminous cannot lift the dark veil of
Mala. But KalA offers help and works against obscuration caused by Mala, facilitating the
reactivation of stalled Kriya Sakti. KalA's unique feature is that it identifies itself with the
individual self, acts like a co-ordinate agent of the self rather than an instrument and thus
becomes the agent of action. Pundits say that KalA fuses the agency and the instrumentality so
much so the self would be devoid of manifest consciousness, if it is not for KalA.
KalA and Sakti: KalA has more than one meaning. Sakti has parts; that is KalA. Sakti displays
Her Power or Vibhuti; that is KalA. KalA is also one of the Kancukas or enveloping Saktis that
make the Purusa12 consciousness. Kankukas cut down the natural perfections of the Supreme
Self and thus constitute the enveloped or limited self or Purusa12. What it means is that
limitations are imposed on the human being and his consciousness. Our consciousness is no
where near Siva's Consciousness.
Kalai helps in the eradication of localized anava (I-ness) so that Kriya sakti (action power)
comes into play in acquiring worldly and spiritual knowledge. If one considers oneself as the
center and master of the universe, where is the need to acquire knowledge? That is anavam,
which should be curbed to receive spiritual knowledge. Kalaa gives that opportunity to the soul
to directly perceive the Truth by suppressing Anava Mala; it rends open the cloud of Anava Mala
to let in some light (spiritual knowledge). Another source tells that KalA Tattva is the 3rd
sheath or Kancuka--straitjacket, garment.(See below for details) It is actually Kriya Sakti of
Siva that has undergone contraction and degradation, which means that its omnipotence has
contracted to limited potency, which creates a rich milieu for karma to thrive in a compromised
individual. The radiant power of Siva is basically blocked by this KalA Tattva screen so that the
individual sole does not get enough light of wisdom. (Think of sunscreen lotion--here KalA
lotion or KalA Jacket prevents exposure to spiritual wisdom.)
Vidya10: Soul's ability to discriminate. Vidya is a cognate with wit, vita, Vid, Cid, Veda, and
Vittai. It takes its origin from Kalai, 9th principle, gives wisdom to the soul, and helps the
aspirant overcome the asuddha maya tattva consisting of prejudice, misconception, wrong belief,
illusion, delusion, distortion, and obscuration. Vidyaa Tattva is the fourth outer Kancuka where
Jnana Sakti of Siva has contracted; the individual soul has scanty Divine Wisdom.
Rāga11 = Arâgam --Tamil spelling): Soul's desire to experience the world. Ragam is
desire, passion and love. It is the evolute of the 10th principle, Vidya. It is the Iccha Sakti
(desire) of an individual to acquire, posses, and exploit objects, interact with people and enjoy
the world. It is modulated by Buddhi and Vidya. Raaga is the fifth outer sheath wherein the
Iccha Sakti of Siva has undergone contraction and transformation and manifests as passions,
desires and wants of earthly nature.
Verse 147. Mula Prakriti, the Three Gunas and nine subsets.
Mula Prakriti of three Gunas (Sattva, Rajas, and Tamas) originates from KalA Tattva. When the
Gunas express themselves, they are called Guna Tattva. Each Guna has three aspects and thus in
all there are nine subsets. The experiencing instruments such as Buddhi and other evolutes of the
form of Gunas are restraining to the soul.
Sattva = Virtue, goodness; Rajas = motion and passion. Tamas = darkness, sloth.
Verse 148. Cittam and Buddhi arise from Mula Prakriti. Buddhi undergoes a maturation
process.
Citta takes origin from Avyaktam (Mula Prakriti) and causes thoughts to rise. Buddhi also rises
from Avyaktam and cognizes an object as to its merit and sin. Buddhi succumbs to the zeal of
Happiness, Unhappiness, and Delusion. Buddhi later fosters Knowledge and Action.
Ahamkaram arises from Buddhi, is the seed of the conception of Individuality, questions as to
who is similar to him and claims I and Mine as inseparate twins, which along with the soul
become threesome. Ahamharam are of three flavors: Bhutadi Ahamkaram, Vaikari Ahamkaram
and Taijasa Ahamkaram.
Ahamkara15 is threefold according to its Guna: Sattvika Ahamkara, Rajasa Ahamkara, and
Tamasa Ahamkara. Sattvika, Rajasa and Tamasa correspond to VaikArika, Taijasa and BhUtAdi
Ahamkaras. It is Vaikarika because it comes from Paramesvara and when His SAmarasya
(union) with Sakti is disturbed. The Devas are called (eleven) VaikArika Deiteis of 10 senses and
Manas .
Ahamkara15 is subject to transformation by Sattvika Guna; the products are the Manas and
the Vaikarika Devatas: Dik-Direction, Vata-Air, Arka-Sun, Praceta-Varuna, Aswins-deities of
medicine, Vahini-Fire, Indra-god, Upendra-Vishnu, Mitra-Sun, and Ka (Chandra or moon;
creation by Brahma). These Devatas preside over the products. From Taijasa Rajasa
Ahamkara came ten Indriyas (Dasendriyas-10 organs) Ears for hearing17, Skin for touch18, Eyes
for vision19, tongue for taste20 and Nose for smell21, Mouth (and Larynx) for speech22, hands for
grasp23, feet for ambulation24, Anus for evacuation25, and genitals procreation26. From Tamasa
or BhUtAdi Ahamkara came the Tanmatras and the derived BhUtas: Sound-Ether32, Touch-
Air33, Form-Fire34, Taste-Water35, and Smell-Earth36.
Verse 150. Taijasa Ahamkara (Rajas Ahamkara) generates mind and sense organs.
Vaikarika Ahamkara (Sattvika Ahamkara) generates Motor organs.
Taijasa Ahamkaram gives rise to Mind, which upon its encounter with an object wonders what it
is and later to Janendriyas like ear (Sense organs). Vaikarika Ahamkaram generates
Karmendriyas (Motor organs), so say the Ancients.
Verse 151. Sense organs are ears, skin, eyes, tongue, and nose which apprehend sound,
touch, form, taste, and smell.
Kanmendriyas are word (Larynx), feet, hand, anus and generative organ. These were separated
from the earlier Sense organs. The respective motor functions are talking, walking, giving,
evacuation and coition.
ாக்கு, தாம், தாி, தானே, உதத்ம் = vakku, pAtham, pAni, PAyu, and upattam =
Speech, feet, hands, anus, and Generative organ.
Verse 153.
Speech and the other Motor organs, and ears and the other Sense organs are called the (ten)
External organs of the body. The restless mind and the like are the body's Internal Organs. The
reflective ones say that Arakam (passion) is internal to the Internal organs like the mind. All
those mentioned here are born of womb of MAyA and serve as instigators of the soul.
Verse 154. Bhutadi Ahamkaram gives birth to Tanmatras, which along with Manas,
Buddhi and Ahamkaram constitute the subtle body.
From Bhutadi Ahamkaram, are born the five Tanmatras sound, touch, form, taste, and smell.
These Tanmatras drive the above-mentioned organs and induce the desire to apprehend the
objects. The desire-prone Manas, Buddhi, Ahamkaram and the Tanmatras.
The Tanmatras have specific names: Sabda Tanmatra (sound), Sparsa Tanmatra
(touch), Rupa Tanmatra (color and form), Rasa Tanmatra (taste), and Gandha
Tanmatra (smell). Sound abides in Sabda Tanmatra; same premise applies to all
Tanmatras. These are the Sanskrit names.
Compartment one, Ether: 50% is Ether and 12.5% each of air, fire, water, and
earth.
Compartment two, Air: 50% is Air and 12.5% each of ether, fire, water, and earth.
Compartment three, Fire: 50% is fire and 12.5% each of ether, air, water, and
earth.
Compartment four, Water: 50% is water and 12.5% each of ether, air, fire, and
earth.
Compartment five, Earth: 50% is earth and 12.5% each of ether, air, fire, and
water.
Subtle and Subtle and Subtle and Subtle and Subtle and
nonspecific nonspecific nonspecific nonspecific nonspecific
SOUND TOUCH COLOR TASTE SMELL
Air Ether Ether Ether Ether
12.5 12.5 12.5 12.5 12.5
% Ether % Air % Fire % Water % Earth
50% 50% 50% 50% 50%
Fire Fire Air Air Air
12.5 12.5 12.5 12.5 12.5
% % % % %
Verse 156. Ether pervades, Air moves, Fire scalds, water cools and Earth supports all.
Ether expands into space and accommodates all in order that they can function. Air moves and
gathers what flies. Fire scalds and destroys. Water is always cold. Its function is to soothe. Earth
is hard, and strong and supports all. Realize that.
இந்ிம் = Space.
Verse 157. The Five Gross Elements have each individual shape, color, and letter.
Earth, Water, Fire, Air and Ether have each a shape and color. Earth's shape is square; its color
is golden; its letter is Lakaram. Water's shape is cool crescent; its color is white and its letter
is Vakaram. Fire's shape is Triangle; its color is red; its letter is Rakaram. Air's shape is
hexagon; its color is black; its letter is Yakaram. Ether's shape is circle; its color is smoky; its
letter is Akaram.
= பன
Element Color Shape Bija Mantra
ழுத்து
Earth Golden Square Lakaram = னகம்
Water White Crescent Vakaram = கம்
Fire Red Triangle Rakaram = கம்
Air Black Hexagon Yakaram = கம்
Ether Smoky Circle Akaram = அகம்
Verse 158. The icons of the Gross Elements or Pancha Bhutas and their Presiding Deities.
Here are the Icons of the five Elements. Thunderbolt is the icon of Earth whose Presiding Deity
is Iyan. Lotus is the Icon of Water, whose Presiding deity is Tirumal. Fire's Icon is two-headed
Plough, whose Presiding deity is Rudra. Air's Icon is six dots ( whose Presiding deity is
Mahesvara. Ether's Icon is Amuda Tuli, whose Presiding deity is Sadasiva.
1. Nivirrti Kala: ிிர்த்ி றன Sphere of action for the Energy of Siva which
emancipates the soul from bondage. When the soul reaches the sphere of Bindu; Nivirrti Kala
erases all doubts of the soul. (Presiding deity: Sadasiva)
2. Pratista Kala: திிட்டாறன Sphere of action of the Energy of Siva, which lead the
soul to the liberated state. (Presiding Deity = Mahesvara.)
3. Vidya Kala: ித்ிாறன the Energy of Siva which gives the liberated souls
knowledge through actual realization of seven kinds, viz., Kālam, Niyati, Kalai, vittai, arākam,
purutan, māyai, one of panca-kalai. (Presiding Deity = Rudra)
Kālam, Time; Niyati, destiny which makes soul's experience correspond to the fruits of its own
karma; Order; Kalai, spiritual knowledge of the soul, needed for liberation; Vittai or Vidya,
Soul's ability to discriminate; Arākam or Rāga, Soul's desire to experience the world (Ragam is
desire, passion and love); Purusa or Purutam, Sakalar class soul; Māyai: the progenitor of
Tattvas.
4. Sānti Kala: ஓாந்ிறன Sphere of action for the Energy of Siva which calms down all the
turbulent elements in fully ripened souls, one of panca-kalai. (Presiding Deity = Tirumal or
Vishnu)
5. Sāntiyatita Kala: ஓாந்ீறன Sphere of action for the Energy of Siva which
destroys all the turbulent elements in fully ripened souls, one of panca-kalai. (Presiding Deity =
Iyan)
Aforementioned five Suddha Tattvas and the latter-mentioned thirty-one Asuddha Tattvas come
to a total of thirty-six Tattvas. The First five are Caitaniyam (Intelligence) or intelligent. Soul is
Cit-Acit. The other 30 Tattvas apart from the first fives and the soul belong to the category of
Acit.
This classification is a little different from the other classification. Here Sivanar has only two
major divisions in the Tattvas: Suddha or Pure Tattvas and Asuddha or Impure Tattvas. Soul is
neither there nor here and stands by itself as Cit-Acit; it is neither intelligent nor non-intelligent.
(Sentient-insentient). It has this dual quality about it. Soul becomes fully intelligent upon
receiving Spiritual Knowledge.
The soul is caught in the middle between Pure Tattvas and Impure Tattvas.
The other classification consists of three categories. The next verse adopts the following
classification with explanations.
Suddha Tattvas = Pure Tattvas = Intelligent Tattvas: Siva1, Sakti2, Sadasiva3, Isvara4,
Sadvidya5. (5)
Suddha-Asuddha Tattvas: MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 (7)
Verse 160.
Under the aegis of the First Five Tattvas, there are Suddha-Asuddha Tattvas, which are called
Prera Kandam. Below the Pursha Tattva (Purusa12) are the 24 Asuddha Tattvas which come
under the category of Bhogya Kandam giving the eternal souls experience in this world.
Suddha Tattvas are called Preraka Kandam (திதக காண்டம்). திதகன் (Prerakan) is
Energizer, Organizer, One who effectuates any action; Director; Directing Agent. Naturally the
First Five Tattvas are the Energizers of the other Tattvas. Siva1, Sakti2, Sadasiva3, Isvara4,
Sadvidya5. (5)
The Seven Tattvas (MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 ) are called Mixed
Tattvas (ிஓி த்துங்ள் = Misira Tattvas) or Suddha-Asuddha Tattvas. Misra in
Sanksrit means mixed, combined. They are also known as Vidya Tattvas based Sadvidya5 after
which they come.
Bhogya Kandam is the Asuddha Tattvas. These are the Tattvas that the soul (Purusa12 )
experiences. Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 touch18, vision and
color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27,
touch28, form29, taste30, odor31, ether32, air33, fire34, water35, earth36. (24)
Verse 161. Tattvas are gross, subtle and supreme. In Sadakiyam abides sound.
All these (objects) are of the form of Tattvas: Formlessness, Forms, Form-Formlessness. All
Tattvas (36 in all) come in three forms: Gross, Subtle and Supreme. Soul abides in Tattvas. In
SAdAkiyam abides Sound Tattvam. Cognize that the universe is made of Tattvas.
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5. As you notice SAdAkiyam and Sadasiva Tattva are
synonyms. The Principle Sound abides in Sadasiva Tattva as described below.
Mahanada
Mahanada (Great Sound or Great Melody) residing in Sadasiva Tattva moves strongly from
its Siva Form and makes the Very First Sound in the Universe. Mahanada has one KalA: Urdhva
Gamini (Upward going, mover, propeller.) Sadasiva Tattva is the giver of Grace to the returning
pure souls and thus Urdhva Gamini propels the pure soul upwards to Unmani -complete
liberation. This is Nivrrti as opposed to Pravrrti.
NAda6
NAda6, one Form of Sakti as others, also called Sadasiva Tattva fills the whole universe
with Nadanta. Here the Aham and Idam are equal. Nada has four KalAs: Indhika, DipikA,
RocikA, and MocikA and possibly RecikA.
Twenty-four distal Tattvas abide in Anma Tattvam. The six Tattvas, MāyA6, Kāla7, Niyati8,
Kalā9, Vidya10, Rāga11 subside in Sadvidya Tattva5. Three Tattvas, Sakti2, Sadasiva3, Isvara4,
subside in Siva Tattva1. Siva1, Sakti2 subside in Suddha Siva. Their origination corresponds to
the respective entities.
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and
color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27,
touch28, form29, taste30, odor31, ether32, air33, fire34, water35, earth36.
Fourth Section
The False-premise religionists do not accept the 36 Tattvas but accept only those Tattvas
proceeding from MAYa. The progress of the false religions comes to a standstill by the
limitation of their Tattvas. Above them, the six Inner religionists embrace the truth about God,
soul and bondage. The Truth-seeking Saivas embrace the First Five Tattvas that includes
Suddhavidya Tattva. They who embrace the 36 Tattvas have for them Siva who is beyond all 36
Tattvas.
The religions who believe in certain principles (Tattvas) are confined to the extent of those
principles and cannot go beyond that limitation (to reach a higher realm of realization).
Sivam1, Sakti2, NAdam3, Bindu4, Sadasivam5, Isa6, Rudra7, Mal8 (Vishnu) and Brahma9 are the
nine forms appearing one from and after one. They are known as Nine Manifestations of Siva
The First Four Sivam, Sakti, NAdam, and Bindu are the Formless Four. The
middle one Sadasivam is the Form-Formless. The Foursome at the end Isa, Rudra, Mal (Vishnu)
and Brahma are the Ones with From. The Learned say that Nathan is the only One who acts the
parts of the Nine Disparate Forms.
கதனெர்த்ம்
Sakti stands with NAdam. In Sivam abide Sakti and others. All emanating forms are Siva-Sakti.
Sakti is the Sakti of Sattan. All what Sattan desires is Sakti.
Siva begets Sakti; Sakti begets Sivam. Both of them unite and beget all the world's beings.
Bhavan (Siva) is yet a Brahmachari; Sakti of Milk-sweet words and speech is yet a Virgin. They,
of the Supreme Knowledge from Tapas, know this nature of Siva-Sakti.
Parasiva and Parasakti sport Kriya Sakti--Action Power-- to create this world of beings.
Verse 168. Who is a Tattva Jnani?
The body, the organs, the world, the objects of the senses, the Highest Goal, bondages,
Liberation are associated with the soul; the Tattvas subside, involute or take refuge (in Sakti
Tattva). Knowing all this well, going past and above the Nivrrti Kalai ( and
realizing the Supreme Substance make one the Tattva Jnani (Knower of Tattvas).
தஞ்சகவன pañca-kalai (five powers of Siva) Nivrrti Kalai is one of the five Powers of Siva.
n. (Šaiva.) The five spheres of action of the five forms of Šiva, viz., nivirttikalai, piratiṭṭā-
kalai, vittiyākalai, cāntikalai, cāntiyatītakalai, one of two kinds of artta-p-pirapañcam, q. v.;
அப்திதஞ்ஓம் இண்டனுள் என்றும் ிிர்த்ி றன திிட்டாறன
ித்ிாறன ஓாந்ிறன ஓாந்ி ீறன ன்று
றப்தட்டதுாண ஓிஓத்ிிறன. ஓி. கதா. தா. தக். னதுப்.)
Though they are listed as nivirttikalai, piratiṭṭā- kalai, vittiyākalai, sāntikalai, sāntiyatītakalai,
the purification or application of power sequence is I beleive is Vittiya-Kalai, Santi-Kalai,
SAnityatitta-kalai, Pratitta-Kalai and Nivrrti-Kalai.
All the Tattvas from most distal Tattva Earth36 to the Tattva Sadasiva3 subside or involute in a
retrograde fashion in Sakti2 Tattva. It is my understanding that once all these Tattvas are
absorbed by Sakti, the soul becomes pure and ready for merger with Siva1 Tattva.
Vittiya-Kalai is taking the soul out of the constraints of Kankukas imposed by Kāla7, Niyati8,
Kalā9, Vidya10, Rāga11 which also helped the soul acquire spiritual knowledge. Maya, the
progenitor of all distal Tattvas, subside in Sakti. The VittiyA-Kalai is taking the pristine soul
with no contaminating Malas, burdening Tattvas and constraining Kankukas (ஞ்ஓம் =
literally girdle) towards டுீ (literally Home or Liberation).
Pratitta-Kalai = Siva Sakti takes the Jivama (the individual soul) to Mukti or liberation.
Nivrrti-Kalai the last and the Fifth Power or purification step is total and irrevocable
emancipation of soul (from all impurities, bondage, constraints, and afflictions).
Bindu has five KalAs or powers: Nivrtti, PratistA, VidyA, and SAnti and SAntyatita. These
KalAs are present in the body, and a guru can locate them for the pupil.
ிிருத்ிறன
The body, the organs, the world, and the objects of the senses are bondage of the soul. What
remain higher than these, are the five Siva Tattvas which take the soul to VIdu
liberation). Thus by the Tattvas, the soul is subject to bondage and later proceed to liberation.
These Tattvas abide in the soul and not in God. Tattva Jnani is one who understands these
Tattvas well, goes past the Nivrrti Kala, and realizes the Supreme Substance who is beyond all
Tattvas.
Verse 169. Jiva suffers in this world to expunge Karma and Anava Malam.
As to why the Tattvas along with the soul became active, the ancient Karma had to be
experienced thus sustaining extirpation. Later perfection with removal of seeds of Karma and the
evil Anava Malam comes to pass.
Siva is free of impurities and Karma, which saddle the soul. The reason why the Sakalar class
soul goes to the school of hard knocks in the world is to experience the past Karma, which
results in its extirpation. Seeds of Karma that still haunt the soul and are wanting to sprout, have
to be removed. Extirpation of age-old recalcitrant Anava Malam, the Impurity of I-ness, mine-
ness, egoism and spiritual darkness where the soul does not cognize its organic relationship with
Siva-Sakti and believes that it is body and not the soul, comes to pass by the Grace of Siva.
The thrust of this verse 169 is that Siva is not saddled with Tattvas, Malams and Karma, which
are the nemesis of the soul.
(Anava Mala) is one but many are its powers. From beginningless time, it works with intellect
of the soul. Anava Malam is like the corrosive soft verdigris in the copper vessel, exhibiting the
spiritual ignorance (அஞ்ஞாணம் ) and remaining intrinsic to the soul.
Anava Mala (ஆ னம்). Anava is derived from Anu for atom and atomic soul and Anavam
is a limitation put upon the soul, a limitation of the Universal Consciousness of Siva-Sakti.
Malam is Impurity and thus darkness beyond darkness. It is Pre-Cosmic. It is unseen and yet
makes its presence felt. The self or soul is in an inhibited state, the cause of inhibition being
Avidya or ignorance. Anava Mala is called a principle of obscuration. Obscuration indicates the
limited knowledge of the individual soul. Siva, not of limited knowledge, is never obscured by
any Malam or impurity. What drives the soul into activity that generates Karma? It is the
primordial privation and obscuration. They provide the impetus to act and desire for Bogha
(enjoyment and suffering). Liberation by its very nature brings an end to Bhoga. Siva who is
Ever Free and the liberated souls do not have a penchant for Bhoga.
Cit = Intelligence. The individual soul is endowed with Cit. Mala is the cause of privation of Cit-
Sakti of man and thus a veil.
There is paucity of Prakasa or Light, plethora of doership and toxic cognition of unconscious
entities (buddhi, Prana and body) as the self. Simply put this individual thinks, he regards body,
breath, intellect... as the self and not the self (soul) qua self, because he can see the body but
cannot see the soul or the self. He thinks he is body and not the soul.
Verdigris (பிம்ன = Kalimpu) is the green corrosive patina on or in the copper vessel, the cause
being weathering, exposure to air, seawater or acetic acid. With air, it is Copper carbonate; with
seawater, copper chloride; and with acetic acid, Copper acetate. As verdigris of the copper,
Anava Malam is the concomitant of the soul and has very many toxic powers.
AvAraka Sakti (ஆாகசத்ி) is the veiling power of Anava Mala in that in Kevala Avastha
or state and Sakala state it blocks spiritual knowledge shining on the soul. In Sakala state, Anava
Mala is the cause of spiritual ignorance (Avidya) and earns the name AtoniyAmikA Sakti.
Kevala state = the soul before birth resident in upper regions. Sakala state = the soul roiling in
the lower world, the earth.
ஆாம் = That which covers, screen, veil. It is called āvaraṇa in Sanskrit. ஆாஓத்ி =
AvAraka Sakti = Veiling power.
Verse 171. Veiling power of Anava Malam, and Maya as the generator of the world, body
and organs.
Some say that there is no such thing as Anava Malam. It is the function of MAyA (to veil the
intellect of the soul). Maya awakens Iccha, Jnana, Kriya in the soul. Anava Malam in opposition
veils the three. Standing apart from the soul, Maya generates the world, body, and organs. That
you must understand.
Iccha, Jnana and Kriya (The poet uses Sanskrit words.) (இச்றஓ, ஞாணம், ிரிற
(Sanskrit) = ிறவு, அநிவு, சஓல் are Tamil words for them. In English, they are
Desire, Knowledge and Action.
Verse 172. Maya's cloud lifts and the knowledge shines forth.
Maya veils soul's Knowledge, Action and Desire as the cloud veils the rays of the Pure Sun. As
the clouds scatter and lift, the sun's Great Light shines forth. In like manner, when the body
(Maya's body, organs, world, and the objects of experience) disappear, Knowledge and Action
will shine forth. So say some.
Verse 173. Debunking the premise: Body (Maya) makes the Knowledge etc to vanish.
When the clouds veil the sun, the rays of the sun go into hiding. If this analogy prevails, upon the
acquisition of body by the soul, soul's Knowledge, Desire, and Action must vanish. (That is not
so.) As opposed to this premise, upon soul's acquisition of the body, the soul acquires Desire,
Knowledge and Action. In the incorporeal state, soul's power vanishes. So the analogy does not
fit.
Verse 174.
கத ாரிம் றநத்து ின்நது னம்னம்ாண்;
ஏனாம் குனா உிரினுள் ினாகன
ானால் அித்ற ஓிந் ரும் றன ஆி ாற
ஆனால் இண்டும் கஓாி இருள் ண கநாம் அன்கந. 174.
Anava Malam (and not Maya) veils Desire, Knowledge and Action. Since Anava Malam is
intrinsic to the soul, Anavam becomes the quality of the soul. Ancient Maya generates Tattvas
like KalA to destroy desire-born ignorance. So the two are different in that Maya is the Light and
Anavam is Darkness.
Maya generates Tattvas like KalA to dissipate the darkness cast by the veiling power of Anava
Malam and thus enlighten the soul. Thus Maya is Light and Anavam is Darkness.
S.S. Mani makes the following observation: By the last four verses, the precept of non-existence
of Anava Malam as proposed by the Pasupatas was roundly rejected by Sivanar, who stressed the
existence of Anava Malam.
ருள் ன் ன் கும் அது ஆி, னம் அஓித்து ஆி ிற்கும்;
சருள் ன் ன் கும் அது ஆி ஓித்து ண ிற்கும், ஓீன். 175.
If one says that soul's nature is ignorance, soul is then non-intelligent. That the blind man on
account of the cataract, does not have the sight precludes us from saying that it (cataract) is the
nature of the eye. Anava Malam veiling the soul's intelligence is not the nature of the soul.
Anava Malam intrinsically lacks intelligence and thus stands as Acit. Soul is intelligent and
perceptive and stands as Cit.
Mummalam (three Malas) are what germ , bran and chaff are to paddy (rice in husk). (Kanma
Malam is like the germ; Maya Malam, bran; Anava Malam, chaff.). Theses three impurities
delude the soul, veil the soul's true form, give false experience, and create bonds and two kinds
of deeds (Merit and Demerit). Along with these three Impurities, there are two more impurities.
They are listed in the next verse.
உி = umi = chaff, husk. ிடு = thavidu = Bran. ம்ர் = Mammar = Delusion, Distress,
sorrow, affliction.
Maya's deed is Mayeya Malam, so it is said. The three impurities go about doing their work
(which is causing maturation of the soul). The Pure (Siva) exercises the veiling power known as
ThirothAna Sakti, so the learned say. These five impurities shroud the soul.
Anava Malam, Kanma Malam, Maya Malam, MayEya Malam, and TirOtam are the five
impurities.
MAyEyam is the cluster of entities and their function, derived from Mayai, which is invisible
substratum of the visible universe; Mayeyam is the visible form and function of the Mayai.
Mayai and Mayeyam are an Agonist and Light of the soul, while Anavam is darkness.
1) MAyEyam = ாகம் = has two meanings depending on the context. It refers to the seven
Suddha-Asuddha Tattvas: MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 .
2) MAyEyam = ாகம் = Its second meaning is that it is one of the five Malams or
impurities. The action of all the seven Tattvas afore-mentioned is called MayEyam. In its
Impurity aspect MAyEyam has four parts: Tanu = னு = body; Karanam = ம் = organs;
Bhuvanam = னம் = World; Bhogam = கதாம் = objects of experience.
Thus MayEyam refers to first the seven Tattvas and second its functions. In its second
connotation it is an impurity.
Verse 178. The roiling soul takes a spin of life, death, and the three worlds.
னம், ாற, ன்ம், ாகம், ிகாாி ன்ணி,
ஓனாரும் திநப்ன இநப்தில் ங்ி இத்ற ீ ழ் கலும்,
ிறனா சாள்பி ட்டம் நங்கு ண ிிடத்ின் ண்
அனாரும் இறநன் ஆறால், உிர் டக்கும் அன்கந. 178.
The five Impurities, Anava Malam, Mayai, Kanmam, MAyEyam, and TirOtAyi abide in the
soul, which roils in birth and death and goes to the worlds of Earth, Hell and Heaven. This
movement of the soul is like the unsteady Kolli-Vattam and the kite going up, down and around
in a spin under the aegis of injunctions of Siva.
There are four kinds of births: the egg-born, the sweat-born, the seed-born and the womb-born.
The foursome amounts to 8,400,000 in number. To dawn in the form of a human being, leaving
behind these births is as rare as crossing the vast ocean by swimming with hands.
There are eight million four hundred thousand species of living creatures, divided into four
classes: Andajas (அண்டசம்), egg-born; Svedajas (சுதசம்), sweat-born (insects and
vermin); Udbhijjas (உற்தீசம்), seed-born; Jarayujas (சாபசம்), the viviparous (Garuda
Purana, 11.12.2-3).
Svedajas (sweat or heat): These creatures are called sweat-born, because sweat indicates heat.
The eggs laid by insects in the cavities of dead body come out as larvae in 12 to 24 hours if the
body stays warm from the high environmental temperature.
To be born a human is rare; much rarer still is being born not in the land of absent study of
sacred texts and being born in the land of Sacred Texts. To be born as such shows abundance of
Merit. Not being born in the spiritually blighted classes and being born in the Tapas-performing
Jati are much rarer indeed. Not pursuing the Outer Religions (and adhering to Saiva Siddhanta) is
indeed a good fortune.
Leaving aside the life of wealth and hubris, and the life of penury and humiliation; and adhering
to a nature of humility and the religion of Saiva Siddhanta are the fruits difficult to obtain. By
realizing the Great Siva Jananam and praising the wearer of nascent crescent moon (Siva), one
obtains the Grace (of Siva).
ாழ்வு = High life which implies youth, education, wealth, influence and privilege. High life
engenders hubris, which must be given up. The one enveloped by poverty suffers privation and
humiliation. A realized soul must leave these two extremes. Siva is the only One who has all
these qualities and yet transcends them all. To practice and adhere to Saiva Siddhanta are a
difficult proposition. Once a soul accomplishes them, he stands to obtain the Grace of Siva.
Siva's creation of mankind is for the Mind, Speech, and Body to serve Aran (Siva), who dances
in five articles from the cow. The Heavenly Beings come down to earth to live and worship
Aran. The body-bound friends and relatives ramble, roam and whirl around (in this world) not
knowing this. What a folly!
ஆவணந்து = The five products of the cow (தஞ்ஓவ்ம்), namely Milk, Curds, Butter, cow
dung and cow urine (தால், ிர், காம் and காஓனம். Komayam = காம் = கா +
ம் = கா + ம் = cow + dung. Kosalam = காஓனம் = கா + ஓனம் = Cow + urine. ஓனம்
= Water, Urine. Ko = cow. ஊர் = friends and relatives. உல் = to whirl, revolve, swing,
oscillate, to be in motion.
18.61: The Supreme Lord resides within the hearts of all living beings, O Arjuna. By His māyā
power, Isvara causes all beings to spin as if they are mounted on a machine (carousel or upright
wheel).
The Māyā power, owned by the Lord, has three dissimilar sons: Sattva, Rajas, and
Tamas. It is Rajas who spins the wheel of creation, it is Sattva that sustains it, and it is Tamas
who brings it to dissolution. This Maya power works at Cosmic level.
Here the wheel allegorizes the sheaths of the body, according to Panchadasi (6.173-176).
Spinning denotes good and bad deeds by the individual. At individual level, Maya power works
with the Intellectual sheath and prompts Jiva to act. This does not preclude self-motivation of an
individual.
Verse 183. From embryo to old age, death is a certainty. Redeem yourself when you can.
Some die as fetuses; some die without expulsion from the womb; some die as fully formed
infants soon after birth; some die in childhood; some die in their youth; and some die with grey
hairs (in old age). You know it is the form that dies; when the time is on you side, make sure you
redeem yourself.
A body with one sense apprehension cannot apprehend more than one sense. Even that one sense
apprehension is intermittent, (changeable and not consistent). All are susceptible to change. This
apprehension does not exist in certain states (slumber and unconsciousness). This life chock-full
of affliction is like a swoon and perishing, and like a dream lasting sometime and then vanishing.
So it is.
அல்னல் = Affliction, distress, evil, misfortune, privation. ருள் = Bewilderment of mind,
confusion; க்ம் (Swoon); Ignorance of right and wrong; mistaking one for another;
delusion; illusion; ாய்ல் = to hide, vanish, perish, to be annihilated, terminated.
Verse 185. The rich and the haughty live a high life and remain senseless.
The rich smear themselves with sandal paste; wear garlands and golden robes; have retinue
follow them and bearers carry them in the palanquins; and employ the drummers to drum, the
trumpeters to play on the wind instruments and men to fan them with chowries. They remain
senseless, not heeding to the elders and lay there like the corpse.
Followed by a retinue of sycophants, drummers, singers and trumpeters, the rich and the haughty
deck themselves with sandal paste, garlands and golden robes; ride a palanquin on the shoulders
of bearers; have men fan them with chowries; lay there senseless like a corpse; and do not pay
heed to the elders.
They who live like the corpse walk behind (the rich and the haughty) like the corpses, come to a
ruin, and ramble and rove (in the world). Knowing that this body, senses and all come into
existence in one moment and die in the next moment, you may perchance worship Aran (Siva).
Siva, worthy of worship by the heaven-dwellers, will confer Grace on you.
உக்குல் = To cause to dry, to dry in the sun. To injure, ruin.
Verse 187. Soul is endowed with Desire, Knowledge and Action and experiences 5 states.
That which is called soul is different from the body, on account of which, it succumbs to faults.
Soul is endowed with Iccha, Jnana and Kriya. Soul experiences happiness, unhappiness as fruits.
Soul knows sleep (from awakening and dream sleep). It experiences five states or Avasthas. The
soul's true existence is in Turiyatitam.
This verse needs further elaboration because it is very terse and succinct.
Soul is existence and body is mutable and perishable. Body makes the soul succumb to the
hubris of egoism like I, MY, Me, and Mine. Soul has three qualities: Desire, Knowledge and
Action. Soul knows three states of consciousness: Awake State, Dream Sleep State and Deep
Sleep State. Soul knows dream from reality when it wakes up. Soul experiences happiness, and
unhappiness while it is awake and dreaming. Soul is capable of experiencing five states. Soul's
true existence is the state of Turiyatita.
Soul has five states of Consciousness: Awake State1, Dream Sleep State 2, Deep Sleep State3,
Turiya4 , Turiyatita5.
The First three states are common to all human beings. The fourth and the fifth state are
cultivated states here on earth, though the the 5th state is the natural state of the soul when we
attain Nirvikalpa Samadhi or liberation. Thus mere man experiences three states and a Yogi
experiences all five states.
Tamil terms for the above: ணவு1, கணவு2, உநக்கம்3, and ததருநக்கம்5
1 2
4
5 5
The following modification is based on Joseph Campbell's view of dream sleep. (Page
70, Myths of Light.)
When you are in dream sleep, all dreams are mental creations like a movie in which
you see yourself, others and events. Though there is duality of you on one side (subject) and
that, he, she, and it on the other side (object), they are all one because they are your mental
creation. It is a dream, a myth, and an illusion that you created. Life likewise is a dream, a
myth, and an illusion. The heaven and hell, good and bad, god and soul, I and That, I and
He, I and She, I and it are one. The acts in the dream are your acts; the it, that, he, and she
are you because there is nobody else; they are all within you; therefore we walk and work
in a world of dream, myth and illusion.
Verse 188. Perception is solely the function of the soul and not of breath.
Query: Why should we consider that soul exists different from the body? Some might say that it
is the body that perceives or experiences (cognizes). Answer: When the body is dead, the body
does not have any perception. Their premise is that the body loses its perception, when the breath
leaves the body. The body in sleep with functioning breath is without perception.
Here Sivanar scores a point against the materialists, who say that breath is life; when breath
leaves the body there is no apprehension. Sivanar argues that a sleeping person breaths and yet
does not perceive or cognize. The perceiving or cognizing instrument in the body is the soul.
Thus it is the cognizing soul that is different from the body.
Verse 189. Soul and not the five organs is the perceiver.
Materialist: Some say that the five sense organs are perceiving. Thus, there is no separate entity
such as soul. Answer. These five sense organs are perceiving during the awake period and
remain suspended in involution. Among the five senses in the awake period, each one perceives
one sense at a time; they do not perceive all together at the same time. Anma is the one that
perceives by the use of the five senses. Sense organs are not perceiving by themselves; soul
perceives .
Verse 190. Soul activates the breath and is different from the vital air.
Query: Perception happens when life-breath flows in and out. That being so, why should we
attribute perception to the soul? Answer. Since life-breath flows in and out during sleep,
perception should happen during sleep. That is not the observation. They say that perception by
the senses are in abeyance during sleep. The question arises why perception does not take place
while life-breath is in the forefront in the activation of the senses. Anma which activates in-
breath and out-breath is different from the vital air.
Verse 191. Soul exerts complete control over the Inner Organ and asserts the notion of I
and mine.
If you consider perceiving Inner Organ (consisting of Mind, Buddhi, Ego and Determinative
Faculty), it in its individual parts does not perform the function of the other three. Each part
serves its own and only function. Anma activates, controls, perceives, and integrates all four
functions, also directs the external instruments, remains separate from them and asserts the
notion of I and Mine.
Mind, Buddhi, Ego and Determinative Faculty = ணம், னத்ி, அம்ாம், ஓித்ம் =
Manas, Buddhi, Ahamkaram, and Chittam.. The descending order of these faculties are Chittam,
Buddhi, Ahamkaram and Manam (Determinative Faculty, Buddhi, Ego, and Mind. According to
Tattvas, the descending order is Buddhi14, Ahamkara15, Manas16 ; Chittam is not mentioned in
Tattvas but figures in Saiva Siddhanta.
Manas, Buddhi, Ahankaram, Chittam: The proper hierarchical order is Chittam, Buddhi,
Ahamkaram, and Mind.
If you look at the 36 Tattvas, Buddhi14 is in position14, whereas Ahamkara15and Manas16 are 15
and 16. We have no mention of Chittam in the 36 Tattvas. Chittam is determinative faculty or
firm conviction.
Scriptures tell that Buddhi drives the chariot. Buddhi holds the reins of the mind or Manas.
There is no mention about the relative position of Ahamkaram and Chittam. Ahamkaram is a
proximal to Manas, meaning that mind reports to Ahamkara, which reports to Buddhi, which is
influenced by Chittam.
Buddhi being the driver and the mind being the reins of the horses (the senses), Ahamkara is
somewhere between the driver and the reins.
Mind is a complex entity in that it is an aggregate of thought, perception, memory, emotion, will,
imagination and reason. It is like a river in motion and a flow of consciousness. Mind needs a
constant flow of energy to keep it moving. Mind moves in the waking state and dream sleep
state and goes to rest or stagnates in deep sleep. Its main function is thought even when all sense
organs are shut down.
Mind reports directly to Ahamkara, the I factor. Thought is translated into action. However,
between thought and action, there are two filters or modulators. The first filter is Ahamkara that
determines whether the proposed action is in the self-interest , indifferent , altruistic or any other
modality. All aspects of proposed action passing through Ahamkara or Ego are presented to
Buddhi, which holds the reins and determines the kind of action it should take. Reins means that
it can inhibit the proposed action, or modulate the action based on the circumstances. Buddhi can
sidestep Ahamkara, draw on the Mind or Manas, use its resources such as memory, reason,
will… and make a decision as to the action it should take. Thus Buddhi is the driver or
wisdom. Chittam is the determinative faculty with convictions. Chittam influences Buddhi,
Ahamkaram and the mind with its repository of convictions. If Chittam is strong it can influence
Buddhi to act in a manner based on its convictions.
Here is a verse from Unmai Vilakkam (உண்ற ிபக்ம் ) about AnatahKarnam, Verse 17.
அந்க் ம் அறடக உறக்க் கள்:
அந்ணம் னத்ினேடன் ஆங்ாம் -- ஓிந்ற இற
தற்நிது ிச்ஓித்துப் தல்ால் ழுந்ிருந்து அங்கு
உற்நது ஓித்ிக்கும் உர். 17
Listen to what I have to say about AntahKaranam. They are Manam, Buddhi, Ahankaaram
(AnkAram) and Chittam. Manam grasps, Buddhi resolves, Ahamkaram often rises, Chittam
reflects. Know it now. 17
Verse 192. Renounce the Inner Organ (Pasajnanam) and gain Pasujnanam and
Sivajnanam.
Mind, Buddhi, Ego, and Determinative Faculty, being the The Inner Organ, combine together
to pose as Anama or soul. One should realize that as the lamp is the instrument of the eye (for
vision), the Inner Organ is the instrument of the perceiving soul. Realizing this and renouncing
the Inner Organ, the knower of the true nature of the soul is the self-perceived (perceiver of
himself) and gain the Pasujnanam. Thus the knower of the self becomes eligible to receive what
is higher than him, the Sivajnanam.
There are three kinds of knowledge: Pati-jnana, Pasu-jnana and Pasa-jnana, ; these
are based on the trilateral relationship between Pati, Pasu and Pasa. Pati is the Lord, Pasu is the
individual soul, and Pasa is bondage imposed by the sense organs. Pati is beyond the perception
of Pasajnana and Pasujnana; therefore, He is called Siva. Since He is knowable by only
Patijnana, He is Sat, Siva-Sat or Cit-Sat. Pasajnana is lower knowledge acquired by the soul
through sense organs (Inner Organ) derived from Maya in Sakala State. When the aspirant
renounces the Inner Organ and the knowledge gained from it and becomes the knower of the true
nature of his soul, he gains Pasujnanam (knowledge of the soul). Higher knowledge is
Patijnana (Sivajnanam). Tthe lower cannot reach the Higher; the lower cannot comprehend the
Higher; therefore, it is pasajnana, which is not really Jnana or knowledge. Since pasajnana is
considered in the context of Patijnana, it received this misnomer. Soul is the experiencer. If the
soul experiences and enjoys the outer world of senses, it has pasajnana (knowledge of
bondage--experience creates bonds between objects and senses); if the soul is self-centered
and enjoys the attitude of "I-Me-Mine-Mineness", it is Pasujnana (knowledge of animal).
Patijnana or Sivajnanam comes to the soul, when Pasajnana and Pasujnana leave or become
extinct.
Pati = Siva. pasu = soul. Pasa = bondage.
When the soul is without Patijnana it is in a state of Irul; when it is introspective,
confused, self-centered, tossed, and tugged between Pasa and Pati, it is in Marul; when it is full
of Spiritual knowledge, the soul receives Arul. Arul of Siva goes hand in hand with Terul of
Siva (Supreme knowledge), which is the source of Siva Jnana in a Jiva mukta.
Conclusion: The lowest is Pasajnana, Pasujnana is middling, Patijnana or Sivajnana
is the highest.
PasaJnana is the knowledge of the senses which creates bondage between the objects
and the senses.
Pasujnana is the knowledge of nature of the soul, which renounced Pasajnanam and
the Inner Organ.
Patijnanam (Sivajnanam) is knowledge that descended into the soul from Siva.
1. IruL, darkness. We are pulled by the passions of the world and Pasa (impurities) and that
centrifugal pull is Pasajnanam, the pull or knowledge of pasa (fetters or bond) also known as
IRUL (darkness). Knowledge (derived) of the world is pasajnanam, which has no value for
liberation. Sekkizhar in his 10th verse (Periya PurAnam) speaks of two kinds of Irul: Aka Irul
and Pura Irul (Internal and external darkness). As the sun dissipates the external darkness,
Tiruththondar Puranam expels the internal darkness (spiritual darkness). A source tells that Siva's
left eye is Periya Puranam (aka Tiruthondar puranam), the right eye TiruvilaiyAdal puranam, and
the third eye on the forehead, Kanda Puranam.
2. Marul, confusion. Tugged by God (Siva) and the world, the soul is confused and becomes
introspective and looks within for self-knowledge or knowledge of its own nature. This is
Pasujnanam, or introspective knowledge, which causes confusion in the choice the soul has to
make.
3. Arul, Grace. The soul has won over Irul and Marul, gave up darkness and confusion, seeks
knowledge of Pati, the Chief, the God, or Siva and receives knowledge and Grace. This is
Patijnanam.
4. Terul, Knowledge. Supreme knowledge of Siva, which makes Him what He is. No one in
this universe has Terul except Siva. Jivan mukta receives a trace of this knowledge by its
descent into his soul (Saktinipātam), once the Malas are expunged....
The soul that was in union with Irul (darkness) and later with Marul (ignorance and confusion)
is now in union with Arul, a step before union with Siva. Soul has made an arduous journey from
Kevala Avastha to Sakala Avastha to Suddha Avastha, the end of the road, destination being
oneness with Siva. Kevala Avastha is the primordial state of the soul before it sports a body;
Sakala avastha is life on earth; Suddha Avastha is life of the soul ready to merge in its pure form.
Human bondage and senses (Pasa) cannot comprehend Him; the soul (Pasu) that is burdened
with Malas and senses cannot comprehend Him; one with Pati knowledge (derivative of Terul,
knowledge of the Supreme Siva, Brahma Vidya) can comprehend Him.
Akaram1 (A) directs Ahamkaram1A; Ukaram2 (U) directs Buddhi2A; Makaram 3 (M) directs
Mind3A; Bindu4 directs Cit4A; Nada 5 directs Intellect5A. These five letters form the Pranavam.
These five letters stimulate and control perception. As the ocean waves rise and fall, perception
rises and falls. Upon reflection, the nature of these will dawn on you.
The presiding deities of Akaram1, Ukaram2 , Makaram3, Bindu4, and Nada5 respectively are
Ayan1C, Hari2C, Aran3C, Isan4C, and Sadasivam5C . When the soul pervades and abides in the five
entities, the soul acquires Cit or Intellect. If the soul does not abide in them, it is Acit (inert =
Jada = ஓடம்). The soul's nature is understood by the ones who control the two airs (breaths) in
their Yoga practice.
பி = wind
When the Yogi brings the up-breath and the down-breath (Prana and Apana) to course through
the Susumna Nadi, he obtains superconsciousness and union with Siva. BG04 <<<----Click
for more information on Vital Airs of the body.
Prāna has fivefold actions: (Prana can be air or energy according to its context.)
When Yogis direct the vital airs up the Susumna Nadi to upper Chakra, it is NOT the air that
goes up the psychic channel. It is the energy flow that goes up the channel.
(1) Prana: The commonly known prāna is the air moving through the mouth and the nostrils
into and out of the lungs (exchange of gases). The heart is headquarters for Prana
(2) Samāna Prāna: Equalizing breath. The energy igntes the bodily fire and resides in the
digestive system, the heart, and the circulatory system, the umbilicus and the joints. Here
prana is digestive function of the stomach and intestines, rhythmic contraction and
relaxation of the heart muscle, the flow of blood through circulatory system and the
movements of the joints. Its headquarters is the Navel (its domain is abdomen)..
Remember Manipura Chakra's headquarters is in the umbilicus.
(3) Apāna Prāna: Downward breathing. It pulls against Prana. It resides in the throat, the
back of the thoracic cage, intestinal canal, generative organs, and the legs. Apana remains
in and modulates the excretory and generative organs. Apana's headquarters is anus --
Muladhara Chakra of Kundalini. (Simply put, Apana is the air that passes as flatus,
which consists of 64% Nitrogen, 19% Hydrogen, 14% carbon dioxide, 9% Methane, 1%
oxygen, and some foul-smelling sulphides. The proportion of these gases is variable;
hydrogen, methane, oxygen may be infinitesimal. There are some people who produce
excessive amount of Methane or Hydrogen, both of which are flammable gases. It has
been reported that the Methane and Hydrogen producers can produce flame in the
operating room, when electrocautery is used during abdominal surgery.)
(4) Udāna Prāna: Ascending breath. This energy is resident in the heart, throat, palate, and
skull and between the eyebrows. Udana's headquarters is the throat--Visuddha Chakra
of Kundalini. Udāna is the breath in the throat rising upwards. It is the expiratory air.
(5) Vyāna Prāna: Pervading breath or diffused breath. It is the vital air that circulates
throughout the body or is diffused through the body. It is the oxygen that is carried by the
blood through out the body. It is the son of Udana and the father of Apana Prana. It
prevents body from disintegration and hold the body together.
This energy is resident everywhere, but concentrated in the circulatory system and sweat
glands (sweating), and plays a role in the redistribution of biological fluids in the body.
Vyana's headquarters is the whole body.
You may notice a correlation here between the centers or Chakras of Kundalini and the
Pranas. Apana, Samana, Udana, Prana, and Vyana represent body consciousness and not
the Higher Consciousness present in Sahasrara Chakra. Above the Higher Consciousness
is Pure Consciousness. The ascending breath residing at Visuddha chakra stops short of
Ajna Chakra, the transitional zone between body consciousness and Higher
Consciousness, which is a dilute version of Pure Consciousness.
Verse 195. The knower and the object of knowledge are different.
Challenge: Soul's form is an aggregate of all afore-mentioned entities; that being so, the truth is
soul is one of many substances and not a special one at that. Answer. It is true that an aggregate
is made of many objects. Each one of all objects is apprehended one by one. The knower and the
object of knowledge are two and never one.
The fifteen entities as listed below form the aggregate, the nature of which the soul perceives.
Akaram1 (A) directs Ahamkaram1A; Ukaram2 (U) directs Buddhi2A; Makaram 3 (M) directs
Mind3A; Bindu4 directs Cit4A; Nada 5 directs Intellect5A Ayan1C, Hari2C, Aran3C, Isan4C, and
Sadasivam5C
Ayan1C = Brahma. Hari2C = Vishnu. Aran3C = Siva. Isan4C = Mahesvara, another form of Siva
who obscures Siva Jananam. Sadasivam5C = A form of Siva who confers Anugraha or Grace so
the soul is liberated from birth and rebirth.
Akaram1 directs Ahamkaram1A under aegis of Ayan1C or Brahma. The rest follows.
AUM has five components as depicted in the table and the diagram.
Pranava-Tattva-Deity Components of AUM The directed Entities The Presiding entities
But the soul does not perceive objects on its own without the help from its organs and senses.
It is common to compare Brahmam as the Great Fire and the radiations of heat and light as the souls
emanating from the fire.
தரிாாம் = The doctrine of causation according to which the cause evolves into an
effect of the same grade of reality as itself
Soul is without attributes, so some say. Desire, Knowledge and Action do not abide in the soul
but abide in the body. If it is said that the soul and the body abide in close proximity, why is it
that the organs of the body in the sleep state and in the corpse are in abeyance. That is because
the proximity between the soul and the body is lost. ( The proximity of the soul activizes Desire,
Knowledge and Action in the body.)
S.S. Mani comments as follows. Soul without any Gunas stands as Knowledge, so some say. According
to them soul is of the form of Knowledge. In the presence of the soul, the body's organs function. Because
of that, Desire, Knowledge and Action become active in the body. If that is so, why is it that the sense
organs do not function while the body is dead or sleeping (though the soul is still there)? This question
elicits the answer that under those circumstances, the organs are in abeyance. Their declaration that in the
presence of soul, Desire, Knowledge and Action happen in the body, is untenable. This is the philosophy
of Sankhias.
Sankhya or Samkhya is the oldest of all philosophies in India. The authentic Sankhya system is
theistic as propounded in Srimad Bhagavatam by Sage Kapila and as opposed to later atheistic
school described by an imposter with the namesake. Srila Prabhupada explains this in his
commentary in Bhagavad Gita As It Is on the verse 2.39. The original Sankhya system expounds
Purusha the Cosmic Consciousness as the hypostasis of Prakriti (matter). Purusha gives rise to
individual souls with limited consciousness, which becomes the hypostasis of the limited body
and mind, derived from Prakriti. Prakriti dichotamizes into animate and inanimate spheres.
Sankhya school believes in three Pramanas (Means of Knowledge): Praktiyaksha (Direct
Perception), Anumana (Inference), and Sabda (Verbal testimony or sacred texts).
We are all Purusha having a Prakritic body, limited by the world-bound Sakala state of the soul,
derived from Purusha. In liberation the soul is free. Man thinks he is body and not soul. That is
lacking the discriminate knowledge which is realizing the superiority of the soul over body or
Purusha over Prakriti.
Purusha is the Efficient Cause of the universe and Prakriti is the material cause of the universe.
Purusha is the First Principle, and Self. Prakriti is the second principle and non-self.
Prakriti-Parinama Vada. Parinama means transformation. The effect is in the cause. The pot is in
the clay. Prakriti is called Mula Prakriti (Root substance or Primordial matter). Prakriti is one to
begin with and becomes many disparate objects. in dissolution, all objects subside in
undifferentiated Prakriti.
This evolution of Prakriti by cascade results in 24 Tattvas or building blocks of the universe and
beings. Prakriti to begin with is in a state of equilibrium among its three qualities (Sattva, Rajas,
and Tamas). See the chart for details.
Mahat is the first product; Ahamkara and Tan Matras come from Mahat. The Tanmatras and
Ahamkara are endowed with the three Gunas.
Rajasa Ahamkara gives rise to five Motor organs: hands, legs, Voice box, genitalia, and anus.
Tamasa Ahamkara gives rise to five Great Elements (Mahabhutas): Ether, Air, Fire, Water and
Earth. This is the revealed universe. See the chart for more elaborate explanation in the
development of Gross Elements.
Sannadhi is proximity (forefront) but also a special quality of the soul. Soul's quality is like the
magnet that draws the iron placed before it. The magnet has the power to pull the iron towards it
but not the power to repel it. Ask how the soul does the disparate acts like thinking, forgetting,
running, remaining, recumbence, and standing.
If soul has a form according to some, that form should be found in the body. What comes down
is by transformation, trasient and a physical body. The soul should be shown to enter the womb.
If the assumption is that soul is invisible to the eyes, one should utter by words from the mouth
that the soul is formless.
Some say soul has a form. One should be able to see the soul with one's eyes. Nobody has seen
the soul. Moreover what appears as a visible entity like the visible universe must come into
existence, persevere for some time and end in destruction. Besides, the proponents of the soul
with form must explain as to how the soul entered the womb. If they opine that the soul with
form is not visible to the eyes, it is only proper to admit that the soul is formless entity. --
S.S.Mani.
Subtle form the soul is; so it is said that it is not a gross form. Manas, Tan Matras, form and Acit
form the subtle body. If one says that the subtle has a form, forms proceeding from that form are
Acit and impermanent.
Soul is not of gross form but of subtle body (தண்ணுடம்ன). So it is not visible to the eyes, some
say. Manas, Buddhi, Ahamkaram, and 5 Tan Matras constitute the subtle body. These 8 entities
constitute the body and NOT the soul, because the subtle body does not possess any knowledge.
One may deny this premise and say that inside the subtle body there is a Higher subtle body
(ீ தண்ணுடம்ன ), which has a form and is called soul. That higher subtle body and the forms
that come out of it are non-intelligent and subject to destruction and thus, it is not proper to call it
a soul. --S.S. Mani.
Notes from Linga Purana (Motilal Banarsidass)
Siva has eight forms: Ether, Fire, Water, Earth, Air, Sun, Moon, and Jiva. Siva has 12 bodies in
the form of 12 suns, who preside over the 12 months of the year. The 16 digits of the moon are
the 16 bodies of Siva. The waters inside the body and within and without the universe is Siva.
Rivers and streams are Siva. Fire of 49 forms everywhere is Siva. Wind and Ether everywhere
are Siva. Ether is the body of Siva. The five elements are evolved out of the 5 physical forms of
Isa, which (the elements) together with moon, sun and Atman are the 8 cosmic forms of Siva.
The Atman is His 8th physical body, which is present in all mobile and immobile forms. All the
8 bodies of Siva should be worshipped so we get the welfare.
Vikesi is the wife of Paramesthin in the form of Visvambhara (Siva); AngAraka (Mars) is their
son. UmA is the wife of Bhava and their son is Venus. SvAhA in the form of fire is the wife of
Pasupati, the pervader and the sole protector of the universe; their son is six-faced Shanmuga.
The goddess of Isana is the wife of Isana in the form of Wind; their son is Manojava. The Ten
Quarters are the wife of Lord BhIma in the form of firmament; their son is Creation. SurvacalA
is the wife of Rudra in the form of sun; their son is Sannaiscara (Saturn). Rohini is the wife of
Lord MahAdeva in the form of the moon; their son is Buda (Mercury). Lord Mahadeva is Ugra
in the form of Yajamana gives Havya and Kavya to Devas and Pitrs. DIksA is the wife of Lord
Ugra; their son is SantAna.
The hard part of the body of the embodied soul (We the people) is the earthly body by the
principle of Siva. The solid part of our bodies pertains to Bhava. The fiery principle in the body
is the physical form of Pasupati. The gaseous formation in the body is Isa. The crevasses in the
body is the physical form of BhIma. The glow in the eye is the physical form of Rudra. The mind
is lunar in form and the physical form of Mahadeva. The Atman that is YajamAna is in the
bodies of all living beings and the physical body of Ugra. Bodies of all species are identical
with the seven bodies of Isa. Atma is His 8th physical body, present in all living beings. He is
thus known as Astamurti ( of 8 forms). All beneficial activities and protection of others from fear
and danger are as good as propitiating Mahesa with 8 cosmic forms. Any harm to others is
harming Mahesha.
Chapter 14. The Five Brahmans. The five forms of Siva is known as Pancha Brahmans (Pañca
Brahmans = the Bliss of Siva), who are the sole creator, sole protector and sole annihilator. He is
both the efficient and material cause of the universe. The five forms IsAna, Tatpurusa, Aghora,
VAmadeva and SadyojAta represent the the Pancha MahAbhUtas, the source of the entire
universe.Siva is the soul of twenty-five principles identical with five Brahmans (Purusa12 Prakrti
Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and color19, tasting20,
smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27, touch28, form29,
taste30, odor31, ether32, air33, fire34, water35, earth36).
1) Iśāna is the first form of Siva Parameṣṭhin. He is ksetranjana, the knower of the field and the
enjoyer of Prakrti that is worthy of being enjoyed. Isana is the sense organ ear, speech, subtle
form of sound and the cause of the firmament.
2) Tatpurusa is the 2nd physical form of Siva, identical with Prakrti as the abode of the supreme
soul. Tatpurusa is the sense organ, touch, hands, subtle form of touch and the cause of wind.
3) Aghora is the 3rd physical form pertaining to Cosmic Intellect and having 8 ancillary parts
beginning with Dharma. Aghora is the eye in all beings, the feet, the subtle form of RUpa (form)
and the cause of Fiery element (fire).
4) VAmadeva is the 4th physical form of Siva, pervading everything as ego and pleasing to the
mind. VAmadeva is the tongue of all embodied beings, the rectum, the subtle form of Rasa
(taste) and the cause of waters.
5) SadyojAta is the 5th physical form abiding in all embodied beings in the form of the mind.
SadyojAta is the sense of smell and the organ of generation, the cause of earth element, the
subtle form of smell, the perceptor of the world, and the great sustainer of the universe made of
mobile and imobile beings.
Chapter 15. The form of Siva. Siva is Sadasatpati (Sad + Asad +Pati). Siva is Sat and Asat and
the Lord of Sat and Asat. He is Sad-Asad-Rupam according to the Doctrine of NyAya
philosophy. The all-pervading Siva is Eternal (Nidtya) as well as non-eternal (Anitya). He is
Anitya because of his functions as Jiva. Another explanation. Sad-Asad = Manifest-Unmanifest
= Vyakta-Avyakta. = the attributes of Prakrti-PradhAna. Siva is the Cognizer (Jña) of
bothPrakrti and PradhAna.
Siva is the cause of the manifest forms, existing collectively and individually (Samasti and
Vyasti). Sages say Samasti is Unmanifest and Vyasti manifest. he is Paramesvara because He is
the cause of the Collective and the individual. Yogis say that He is of the form of body as well
as the soul, Ksetra-Kstrajnarupin. Ksetra-Kstrajnarupin = Kestra + Ksetrajna + rUpin = 24
principles making the body + Enjoyer + form.) This is the view of the Vedantists.
Siva is of the form of BhrAnti, Vidya and Param. Siva is of the form of BhrAnti (Plethora of
forms). Siva is Vidya (of the form of Atman, the Supreme Soul, the Universal Soul, the Supernal
Soul, the Noumenal soul). Siva is Param (the Principle devoid of alternatives or doubts).
Sankara (Siva) is of the form of Vyakta, Avyakta and Jña. Poets say Vyakta the Manifest Form
of Sankara consists of 24 principles (the manifest form of PradhAna or Prakrti = Prakrti
Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and color19, tasting20,
smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27, touch28, form29,
taste30, odor31, ether32, air33, fire34, water35, earth36.). Sankara is of the form of Avyakta meaning
the Unmanifest Prakrti. Sankara is of the form of Jña, meaning that Siva is Purusa, the enjoyer of
Gunas.
Chapter 16. Isa (Siva) is Ksetrajna, Prakrti, Vyakta, and KAlAtman (the Soul of time).
Ksetrajna is Purusa. Prakrti is PradhAna. Vyakta consists of the evolutes of Prakrti. KAla is the
sole cause of transformation of PradhAna into the manifest Prakrti.
Siva Paramesvara is of the forms of Hiranyagarbha, Purusa, Pradhana and Vyakta, the maker of
the universe, the enjoyer, the created principles, and its cause. Siva is Pinda-JAti-SvarUpi
meaning He is Vyakti-JAti-rUpah. Vyakti is the Manifest; Jati is genus; RUpa is form. Siva is
Vyakti because He is the body of the Mobiles and Immobiles. He is of the form of JAti in that
the objects He created belong to Genus and species (Generality and specificity).
Siva is SUtra-avyAkrta-rUpam --of the forms of SUtra and AvyAkrta. SUtra indicates that Siva
is the thread that holds together (the garland of) the worlds of the universe as the thread holds the
beads together. AvyAkrta is Pradhana, a form of Pramesthin.
Siva is of threefold form: PrAjna, Taijasa, and Visva (His gross body made of individual souls,
soul of the subtle body or Intellectual soul, universal soul). These three are the presiding deities
of the three states of human consciousness: Susupti (Deep sleep), Svapna (Dream sleep), and
Jagrat (wakefulness). AvyAkrta means VirAj (worlds) and Hiranyagarbha (Golden Egg) and
constitutes the 4th state of Siva passing through PrAjna, Taijasa, and Visva, whose states are
Bhava, Vishnu, and Virinca, which correspond to Siva's destruction of the world, Vishnu's
maintenance, and Brahma's creation; and also to Deep sleep, Dream and Wakefulness. Viraj is
the world and Hiranyagarbha is the Golden Egg
There are four form of Paramesthin or Sambhu-Siva: Kartr (Doer), Kriya (Action), KArya
(Effect) anKarana (Instrument).
These are the exclusive four forms of Siva: PramAtr (Cognizer), PramAna (means of
knowledge), Premeya (Object of cognition), and Pramiti (teh Act of cognition). There is another
6 forms of Siva: Isvara, AvyAkrta, PrAna, VirAj, BhUtas, and Indriyas.
The 25 principles or Tattvas as listed above (Purusa12 to earth36) originate from Siva, are not
different from Siva just like the waves are not different from the ocean. Siva Tattva (Siva1) is
way above these 25 Tattvas and yet is related as gold is related to the gold jewels and the ocean
to the waves. Sadasiva3, Isvara4, Sadvidya5 are born of Siva Tattva and yet are not different from
Siva Tattva just as the jars are not different from the clay. MAyA, AvidyA, KriyaAsakti,
Jnanasakti and KriyamAyi (MAyA, VidyA, KriyA, Sakti, and JnAna emanate from Siva like the
rays from the sun.
Chapter 17. Brahma was born of the Lotus face of Siva. Brahma on being glanced by Rudra-
Siva, started creation. The VirAj (Immense Being = Siva) created the castes, stages of life and
Soma for the sake of sacrifice; Soma Juice gave rise to the sacrifical offering, fire, sacrifice,
Indra, Vishnu, Narayana the glorious Being and the entire earth identical with soma. Siva spoke
to all the Devas and revealed that He was the First among all beings.
Chapter 18. Pasupata rite. Ons should consecrate the sacred fire repeating the Mantras from Rg,
YAjus and SAma Vedas. One should take bath, wear white clothes, white thread, white garlands
and white unguents and observe fast. Give up Raja guna and perform Homa. That shall free him
from sins. Repeat the Mantra: May the five vital airs be sanctified. Homa purifies the vital airs:
Prana, Apana, Vyana, Udana, and Samana. May speech, mind, feet, all body parts by names,
Tanmatras, knowledge, and the cooked rice be purified. he performs the sacrifice with butter,
twigs, and Caru offerings in due order. Extinguish the Rudra fire, apply the ash on the body,
repeating the Mantra Agni, wipe off his limbs and touch them. This sacrifice is good for all
stages of life an the first three castes. The ash liberates the devotee from all sins and makes the
wearer equal to Siva's son Ganesa.
Chapter 19. The Devas saw Siva. His East face as Tatpurusa was yellow and pleasing. His right
face Aghora was like a mass of collyrium; His north face VAmadeva was flaming and fierce and
terrible with curved fangs and red mustache, matted hair, and luster of coral. VAmadeva is giver
of boons and has the universe for its form. hies western face was splendid and white as the cow's
milk. The Divine SadyojAta face (with pear garlands) that destroyed KAma shone like the sun as
the caste mark on the forehead.
Every religion considers itself as the sole soul-savior excluding all other religions. That is a
narrow parochial view. Saiva Siddhanta is the only religion that accepts all religions. It
does not denigrate other religions and accepts their tenets on their intrinsic value and
worth.
Some argue that soul is form-formless. If the soul is formless, it will not gain a form. If the soul
has a form, it should not become formless. One object does not have two-fold nature. They may
propose that soul has a form with an analogy that the fire in the firewood stays formless until it
takes a form when the wood burns. In truth, the fire that expressed from the burning wood
disappears along with the wood when the fire consumes the wood and dies down. So this
analogy is not a proper pointer.
Verse 202. The soul-body is Acit (soul is Sat-Asat) and a product of five elements, subject to
bonds.
The opponent's argument by analogy. The moon though invisible on the first day is visible to our
eyes as full moon in due course of time. Likewise the soul has a form; this corporeal form by
itself grows and makes an appearance of the soul. The invisible embodied soul grows in the
womb and makes an appearance for the eyes to see. The opponents say that the soul is formless
in the womb, as described here Answer. It remains that the soul-body is in the clutches of
bonds, acts as Acit, and is a product of the elements.
The nature of the soul is such that it is knowledgeable, subject to bonds (தஓம்) and release, and
remains eternal. And yet it is obvious that the soul-body is non-intelligent, and a product of the
five elements.
The soul is described as Cit-Acit and Sat-Asat, a state which is neither fully Cit nor fully acit. Cit
= Consciousness and Sentience. Acit = Insentient, unconscious. The soul is also Sat-Asat. Sat =
That which exists through all times, the Imperishable. Asat = That which is unstable and
mutable.
Pati and Pasa (Siva and fetter) exercise centripetal and centrifugal force respectively on Pasu, the
individual soul. They are opposing forces; Siva pulls Pasu the soul or Jiva towards him and tries
to morph him to his likeness, while Pasa the fetter gets him more and more entangled in its web
of impurities. Pati and Pasu know that Pasu pines for salvation; Pasa is jada (inanimate lifeless
matter or entity), not needing salvation; but its pull on Pasu is strong. Pasa is the insentient rope
that pulls the the soul to a world of bondage and birth and rebirth. Jiva or individual soul is
compared to a colorless crystal; it assumes the color of the juxtaposed object; if there are two or
more objects of different colors, the crystal projects all the colors. An observer passing by
assumes that the crystal is a polychromatic object; in reality it is not. The dominant color
prevails; thus, the soul is a "malleable" entity. Siva is Sat and Pasa is Asat. Sat = That which
exists through all times, the Imperishable; Asat = That which is unstable and mutable. Under the
influence of Pati and Pasa, Jiva or soul is neither Sat nor Asat; the siddhantist claims the soul is a
blend of Sat and Asat, taking the qualities of both and thus is Sat-Asat, a two-tone entity. Siva
Sat pulls the soul one way and Pasa-Asat pulls him in the opposite direction. Since it is touched
by the Sat of Siva and Asat of Pasa, the soul is Sat-Asat.
Sine the soul is Sat-Asat, it is eternal and therefore, endowed with Iccha, Jnana and Kriya
(desire, knowledge and action), though the Asat part of the soul renders the innate three qualities
unexpressed and suppressed, meaning that an external force is necessary to activate the three
qualities. The soul is compared to the flower bud which in order to exude its fragrance (quality)
needs the sun to open the petals and let the fragrance waft in the wind.
Soul is like the formless sky. How is it that the soul is formless as it takes the formed body and
subjects it to binding, shaking, running, sauntering, standing, sitting, reclining, rolling in the mud
and many other varied agitations? Let us talk about it.
Verse 204. The soul cannot cognize an object without the sense organs.
அஓித்சணின் உாது ஆன்ா அஓித்துச்ஓித்து ஆகும் ன்ணின்
அஓித்துச்ஓித்து ஆா ாகும்; ஓித்ஓித்து ஆது இல்றன;
அஓித்து எரு னநாய் என்நில் ஓித்து எரு னநாய் ில்னாது;
அஓித்து உநாச் ஓித்க ன்ணின் அஓித்து அறடந்து அநிது இன்நாம். 204.
If the soul is Acit (non-intelligent matter), it will not know anything. Some say Acit in
association with the mind can become Cit. This premise is unacceptable. Some say that Acit will
never be Cit. Cit does not become Acit. An object cannot be Acit in one aspect and Acit in
another aspect. Some say that soul is Cit one time and Acit another time. Acit has no cognition.
Here is the purport of the verse 204. Here is a delightful play on words: Cit and Acit.
Soul, if it is Acit (non-intelligent), has no cognition. Vaisedikars (றகஓடிர்) assume that the
soul is non-intelligent and yet in combination with the mind cognizes as Cit. That premise is
unacceptable. In like manner one Saiva sect says that the soul is intelligent in one aspect and
non-intelligent in another aspect. The premise just doesn't fit. Battachariyars say that the soul
without association with the sense organs is capable of cognition. This premise does not hold
water. We should reject the premise of Vaisedikars that Acit will never become Cit. We should
also reject the premise of a Saiva sect that says two disparate natures cannot coexist in a subject
at one and the same time. It is very obvious that soul cannot cognize an object without the sense
organs. So we should reject the premise of Bhataachariyars that the soul standing alone can
cognize an object. --S.S.Mani.
Verse 205. Atomicity of the soul debunked.
If soul were atomic, it will run out of the many holes of the body. Moreover, soul, activizing the
body, cannot stay bound inside the body. The soul will not carry the burden of the body. If the
soul is atomic, it is subject to destruction. Soul is Acit, becomes one of the Five Elements, by its
atomic nature has a form and is subject to death.
Vaishnava Pancharatras hold the view that the soul is atomic in nature. This verse (205) explains
atomicity of the soul does not hold water and is illogical.
Verse 206. Analogy that soul is like lamp's light is not applicable.
If the soul were EkadEsi in the body, that form will die. If the hypothesis is that the soul's
pervasive intelligence is of the nature of the lamp's light, the flame is hot to touch. Soul's
intelligence is capable of knowing whatever it touches. The soul should apprehend the
knowledge from all the sense organs altogether.
Argument: Soul is EkadEsi (Delimited Perceiver). Lamp‗s Guna is Light, which lights up the
place of its reach. Likewise soul being EkadEsi has knowledge as its attribute and is pervasive
throughout the body. An object‘s attribute is inherent in and pervades its substance and does not
abandon the object. Attribute‘s pervasion is limited by the geographic limitation of the object.
Another explanation of Ekadesi. An object has a circumscription and acts within an ambit. It is
confined by its length, breadth, height, form.... It is spatially limited. Eka means one; Desi is its
place. It is obviously a gross object apprehensible by touch, taste, sight.... Ether is not confined
in space and thus is pervasive and Viyapakam (ிாதம் ). Man can see and apprehend a
palpable object. That object is ண்ட சதாருள் or sighted object. Ether is அகண்டம் Indivisible
Object, unsighted or object, Pervasive object. All sighted manifest objects have a spatial
configuration. All manifest objects come under He, She, and It, which are apprehended by Direct
Knowledge (Point-and-Show = சுட்டிக்ாட்டுல் ) and thus constitute the world.
The causal substance is known as ாம் or Cause. The effect is called ாரிம் and and
object. Example. Clay is Cause and Pot is the effect. All objects in this world are Effect and not
Cause. The parts of the whole is also called அம் (limb or part).
There are myriad souls in this world; they are not visible to the eye. The souls are clothed with
the body that is visible to the eyes. The world and the body are many, each one existing in its
own space, remains as Ekadesai, consist of parts and are inert (ஓடம் = Jada). They lend
themselves to Pratyaksha or direct knowledge and the Hetus (து) and are subject to appearance
and disappearance.
சுட்டநிவு = That kind of intellect by which it apprehends on object or entity in one timeframe.
This is circumscribed knowledge. It is knowing an object by its genus, species and other
parameters. It is direct knowledge of an object.
Counterargument. Lamp is a gross object. Its light is a subtle object of the gross lamp. Both are
objects or entities. Both of them are not of the pair GuNa-GuNi (Object and its attribute). Light
(எபி) is part of the body of the lamp and its limb (அம்). The lamp‘s attribute is heat.
Soul as an entity has knowledge as its attribute (GuNa). If soul is atomic, its Guna (knowledge)
is limited in pervasion in its own object (GuNi). So Light Analogy is not applicable to soul‘s
knowledge pervasion. The premise that the soul abides in the heart and its knowledge pervades
throughout the body and is capable of going beyond the body to the outer worlds, is an example
of ignorance of the nature of GuNa-GuNi.
A lighted lamp is covered by holes-ridden lampshade. The light escapes through the holes.
Likewise soul‘s Intellect (knowledge) peers through the sense organs and apprehends the objects
of the sense organs. The holes are compared to the sense organs of the body.
The light shines through all the holes in the lampshade all at the same time. Likewise the soul‘ s
Intellect should engage all sense organs at the same time to apprehend all five disparate
sensations (seeing, smelling, tasting, feeling and hearing). But soul does not do it. As the eyes
see, can the ears hear? Thus that premise is faulty. So Soul is not EkadEsi.
Some say that the soul abides in the body and its spreading intelligence is of the nature of the
light which dispels darkness and reveals objects. This argument is invalid. The flaw in the
argument that the soul has a form, is applicable here too. The lamp's light is the lamp's subtle
form and not its quality. So the argument is not applicable here. The flame does not burn unless
it is touched. Soul's intelligence is capable of cognition whatever it touches. The lamp is capable
of revealing all surrounding objects in its range. Accepting that, that the soul should apprehend
(read) all the sense organs all at once is not demonstrative of that function. Considering all these
factors, this notion is not acceptable. The debunked theory mentioned here is that of the Smrti
followers. S.S.Mani.
Some say that the soul pervades the whole form of the body and cognizes. If that is so, the soul
should not go to sleep ever. Moreover, the all-pervasive soul of the body should be able to read
the sense organs all at once. (That does not happen). Besides, the bigger body should have bigger
soul with greater intelligence and the smaller body should have smaller soul with lesser
intelligence. In the truncated body (loss of limb etc.), the soul should be proportionately smaller.
If you accept that, the body-pervasive soul should also die when the body dies.
S.S. Mani comments that Jains (ஓர்) hold the above-mentioned faulty views on soul.
கதசி = EkadEsi = That which is found only within a limited area; a delimited object. GuNa
= கு = Attribute. GuNi = குி = Object, possessing attributes.
When GuNi (object with attribute) exists, its Guna (attribute) does not perish. That being so
Knowledge Pervasion is the Guna of the soul. Knowledge will never perish. Sivasakti reveals
the soul‘s knowledge as the light reveals the pot in the dark. That is not EkadEsi. It is
Pervasion. GuNi, the Soul enlightened by Siva Sakti will not be EkadEsi, a limited entity . That
enlightened knowledge is the natural state of the soul. They of the faulty premise say that the
soul pervades within limited ambit of the body. Soul is asleep. During sleep, there is deep sleep
and dream sleep Avasthas or states. The gross body does not show knowledge because the sense
organs are in abeyance. That is the compromise the opponent offers. Gross body roams in
awake state; the sense organs are active and functional. When pervasion occurs in one sense
organ as the eyes, pervasion does not occur in other organs like hearing, tasting etc. Besides
that, larger the body greater is the pervasion, perception and knowledge according to their faulty
concept, which means that the humongous elephant should have greater knowledge and the man
of lesser size should have lesser knowledge. The body undergoes gain and loss in weight. That
leads to erroneous belief that the big man is more intelligent than the thin man. The limbless
man should have lesser intelligence than a person without loss of limbs. That is not so. Man has
knowledge of the sun, the moon and the stars. If that soul‘s knowledge has limited pervasion
within the ambit of their body, as their faulty premise is, man should not be able to have
knowledge of these heavenly objects. So the concept of limitation of the soul within the confines
of the physical body is untenable. Inspiration for this comment came from Arumuka Navalar.
(Dec 18, 1882 --Dec 5, 1879. ாழ்ப்தாம், Sri Lanka.
If the soul is assumed to be body-pervasive and cognitive, soul's abiding state and its goings and
comings should be declared. The soul cognizes the sensations from the Sense organs one by one
and not altogether. That needs explanation. If the pervasion is lost, how could it stay in the body?
That is something that needs to addressed.
Some say that the soul is body-pervasive and cognitive. If that is so, the soul should be cognitive
in all its three states, Wakefulness, Dream Sleep and Deep sleep. Soul is said to go to and return
from heaven or hell according to its merits and sin. If the soul is all-pervasive, how could that be
possible? All-pervasiveness means that the soul is pervasive in all the five sense organs all at the
same time. But the soul cognizes the impulses originating from the sense organs one at a time
and not all at the same time. How could that be possible needs explanation. How could the all-
pervasive soul abandon its pervasion and remain within one individual body? If the answers are
not forthcoming for all these doubts, this proposition is is not fit for acceptance.
Soul is (from beginningless time) of pure Knowledge, which the enveloping body conceals.
Body's Organs being Maya's evolutes enlighten soul's knowledge and do not pose any
obstruction. Even otherwise, Maya Malam hounds the soul and thus prevents liberation. There is
no release for him because of the bondage of the soul by mummalam (சதத்ம்). The soul must
shine as Muttan (Jivan Mukta = one with released soul).
சதத்ம் = Pettan = the soul in bondage with three Malas (Maya, Kanma and Anava Malas).
பத்ன் = Muttan = Muktan = One who has attained salvation; Jivan-mukta. ாவ =
MAyA = Primordial matter. Matter, one of mu-m-malam, q.v., of three kinds, viz., vintu, mōkini,
māyēyam
This verse 209 is very terse and compact with ellipses and needs explanation.
Soul has two states: Pettam and Mukti (Soul in bondage and soul in liberation). In Sakala state
in association with the body soul is in bondage.
Soul from beginningless time is of pure form. In the phenomenal world, MAyA Tattva's evolute,
the body obstructs the knowledge of the soul, so say some. MAyA's evolutes like the body and
the organs enlighten the soul and do not pose any obstruction. It is improper to suggest that the
pure soul suffers obstruction from MAyA's evolutes for no reason at all. MAyA that seized the
soul for no reason and having obtained liberation can come back to seize the soul again for no
reason. In that sense, there is no possibility of release anytime. If they argue that MAyA would
not seize the soul after liberation, soul should shine forth as Muktan from beginningless time
without subjection to bondages.
Verse 210. The embodied soul is a bound soul or Pasu (Pasu = தசு).
அஓித்து அருிாதம் கதால் ிாதம் அரும் இன்நாய்
ஓித்ிட ரும் ிாதி னும் க்கு உறடன் ஆி
ஓித்ிடா ஞாணச் சஓய்ி அாிக றநத்து ிற்கும்
தசுத்தும் உறடன் ஆிப் தசு ண ிற்கும் ஆன்ா. 210.
Anma is formless. Its formlessness and pervasion are unlike the nature of MAyA. Soul, wherever
it abides, is pervasive. Soul's Knowledge is imperishable. From beginningless time, Anava
Malam veils Will, Knowledge and Action. So he becomes holder of Pasutvam and the soul
stands as Pasu (bound soul).
அசித்து = acit = soul bound by rope of Anava Malam. தசு = pasu = (literal meaning,
animal, cow). Individual soul, spirit, as bound by pācam (pAsam = தாசம் = rope) the soul
tethered to the post of Samsara by ropes of bondage.
தசுத்தும் = Pasutvam = the state of being a bound soul.
திகணாான் றாின்
Soul is KuNi --குி--and its attribute (KuNam= கும்) is Intellect or knowledge. Its
knowledge is not pervasive. GuNi can remain pristine; attribute may be faulty. Ether is all-
pervasive (ிாதம்) and its attribute is sound, which is not pervasive. Sound arises and dies.
Likewise is the knowledge of the soul, which is EkadEsi, subject to appearance and destruction.
That is his argument.
A pot in the dark exists though not seen but is seen in the light. We cannot deny the existence of
the pot. We cannot say that the pot came into existence anew in the light. Likewise, Ether exists
whether you hear the sound or not. The kettledrum sound upon beating with the stick reveals the
Ether. It is like the light revealing the pot and the sound revealing Ether.
Soul‘s knowledge is of the same nature. Whether knowledge is apparent or veiled; understood
one time and ununderstood another time; and revealed in one place and unrevealed at another
place, that is the state of EkadEsi of the soul. That state is not natural for the soul. That vitiator
of the soul is Anava Malam.
Water‘s coolness is its nature. Where is the cool in the hot water? Did the cool perish? Heat
applied to the water suppressed the cool in the hot water. The cool returns once the water is left
in the room. The natural cool of the water did not perish but was suppressed by the applied heat.
When GuNi (object with attribute) exists, its attribute does not perish. That being so Pervasion
is the Guna of the soul. Knowledge will never perish. --ஆறுன ானர் = Arumuka NAvalar
Verse 211. The embodied soul takes birth from MAyA; later interacts with Tattvas and
Gunas to obtain illumination.
ாறின் ிற்றுள் ன்ணி ரும் சஓல் ஞாணம் இச்றஓ
னேம் அக் னாி னென்நால் கஓத்ில் ய்ந்து இங்கு
ஆனேம் னக்குங்ள் அந்க் ங்ள் ஆி ல்னாம்
ாம் சதத்ங்ள் ஆி னந்து ிற்கும் ஆன்ா. 211.
ன்னுல் = To remain long; to stay. கதசி = EkadEsi = That which is found only within a
limited area; a delimited object. காதசம் = ēka-tēcam Contextual meaning is Asuddha
Tattva or Impure Tattvas. That which is inferior; One side; Small degree; Rareness, scarceness
= கஓா அங்க அது ிறடக்கும். ; Anomaly, difference; Blunder, mistake,
discrepancy, inconsistency; Unevenness = ஓ ின்ற. இந் ினம்
கஓாிருக்ிநது.; Abuse = ிந்ற = reproach அன் ன்றண
கஓாப் கதஓிணான்.; That which is inferior, low in rank or character = ிந்ற.
அன் ன்றண கஓாப் கதஓிணான்.; அந்க்கம் anta-k-karanam. , n. <
antak-karana. Inner organ; Inner seat of thought, feeling and volition, consisting of four aspects,
viz., ணம், னத்ி, ஓித்ம், அங்ாம் (Mind, Buddhi, Determinative Faculty, and Ego);
உட்ருி (Inner organ). சதத்ம் = Pettan = the soul in bondage with three Malas (Maya,
Kanma and Anava Malas).
The soul remained in the womb of MAyai and acquired qualities such as Will, Knowledge and
Action, abided in Asuddha Tattvas such as KalA, Vidya, and RAga, and receives illumination.
Later the three Tattvas combine or interact with Inner Organ (Mind, Buddhi, Determinative
Faculty, and Ego) and the three Gunas (Sattva, Rajas, and Tamas); the soul in bondage abides in
all these.
Verse 212. The subtle body acquires a gross body, accumulates Karma and eats the
appropriate fruits.
சூக்கு கி ஆித் தூன ரூதத்ின் ன்ணி
ஓாக்ிம் னனாய் உள்ப அத்ற உள் ங்ி ங்கும்
கதாக் சாடு வும் ல்னாம் னரிந்து னண்ிங்ள் தாம்
ஆக்ினேம் தனன்ள் ல்னாம் அருந்ினேம் ிற்கும் ஆன்ா. 212.
Soul becomes Subtle Body (by combining with the Inner Organ). Then the soul takes the Gross
Form (according to the dictates of Karma). The soul abides in such states (Avastha) as
Wakefulness (and Dream Sleep, Deep Sleep, Turiya and Turiyatita). The embodied soul engages
in the goings and comings of the world, accumulates merits and demerits (sins), and eats (the
sweet and sour fruits of Karma).
Soul has five sheaths: Bliss Body, Cognition Body, Mind Body, Vital Air Body, Food Body,
(Anandanaya Kosam, Vijnana maya Kosam, Manonmaya kosam, Pranamaya Kosam, and
Annamaya Kosam). These sheaths are one within the other. The Most subtle body is the first to
appear; the other sheaths appear one after another, the earlier one subtler than the following one.
The First Cause of all these is Impure MAyai. Thus Anma (soul) interacts with these sheaths
individually.
The following is an extract from Hinduism Today. The Most Subtle is Bliss Body and the Most Gross is the Food Body.
In Sanskrit, the bodies of our being are called kosa, which means "sheath, vessel, container or
layer." They are the sheaths through which the soul functions simultaneously in the various
planes of existence. The kosas, in order of increasing subtlety, are as follows: --annamaya kosa5:
"Sheath composed of food." The physical body, coarsest of sheaths. --pranamaya kosa4: "sheath
composed of prana (vital force)." Also known as the etheric or health body, it coexists within the
physical body as its source of life, breath and vitality, and is its connection with the astral body. -
-manomaya kosa3: "Mind-formed sheath." The lower astral body. The instinctive-intellectual
sheath of ordinary thought, desire and emotion. --vijnanamaya kosa2: "Sheath of cognition." The
mental or cognitive-intuitive sheath. It is the vehicle of higher thought, understanding, knowing,
direct cognition, wisdom, intuition and creativity. --anandamaya kosa1: "Body of bliss." The
intuitive-superconscious sheath, the ultimate foundation of all life, intelligence and higher
faculties. Anandamaya kosa is not a sheath in the same sense as the outer kosas. It is the soul
itself.
The term "astral body" names the subtle, nonphysical body in which the soul functions in the
astral plane. The astral body includes the pranamaya kosa, the manomaya kosa and the
vijnanamaya kosa.
That these five bodies abiding in the soul are activized by the soul without any distinction can be
exemplified by five analogies. They are as follows from outer to inner bodies: 1) The nature of
the charioteer driving the great chariot on the land; 2) the nature of the puppeteer of the wooden
puppets; 3) the nature of the puppeteer of leather puppets 4) the nature of those who perform
Parakaya Pravesanam; 5) the nature of him who dons many robes and plays many roles.
1) leather doll, 2) wooden doll, 3) chariot, 4) the transmigrating yogi, and 5) one-man multi-role
actor.
The poet has listed the entities differently simply for the sake of rhythm and syntax.
The proper order is 1) Chariot, 2) Wooden puppet, 3) leather puppet, 4) Transmigration, and
5) the multi-role actor, which correspond to 1) Food Sheath, 2) Vital Air Sheath, 3) mind
Sheath, 4) Cognition Sheath, 5) Bliss Sheath. Sheath = Body.
Parakaya Pravesanam = The one who can transmigrate from one body to the next.
Verse 215. Your soul is different and separate from your physical body.
ன் உடல் சதாநி திான் ம் ன் உர்வு ன்நக்ால்
ன்ணின் கநாகும் ீ ன் ன்றண ன்ந ல்னாம்
ின்ணின் கநாகும்; ன்ணின் ீங்ிடா இற இங்கு ன்ணின்
உன்ணின் ஆகும் ீாம் உிர்ிர் உவும் ாண்டி. 215.
You may say, " my body, my organs of sense, my breath, and my motor organs are all not
different from my own self." In reality they are separate and different from you. In like manner,
you say, "your wife and your husband are not separate and different from you." It is possible that
you say, "yes, my spouse is different from me. My body, my sense organs, and my motor organs
are my own." In reality, they are also different and separate from you. Your nails and your hair
separate and leave you. Likewise the soul, that you are, is separate and different from your body
and all the rest.
Verse 216. Your soul sheds the body as you would shed your clothes.
சதான் அி ஆறட ாறன கதாது கனாண கதாது இங்கு
ன் அி ான் ன்று உன்ணி இருந்றண; திரிந் கதாது
ின் அி ீனேம் அல்னா அிற; ாம் ின்ணின்
அன்ணிம் ஆகும்; உன்றண அநிந்து ீ திரிந்து தாக. 216.
Golden apparel, robes, and the garland, you considered, that when worn are not separate from
you. They are a part of you , you think. Upon shedding the accouterments, you realized that they
and you are separate. Likewise your body is separate from you (your soul). Thus by realizing
yourself, you stand apart from them.
I am not the body. With reference to the soul, is "I" different and separate from the soul? Is my
cognition different from me? These doubts afflict the ones who do not have discriminating
knowledge to realize that the soul is separate and different from the sheaths.
Sivagnana Muni interprets it as follows: Of the five Sheaths of the soul, Cognition Sheath and
Bliss Sheath are in close proximity to the soul. The question arises whether these two Sheaths are
different and separate from the soul. The answer is they are separate from the soul, including the
most proximate Sheath, the Bliss Sheath. --adapted from S.S. Mani.
Verse 218. Buddhi, Mind, Jiva, Knowledge, God are separate entities.
னந்ிற ணது ன்றும் ணது னந்ி ன்றும்
ஓிந்றறச் ஓீன் ன்றும் ஓீறணச் ஓிந்ற ன்றும்
னந்றண ஆன்ா ன்றும் ஆன்ாற னந்ன் ன்றும்
ந்ிடும்; ந்ன் ஆன்ா ன்நது ர்று என்றநக் ாண். 218.
Buddhi is known as mind; Mind is known as Buddhi. Knowledge is known as Jiva (soul); Jiva is
known as Knowledge. God the First Cause is known as soul; soul is known as the First Cause.
All these connotations, denotations, synonums and associations express primary and secondary
names. Yet they are different and separate from each other.
The five Sheaths such as Cognition, Body, and Mind are so proximate to Anma or soul, they are
all together called the soul. It is like calling the flame, the lamp and the base plate all together as
lamp. Likewise the soul perceives sensory and motor organs without any differentiation or
separation, though the soul is an entity separate from all of them. Perceiving soul is different
from the perceived objects.
Perceiving soul as Purusa in the awake state is different. The body having had a dream sleep
goes into deep sleep, wherein it does not have any experience or perform any acts. After
awakening, it relates the dream experience it had in the dream sleep; it realizes that it had a good
sleep after awakening. Turiyatita and death are devoid of experiencing mind and actions.
Turiyatita is the 5th state that Yogi goes into when he is one with god.
Soul has five states of Consciousness: Awake State1, Dream Sleep State 2, Deep Sleep State3,
Turiya4 , Turiyatita5.
The First three states are common to all human beings. The fourth and the fifth state are
cultivated states here on earth, though the the 5th state is the natural state of the soul when we
attain Nirvikalpa Samadhi or liberation. Thus mere man experiences three states and a Yogi
experiences all five states.
Tamil terms for the above: ணவு1, கணவு2, உநக்கம்3, and ததருநக்கம்5
1 2
4
5 5
Verse 221. Embodied soul needs MAyA and its evolutes to acquire knowledge.
னருடகண அநிணாில் சதாநினனன் ஆி கதாம்
ருது ன்? அநிவு ாா னு ாி தற்நி
ருது இங்கு; அாிா னத்ிணின் றநந்து ிற்தன்
அருணாய்; இற்கநாடு ஆளும் அறச்ஓரும் அம் கதால்ன். 221.
If Purusa (the soul) is knowing , why is it that the sense organs are considered to give knowledge
to the soul? That is the question. Knowledge is dependent on body and sense organs taking
origin from MAyA. The soul remains hidden in formless state in Anava Malam. The king rules
with the help of the minister; in like manner the soul obtains knowledge of objects with the help
of MAyA's products like the body and sense organs.
God is Omniscient and does not need MAyA's help in knowing an object. Parviscient (limited
knowledge) man has to take the help of MAyA for perceiving knowledge. Thus the soul is a
helpless entity, (needing help from MAya).
Verse 223. The five states of the soul. (According to Mular there are 9 states.)
ஓாக்ிம் னப்தறந்து தனிணில்; ணவு ன்ணில்
ஆக்ி இருதத்றந்து பத்ிணில்; சுழுறண னென்று
ீக்ி இம் ன்ணில் துரித்ில் இண்டு ாதி;
காக்ி துரிாீம் தனின் னெனத்ின் என்கந. 223.
Sakkiram (wakefulness) has 35 functional instruments. The soul abides in Bhrumadya (between
the eyebrows -தல்). Dream sleep state, wherein the soul abides in the neck, has 25 functional
instruments. Deep sleep state, wherein the soul abides in the heart, has only three instruments. In
Turiya state the soul abides in the navel and two instruments are functional. When the soul
abides in Muladhara Chakra, only the soul is functional in Turiyatita state.
2) Turiya = Turiya = கதருநக்ம் = துரிம்: Two functions are present: Soul and Prana. (In
all 2 Entities)
3) Deep Sleep = Susupti = சுழுத்ி = உநக்ம். Three organs functional: Soul, Citta, and
Prana. (3 entites)
4) Dream Sleep = Svapna = ணவு....25 organs are functional (25). Soul, Citta, and Prana.
Buddhi14, Ahamkara15, Manas16. sound27, palpation28, form29, taste30, odor31 Voice22,
grasp23, ambulation24, evacuation25, procreation26 (9 Airs): Apana, Samana, Udana,
Vyana, NAga, KUrma, Krkara, Devadatta, and Dhanamjaya (25 entities)
5) Wakefulness = Jagrat = ஓாக்ிம்.( 35) Soul, Citta, and Prana. Buddhi14, Ahamkara15,
Manas16. hearing17 touch18, Seeing19, tasting20, and smell21; Ears, Skin, Eyes, Tongue, and
Nose; Voice22, grasp23, ambulation24, evacuation25, procreation26; sound27, palpation28,
form29, taste30, odor31 (9 Airs): Apana, Samana, Udana, Vyana, NAga, KUrma, Krkara,
Devadatta, and Dhanamjaya (35 entities)
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and
color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27,
palpation28, form29, taste30, odor31, ether32, air33, fire34, water35 Earth36
Five states of the soul: Waking state, Dream Sleep State, Deep Sleep State, Turiya
State, Turiyatita state.
Instruments or organs: 35 organs....., 25 organs............., three organs......., Two
organs, only one organ.
The soul abides in......: Forehead....., neck....................., heart..................,
Navel........., Muladhara Chakra.
The Chakras..............: Ajna............, Visuddha.............., Anahata.............,
Manipura.., Muladhara Chakra.
Verse 224. The soul descends and takes birth and ascends and attains liberation.
இருற ஓாக்ிாி அத்றள் இல்னானும்
எருற ீ க தக்ி உற்தம் ாட்டும்; என்று
சதருகல் காக்ித் ீ திநப்ன! காில்
ருகார் ஓாி ானும் ாழ்ந்து தின் ஓணணம் ஓாரும். 224.
Wakefulness and the other four states (as previously mentioned) are of two kinds. One kind is
descent and birth. The second kind is ascent and cuts asunder the evil of rebirth. Yoga Samadhi
state likewise gives descent and birth.
Sivanar refers to three different states: Sakala-Kevala State ; Sakala-Sakala State ; and
Sakala-Suddha State; all belong to life on earth. These states are explained below. Sakala is
the awake state within which there are three states. Awake and unconscious ; Awake, alert and
functional ; Awake and attainment of Bliss .
Kevala, Sakala and Suddha states: Soul's natural state, before birth in a body, is Kevala with
Anava Mala (Sahaja Mala, innate impurity) as the coloring agent; When the soul acquires a body
on account of Karma, it is in Sakala state, a multicolored state in which Malas and Siva Sakti are
the coloring agents; When all Malas are extinct, the soul is in Suddha state, where Siva Sakti is
the only coloring agent (colorless translucent crystal). Kevala Avastha is night in slumber;
Sakala state is day in phenomenal awakening and awareness; Suddha state is merger with Siva.
Kevala state, the soul is not aware of Sakti or Light of Knowledge. in Sakala state, the soul is
only a little aware of the Light of Sakti because of the envelope of Malams and a veil of
Tirodhana Sakti. In Suddha Avastha, the Light is perceived by the soul.
Mular says that there are nine states for the soul to pass through: three Kevala series, three
Sakala series, and three Suddha series.
1 2 3 4 5 6 7 8 9
States of Jiva
Sakala-Kevala4--4 = Jagrat-atita: state: condition of the soul while awake, when it loses its
breath and consciousness.
Sakala-Sakala5--5: Jagrat within Jagrat state = Condition of the soul in waking state, in which
all its powers are in full display, as when a person is alert and wide awake.
The soul has to climb nine stages in order to become one with Siva from stage one to nine.
Unless the soul acquires Brahman knowledge (Brahma Vidya or Siva Consciousness) during
Sakala state and goes on to Suddha state it will go to Sakala-kevala (stage 4)) or Suddha-kevala
(stage 7) state between destruction and creation of the universe. All knowledge acquired in
previous lives are not wasted but retained, accounted for, and factored in, when the soul is born
in a higher Avastha; the soul is closer to salvation in stage nine (Suddha-Sudda state). If there is
no destruction of the universe the soul goes back into Sakala state in endless cycles of birth and
death, until one of two things happen: 1. the soul graduates to Suddha state and gets Arul
(Grace); 2. the soul is shunted into Sakala state again until Malas ripen and drop off.
Sakala state is the life in the phenomenal world; the joy and sorrow, success and failure, pain
and pleasure, knowledge and ignorance, health, wealth, and happiness and their respective
opposites are enjoyed or suffered in the name of maturation and fall of Malas. As said earlier, we
are pulled by Malas by one hand and Siva Sakti by the other hand.
That the soul in conjunction with the senses develops cognition is the first state of wakefulness in
the middle of the forehead (as in Ajna Chakra). All variability of the awake state occurs in that
area. (Transcending Ajna Chakra) Realizing birthless wisdom and consequent birth-terminating
Grace, they will transcend the five states to gain liberation.
The awake state is Sakala-Kevala State4 ; Sakala-Sakala State5 ; and Sakala-Suddha State6.
In the awake state in Yogi, the consciousness rises from Muladhara Chakra to Ajna Chakra in
the middle of the forehead, the latter being the threshold between awake consciousness and
transcendental consciousness; the latter is achieved only by Yogis and not others in the awake
state. When the Yogi goes beyond the threshold of Ajna Chakra, he leaves the Kevala1 2 3 and
Sakala States4 5 6 of the soul and goes to Suddha states of the soul7 8 9. Sivanar states the soul
left the Kevala and the Sakala states and goes to Suddha state.
One should know that we are here talking about two different parameters used to characterize the
soul.
1) Characterization of the soul by the level of consciousness: Awake State; Dream Sleep State;
Deep Sleep State; Turiya; and Turiyatitia.
2) Characterization of the soul by the impurities or Malams: Kevala-Kevala1, Kevala-Sakala2,
and Kevala-Suddha3; Sakala-Kevala4, Sakala-Sakala5, and Sakala-Suddha6; Suddha-Kevala7,
Suddha-Sakala8, and Suddha-Suddha9.
Sivanar talks about both of them and they should be taken in context.
Verse 226. The five states of the soul in relation to the Suddha and other Tattvas.
ந்துஓாக்ித்ின் ான்கு ணிணில், சுழுறண னென்று
ந்ிடும் துரிம் ன்ணில் இண்டு என்று துரிாீம்,
ந்ிடும் ஓாக்ிாி அத்றள் ாணம் காறும்
உந்ிடும், ம் ன்ணில் சஓல்காறும்; உர்ந்து சாள்கப. 226
In Awake state the first five Suddha Tattvas and others are active; in the Dream Sleep state, the
first four Suddha Tattvas; in the Deep Sleep state, the first three Suddha Tattvas; in the Turiya
state, the first two Suddha Tattvas; and in the Turiyatita state, only the Siva Tattva. Thus you
realize this.
Soul abides in disparate five states, which have the cause in three entities; Kevalam, Sakalam,
and Suddham. Kevala Avastha (state) is the incorporeal orphan state of the soul, afflicted by
Anava Malam without body and organs. Sakala state is corporeal state with body and organs,
conferred by god according to the weight of merits and demerits of the soul. Suddha state is
separation from the five impurities, permanent release from rebirth and close proximity to God.
அத்வ = Avattai = Avastha in Sanskrit = State in English. Awake State1, Dream Sleep
State 2, Deep Sleep State3, Turiya4 , Turiyatita5. These are known as Kariya Avasthas
(Action States) whose cause are Causal Avasthas or கா அத்வகள். தகனம்,
சகனம் and சுத்ம் (Kevala, Sakala and Suddha Avasthas).
Kevalam or solitude (orphan State) is the incorporeal state of the soul in cosmic sleep hidden
by Anava Malam. Sanskrit Kevala is Tamil's உண்ற (uNmai), meaning that the soul is in its
intrinsic state..
Sakalam (சகனம்) is the corporeal state of the soul (life on earth with body and organs
according to its Karma), enjoying to a limited degree Will, Knowledge and Action ( Iccha ,
Jnana and Kriya = இச்றஓ, ஞாணம், ிரிம் = ிறவு, அநிவு, ஆற்நல்).
Suddham (சுத்ம்) is the liberated state of the soul wherein the soul attains maturity with the
eradication of five impurities, consequent total avoidance of rebirth, and attainment of purity.
Anava Malam1, Kanma Malam2, Maya Malam 3, MayEya Malam4, and TirOtam5 are the
five impurities.
The original first impurities plus two more are the obstacle in the way of the liberation of
the soul. Once the first three impurities are removed, the 4th impurity involutes and
TirOtam or obscuration becomes revelation of Grace. Tirotam and Grace are
morphological and functional counterparts. Let me explain this in the following manner.
These two are one entity capable of change. When the soul is in impure state, Grace does
not flow into the soul. When the soul is in pure state devoid of all impurities, Grace flows
into the soul. Tirotam and Grace are like a tube; when it is kinked and obstructed, there is
no flow; when the tube is unkinked, straight and open, Grace flows.
MayEya Malam4 = The seven categories,Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 Prakrti
Tattva13, kālam, niyati, kalai, vittai, irākam, puruṭaṉ, māyai , which are the effect of acutta-
māyai, one of pañca-malam,
Verse 228. The orphan status of the soul in Kevala Avastha. devoid of Will, Knowledge and
Action.
அநிவு இனன்; அனெர்த்ன், ித்ன், அாாி குங்கனாடும்
சஓநிவு இனன், னாிகாடும் கஓர்வு இனன் சஓல்ள் இல்னான்
குநி இனன், ருத்ா அல்னான், கதாத்ில் சாள்ற இல்னான்
திநிவு இனன், னத்ிகணாடும் ிாதிக னத்ில் ஆன்ா. 228.
In its incorporeal state in Kevala Avastha, the soul has no knowledge because it is veiled by
Anava Malam. It has no form and yet is eternal. It has no qualities. The soul has no connection
with the Tattvas. It has no action; it has no will; it has no knowledge. It has no inclination for
enjoyment or experience. The soul is spatially unlimited and has only Anava Malam as its sole
companion.
Verse 229. Soul is one and many are its corporeal forms according to its Karma.
உருிறணக் சாண்டு கதா, கதாக்ித்து உன்ணல், சஓப்தல்
ருசஓல் ருி, ஓத்ம் ஆிாம் ிடம் ன்ணில்
னரிதும் சஓய்து இங்கு ல்னா காணினேம் னக்கு உன்று
ிரிரும் ஓனாண அத்றில் ஓீன் சஓன்கந. 229.
In the corporeal state, the soul experiences the world. The soul perceives the sense-objects by the
mind, speech, and body and engages in thought, word and deed. The soul perceives sound etc. by
the five sense organs. The soul enters, roils and wanders in many wombs (8.4 million in all)
depending upon its Karma and takes birth in the many corporeal forms and states (ranging from a
worm, insects, animals to humans).
Verse 230. Equable resolution of merit and demerit, removal of impurities, augmentation of
spiritual knowledge and attaining Suddha state at the feet of Siva.
இருிறணச் சஓல்ள் எப்தில் ஈஓன் ன் ஓத்ி கா
குரு அருள் சதற்று, ஞாண காத்றக் குறுி, னன்றணத்
ிரினம் அறுத்துப் தண்றடச் ஓிற்நநிவு எிந்து, ஞாணம்
சதருி, ான் ன் தாம் சதறுது சுத்ாக. 220.
The two-deed resolution (இருிறண எப்ன) takes place; the soul is imbued in Siva Sakti and
obtains Guru's Grace and Yoga knowledge; the soul cuts asunder the three impurities of
antiquity; thus, with the removal of its imperfect knowledge, the soul's spiritual knowledge
wells up; and Suddha state of the soul is attaining the sacred feet of Siva with the augmentation
of the spiritual knowledge.
Fifth Section
Verse 231. Omniscient and all-pervasive Siva is the knower and activizer of the soul.
சதாநி, னனன் ம் ல்னாம் னருடணால், அநிந்து ஆன்ாற
அநிா அறக கதான, ஆன்ாக்ள் அறணத்தும் ங்கும்
சஓநிரும் ஓிந்ணாகன அநிந்ிடும்; ஓிறணக்ாா
அநிரும் ஓிகண ல்னாம் அநிந்து அநிித்தும் ிற்தன். 231
Motor, sensory and inner organs apprehend with the help of Purutan or the soul, though these
organs do not by themselves perceive the activizing soul. All the souls perceive the world on
account of the all-pervasive Siva. And yet the soul does not perceive the soul-activizing principle
that is Siva. Omniscient Siva who confers knowledge to and stands by the souls.
இண்டாம் அிம்.
Verse 232. Siva apportions fruits according to karma of the soul.
இறநகண அநிிப்தாகணல், ஈண்டு அநிவு ர்க்கும் எக்கும்,
குறநவு அிங்ள் த்ம் ன்கல் காான் கண்டா;
னறநரு சஓற்குப் தாரும் னபரிட்டு இிம் கதால்
அறநரு த்ம் ன்த்து அபனுக்கு அபிப்தன் ஆி. 232.
The counterargument: If Siva were the giver of knowledge to the souls, the degree of souls'
knowledge in one and all should be the same without any variation. If the argument is advanced
that karma determines the greater or lesser degree of knowledge of the individual soul, the retort
is that karma itself is the determiner of the degree of knowledge and there is no redundant need
for Siva. The answer: Lotus flower needs the sun to bloom. Raising plants need seeds, earth,
fertilizer, water, sun, and weeding. (The seed does not grow into a plant without all these
factors.) Likewise there is a need for God to apportion fruits according to the karma of each one
of them.
Soul is the perceiver. One sense organ perceives one sense. What is perceived may be forgotten.
Soul cannot perceive all by itself (without the sense organ). Soul has the nature of perceiving.
Soul does not have the ability to know itself. The souls come to perceive because of
enlightenment from the knowing God.
This is Sivanar's answer to objection by the Sankhya followers. Eye can see and yet it needs light
to see. Still yet it needs the optic nerve to convey the images. Still further it needs the brain to
interpret what the eye sees. Eye cannot see itself or by itself. Likewise soul can perceive the
sensations only because of enlightenment form the knowing God.
Verse 234. Incorporeal soul receives knowledge, body and organs to be born in this world.
ருிால், சதாருபால், ாட்டால், ானத்ால், ரும் ன்ணால்,
உருிணால், அபால், தனால், எருால், உர்த்னானும்
அருணாய், உண்ற ன்ணில் அநிாது ிற்ந னானும்
எருகண, ல்னாம் ானும் உர்த்துன், அருபிணாகன. 234.
Knowledge comes to the soul from the following: Instruments, Sense organs, Tattvas, Time,
Form, Means of Knowledge, Sacred Texts, and Instructions. Without the help of these 8 entities,
the soul stands incorporeal and ignorant in Kevala-Anava State. Omniscient Siva by His Grace
brings the soul and these entities together and thus makes the soul perceive.
Verse 235. Siva performs five functions like creation, maintenance, destruction, obscuration
and Grace without any outside help and is the Soul of the souls.
ருினேம், சதாருளும், ாட்டும், ானனம் ரும் ானும்,
உருனம், அபவும் தலும் எருரும் உர்த்ல் இன்நி
அருணாய் உனம் ல்னாம் அநிந்து அற ஆக்ி கநாய்,
எருகண உிர்ட்கு ல்னாம் உிருாய், உர்த்ி ிற்தன். 235.
Siva, without the help of instruments, sense organs, Tattvas, Time, corporeality, Means of
knowledge, Sacred texts and instructions from others, remains formless and knowledgeable of all
the worlds, performs the five functions like creation etc., remains as the Soul of the souls and
stays one with the souls and yet different from them.
Verse 236. Siva and MAyai do not mingle. The MAyA-driven corporeal soul will attain
liberation under the aegis of Siva upon expiation of Karma.
இறநன் ன் ஓந்ிிக் ண் உனின் ன் கஓட்றட ன்னும்
றநளும் நந்ாய்; ாற ருிடான், ஓின் அன் ண்
உறநாது அகஓணத்ால்; உருவுறட உிர் ட்கு ல்னாம்
ிறநதன் ஓந்ிிக்ண் ீடு உர்வு, உிக்கும் அன்கந. 236.
You forget the statements of the sacred texts that the world comes into being before Him by His
efforts. Siva is all-pervasive, not part of the MAyai, which is non-intelligent ( Acit = அகஓணம்).
Siva does not mingle or interact with MAyai. The corporeal soul will acquire knowledge
according to its Karma and attain realization and liberation upon expiation of Karma under the
aegis of the Supreme Plenitudinous and all-pervasive Siva.
Verse 237. Siva is the Universe, the womb and the embodiment of all creatures, and the
actor who performs on the universal stage the acts of creation, maintenance, destruction,
obscuration and grace.
உனக உருா காணிள் உறுப்தா,
இனகுகதர் இச்ஓா ஞாணக் ிரிற உட்ா,
அனகுஇனா உிர் னனங்ட்கு அநிிறண ஆக்ி ந்து
னம் ிகுசாில்கனாடும் ாடம் டிப்தன் ான். 237.
Siva is of the form of the universe. His form includes all of the following. There are many
disparate wombs as His body parts. His Inner Organs are Desire, knowledge, and Action. Siva
confers knowledge to the innumerable embodied souls. Thus Nathan (Siva) performs the eternal
drama of five acts.
Siva is of the form of the Universe consisting of 224 worlds. Siva's body parts are the 8.4 million
disparate wombs. Siva is the embodiment of all creatures of the universe. By Desire, Knowledge
and Action, He performs the drama of Creation, Maintenance, Destruction, Obscuration and
Grace. He confers intelligence and knowledge to the embodied souls according to the weight of
their Karma. Many roles He plays on the stage of the universe.
Verse 238. Many wombs, many bodies, many objects of experience, & increasing
knowledge: all lead to liberation.
சரிந்து சாண்டு ஏகாஎன்நாச் சஓன்று ந்து னனனும் தற்நிப்
னரிந்ிடும் உர்ிகணாடும் கதானம் சாடுத்து காணி
ிரிந்ிடு துவும் சஓய்து சஓய்ி ண்டு உிர்ட்கு ல்னாம்
ிரிந்ிடும் அநிவும் ாட்டி ட்றடனேம்
ீ அபிப்தன் -- ககனான். 238.
Siva confers the soul specific knowledge from each one of the five senses. Siva lets the soul
experience BhOgam (கதாம் = objects of enjoyment) within the limitations of its intellect. Siva
lets the soul wander in many wombs depending on its Karma. Thus the knowledge of the soul
expands and matures under the tutelage of Siva, who eventually confers VIdu (டு ீ = Home =
Liberation).
Verse 239. Siva is Sakti; Sakti is Siva. He gives Grace by destroying illusion as the sun
drives out the darkness.
Siva is Sakti; Sakti is Siva. Terul Siva confers Arul by destroying Marul as the sun drives
out Irul.
அருபது ஓத்ி ஆகும், அன்ணக்கு; அருறப இன்நித்
சருள்ஓிம் இல்றன; அந் ஓிம் இன்நிச் ஓத்ி இல்றன;
ருபிறண அருபிணால் ாட்டி ன் உிர்க்கு அபிப்தன் -- ண்ட்கு
இருபிறண எபிால் ஏட்டும் இிப் கதான --ஈஓன். 239.
Grace is Sakti. That is the Nature of Siva: giving Grace. Without Grace, there is no Siva's
wisdom (சருள்ஓிம்). Without Siva, there is no Sakti. As the sun drives out the darkness for
the eyes to see, He destroys Marul (ருள் = confused vision or illusion) by Grace (அருள்)
which He confers to the soul.
I cannot fail to notice the alliteration: Irul, Marul, Terul and Arul (இருள், ருள், சருள்,
அருள் = Darkness, Illusion, Wisdom, and Grace). Darkness and Illusion are the afflictions of the
soul which cast a veil around the soul. Wisdom and Grace of Siva lifts this obscurant veil and
lets the Light of Wisdom of Siva touch and enlighten the soul.
The sun removes the external darkness; likewise the veil of darkness by the impurities are
destroyed by the Light of Wisdom of Siva.
Verse 240. Siva is Sat, that which exists through all times.
அநிவுறும் சதாருகபா, ஈஓன் அநிவு உநாகணா? ன்ணின்
அநிசதாருள் அஓித்து அஓத்ாம் அநிாது இன்நாம்; ங்கும்
சஓநிஓிம் இண்டும் இன்நிச் ஓித்காடு ஓத்ாய் ிற்கும்;
சநிரு ஓத்ின் னன்ணர் அஓத்சனாம் ின்நிடாக. 240.
அசித்து = Acit = Insentient. சித்து Cit = Intellect, Sentience. சத்து = Sat = That which exists
through all times. சநி = salvation. அசத்து = Asat = That which is non-existent.
Here Asat is the PAsajnanam. There are three kinds of wisdom: that of Siva (Pati), that of the
soul (Pasu) and that of bondage (PAsa). The last one is not wisdom at all and yet it is called
wisdom (spurious) because it has association with Pasu and Pati in their trilateral relationship.
There are three kinds of knowledge: Pati-jnana, Pasu-jnana and PAsa-jnana, ; these
are based on the trilateral relationship between Pati, Pasu and PAsa. Pati is the Lord, Pasu is the
individual soul, and Pasa is bondage imposed by the sense organs. Pati is beyond the perception
of PAsajnana and Pasujnana; therefore, He is called Siva. Since He is knowable by only
Patijnana, He is Sat, Siva-Sat or Cit-Sat. PAsajnana is lower knowledge acquired by the soul
through sense organs (Inner Organ) derived from Maya in Sakala State. When the aspirant
renounces the Inner Organ and the knowledge gained from it and becomes the knower of the true
nature of his soul, he gains Pasujnanam (knowledge of the soul). Higher knowledge is
Patijnana (Sivajnanam). Tthe lower cannot reach the Higher; the lower cannot comprehend the
Higher; therefore, it is pasajnana, which is not really Jnana or knowledge. Since pasajnana is
considered in the context of Patijnana, it received this misnomer. Soul is the experiencer. If the
soul experiences and enjoys the outer world of senses, it has pasajnana (knowledge of
bondage--experience creates bonds between objects and senses); if the soul is self-centered
and enjoys the attitude of "I-Me-Mine-Mineness", it is Pasujnana (knowledge of animal).
Patijnana or Sivajnanam comes to the soul, when PAsajnana and Pasujnana leave or become
extinct.
Pati = Siva. pasu = soul. PAsa = bondage.
Verse 241.
ஆாய் அிது ஆி ருனால் -- அநிவு ானும் -
ானால் உனகு கதாம் னுாி ஆி
கனால் னங்ள் ஆி ினால் கறும் ஆி
ஏனால் அஓத்ாம் -- சுட்டி உர்சதாருள் ஆண ல்னாம். 241.
Soul's knowledge comes into existence and goes out of existence. It of the nature of
impermanence and fleeting. This knowledge is of the world, instruments and world's objects. It
has a close association with impurities. It is subject to variability and destruction; thus it is Asat.
It is object of Direct knowledge (சுட்டி உர்சதாருள் ).
Verse 243. Challenge: If God is unknowable, it is like a sky-flower garland and a rope made
of Turtle hair.
உா சதாருள் ஓத்து ன்ணின் எரு தன் இல்றன; ானும்
னாது; ானம் சஓன்று சதாருந்துது இன்நாம் ன்றும்
ா ரும் என்றும் ருதும் இல்றன; ாணத்து
இர் ஆர்னந் சாறடனேம் ஆறக்கு ழுிர்க் ிறும் கதாலும். 243
Challenge the existence of God as Sat. (All known objects are Asat.) If an unknown object were
regarded as Sat, there is no utility proceeding from that said object. Besides it does not come into
being and we do not abide in it. That object does engage in any action. The object that is
unknowable by any and all means is like the sky-flower garland and a rope made of the hair of a
turtle.
Verse 244. The Supreme is Sat and Cit beyond mind and speech. MayAvAdi's debunked.
த்தும் ஓத்து அஓத்துச் ஓஓத்தும் அன்று ன் நால் ன்
உய்த்து உர்ந்து உண்கடா இன்கநா? ன்நர்க்கு உண்டு ன்று ஏில்
றத்ிடும் ஓத்க ஆகும்; ணத்சாடு ாக்ி இநந்
ஓித்துரு அது அ ஓித்ாம் ணத்ிணால் கர்து ல்னாம். 244
Some raise questions: What do mean when you say that the Supreme (substance) or God is not
Sat; It is not Asat; It is not Sat-Asat either; thus, It is unquantifiable and unknowable. Is that
object existent or non-existent? The answer to these doubters is that It exists and It is Sat. It is of
the form of Cit beyond mind and speech. All objects apprehended by the mind are Acit.
Verse 245. God is knowable by Grace (indirect knowledge = ஒிபு). MayAvAdi's are
debunked.
அநிசதாருள் அஓித்ாய் கநாம்; அநிவுநாப் சதாருள் ஓத்து ன்ணின்
அநிதன் அநிாணாில் அது இன்று தனும் இல்றன
அநிதன் அருபிணாகன அந்ி ாக் ாண்தன்;
அநிசதாருள் அநிாய் கநாய் அநிவு அருள் உருாய் ிற்கும். 245
(Objection is raised.) Knowable objects are Acit (being inert or Jada, subject to destruction). If
Unknowable Object is Sat, it should become knowable to the knowing soul. If It is not knowable,
that Substance does not exist. It does not have a utilitarian value. (The Answer) By the
Omniscient's Grace, He appears non-different. That Supreme Knower manifests as Knowledge
different from all others and as the form of Grace.
Verse 246. True meditation is knowing the Supreme Siva by abiding in His Grace in an
undifferentiated state.
தாிப்தது ன்ணின் தாம்; தாம் டக்ின் தாம்
தாிக்கும் அதுான் ன்ணின் தாம்; தாம் சட்டுப்
தாிப்தது ன்ணின் தாம் தாறண இநந்து ின்று
தாிக்ப் தடுாகும் -- தம்தன் அருபிணாகன. 246
By BhAva (meditation) one gains direct knowledge of an object with the help of mind and other
instruments. Thus it is subject to destruction and therefore serves no useful purpose. BhAva
without the participation of mind etc. refers to soul in Kevala state and serves no useful purpose.
Leaving aside these two, meditation is impossible and of no avail. If one says that he is reaching
an unattainable object by meditation, it is of no avail. True meditation is knowing the Supreme
Siva by abiding in His Grace in an undifferentiated state.
The Yoga proponents say that Siva is realizable by the path of Yogic meditation, the concept of
which is debunked.
Verse 247. Siva who is different and non-different from, and illuminating to the soul, is not
knowable by the soul's intellect.
அன்ணிம் இனாறானும் அநிினுள் ிற்ந னானும்
உன்ணி ல்னாம் உள்ின் று உர்த்துன் ஆனானும்
ன்ணது ான் ன்று ஏதும் இரும் சஓருக்கு அறுத்னானும்
ன் அநிவு அணால் ாணும் றறன் அல்னன்; ஈஓன். 247
Siva is one (non-different) with the soul, different from the soul, abides with the soul and its
knowledge and enlightens the soul. Siva severs the egoistic arrogance, I and Mine; He is not
knowable by the soul's intellect.
Siva by His nature does lend Himself for categorization and analysis in terms of knower,
knowable object and knowledge.
இன் = This male = the soul. soul. அன் = That male person = Siva.
ஓாணில்
ாஞ் சூத்ிம் = 7th Sutra
If all is Sat apprehending everything, Asat can apprehend not even one thing, so some say. In the
presence of Sat, Asat will lose, as darkness in the presence of the sun. Thinking of Asat, Asat
cannot apprehend and stand before Sat which has the power to apprehend.
Siva-Sat, on account of the soul, apprehends objects through the use of Asat instruments or sense
organs, so some say. As darkness vanishes before the sun, Asat will not stand before Sat. So the
premise does not stand scrutiny. Some say, that before the soul, Asat as the instrument is
knowing. Since instruments are the medium of knowledge for the soul, and the instruments are
non-intelligent, the premise that a perishable substance will apprehend the imperishable
substance is inapplicable.
The previous Sutra (verses) depicts the demarcation between Sat and Asat. Some say that Sat-
Sivam is capable of omniscient knowledge. The all-pervasive Plenitudinous Sivam apprehends
all entities in generality and not in particularity. Sat-Sivam on account of the soul uses Asat-
instruments and organs for apprehension. Anyway, this is not applicable. As is darkness in the
presence of the sun, Asat does not stand in the presence of Sat. Some say, in the presence of the
soul, Asat instruments and organs apprehend objects. Because by the use of organs and
instruments, soul apprehends by the instruments which are devoid of intellect, the premise that
perishable substance will apprehend imperishable substance is inapplicable. --S.S.Mani.
Sivanar raises two questions. The first question is raised by the SivAthuvitha Saivas
(ஓிாத்துி றஓர்). Why don't we assume the premise that Sat-Sivam apprehends the Asat
principle such as bondages (தாஓம்)? The answer. Siva is an all-pervasive Principle and thus is
capable of apprehending all only in generality and not in particularity. Moreover, as is darkness
in the presence of sun, Asat in the presence of Sat stands to lose. S.S.Mani
The second question is raised by SivasankarAnthi Vadhis (ஓிஓங்ிாந் ாிள்). What is
the objection to the premise that in the presence of the soul, the Asat principle and its instruments
perform the acts of Siva and apprehends the Sat-Sivam? Instruments and sense organs are inert
and have no intrinsic knowledge and serve as tools for apprehension by the soul. Asat does not
stand before Sat and does not have a fighting chance against Sat. Thus the premise is
unacceptable. S.S.,Mani
Since the principles of Sat and Asat are discounted as not capable of apprehension, the Sat-Asat
principle, that is the soul, stands apart from the principles of Sat and Asat and is able to
apprehend objects. That is the conclusion arrived at as Indirect Knowledge (எின அபற). --
S.S. Mani.
Verse 250/328. Soul is like the flower wherein the fragrance abides in the bud, while the
bloom reveals it.
ஓத்து அஓத்து அநிது ஆன்ா; ான் ஓத்தும் அஓத்து அன்று
ித்ணாய்ச் ஓஓத் ாி ின்நிடும்; இண்டின் தாலும்
எத்துஉடன் உித்து ில்னாது; உிாதும் ின்நிடாது,
றத்ிடும் காற்நம் ாற்நம் னரிணின் ருல் கதாலும். 250
Anma (soul) apprehends both Sat and Asat (தாஓம் = impurities). Soul is neither Sat nor Asat.
Soul is eternal and Sat-Asat. Thus soul has no existence in both one time and has an existence in
both another time. Soul is like the flower, wherein the abiding fragrance makes its appearance
(not from the bud but from the bloom).
உித்ல் = come into existence. Sat is imperishable Siva; Asat is perishable impurities.
Fragrance abides in the flower and makes an appearance in the bloom. Soul abides in both Sat
and Asat. The soul is compared to the flower.
Verse 251/328.
சுத்சய்ஞ் ஞாண கணிச் கஓாிதால் அஓத்து அஞ்ஞாணம்
எத்துநா; குற்நம் ல்னாம் உற்நிடும் உிரின் ண்க;
ஓத்து உபகதாக கநாம் ஓஓத்தும் அஓத்தும் ல்னாம்
றத்ிடும் அாிா ாரிீர் னம் கதாலும். 251
Asat-Ajnanam does not afflict Siva of Pure and True Jnanam with Effulgence as His sacred
body. All faults come to rest in the soul. Sat, Sat-Asat, and Asat are ever existent. It is like the
salt which abides in the sea water and not where the sea is. (Asat-Ajnanam does not afflict Siva
but the soul.
Ajnanam = அஞ்ஞாணம் = spiritual ignorance; here italso refers to the Bondages of the soul.
Asat is inert and matter not capable of spiritual knoweldge.
Siva is of the form of Knowledge. The fetters never afflict Him. Soul has limited intellect and
knowledge. Thus the fetters afflict the soul. Ocean has the saltiness in its water. Land water is
not laden with salt. Siva is like the ocean. Souls are like the brine. The bondages that afflict the
soul are like the salt. Siva is very subtle Cit (அிசூக்கு ஓித்து); soul is gross Cit(தூன ஓித்து).
His Consciousness is Pure and Supreme; soul's is human consciousness. Adapted from S.S.
Mani.
Verse 252/328
அநிிக் அநினானும் அிின்நி ிற்நனானும்
குநிசதற்ந ஓித்தும் ஓத்தும் கூறுது உிருக்கு ஈஓன்
சநிித் னத் சுத் ஓித்சண ிற்தன் அன்கந --
திநிிப்தன் னங்ள் ல்னாம் தின்னுிர்க்கு அருபிணாகன. 252
Soul's nature is to learn what it is taught.( It is incapable of knowing without being taught. Once
taught, it can prevent rebirth.) It is imperishable. Thus soul is Cit-Acit. Siva is Pure Cit, Pure
Consciousness with omniscience, being by nature free from bonds. Siva confers Grace by
removing all impurities.
Siva is ித் னத் அிசூக்கு ஓித்து-ஓத்து. (Eternal Siva free from bonds and subtle
Cit-Sat).
னத் ித்ன் (mutta nittan = Eternal Šiva, as being by nature free from bonds).
Verse 253/328. The soul is hijacked by the senses and Siva in the form of a Guru recovers,
removes impurities from and gives the soul liberation.
ன்ணன்ன் ன்கட ரிடத்க ங்ி
பர்ந்து அறண அநிாது ங்ி ிற்தப்
தின் அனும் ன்ன் ீ ன்று அரின் திரித்துப்
சதருறசாடும் ான் ஆக்ிப் கதணு ாகதால்
துன்ணிம் னனகடர் சுனிற் தட்டுத்
துறறணனேம் அநிாது துர் உறும் சால் உிற
ன்னும்அருல் குரு ஆி ந்து அரின் ீக்ி
னம் அற்நித் ாணாக்ி னடிக்ீ ழ் றப்தன். 253 (VIII.1)
Once a prince in his early age was seized by a hunter, lived among the hunters in a deluded state,
not knowing who he was. Later in years, the king convinced him as his son, separated him from
the hunters, conferred on him all the greatness due to the prince and treated him as the king
would treat himself. In like manner the soul having lost its identity came into the swirl of hunters
in the form of five senses ( hunters), not knowing its fountainhead, and suffered the sorrows (of
metempsychosis). Siva came in the form of a Guru, removed the soul from the company of
hunters in the form of the five senses, expunged all the impurities of the soul, and made it in his
own likeness to abide under His flower-like feet.
254/328. Three class of souls and four types of descent of Spiritual Knowledge to the soul.
உறரும் இப்தசுர்க்ம் உரின் னென்று ஆம்
உரும் ிஞ் ஞாணனர் திபானர் ஓனர்
ிறின்னம் னம்ன்ம் னம் ன்ம் ாற
ிற்கும்; னல் இருர்க்கு ிாாம் ஆிக்
றில்அருட்தன், துிா ஓத்ிிதா த்ால்
ிப்தன், னம்; ஓனர்க்குக் ன் எப்தில்
றில்ஆ ஓான்னெர்த்ி ஆா ாித்
ரித்து எிப்தன் னம் ஓதுர்த்ா ஓத்ி ிதாத்ால். 254
These souls are threefold: the rising Vijnanakalars, Pralayakalars, and Sakalars. Vijnanakalars
have Anava Malam. Pralayakalars have Anava and Kanma Malams. Sakalars have Anava,
Kanma and MAyai Malams. Siva confers grace by two-fold Sattinipatam in Niradhara state to
the first two, Vijnanakalars and Pralayakalars. Siva, by fourfold Sattinipatam (mantataram,
mantam, tIviram and tIvirataram), appearing in the form of Guru, and expunging all
impurities, confers Grace to the Mummalam-laden Sakalars.
Vijnanakalars are the highest class of souls among the three mentioned here. They have only one
impurity: Anava Malam. These people do not need an external Guru to instruct them. Siva, by
remaining inside them as the Inner Guide, removes the Anava Malam, brings the merits and
demerits to a resolution and confers spiritual knowledge or divine Grace (ஓத்ிிதாம் =
descent of Sakti into the soul).
Vijnanakalars receive Jnana from Siva himself in the incorporeal first person as the Inner Guide;
Siva appears as divine god in the second person to the Pralayakalars afflicted with Anava and
Maya Mala; Siva appears to Sakalars with three Malas in human Guru form (Satguru). The first
two appearances are direct; the third is indirect in the form of Guru (ஆஓான்னெர்த்ி ). The first
two receiving help from Siva is called Niradharam, meaning that there is no physical presence of
Siva offering help. That kind incorporeal Siva's help is twofold: TIviram and TIvirataram
(ீிம், ீிம்), meaning Intense and Hyperintense.
Malaparipākam-- stage of the soul when its three Malams (impurities) meet
with the causes of their removal. (Causes = agents = detergents)
Sattinipātham = Sakti-nipātham = Setting of the Divine Grace in the soul, when it is ripe.
Definitions are according to Tamil Lexicon, Madras University.
Prelude to the descent of divine liberating wisdom into the soul is purification of the soul by
removal of impurities (malaparipakam). The next step in the process is Iruvinaioppu which
means two polar activities (merit and sin) come to zero sum status individually. The third
step is Sattinipatham, descent of Sakti (Satti) or divine Grace into the purified soul
cleansed of impurities and dualities of merit and sin.
The help that these three classes get from Siva either in Niradhara or Adhara basis (incorporeal
or corporeal) is called Sattinipatham (ஓத்ிிதாம் = descent of Sakti into the soul = descent of
Siva Jnana of Spiritual Knowledge or Grace). Sattinipatam is fourfold: Mantam, Mantataram,
TIviram, TIvirataram (ந்ம், ந்ம், ீிம், ீிம் = Manda, Mandatara, TIvira,
TIviratara or TIviratIvira).
The descent of Grace on to the soul proceeding from Parasakti (Sadasiva) takes place at a slow
pace (Manda) to start with, picks up speed (Mandatara) followed by intense (Tivira-- in
Tamil) and hyperintense (Tivirativara) penetration or pervasion. Descent and pervasion are
proportional to the graduated weakening of Anavamala; it appears as if Anavamala is weakened
by maturity of Malas (like the ripe fruit falling off) and the graduated penetration of the soul by
Grace (Sattinipatam). According to Unmai Vilakkam, the soul, Anava Mala, and Pati still hold
together in Mukti or liberation. How is that possible? Anava Mala has morphed from an
obstructionist to a facilitator (transformation). Once Grace has pervaded the soul, Anava Mala
becomes the purveyor of Bliss in Suddha state; remember, once Anava Mala was a purveyor of
nescience in Kevala and Sakala state. Tirodhana Sakti, which is the veiling power of the Lord,
has morphed into Arul Sakti. Arul = Grace. The Grace receiver becomes a self-realized and self-
recognized person full of Siva's Grace. There nine grades of Grace: 1) Tivira Saktipata and
Tivirativira Saktipata, 2) Tiviramadhya S, 3) Tiviramanda S, 4) Madhyativira S, 5)
Madhyamadhya S, 6) Madhyamanda S, 7) Mandativira S, 8) Manda madhya S, and 9) Manda
manda S.
1) The first Tivira and Tivira-Tivira Saktipata aspirant: ீிம் and ீி-ீிம்). The
descent of Siva's Grace happens on individuals with the life-changing results in that the
individuals becomes Master Gurus and disciples. The flow of Grace is categorized into nine
channels from hyperintense flow and to slow-slow flow of Grace: Three main flows are: intense,
medium and slow: each category has intense, medium and slow versions; all amount to nine
categories. The Hyperintense flow of Grace is like a deluge or a tsunami; the body, the mind and
the soul are so overwhelmed by it such that the person dies. He is physically dead and yet he is
alive in delivering Grace to others deserving Grace, who feel his presence. Siva has made him
(the Guru) the repository of Grace for others to receive it from him.
2) The second Tiviramadhya Saktipata . ீித்ிம். aspirant receives Grace but does not
die from its hyperintense nature. He becomes Pratibha Guru, a self-made Guru with the
divinatory or intuitive Spiritual knowledge. He is a Guru whose knowledge is directly from Siva
and not from an earthly Guru.
3) The third Tiviramanda Saktipata (ீிந்ம்) aspirant receives his grace from at the feet of
the second Guru, who simply by obtained Grace by Guru's touch, gaze, embrace. The recipient at
once elevates himself from limited individuality to Supreme transcendental state without the
need for meditation, contemplation, Mantras, and worship. His psyche undergoes change in that
pleasure and pain and other dualities do not affect him. He has five auspicious qualities: Love of
Siva, Mantrasiddhih, control over five elements, perfect execution of tasks, and a literati, a poet,
a scriptural scholar. Mantrasiddhih = instantaneous appearance of an invoked deity before him
without any delay or wait upon chanting deity-specific Mantra.
4) The fourth Madhyativira Saktipata (த்ிீிம்) aspirant is a disciple who is not a well
advanced spiritually so he does not receive Grace by mere touch, sight or embrace. He has to be
initiated at the feet of a real Guru with Mantra and meditation. In his lifetime, he does not receive
full enlightenment, but attains Videha Mukti (knowledge and liberation at death) as a bonus of
his earlier initiation. This is in line with Ramanuja's Vaishnava premise that enlightened souls
obtain liberation upon death and not during life.
5) The fifth Madhyamadhya Saktipata (த்ி-த்ிம்) aspirant is the epicure and a Siva
devotee at the same time. He likes to enjoy the world of pleasure and yet wants to realize Siva;
His dominant mode is to attain Sivahood. He is initiated by a qualified Guru and becomes a
realized soul but not competent enough spiritually to attain Siva Consciousness. He leaves his
physical body, arrives in Svargaloka (heavenly world), receives a second initiation by the same
Guru and goes to the abode of Siva.
7), 8), 9) Mandativira, Mandamadhya and Manda Manda Saktipata (ந்-ீி, ந்-
த்ிம், ந்-ந்ம்) aspirants are inferior types leading and living a worldly life of
pleasures (Lokadharma), yet have the desire to attain self-realization, and think of Siva only
when they have problems and interference with normal happy living. They take many trips to the
world (transmigration of the soul, metempsychosis), by Siva's Grace, attain self-realization and
Sivahood and reach the world of Siva in due course of time. All aspirants with variable intensity
of grace eventually reach the feet of Siva with his full grace.
Some dispute this idea of Siva coming in a human form which is an unthinkable descent for
Siva of pure consciousness. Siva is like a shimmering shadow on water, in the soul. Fish live in
water, so there must be air in it. Shimmering shadow of Siva in the soul and the air in water exist
in invisible form. Sivacaitanya (Siva Consciousness or Intelligence) exists in invisible form in
Atmacaitanya (soul's consciousness). Under this premise, where is the need for Siva to appear as
Satguru?
Some draw upon a parable of Mongoose and snake to illustrate the need for a Guru. Guru is
embodiment of knowledge. Anava Mala is the poisonous snake in the soul. Anava Mala should
be expelled and Jnana should be infused into the soul. For that a Guru is necessary. Here is the
allegory of Mongoose and snake. The snake must be bitten and eliminated; Mongoose (Guru
with knowledge) helps kill and remove the poisonous snake of ignorance of soul. Ignorance of
the soul is that the soul has forgotten its oneness with Siva, identifying with the world through its
senses.
Siva is the sun; Guru is a mass of sunbeam; the soul is the crystal or lens; it has the
combustible but hidden firewood of knowledge of release in it. Guru's beamed energy is
necessary for the soul to manifest its fire of knowledge in it.
Another way of putting it, Siva is the sun; Guru is the sunbeam; the soul is the lens that
concentrates the sun beam and the knowledge in concealed form. Guru's sunbeam lights and fires
up the knowledge in the soul.
Soul is a crystal; colors brought in its proximity color the crystal which loses its clear luster.
The colors are the Malas, impurities or the senses which are in close association with the soul.
Verse 255/328
தனிம்ஆ ஓான்தாஓ காஓணந்ான் தண்ணும்
தடிணத்து அருள்தரிஓம் ாஓம் ா ணனம்
அனகு இல்ஓாத் ிம்காம் அவுத்ி ாி
அகம் உப; அற்நின் அவுத்ிரி இண்டு ிநணாம்
இனகுஞா ணம் ிரிற ண; ஞாணம் ணத்ால்
இற்றுது ிரிற; ில் குண்டண்டனம் ஆி
ினவுித்துச் சஓய்ல்ிரி ாி; ான் இன்னும்
ிர்ப்தீஓம் ஓதீஓம் ண இண்டாி ிழும். 255. (VIII.3)
Siva comes in the form of Guru to remove the impurities in many ways. This is known as Diksa
(ீக்வக or ீட்வக) or Initiation by sight, by touch with hand, by touch with foot, by
instructions from sacred texts, by Yoga, and by fire ceremony. Hotri (அவுத்ிரி) Diksa is of two
kinds: Jnanavathi and KriyAvathi. Jnanavathi is mental oblation and internal acts with symbols.
KriyAvathi is exoteric acts with fire pit, and Mandala. These are known as NIrpIsa and SapIsa
Diksa.
Hotri is a priest who recites the hymns from the Rig Veda, and makes oblations to the fire.
Hotri Diksa is Fire sacrifice officiated by the priest for initiation of the pupil.
One source gives these Diksas.
The Diksas are Nayana-Diksa (Sight), Sparsa-Diksa (Touch), VAcaka-Diksa, MAnasa-Diksa,
SAstra-Diksa, Yoga-Diksa, and Hotri-Diksa.
Nayana-Diksa: The Guru's glance destroys the Anava Mala in the pupil and showers
enlightenment.
Sparsa-Diksa: The Guru touches five parts of the body of the pupil, making him understand the
five letters.
VAcaka-Diksa: The Guru's initiates the pupil with Mantras.
MAnasa-Diksa: The Guru makes suggestions by hypnosis of the pupil.
SAstra-Diksa: The Guru teaches Sacred Texts and Saiva Siddhanta philosophy.
Yoga-Diksa: The Guru teaches austerities and Yogas.
Hotri-Diksa: Jnana-Hotri involves symbols. Kriya-Hotri is exoteric rituals.
Like seeded and seedless grapes, mantras are seeded and seedless.
NirpIsam = that which has no PIsam. Nir +PIsam = No + PIsam = No Pisam. PIsam (தீ சம்) in
Tamil is Bija in Sanskrit. Bija means seed. Bija Mantra = Seed Mantra = One syllable Mantra
= by convention Bija Mantra is one syllable Mantra. Sometimes compound letters form the Bija
Mantras (Hreem). Seedless Mantras: NirpIsam is chanting of Mantras without Bija Mantras.
Seeded Mantras: SapIsam is chanting of Mantras with the inclusion of Bija Mantras.
தீஓாட்ஓம் = Bija or seed letters, forming seed Mantras of a Sanskrit letter or syllable.
The Mantras associated with Sanskrit letters are Bija letters or Seed letters (தீஓாட்ஓம் in
Tamil). Bija Mantras are the seed (based on Sanskrit alphabets or syllables) mantras (like Lam
the seed sound of Muladhara Chakra, Vam of Svadhisthana, Ram of Manipura, Yam of Anahata,
Ham of Visuddha, and Om of Ajna. The first is Maya Bija, the second Lakshmi Bija, the third
Kali Bija, the fourth KUrca Bija, the fifth Varma Bija, the sixth Astra Bija. Ram is Agni Bija,
Em is Yoni Bija, Klim is KAma Bija, Srim is BadhU Bija, Aim is Sarasvati Bija, Krim is Kali
Bija, Hrim is the Maya bija, Haum for Sadasiva, and so forth. The first letter of the Devata
serves as the Bija Mantra: Gam for Ganesa, DUm for Durga.
As you may notice the Sanskrit Bija Mantras has M terminations.
Worship entails three duties: Nithyam, Naimithikam, and KAmiyam (ித்ிம், றிிம்,
and ாிம்). The followers of NirAthikAra Diksa perform daily duties. றிிம்
(Naimithikam) is occasional or periodic rite, ceremony, festival... done on special occasions and
specific days. ாிம் (kAmiyam) refers to actions performed with the expectation of progeny
or wealth. ிர்ாீட்றஓ (NirvAna Diksa) is initiation ceremony performed by Guru to
expunge the sins and the impurities and is twofold: ஓத்ிகாிர்ாீட்றஓ and
அஓத்ிகாிர்ாீட்றஓ . (Satyo-NirvAna-Diksa and Asatyo-NirvAna-Diksa) In Satyo-
NirvAna-Diksa, the initiated obtains liberation instantly. In Asatyo-NirvAna-Diksa, the initiated,
though he is divested of the Malams, must observe all religious austerities and in due course of
time will obtain liberation. --S.S.Mani
SapIsam (ஓதீஓம்) practitioners adhere strictly to their chosen path. Nithyam (ித்ிம்) involves
daily rituals. Naimithikam (றிிம்) involves special rites and vows. Kamiyam (ாிம்)
involves observances for fulfilling desires and wishes.
Loka Tarumini and SivaTarumini, which are AdhikAra Diksa, guarantee blessedness.
Samaya- Diksa (ஓீட்றஓ) is a mode of religious initiation admitting a person into the fold
of Šaivaism.
Viseta-Diksa (ிகஓடீட்றஓ) is second or intermediate step in initiation, which grants to the
disciple the special privilege of making pūjātītcai (privilege of performing Siva Puja).
Nivana-Diksa (ிருாீட்றஓ ) is initiation of pupil to perform temple services.
Abisheka-Diksa (அதிகடீட்றஓ ) is a ceremony installing a person as Guru.
Adhva = A
Verse 259/328. Brahma and Vishnu are the presiding deities.
ந்ிங்ள் னல் ந்தும் றன ந்ின் ிாத்ி;
ருவும் ந்ிம் இண்டு தங்ள் ால் ழ்;
அந்ிறன ழுத்து என்று; னணம் தற்சநட்டு;
அணி த்தும் என்று; ிிர்த்ி, அன் சய்ம்,
ந்ிடும் ந்ிம் இண்டு தங்ள் னெகழ்;
ன்ணங்ள் ானாறு, னம்ம்தத் ாறு;
ந்ிடும் த்துங்ள் இருதத்து னென்று
ரும் திிட் டாறன, ால் அிசய்ம் ாணாம். 259
Two Mantras, twenty-eight words, the last one letter, 108 worlds, and Earth Tattva subside in
Nivrrti KalA, whose presiding deity is Brahma. Two Mantras, 21 words, 24 letters, 56 worlds,
and 23 Tattvas subside in Pratishta Kalai, whose presiding deity is Tirumal (Vishnu).
Verse 262/328.
னென்று ிநத்து அணுக்ள் சஓனேம் ன்ங்ட்கு
னன்ணிறனாம் னெிண்டாம் அத்துாின்
ஆன்நனறந அற அருத்ி அறுத்து னம் னிர்ித்து
அரும்தரும் அறடலுக ஆஓாணாித்
கான்நி தாற னன் சஓய் ன்த்
துள் அறுத்து அங்கு அத்துாத்துடக்கு அநக கஓாித்து,
ன்ந உடல் ன்ம் அணுதத்ிணால் அறுத்து இங்கு
இணிச் சஓய் ன்ம், னெனனம் ஞாணத்ால் இடிப்தன். 262
Soul accumulates Karma by thought, word and deed (ணம், சாி, சய்). Siva makes the
soul to eat and experience the Karmic fruits by means of the six Adhvas or paths; thus, Siva
expunges the Karma. Siva ripens Anava Malam and thus weakens it. At this point, the soul
attains maturity. Siva takes the form of a Guru, subjects the soul to purificatory initiation by the
ordeal of six Adhvas and thus expunges the Sanchita Karma. Siva expunges the Prarabdha
Karma of the soul with the death of the body. Siva prevents further accumulation of Karma by
His Grace and by destroying Anava Malam by the light of Spiritual Knowledge.
னெனனம் =Anava Malam, an impurity eternally clinging to the soul.
Verse 263/328. The External Religions, the Inner Religion and last Saiva Siddhanta are the
path to the feet of Siva.
னநச்ஓ சநிின்றும் அச்ஓம் னக்கும்
னன்ிருி ிஉன்றும், னலும்ஆச் ஓி
அநத்துறநள் அற அறடந்தும் அருந்ங்ள் னரிந்தும்
அருங்றனள் தனசரிந்தும் ஆங்ள் தடித்தும்
ஓிநப்னறட னாங்ள் உர்ந்தும் க
ஓிப்சதாருறப ித்பிந்தும் சஓன்நால் றஓத்
ிநத்றடர்; இில்ஓரிற ிரிா காம்
சஓலுத்ிதின் ஞாணத்ால் ஓிணடிறச் கஓர்ர். 263
The soul in its embodied form observes the path of virtue in External Religions. Later the soul
enters the Inner Religion. The soul observes the path of the Smrti sacred texts by pursuing the
four Asramas of Bachelorhood, Householder, Forest dweller, and Recluse. It also performs
severe austerities, reads the four Vedas, becomes learned in the Great Puranas, understands the
essence of Upanishads and reaches ultimately the sacred path of Saiva Siddhanta. By observing
Chariyai, Kriyai and Yogam, the soul attains spiritual Knowledge and the feet of Siva.
புநப்புநம்
Extracts from Saiva Siddhanta by Schomerus. What the verse 263 says in Tamil is here
explained by Schomerus.
The soul has to pass through these several stages, to be fit for birth as a Saivite. Of course
further stages could easily be distinguished, as the stages below Ahamkara have the most
influence, and two or three tattvas can be said to share the leadership, and different tattvas may
have more or less influence. Actually there are as many stages as there are non-Saivite religions
and philosophies, which are usually grouped together as purasamaya (புந சம்), i.e. outer,
non-Saivite religions. These do not help souls towards salvation directly, but prepare them for
it, by leading to a higher rung on the salvation ladder. Souls which have fully observed the
demands of the religion into which they were born, and have experienced its version of
blessedness' (though not the true blessedness), will be born into a higher religion. Each religion
is a necessary stage on the way to salvation; thus each, although not the complete truth, can still
be seen as leading truthwards. This allows each and every religion to be traced back to Siva. It
was for the needs of souls of very different stages of development that Siva called up religions of
very different stages of development, which can all help to advance souls ever nearer to their
goal; though those religions do not take you to the goal. So they should all be called good,
though in comparison with the one perfect religion of SaivaSiddhanta they are imperfect. As
Siva has founded different religions to suit all sorts of differently developed souls, to help his
aim of bringing up souls born human, we can see this as the fourth aid Siva provides to souls in
sakala-avastha.
The purpose of all non-Saivite religions is to lead the soul on until it can be born as a member of
the Saivite religion; they are like the entrance hall of a shrine. Not that birth as a Saivite takes it
straight into the inner sanctum, but only into the holy place. There are yet more rungs to be
climbed within the Saivite religion before the actual process of release can go forward (which
happens only within Saivism). The lower rungs consist of the Saivite sects which differ from
Saiva Siddhanta; there are several of these, called agasamaya (அக சம் = inner religions) as
opposed to Purasamaya (புந சம் = non-Saivite religions). When eventually born into Saiva
Siddhanta one is still not yet entitled to the teaching that brings release, having three further
stages to work through first, called Carya, Kriya, and Yoga (சரிவ, கிரிவ, தாகம்): also
named Dasamarga (servant's. way), Putramarga (child's way) and Sahamarga (friend's way).
After these the soul enters the inner sanctum, the Jnana-stage or Sanrnarga (good way), where
salvation actually takes place.
If the soul fulfils the requirements of non-Saivite religions, and walks in them, upholds the
requirements of the books of law, carries out the duties of station set down in the Vedas (i. e.
duties obligatory for a student, a father, a recluse, and for a sannyasin who has fulfilled all his
duties to the world); and does harsh penances; if it learns various difficult scientific texts, studies
Vedas, PurAnas, and Upanishads, then it achieves Saiva Siddhanta. Having completed the Carya,
KriyA and Yoga stages it will through knowledge reach Siva's feet. (Siddhiar VIII.ll)
The lowest stage within Saiva Siddhanta is Carya (Chariyai or ஓரிற), This is described in
Siddhiar VIII.19 as follows: .
As the three stages' of Carya, Kriya, and Yoga immediately precede the actual process of
sanctification, they are called preparatory in a very special sense; and will be more fully
discussed in Chapter VI: Here we may give just a brief account of their characteristics.
The lowest stage within Saiva Siddhanta is Carya (சரிவ), This is described in Siddhiar
VIII.19 as follows: To sweep and wash the floor of the temple of the Gracious One (Siva), so
that it shines; to pluck flowers to bind them into different garlands for the god; to praise him and
sing to him; to set up lights that do not go out; to lay down flower-gardens, to honor him
whenever one sees his holy garments, and to ask 'Say, what can I do; dog that I am?' (ாணார்),
and to carry out his commands - this is a servant's way, and those who do this CaryA will attain
to Sivaloka.
At this stage one is to serve Siva, as a faithful servant serves his lord. The services rendered are
external ones. Loyal service is repaid by being taken to Siva's heaven after death. After enjoying
the blessedness due, the soul is born again as a Saivite, with different duties to fulfill. The duties
of the second or Kriya (கிரிவ)stage, according to Siddhiar VIII.20 are as follows:
The way of a child is to take fresh and sweet-smelling flowers, lights that bum with a fragrant
smell, oil etc. and ambrosia; to do the five purifications; to set up an altar and picture; to meditate
upon the intellect of the god in the picture and thus to consecrate the picture, rendering homage
to it with pure devotion, making petitions to it and praising it, and out of love to make burnt
offerings. Those who daily perform this KriyA will attain the presence of the One without Mala
(SAmIpya).
The service of God here called for is more inward than the previous stage, and corresponds to the
duty which a son offers to his father. Loyal fulfillment of duties is rewarded by the soul coming
near to Siva, after death, and there consuming its karma. After Kriya comes the Yoga stage.
On the friend's way the five senses must be repressed; the two breaths (both nostrils) suppressed
(regulated); attention directed to a single object; the inner progress (secrets) of three-cornered
AdhAra (ஆாம்) known and its significance bethought; then holding on to these you swing
up, enjoy ambrosia in the place of the shining heaven of the moon, so the body is replete; then
meditate upon the perfect light, perform the eight yogas correctly, so that actions cease. Such
will attain to the form of Siva. (Siddhiar VIII.21)
This deals with the inmost service of God. A religious person serves God as a man serves his
friend. As a friend understands his friend even better than a son understands his father, and much
better than a servant does his lord, so does the religious person at this stage understand the nature
of God better than at the former stages; so is he now better placed to render service worthy of the
nature of God as intelligence. So he worships God at this stage with his intellect, as he did in the
Carya stage with his body, and in the Kriya stage with his senses. Loyal service is rewarded at
the yoga stage by SArUpya, conformity to Siva and similarity in appearance.
But yoga is still not the highest stage. Knowledge and service of God come step by step, as at the
Carya and Kriya stages, for in each case the organs of thought are material in character. But
knowledge and service of God cannot be fully conveyed by matter; so the last word must be yet
to come. At the yoga stage, then, the soul is not yet at its final destination, but is high up on the
ladder that reaches salvationwards. The soul has a sense, at this stage, that God is not to be found
in matter, so it strives in its yearning for God to cut free from material things, and to restrain its
organs from involving it further with them and ensnaring it again in matter. When the soul has
got free of matter it then enters a quite new stage, called suddha avastha, Here the soul is
progressively assimilated to God, the pure intelligence.
Souls in the upper stages, which comprise sakala avastha (சகன அத்வ), first get control of
matter as tattvas, and through these of other matter; and then have to get free of matter again.
They must enter matter and then leave it again, going-out from self and then drawing back into
self again; explicatio then implicatio, evolutio then involutio; not forgetting that the exit from
matter, the drawingback into self, implicatio, involutio is completed only in suddhaavastha
(சுத் அத்வ), the moves made in sakala avastha being merely preparatory. Stages 1
through 7 could be compared with a someone's arrival and growth up to school age, 8 through 12
with primary school, 13 with a transitional class, and then 14 - 16 with secondary school.
Suddha-avastha could then be compared with University.
8-12 are stages of regress. Religions are non-Saivite. 8 represents the life of the senses, 9-12
lives devoted to religion and philosophy; led in 8 by Ahamkara; in 9 by Buddhi; in 10 by
purusha; in 11 by Raga-Kala; and in 12 by Maya.
13-16 are stages where souls have gradually to get free again of the tattva. Religion is Saivite,
and lives are devoted to the service of God; at 14 with the body, with the senses at 15, and at 16
by meditation.
Here Sivanar clearly states that the soul has to attain perfection (native blessedness) in the
external religions other than Saivism and later will take birth in Saivism and still later in Saiva
Siddhanta to observe Chariya (ஓரிற), Kriyai (ிரிற) and Yogam (காம்).
265/328. Saiva Siddhanta is the Ultima Thule of the soul after a long journey in external
religions.
ஏது ஓங்ள் சதாருள் உரும் தல்ள்
என்கநாடு என்று எவ்ால் உபதனவும் இற்றுள்
ாது ஓம்சதாருள்தல் ாது இங்கு? ன்ணில்
இது ஆகும் அது அல்னது னும்திக்து இன்நி
ீிிணான் இற ல்னாம் ஏரிடத்க ா
ின்ந துா சாரு ஓம்? அதுஓம் சதாருள்தல்
ஆனிணான் இற ல்னாம் அருறந ஆத்க
அடங்ிிடும் இற இண்டும் அன் அடிக்ீ ழ் அடங்கும். 265
There are many religions in the landscape. Tenets of each one of these religions and their
explicatory texts are many indeed. They are not necessarily in agreement with one another.
Among these religions, which is the foremost? What explicatory texts of this religion are there to
deliberate on its essence? Is there a religion that does not have controversies, does say 'this is
and this is not' , and declares all the just principles in one place? The texts that explicate its tenets
in a clear fashion are the exponent of the highest Truth. That being so, all religions inhere and
abide in sacred texts and Agamas. The Sacred Texts and Agamas abide under the feet of Siva.
Saiva Siddhanta holds the view that God has created many religions, each one of which is an
exact fit for and compatible with the degree of maturity of the individual soul. Having
experienced embodied life in each one of the external religions, becoming mature in that religion
and transcending all the internal controversies in that religion, the soul eventually will arrive at
the just tenets of Saiva Siddhanta. After its arrival, the soul will acquire Jnana (Spiritual
Wisdom) and attain liberation.
266/328. Vedas and Siva Agamas are the foremost among sacred Texts.
அருறந ஆம் னனூல் அறணத்தும் உறக்றிணான்
அபப்ன அரிாம் அப்சதாருறப அன் அருபால் அணுக்ள்
ருர்ள் தின் ணித்ணிக ாம் அநிந் அபில்
ர்க்சாடு உத்ங்பிணாற் ஓம் ஓாித்து
ிருி னாம் றனள் ற்றும் ல்னாம்
சய்ந்தனின் ி னறடாம் அங்ம்க ாங்ம்
சுருிஓிா ம்எிச் சஓால்லுது என்று இல்றன
சஓால்லுார் க்றநகா சஓால்சனாாக. 266
On account of my explication of the rarest and highest principles of the four Vedas and the
Agamas, beyond measure and compare, theses texts are considered foremost. These texts are the
gracious offering by Siva for the emancipation of the soul. Considering the individual, graduated
maturation of the souls (Anu = அணு) and the ambit of their understanding of the spiritual
knowledge, Siva has incorporated all levels of knowledge in his offering. The religion preceptors
who came later, have interpreted the texts according to their level of understanding with
questions and answers. These in due course of time flowered into many religions. Smrtis,
Puranas, Kalais and others are the secondary works (ி தல்) of four Vedas and Siva Agamas.
Explication of these Secondary Works are called Angas or Sciences auxiliary to the Vēdas
(னறட தல்). There is nothing unsaid in the Vedas and Agamas. It is impossible to enlighten the
ones who declare the existence of contrary texts.
smRti = the whole body of sacred tradition or what is remembered by human teachers (in
contradistinction to Sruti or what is directly heard or revealed to the Rishis; in its widest
acceptation this use of the term Smriti includes the 6 Vedangas , the Sutras both Srauta and
gRhya, the law-books of Manu &c.; the Itihasas [e.g. the Mahabharata and Ramayana] , the
Puranas and the Nitisastras.
268/328. Siva is the liberator. The ignoramuses embrace external religions. What madness.
ஓித்ாந்த்க ஓின்ன் ிருக்றடக்ண் கஓர்த்ிச்
சஓணணம் என்நிகன ஓீன் னத் ா
றத்து ஆண்டு னங்ழுி ஞாண ாரி
டுத்து ஆணந்ம் சதாிந்து ரும்திநப்றத அறுத்து
னத்ாந்ப் தானர்க் ீ ழ்றப்தன் ன்று
சாிந்ிடவும் உனர் ல்னாம் னெர்க்ர் ஆிப்
தித்ாந்ப் சதரும்திற்றுப் திற்நிப் தாப்
சதருங்குிில் ழ்ந்ிடுர்;ீ இது ன்ண திாந்ி. 268
Siva by His eyes offers Grace in one birth and makes one become a Mukta. He removes all
impurities of the soul and confers Jnanam. He drenches the soul in Bliss and ends the future
births. Siddhanta states that Siva makes the soul abide under His liberating Flower-feet. Having
said that, the obstinate ignoramuses of the world become delirious, embrace spiritual ignorance,
prattle greatly, and fall in the bottomless pit of sin. What madness is this?
269/328. Siva the omniscient and the omnipotent confers happiness or misery according to
their deeds. He confers Grace.
இறநன் ஆான் ஞாணம் ல்னாம் ல்னா
னன்றஅனுக்ிம் ல்னாம் இல்னறடான் இம்னம்
றநள் ஆங்பிணான் அநிசல்னாம் காற்றும்
தின் ி ருகார்க்கும் ாாகார்க்கும்
னறநறிணால் இன்தத் துன்தம் சாடுத்னாகன
னன்றசனாம் அநிந்தும் னங்கு இண்டு கதாத்
ிநணால் ிறணஅறுக்கும் சஓய்ிாகன
கஓரும் அனுக்ிம் னாம்; ாணுதும்ாம், ஓிற்க. 269
Siva is. Siva is endowed with plenitude of wisdom, limitless power, and great Bliss, which come
natural to Him. Siva brought into existence the four Vedas, by which we come to know of His
omniscience. Siva dispenses happiness and misery to the embodied souls according to their
observance of the paths and precepts in Vedas and Agamas. Being omniscient, he removes the
combined sin and merit, and confers Anugraham (Bliss). We know and understand all that.
பத்ிதம் = mutti-patam = the state of final beatitude; காட்ஓதி. 2. The state of spiritual
knowledge; ஞாணிறன.
272/328. Ritual worship of Siva is Satputra Marga or the path of the son.
னத்ிார்க் ம்னனின், னிிறப் கதாது
னற எபிஞ் ஓணம் அனது னல்சாண்டு ந்து
சுத்ிசஓய்து ஆஓணம், னெர்த்ி னெர்த்ி ாணாம்
கஓாிறனேம் தாித்து ஆாித்து சுத்
தத்ிிணால் அருச்ஓித்து திப் கதாற்நிப்
தரிிசணாடும் ரிில்ரு ாரினம் தண்ி
ித்லும் இக் ிரிறிறண இற்று கார்ள்
ின்னன்ன் அருிருப்தர், ிறணனேங் ாகன. 272
Fresh-smelling flowers, incense, sacred lamp, articles for ritual ablution of the idol, food
offerings to God, 5-part purification, Seat for the deity, invocation of the God in the form of
Light and of life into the idol (Prana Prathista in Sanskrit), invitation of the deity (ஆாம்),
worship by pure devotion, eulogizing God with love, offering flowers, keeping alive the
sacrificial fire, doing all these ritual acts daily: these are called Makanmai (ன்ற = Satputra
Marga or path = the path of the son). By these acts the devotees abide very close to Ninmalan
(Siva with no impurities).
Ashtanga Yogam = அட்டாங் காம். literally it means Yoga that involves 8 limbs as listed
below.
The aim of the various kinds of yogas is to destroy ego and find one‘s true identity, that is
Atman; and the result is the experience, Kaivalya, bliss and liberation. Kaivalya is the state of
absolute freedom and splendid isolation; Purusa detaches itself from prakriti. Before one
experiences Kaivalya or Samadhi, one should make sure that one meets certain qualifications,
known as Angas (which means limbs or body parts):
(1) Yama (don‘ts): sexual abstinence (celibacy), ahimsa (noninjury), no lies, no theft, no
greed.
(2) Niyama (dos): meditation on Brahman or Isvara; silence (mauna); study of Vedas
(svādyāya), Upanishads, and moksa-promoting books; repeating of mantra OM; Tapas (ascetic
practice); Sauca (clean body and mind) ; Santosha (contentment); Isvara Pranidhāna (submission
to God, God-Pleasing actions).
(3) Asana*: body positions and postures.
(4) Prānayama: breath control .
(5) Pratyahara (withdrawal): no contact between senses and objects of senses. This should
come natural to him.
(6) Dharana: concentration and focus of mind on an object or idea .
(7) Dyana: meditation.
(8) Samādhi: Convergence, one-pointedness, Subject and object (Yogi) unity.
These are the five sacrifices. Take note that the verse 275 gives four plus JnAna-yAkam
separately--highlighted.
றாம் = Five Sacrifices. Five kinds of sacrifice or varieties of spiritual discipline.
KarumayAkam, ThavayAkam, SepayAkam, TiyAnayAkam, and JnAnayAkam (ருாம்,
ாம், சஓதாம், ிாணாம், ஞாணாம் ). 1) Due performance of all religious
duties enjoined for daily practice regarded in itself as a religious sacrifice; 2) Performance of
penance or religious austerities, as a sacrifice,; 3) Recitation of mantras, considered as a kind of
sacrifice; 4) Religious meditation, considered as a form of sacrifice; 5) Jnana Yakam (Recitation,
Teaching, Clear concept, Lucidity in teaching, and Remembrance).
The following description is slightly different from what is said above about JnAna-yAkam.
Jnana-Yakam = ஞாணாம் = ஞாண னறஓ. JnanaPusai or knowledge sacrifice consists of
Otal1, Otuvittal2, Telital3, Telivittal 4, Manatil Tarittal5 (ஏல்1, ஏதுித்ல்2, சபில்3,
4 5 1 2 3
சபிித்ல் , ணத்ில் ரில் ) Recitation , Teaching , Clear-minded understanding ,
Clarity in teaching 4, Knowledge abiding in the mind5 .
ōtal1, ōtuvittal2, teḷital3, teḷivittal4, maṉattiṟṟarittal5
276/328. Meditation is a sure-fire way of attaining Siva's feet.
கட்டலுடன் ஓிந்ித்ல் சபில் ிட்றட
ிபத்ல் ண ஈர் இண்டாம் ிபக்ில் ஞாணம்
ட்றட
ீ அறடந் ிடுர் ிட்றட கி கணார்ள்
காது ப்திணர் கனா தங்ட்கு
ஈட்டி னண்ி ாாி இன்தம்
இணிது தர்ந்து ணருபால் இந்ப் தார்கல்
ாட்டி ல் குனத்ிணில் ந்து அரித்துக் குருான்
ஞாணிட்றட அறடந்ர் ான் ாகப. 276
Listening and learning; deliberation on the learnt material; gaining lucidity; and meditation are
the four ways Knowledge dawns on the mind. The ones engaged in meditation will attain the
higher bliss of liberation. Having not mastered meditation, remaining in the first three steps,
destined to the enjoy the higher worlds according to their good Karma, and by the Grace of Siva
they will be born in a good family. After that, they will receive Spiritual Instructions from the
Gurus, engage in meditation, obtain spiritual knowledge and attain Siva's feet.
277/328. There are two heavens: Inferior one and Siva's feet. Spiritual Knowledge is the
ticket to liberation.
ாணம் ாம் ீர்த்ம் ஆச்ஓிம் ங்ள்
ஓாந்ி ிம் ன் காங்ள் ஓரித்கார்
ஈணம் இனாச் சுர்க்ம்சதற்று இறப்தபில் ீ ள்ர்
ஈஓன் காக் ிரிா ஓரிறிணின் ின்கநார்
ஊணம் இனா னத்ிதம் சதற்று உன சல்னாம்
எடுங்கும் கதாது அன்னன் ினாது எிின் உற்தித்து
ஞாணசநி அறடந்து அறடர் ஓிறண அங்கு
ாகண னன்ணிற்ின் ணுகுர் ற்நாகப. 277
Charity, Sacrifice, dipping in the sacred waters, observance of Asramas, performing Tapas,
performing propitiatory rites, observing ceremonial fasting, and performing Yoga are all good
deeds. The performers of these austerities will go stainless heaven, enjoy heavenly life there and
return back to earth. The ones who engage in Chaiyai, Kiriyai and Yogam will attain flawless
and yet Inferior state of heaven (தனத்ி = pata-mutti = inferior state of bliss). At the time of
dissolution of the world, Siva will stand in the forefront of them and confer Grace. They will be
reborn in the world, obtain spiritual knowledge and attain liberation. The ones who abide in Pata-
mutti, if they obtain the grace of Siva, will attain Siva's feet (Ultima Thule).
278/328. A gift the size of sesame seed given to the Siva Jnani will help the giver attain the
feet of Siva.
ஓிஞாணச் சஓலுறடகார் றில் ாணம்
ினம் அபக சஓய்ிடினும் ினம் றனகதால் ிழ்ந்து
தாக் டனின்அழுந்ாற டுத்துப்
தகதாம் துய்ப்தித்துப் தாஓத்ற அறுக்த்
ம் ஆம் திநப்ன என்நின் ஓாப் தண்ி
ஓரிறிரி ாகாந் ன்ணிலும் ஓா ாக
ம் ஆகும் த்துஞா ணத்ற ல்ி
ான்அடிக் னங்ள் ணுகுிக்கும் ாகண. 278
The gift given to the hands of Siva-Jnanis, though of the size of a sesame seed, will expand like
the land and rise like a mountain. This kind of gift prevents one from taking birth in the ocean of
Samsara, ensures enjoyment of supreme happiness, cuts asunder the fetters of bondage, helps the
soul accomplish Chariyai, Kriyai, and Yogam, give the soul the needed spiritual knowledge and
take the soul to the sacred flower-feet of Siva.
279/328. The True Spiritual Knowledge comes from the feet of Siva.
ஞாணத்ால் டு ீ ன்கந ான்றநள் னாம்
ல்னஆ ம் சஓால்ன அல்னாம் ன்னும்
ஊணத்ார் ன்டர் அஞ்ஞாணத்ால்
உறுதுான் தந்ம் உர் சய்ஞ்ஞா ணந்ான்
ஆணத்ால் அதுகதாது அனர்ிர் னன்ணிருள்கதால்
அஞ்ஞாணம் ிடப்தந்ம் அறும்னத்ி ாகும்
ஈணத்ார் ஞாணங்ள் அல்னா ஞாணம்
இறநன் அடி ஞாணக ஞாணம் ன்தர். 279
The four Vedas, Puranas, and the good Agamas say that by Spiritual Knowledge, one can attain
liberation. There is a deficiency in the statement of the imperfect ones (those of external
religion), when they say that liberation can be attained by other means. Bondage of soul happens
on account of spiritual ignorance. To break clear of fetters, True Spiritual Knowledge should
dawn on the soul, upon which spiritual ignorance dissipates like darkness before the sun. When
ignorance leaves, the fetters fall with the attainment of Mukti. The knowledge promulgated by
others is not true knowledge. The Knowledge of Siva's Feet is True Knowledge, so say the
learned.
280/328.As Siva's Knowledge dawns on the soul, Siva Himself will appear. Siva is Noble,
Subtle and Expansive.
சூரிாந்க் ல்னிணிடத்க சஓய்
சுடர்கான்நி ிடச்கஓாி கான்று ாகதால்
ஆரிணாம் ஆஓான்ந்து அருபால் கான்ந
அடிஞாணம் ஆன்ாில் கான்றும்; கான்நத்
தூரிணாம் ஓின்கான்றும் ானும் கான்றும்
சால்லுனம் ல்னாம் ன்னுள்கப கான்றும்
கரிணாய் தரினுாய் உிர்க்குிாய் ங்கும்
ின்நிறன ல்னாம் னன் ிழ்ந்து கான்றும். 280 (VIII.28)
As the sun rises in the horizon, the sunstone becomes hot; likewise when the Guru by Siva's
(ஆரின் = The noble supreme person) grace appears before the soul, the Spiritual knowledge
of Siva's feet will dawn on the soul. (The spiritual Knowledge of Siva's Feet will dawn on the
soul or the pupil.). Siva will appear inside the soul; the whole world also will appear inside him.
He is the Subtle One (கரின் = Very Subtle Being). Siva is all-pervasive and expansive
(தரின்). He is the Soul of the soul. He abides everywhere. All will appear as they happen
before you.
281/328. Soul upon maturity receives Sattinipatham, attains Jiva Mukti and get visions of
Siva.
ிக்து எரு தக்குத்ில் ிகு ஓத்ிிதாம்
கவுலும் ஞாணம்ிறபந்து ஏர்ருருின் அருபால்
னக்கு அதட்டித் கிட்றட னரிந்து கபார்ள்
னனத்ில் னழ்ஓீன் னத் ாி
க் திரிாப்திரிம் என்நி ஏட்டில்
தித்ில் ஓனத்ி தண்ி ஓங்கணாடு
எக் உறநந்து இர் அறண அன் இற ிடாக
உடந்றாய்ச் ஓின் காற்நம் என்றுக ாண்தர். 281 (VIII.29)
The soul upon attaining maturity, Sattinipatham will happen; Spiritual Knowledge dawns on the
soul. By Guru's Grace, they observe religious austerities, do meditation and gain Spiritual
Knowledge. The ones who do the meditation attain Jivan Mukti while still alive. They do not
have likes and dislikes, look at gold (and the worthless) dispassionately, regard it (them) with
equal mind and become one with Siva (Advaitam). They hold on to Siva; Siva holds on to them.
Thus, they see only the vision of Siva.
In Saivism, mature souls get Jiva Mukti, meaning they attain liberation while alive (Jiva Mukti =
ஓீ ன் னத்ி) in their corporeal body. In Srivaishnavism, it is not so; the devotees get
incorporeal liberation (Videha Mukti = ிக னத்ி) meaning they obtain liberation after
death.
282/328. Go to Siva without egotism and free from the clutches of Inner Organ. He will
present to you as NirAthAran.
அநிாற அநிவு அற்நி அநிினுள்கப
அநிவுறண அருபிணால் அநிாக அநிந்து
குநிாக குநித்து அந்க் ங் கபாடும்
கூடாக ாடாக குறந்து இருப்றத ாின்
திரிா ஓின்ாகண திரிந்து கான்நி
திதஞ்ஓ கதம் ல்னாம் ாணாய்த் கான்நி
சநிாகன இறசல்னாம் அல்ன ாி
ின்று ன்றும் கான்நிடுன் ிாான் ஆக. 282 (VIII.30)
Removing ignorance and Knowledge; knowing by Guru's Grace the Divine Wisdom within
knowledge without instruction; meditating without thoughts; and not interacting , languishing or
blending with Inner Organ (அந்க் ங்ள்)--If you remain in that state, the inseparable
Siva will appear to you as the world in diversity. By His virtuosity, Siva makes them all illusory
and will make appearance for all times as NirAthAran (ிாான்), Siva the Independent.
Ignorance is the intrinsic state of the soul in Kevala state. A little knowledge is present in the
soul in Sakala state, in which the knowledge is gained by perception or when it is pointed out
anew. Soul knows an object only when it confronts the object of knowledge. When the soul roils
in ignorance, Siva is unapprehendable By demonstrative knowledge (சுட்டநிவு) Siva is
unapprehendable. Thus Sivanar says that one should remove ignorance. Siva is Intellect of all
intellects, Knowledge of all knowledge. If the soul approaches with egoistic feeling of 'I can
apprehend Siva', one cannot apprehend Him. He can be seen only through the medium of Grace.
Siva the unknowable becomes knowable if Siva confers Grace of Knowledge in the intellect.
Once one apprehends Siva without egotism, one should not join and interact with the Inner
Organ, and become mired and languish in its clutch, but show sincere love for Siva's sacred
feet, and remain with your heart, mind and soul fixed in Him. In this state, Siva the Independent
(NirAthAran = ிாான்) will appear to confer Grace. --S.S.Mani.
Setting aside both ignorance and sense-knowledge, yet with inner wisdom by the Guru's grace
without ever learning it; thinking thoughtlessly, suffering though with no Antahkarana to suffer
and no Avastha to suffer in --if you melt down your desires like that then will the inseparable
Siva come, appearing to you as the Universe; and at last, at the Jnana stage of understanding, he
will seem neither different nor non-different, but eternal, transcendent, present everywhere.--
Schomerus
Jivan-Mukti = coporeal liberation; liberation while alive with the body in this world.
Jivan-Mukta = the one who is liberated while living in this world.
Verse 285/328. Siva-Jnanis soul belongs to Aran; They remain tranquil in the midst of
whirlwind of human activity.
கஓம் இடம் ானம்ிக்கு ஆஓணங்ள் இன்நி
சஓய்து என்று கதால்சஓய்ாச் சஓனறணச் சஓய்து அங்கு
ஊஓல்தடும் ணம் இன்நி உனால் ிற்நல்
உநக்ம் உர்வு உண்டிதட் டிணி இருத்ல் ிடத்ல்
ாசு அணின் தூய்றிணின் றுற ாழ்ின்
ருத்த்ின் ிருத்த்ின் றதுணத்ில் ஓிணத்ின்
ஆறஓிணின் சறுப்தின் இற அல்னாதும் ல்னாம்
அறடந்ாலும் ஞாணிள்ாம் அன் அடிற அனார். 285
Siva-Jnanis do not consider important nation, town, time, direction, and seats. They accomplish
impossible acts with ease. Their mind does not engage in vacillations; they are of steady mind.
Siva-Jnanis maintain a steadiness without any deviation under all conditions: sauntering;
standing; sleeping; awakening; eating; starving; sitting; lying; experiencing evil, purity, poverty,
prosperity, misery, happiness, union, separation, desiring, and hating. Whatever happens, they do
not leave the feet of Aran.
Verse 287/328. Relinquish self-love and attachment to external objects to attain Siva.
ஓாக்ித்க அீத்றப் னரிந்ர்ள் உனில்
ஓருஓங் ிிர்த்ிந் கதாணர்ள் இர்ள்
தாக்ித்றப் தர்து ன்? இம்றிகன உிரின்
தற்று அறுத்துப் தத்ற அறட தாவுஓிர் அன்கநா
ஆக்குனடி ித்து அசு ஆண்டு அர்ள் அரிறகாடு
அனுதித்து அங்கு இருந்ிடினும் அப்தறு அற்று இருப்தர்
காக்ி இது னரிாகார் னநப்தற்று அற்நாலும்
தறர் திநப்திணில், ிறணள் தங்ி டாக. 287
The ones, who understood TuriyAtitam in SAkiram, have relinquished all attachments (self-love
and attachment to objects and family) in the world and are the Tapotanars. How are we to
express in words their good fortune? In this birth, they sundered the soul's attachment, merged
with Siva, and are worthy of worship from us. Though they might have been reigning kings
enjoying union with damsels, these high souls have relinquished their self-love (அப்தற்று).
The ones who do not understand this, though they have abandoned attachment to family and
property (னநப்தற்று) will take rebirth on account of their self-love.
ஓஓங் ிிர்த்ி = Sarvasanga Nivirtti = relinquishment of all attachments. அப்தற்று =
AkappaRRu = attachment to self or self-love. னநப்தற்று = PurappaRRu = External attachment,
as attachment to property and family.
கதாணர் = TapOtanar = Hermit or Ascetic.
Question. The ones with loss of sense organs will not perceive anything. Declaring that the ones
who have relinquished the Karanas will perceive God is unacceptable. Answer. It is true that
perceiving the world of objects needs external and internal organs. The ones who have Jnana-
Nishtai have realized God and thus by Siva-Jnana they have the Knowledge to perceive
everything. The ones who have received his Grace perceive themselves and God by transcending
the knowledge from the senses. As to what it is, here is the example. A premarital virgin has not
experienced sexual bliss. It is impossible for her to know from words sexual bliss that married
people enjoy. Likewise, the bliss attained by the ones perceiving God is hard to put in words, so
that others can experience it. Declaration that they experienced bliss of grace without following
the religious path is mere fantasy and not reality. Rebirth is unavoidable for the ones who have
not obtained Siva Jnanam. They will not sever their egotism. S.S. Mani.
Verse 289/328.Soul is like a crystal taking on the colors of juxtaposed object. The colors of
the senses are not those of the soul, which then abides in Siva.
தல்ிநங்ள் அறாட்டும் தடிம் கதால் உள்பம்
தனனனன்ள் ிநம் ாட்டும் தரிசுதார்த் ிட்டு
இந்ிநங்ள் ன்ிநம் அன்று ன்று ன்ன்
ில்ிநம் ண்டு அருபிணால் இந்ிநத்ின் கநாய்
சதாய்ந்ிந ம்னன ிநங்ள் சதாய்சணசய் ண்டான்
சதாருந்ிடுன் ஓித்ிசணாடும் கதாான் தின்றண --
னன் ிறநீர் ஓிறந னநி னடுி ஏடி
னந்ீர்கஓர்ந்து அந்ீாய்ப் தின் ீங்ா னறநகதால். 289
A clear crystal shows many juxtaposed colors in its proximity. Likewise the soul shows the
colors of the many sense organs. He discovers, ' these colors are not my color.' He finds his own
color and by grace of Siva, he finds his color is different from the colors of the five senses and
thus sees truth in the falsity of colors of the senses. He abides in Siva. He will never leave Him
anytime. His nature is like the banking of the flood waters with the dam, subsequent breaking of
the dam with the roaring floods and rapids joining the sea, becoming one with the sea and not
leaving it.
The soul is like a crystal which takes on the color of the juxtaposed object. The soul finds out
that it is not part of the sense organs and thus knowing the truth, it abides in Siva, never wanting
to leave Him. The soul as a crystal is not self-illuminating like the sun and remains unseen in the
darkness. Pasu-Jnanam that abides in the soul does not have the native brilliance to dissipate the
darkness of Anava Malam, which shrouds the soul; that being so, Pasu-Jnanam is not True
Knowledge. Anava Malam as a shroud around the soul prevents the soul to recognize Siva. Pasu-
Jnanam makes the soul feel like Sat, while the PAsa-Jnanam makes the soul feel like Asat. Soul
lacks brilliance in its native intelligence as the crystal does not have native brilliance. Siva is like
a fruit high up in the tree. PAsa-Jnana and Pasu-Jnana are short of reaching the fruit of Siva-
Jnana. Whatever we know by inner and outer senses are all Non-Siva. Whatever external objects
we perceive by external (eyes, ears etc) and internal organs (Manas, Buddhi, Citta, Ahamkara)
are Asat. Because the soul perceives external objects with organs does not mean it can perceive
the Supreme Being. Knowing Asat objects is easy with organs and Tattvas, which are also Asat;
knowing Sat is more difficult. To know Sat, one needs Sat. To know Sat you need Sakti or Grace
to cast the Light on Sat. It is like the light that reveals the object. The eye is the soul; the light is
Sakti; the Object is Siva. Siva is high up in the 'mountain'. So the soul has to be raised to the
level of Siva by Sakti (Light) for the soul to see Siva. This is exemplified by the ships (souls) in
panama Canal being lifted by locks 85 feet above sea level (See the picture below.) Once the
Sakti casts its Light on Siva, the soul gets Siva-Jnanam. Sakti is Light, Arul or Grace of Siva. For
the Light or Arul to work, the Malas have to be removed. Malas are like the cataracts in the eye.
Once the Malas and Tirodhana Sakti are removed, the Light shines on the soul.
The soul is like the flood-water held back by the dam. Once released from the sense-purveyed
knowledge which held it back, it reaches to feet of faultless Supreme, and never comes back, just
as flood-water released from the dam plunges into the sea. --Schomerus.
If every form is Siva, none of them needs to reach the feet of Siva. But if he is different from
every form, then he is not the Supreme. The other bodily members, do not see as the eye sees;
and that also applies to different forms. The eye is superior, as is evident when blind men
achieve the power of sight. The knowledge you gain through the body is unlike that had by the
tongue, as that is unlike what the nose tells you, or the ear. The eye is different again. Helped by
the light, and working with the soul's faculty of knowledge it can see even distant objects quite
clearly, whereas the other senses only know things which come to where they are. This
superiority of visual perception can be noticed when blind people get their sight back. The
Supreme is present in both forms of knowledge, but while soul knowledge is like a light shining
everywhere, sense knowledge illuminates only that place where those senses are. This distinction
is not evident in the case of those afflicted with Mala, who have lost their universal knowledge.
But it can be seen clearly in those who have banished Mala and reached Siva. ---Schomerus.
Saiva Siddhanta.
Retort. If God is said to pervade in all things, we don't have to seek and abide in Him. If we
presume that God stands different from the soul, It is a blot on His godhood. Answer. It is not so.
What is soul to body is what (universal) Soul is to the (individual) soul. Though the soul is
pervasive and plenitudinous in the physical body, soul can see only with the (physical) eyes. In
like manner, though Sivam is pervasive and plenitudinous in and merged with the individual
soul, soul can cognize its nature and God's Nature (as they are), only through the means and
merger of meditation as the light of the eye with the Great Light of Siva's Grace1. With the
perfect accomplishment by meditation, the soul gets the opportunity to perceive God as the case
is with the eyeless man getting eyes. --S.S.Mani
The soul can cognize its nature and God's Nature (as they are), only through the means and
merger of meditation as the light of the eye with the Great Light of Siva's Grace1. = This is
Savikalpa SamAdhi (ஓிற்தஓாி ), meaning, 'Philosophic meditation in which sense of
unity co-exists with the consciousness of the difference between the known, the knower and the
knowledge.' Here cognition of the difference between the meditator and God is made.
The next progressive stage and the ultimate is Nirvikalpa Samadhi (ிர்ிற்தஓாி), meaning
'Highest state of concentration, in which the soul loses all consciousness of its being different
from the universal soul.'
Verse 291/328. The moss of faulty Malams, MAyai and Karma afflict the soul.
தாஓிதடு குட்டத்ில் ல்னிறணிட்டு நிப்
தடும் சதாழுது ீங்ிஅது ிடும் சதாழுில் தக்கும்
ஆசுதடும் னம்ாற அருங்ன்ம் அறணத்தும்
அன் அடிற உரும்கதாது அலும் தின் அணுகும்
கஓசாடும் ிருடிக்ீ ழ் ீங்ாக தூங்கும்
ிறணவுறடகார் ின்நிடுர் ிறனதுக ஆி
ஆறஓசாடும் அங்கும் இங்கும் ஆிஅன ருகார்
அரும்தாஓம் அறுக்கும் ற அருபின்ி உறப்தாம். 291.
The stagnant water in a small pond is covered with moss. When a stone is cast in the water, the
moss separates a little where the stone falls. The moss in a little while covers the pond back
again. The moss of faulty Malams, MAyai, and Karma leaves the soul, when the soul thinks of
the feet of Siva, only to come back later. The meditator under the feet of Siva with love,
affection and persistence will remain so without remissness. The vacillators vexed with desires
become turncoats and lose tranquility, for whom I will say in the following verse the means of
severing the recalcitrant passions and the path of Grace.
Ninth Sutra
Verse 292/328. Chant five-Syllable Mantra, Siva enters the heart, the faults take a scoot.
தாஓஞா ணத்ாலும் தசுஞாணத் ாலும்
தார்ப்தரி தம்தறணப் திஞாணத் ாகன
கஓசாடும் உள்பத்க ாடிப் தா
ீல்ீ ழ் ில்னாக ீங்ிப் கதாின்
ஆறஓரும் உனம் னாம் அனறத்க ாம் ன்று
அநிந்து அன அந்ிறனக ஆகும் தின்னும்
ஏறஓரும் அஞ்சு ழுத்ற ிிப்தடி உச்ஓரிக்
உள்பத்க னகுந்து அபிப்தன் ஊணசனாம் ஏட. 292 (IX.1)
Siva is unknowable by PAsa-Jnanam and Pasu-Jnanam. The Supreme Siva should be sought in
the heart and mind in a loving way by Pati-Jnanam. If one were to remove oneself from the
shadow of feet of Siva, the desire-giving world is mirage or a devil's car (அனறகர் ).
Knowing thus, one should leave that state and enunciate (chant) the 5-syllable Mantra according
to the rules. Siva will enter into your heart and mind, as all faults take a scoot.
அனறத்கர் = Mirage, the devil's car.
தாஓஞாணம் = PAsa-Jnanam = Knowledge obtained through the senses and the mind; spiritual
ignorance.
தசுஞாணம் = Pasu-jnanam = Limited knowledge of the soul as acquired by the senses
(ஓிற்நநிவு). The condition of the soul, in which its intelligence is obscured by its connection
with matter. (ஓிற்நநிவு = useless secular non-spiritual knowledge)
திஞாணம் = Pathi-Jnanam = Knowledge of the Supreme Being; இறநறணப் தற்நி
அநிவு.
Of these three, Pathi-Jnanam is the most superior and liberating, obtained from Siva-Sakti.
PAsa-Jnanam is the knowledge of fetters and mundane knowledge obtained through the
mediation of eyes, ears, tongue, skin and nose. These have no value when it comes to liberation
and is considered as Acit and Asat. PAsam means cord, noose, snare, tie, bondage, fetter or
bond, the obstructive principle which hinders the souls from finding release in union with Šiva,
one of the three Patārttam (தார்த்ம் = Eternal uncreated things in the universe, three in
number, viz., Pati, Pacu, Pācam; றஓ ஓத்துக் கூநப்தடும் தி தசு தாஓம் ன்ந னெற
னெனப்சதாருள்ள்.
Pasu-Jnanam is the aggregate of all knowledge that a Pasu or the soul has in his command,
obtained from the senses. Pasu-Jnanam can buy you a pint of milk and cannot obtain liberation,
for which one needs Pati-Jnanam.
அஞ்சு ழுத்து = Five letters = Five Syllables = Na-Ma-Si-Va-Ya = NaMaSiVaYa . OM
NAMASIVAYA
அசவத = Asapai = Ajapa in Sanskrit. (A + Japa = No + Chant) is the primal Mantra. This
chantless Mantra pervades the breath going in and out, the subtle sound ‗sah‘ going in and the
subtle sound ‗ham‘ going out. (Sa = Siva, Vishnu, Lakshmi, or Gauri [Parvati or Sakti]; Ham = I
am; so = Parvati.} As one chants this subtle-sound Mantra ‗soham‘, a derivative of ‗sah-ham,‘
‗Hamsa‘ comes into being by inversion. Sa (Sah) is Sakti and Ha is Siva. Soham, Hamsa and
AUM (Pranava) are equipotent. Hamsah is the union of male and female and the universe is
Hamsah, according to Woodroffe. MANTRA
வகரி = Vaikari. Articulated sound coming from the voice box. Sound is not just what you
hear. Sound exists in four forms: Para, Pasyanti, madhyama, and Vaikhari. Sound is
something very subtle and inaudible in its primal state, known as Para. Fire exists in the wood as
latent heat and fire, and that is (latent) Para Vani; friction of the wood manifests sparks and that
is (the visual) Pasyanti; a small flame is Madhyama; and the big flame is Vaikhari. Wind (air)
is the mediator and facilitator of spark and fire as it is the mediator of Sound also; the (mediator)
Lord serves the same purpose in sound and speech. Para Vani, Pasyanti, and Madhyama are
the subtle sounds, remaining deep and unfathomable, while Vaikhari is the gross sound, which
can be quantified (and qualified). Vaikhari starts as Pranava (OM) and assumes characters and
characteristics to become Vedas (and spoken and written words). Para resides in the breath or
Prana, Pasyanti in mind, Madhyama in Indriyas (body parts and organs), and Vaikhari in larynx.
Paranada is the Supreme Sound Energy; it is transcendental. It shows as sprout in Para Vani, two
leaves in Pasyanti, buds in Madhyama, blossoms in Vaikhari or Vak. Blossoms look beautiful
but Vaikhari is the lowest of sounds; Para is the highest of sounds, because that is where the
germ ideas originate. Sabda or Sound
As you may notice even knowledge gained from spiritual texts come under PAsa-Jnanam.
Spiritual Knowledge obtained by Nirvikalpa SamAdhi is the real thing, which one gets by
meditation and taking refuge at the feet of Siva and by which one obtains liberation. The
knowledge originating from self-arrogation, declaring 'I am the Master of the Universe' (I am
Brahmam) is mere pitiful Pasu-Jnanam. Siva does not receive show-and-tell knowledge from
others. Man gathers knowledge from prior knowledge, by resorting to books and by many other
means. Siva is Omniscient, not needing knowledge from any other source. His Knowledge is
self-contained and comes from within. His very nature is Knowledge and Superconsciousness.
Verse 294. Catch hold of Siva's feet and transcend Pasu-Jnanam; Malams leave the soul;
VIdu (liberation) is yours.
ங்ள் சட இருக்ற னத்ி ஆம் ன்ணில்
ிாகும் ஓிறணனட்றட ருத்ின் உிர்ள்
ம் சாண் டிடஉநங் ங்ினெர்ச் ஓிக்
ானேத்ம் தறணதண் ல்ிடத்ற அறடச்
ஓங்ள் னகும்ில்கதால் றணஅறடனேம் ஓாி
ிாது னம் இதுவும் தசுஞாணம் ஆகும்
அங்ள் ரித்ன்ன் அடிற அநிவு இநந்து அங்கு
அநிந்ிடீர்! சஓநிந்துள் அற்நி டீக. 294 (IX.3)
Some say that Mukti is annihilation of Sense Organs. That is not applicable, because there is a
soul in the following: embryo, egg, womb, and tree. In death, deep sleep, swoon, voluntary
restraint of life-breath, and coma from poisons, the sense organs are not functional. All of the
above states are not liberation. Some say that involution of the soul in itself in Samadhi is
liberation. In the morning and in the evening one's shadow is the longest and at noon the shadow
abides in one's own footprint. In Yoga, soul abides in itself. That is what some consider as
liberation. That is not acceptable. In Samadhi state, the Malas (impurities) do not leave the soul.
Thus, this knowledge is Pasu-Jnanam. When one takes hold of the feet of Siva, the destroyer of
three cities, and transcends the Pasu-Jnanam, the Malams and faults will leave the soul.
Some say that Samadhi (Yoga-Samadhi, not Jnana-Samadhi) suppresses the organs just as at
midday shadows disappear underfoot, so he then achieves Mukti by his own efforts (as by pAsa-
Jnana MAyeya is reached); but Anava Mala has not really disappeared. This knowledge is also
Pasu-Jnana. Siddhiar IX.3, Schomerus.
You say Mukti is not having organs. But there are souls in eggs, in fish, in birds, in the uterus,
and in semen; so then being dead would be Mukti, sleeping would be Mukti, and so would
passing out, holding your breath, or getting bitten by a snake.
Avoiding PAsa-Jnanam involves an inner revulsion against tattva-gained knowledge. This
revulsion comes when, led by the guru, you would realize what Tattvas really are, and the
objects they inform us of. Bodha VIII makes this clear, comparing the five senses (Tattvas) with
gypsies, from whose power the king's son (the souls) must be freed. --Schomerus.
Verse 295/328. Pati-Jnanam is the instrument for self-discovery and realization of Siva
Himself.
ஓிறண அன் ிருடிஞா ணத்ால் கஓச்
சஓப்னது சஓல் ாக்கு ஓிந்ற சல்னாம்
அறண அணு ா ன்றும் ஆ னானும்
அன் அடிஅவ் எபிஞாணம் ஆ னானும்
இனும் ான் துக்கு உிம் இறநச்ஓி கற
ன்ன ச்றஓ சுக்ினகா இந்ிரிக் சாத்கா
அம் அன றண அநிகன் னும்ம் அன
அடிாட்டி ஆன்ாறக் ாட்டனானும். 295 (IX.4)
Siva's sacred feet offers Jnanam; speech, deed, words, and mind do not facilitate approach to
Siva; His sacred feet are effulgent Jnana (எபிஞாணம் ). The soul, not knowing its nature, has
doubts as to what it is and what it is made of: skin, blood, flesh, nerve, bone, marrow, warm
water or an aggregate of five senses. Only the Siva-Jnanam can remove all these doubts and
points the soul to the feet of Siva.
Pati-Jnanam helps the soul find itself and realize Siva.
Verse 296/328.
ண்டிடும் ண் றணக்ாா ம் ாா
ங்ள் றக்ாா உிருங் ாா
உண்டி அர் உிர்ானும் ன்றணக் ாாது
உிர்க்குிாம் எருறணனேம் ாா ாகும்
ண்டஓின் றணக்ாட்டி உிரும் ாட்டிக்
ண்ாிக் ங்ள் ால் ிற்தன்
சாண்டு அறண உள்பத்ில் ண்டு அடிகூடின் தாஓம்
கூடாது கூடிடினும் குநித்து அடிின் ிறுத்க. 296 (IX.5)
The seeing eyes do not see themselves; the KaraNas (organs of sense) neither see nor perceive
themselves. They do not see the soul that drives them. The soul does not see itself. The soul does
not perceive the One (Siva), the soul of souls. Siva, perceiving all, knowing and showing His
own nature and the nature of the soul, remains the all-seeing eyes. He stands unknowable by the
Karanas. When one resorts to Siva, find Him in his heart, mind and soul, and attain His feet, the
PAsas (Impurites) will drop off; though they may threaten to engulf the soul, one should hold on
to Siva and remain under His feet.
Purport: The seeing eyes do not see themselves; the inner organs do not perceive themselves.
Mind, Buddhi, Cittam, Ahamkaram and Vidya Tattvas do not perceive themselves; they do not
perceive the soul that drives them. Likewise the soul that perceives the world of objects does not
perceive itself; neither does the soul see Siva, the Soul of souls. Siva who perceives all things
and possesses the Knowledge that knows His own nature and the nature of the souls, stands
unknowable to the Karanas, the organs of sense and intellect. The PAsas (impurities) will fall,
when the soul resorts to the sacred feet of Siva, seek the help of Siva Jnanam and finds God in
his soul. In case the PAsas threaten to engulf the soul, one should hold on to Siva and remain
under His sacred Feet.
297/328. Siva is one of a kind and beyond description. He takes charge and confers Love
and Grace to the devotee.
குநித்து அடிின் ின்று, அட்ட கும் ட்டுச் ஓித்ி,
கான் னல்ாழ்வு குனவுதம் ல்னாம்
சறுத்து, சநி அறுறாவும் கசனாடு ீ ழ் அடங்
சறும்சதாய் ண ிறணந்து இருக்; கசனாடு ீ ழ் இல்னான்
ிறுத்துது ஏர் கும் இல்னான் ன்றண எரு ர்க்கும்
ிறணப்தரிான், என்றும் இனான் கர்தடந்து உள்கப
சதாறுப்ன அரி கதன்றத அருபி அன்ிக
னகுந்ிடுன் ங்கும் இனாப் கதாத்றப் னரிந்க. 297 (IX.6)
If one abides under the feet of Siva, he will consider the Eight Siddhis and the words of
Celestials starting from Lotus-dwelling Brahma are of no significance and develop a distaste
(hatred) for them. Siva is not subject to beginning or end. The righteous path is of six kinds. He
is neither up or down. He is beyond typecasting with one quality. He is beyond comprehension.
He does not belong to any one thing (such as Kulam or Kuri). He comes directly, takes charge,
thus enters the soul by Love and Grace, and confers the rarest of enjoyments (கதாம்).
Kulam = குனம் = Family Kuri = குநி = medallion (These words were introduced by S.S.Mani
and are not in the verse.)
கஓாம்தாறண = The meditation identifying the individual soul with the Supreme Being.
கஓாம்தாித்ல் = To meditate identifying oneself with the Supreme Being.
ருடிாணம் = Garuda-DhyAnam. Garuda Purana states that by Mantras a person can be
cured of snakebite poisoning.
Here Sivanar discusses Anga-Kara-NyAsam, Kundlini Devi and the meditation on the
Kundalini centers.
Anga-NyAsam is described here. Anga = body parts Karam = hand. NyAsa = digital pressure.
MAHAVIDYAS
The yogi invites the deity into him by meditation. Once he has the deity in him, he transfers the
deity to the Yantra by Mantra, Pranapratistha, and Mudra. Nyasa (digital pressure) is impressing
of the body with fingers and mental appropriation or assignment of various parts of the body to
the Deity. (By Nyasa, the Yogi seeks descent of the deity to the limb and protect it. Consider it as
divine protection. It is like the actress who insures her body, limbs, voice....) Consider it as a
painless form of acupuncture without needles (Digipressure, digital pressure) that infuses divine
power where the fingers apply pressure. Here you do not use Acus (needle as in ACU-
PUNCTURE) but digits come in handy for application of touch and pressure. Digital application
(Nyasa) is accompanied by chanting of Mantra, visualization of specific Devata and Bija (seed)
Mantra. Sequential touching of the body parts in a geographic progression depends on the type of
Nyasa. Once Nyasa is complete, the worshipper transfers the divinity from inside him to the
Yantra, which is known as Avahana (invitation). By Mudras (gestures), he infuses life into
Yantra (Pranapratistha). Mudra is the language of the body, hands and fingers as a means of
communication with the deity. The basic principle is not different from Sign Language for the
hearing impaired. Once the worship is over, the deity is dismissed from Yantra (Visarjana or
Udvasa) by Samhara Mudra (expressive gesture of dissolution). Visarjana = discharging,
dismissal. Udvasa = leaving empty, uninhabited. The idea of invitation and dismissal of divinity
with regards to Yantra sounds apparently ridiculous (on the surface) because goddess is
everywhere and She does not need invitation or dismissal. Avahana and Visarjana are
confirmation of her presence in all of us, Yantra and everywhere.
Verse 300/328.
ாட்டும் இ ந்ானும் -- ாதிிணில் அடிாய்
ஞானம் னல் த்துத்ால் ண்ில் ாபத்ாய்
னெட்டுகா ிணிசுத் ித்றனர் ட்டாய்
னழு இழ்ட்டு அக்ங்ள் னறநறிணில் உறடத்ாய்;
ாட்டு னாஓணம்கல்; ஈஓர், ஓா ஓினம்
னானெர்த் ாம்; இற்நின் ண்ாகும் ஓத்ி
ட்றடஅருள்
ீ ஓின் னெர்த்ி ாணாி ஓத்ி
கனாி ிற்தன்; இந் ிறபவு அநிந்து கதாற்கந. 300 (IX.9)
The Earth Tattva that abides in the navel is the tuberous First Cause. The next 23 Tattvas are the
stalk of the length of 8 fingerbreadths. (2cm X 8). One Suddha-Vidya Tattva and the seven
Suddha-Asuddha Tattvas appear as the 8-petal Lotus, whose 8 petals have the 8 letters consisting
of Pranavam and others. The two Tattvas, Isvaram and Sadasivam, are the 64 filaments. Sakti
Tattva appears as the Pericarp in the midst of the filaments. The 51 letters (of the Sanskrit
alphabets) appear as the seed Mantras or Bija Mantras. All these together constitute the Heart
Lotus, where in abides Siva. We should imagine this configuration in our mind, find Grace-
giving Siva in our mind and soul and see Him as Murthiman above Sakti. Know and extol this
deelopment.
The Navel lotus is considered as the First Cause = Cause; ாம். ாதிக்ன னற்ிங்கு.
1) One Tattva. Earth36 abides in the Navel Lotus, the tuberous First Cause. The Lotus of
origination starts here.
2) 23 Tattvas. Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision
and color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26,
sound27, touch28, form29, taste30, odor31, ether32, air33, fire34, water35, These 23 Tattvas for the
stalk of the lotus. The stalk is of the length of 8 fingerbreadths (2cmX8 = 16 Cm or 61/2 inches)
3) Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 form the 8-petal lotus on
which are inscribed 8 letters including Om.
4) The two Suddha Tattvas, Sadasiva3, Isvara4 make the 64 filaments of the lotus flower.
5) Sakti2 Tattva constitutes the Pericarp of the Lotus.
6) Siva1 Tattva is stationed above Sakti Tattva. He is the Murthiman (னெர்த்ிான் = Image of
God; அர்ச்றஓ டிம்.
These are the 36 Tattvas that are mentioned above and depicted as the lotus taking origin
in the navel.
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 touch18, vision and color19,
tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27, touch28,
form29, taste30, odor31, ether32, air33, fire34, water35, earth36.
The Heart Lotus has its tuber and roots in the Navel or Manipura Chakra. This is the internal
worship and meditation.
Verse 301/328. Perform worship of Siva in your mind and He will appear in your mind.
அந்ரிாம் ன்றண னத்ி ஓாணாய்
அறநந்ிடுர் அதுானும் ஆன்சுத்ி ாகும்
ந் னர் னற ஏபி ஞ்ஓணம் அனது னனாக்
ண்டண னாம் ணத்ால் ருிக் சாண்டு
ஓிந்றிணில் அர்ச்ஓிக் ஓிறண ஞாணத்ால்
ஓிந்ிக்ச் ஓிந்ிக் ர்ப்தத்ற ிபக்
ந்ிடும்அவ் எபிகதான ருிஅன் உபத்க
ந்ிடுன் தின் னாணது அறுக. 301 (IX.10)
The learned say that the Internal Worship known as Antar Yagam is an instrument of Sadhana
for the attainment of VIdu (டு ீ = liberation). It gives Anma Suddhi, purification of the soul.
Fragrant flowers, incense, lamp, water for ceremonial bath of the deity, and boiled rice are the
items required and imagined for worship of Siva, who is brought in to the mind by knowledge
and worshipped. As the worship progresses, Siva appears in the mind as the dust-laden mirror
shows the reflection of light upon removal of dust. Subsequently the Malas of the soul fall off.
ர்ப்தம் = Mirror.
Verse 302/328. Worship Siva with shed flowers and stay in the righteous path.
னநம்கதனேம் அன்ல்ள் னஓிக் கண்டில்
னத்ின் ீ ழ் உிர்ந் கதாதுளுங் சாண்டு
ஓிநந்து ஆருஞ் ஓீர்ச்ஓிறண ஞாணத்ால் அங்குச்
ஓிந்ிக்கும் தடிஇங்குச் ஓிந்ித்துப் கதாற்நி
அநதாங் ட்குாம் ன்டகம் ன்றும்
ஆண்டறணக் ண்டக்ால் அம்னநம் ன் ணாக
ிநம்தாக திசஓய்து ிற்ற அன்கநா
ஓீர் அடிார் ம்னறட சஓய்ி ாகண. 302. (IX.11)
As we find Siva in our mind, we should focus on Svia's feet as the object of external worship.
(We should not inflict any harm to anyone or anybody.) We should collect the shed flowers from
below the tree and other items and worship Siva the way we worshipped him internally. We
should hold the praise-worthy Great Siva in our mind by our knowledge, meditate on Him and
perform external worship. We should perform service to Siva without deviating from the
righteous path, not mired in thoughts of what we can do with regards to our acts of merit and
demerit and not considering the difference between the Internal and External worship. That is
what the righteous servitors at the feet of Siva say.
Verse 306/328.
இந்ிரிம் றணப்தற்நி ின்கநன் ஓத்ின்
இறஓாக ன்ஓத்க றணீர்ப்தது இற்றநத்
ந்ன்நன் ஆறி ின்நிடனால் ன்றும்
ான் அநிந்ிட்டு இற்நிசணாடும் றண உறடான் ாள்ள்
ந்றணசஓய்து இற்நின்னி அருபிணால் ாட்டி
ாட்டம் இன்நி இருந்ிடவும் ரும்சஓல்ல் உண்கடல்
னந்னுறடச் சஓல் ன்று னடித்து எழு ிறணள்
னெபா! அங்கு ஆபாி ீ பான் அன்கந. 306 (X.3)
Indriyas, taking possession of me and not acquiescing to my power, draw me to their control
The learned, knowing that the senses are under the aegis of Siva and that they act according to
the mandate of Siva, worship at the feet of Siva. The servitors of Siva use the Grace of Siva to
degrade the power of the sense organs and remain undestroyed (in the meantime). They eat the
fruits of incidental Karma, accepting them as deeds of Mundhan (னந்ன் = God as the First
Being). Future Karma will not afflict them. Since they are the servitors, they are not subject to
the senses.
Verse 307/328. The enlightened ones are protected by Siva from eating fruits of AgAmi
Karma.
ஓனினன் ஆய் ஞாணத்ால் றண அறடந்ார் ம்றத்
ாணாக்ித் றனன்அர் ாம் சஓய்ிறண ன்ணால்
னனடகண திநர்சஓய்ிறண ஊட்டி எிப் தாணாய்
ணுால் ிறண அற ாடிக் ாப்தன்
உனிணில் ன் சஓல் ல்னாம் உன்ிிக ீக
உள்ின்றும் சஓய்ித்தும் சஓய்ின்நாய் ன்றும்
ினவுகார் சஓல் ணக்கு இன்று உன்சஓகன ன்றும்
ிறணார்க்கு ிறணள் ல்னாம் ீங்கும் ாகண. 307 (X.4)
Sequential translation. Siva is without likes or dislikes; the enlightened ones who attained Him
through Jnanam become Him. The Lord (றனன்) makes others eat their Karma with good
intentions and thus expunges them. Siva protects the enlightened ones from Karma seeking them.
The enlightened servitors think, " In the world, all deeds of mine are your mandate. You stand in
me and activize me; thus, You are the performer of deeds. All existing and forthcoming acts are
not mine but Yours." All Karamic shackles fall off from the enlightened servitors who think like
this.
Purport.
All Karamic shackles fall off from enlightened servitors who received Siva Jnanam and think, "
In the world, all deeds of mine are Your mandate. You stand in me and activize me; thus, You
are the performer of deeds. All existing and forthcoming acts are not mine but Yours." Siva is
without likes or dislikes; the enlightened ones who attained Him through Jnanam become Him.
The Lord (றனன்) makes unenlightened others eat their Karma with good intentions and
thus expunges them. Siva protects the enlightened from Karma seeking them.
The Lord (றனன்) makes others eat their Karma with good intentions and thus expunges
them. This statement seems to indicate that Siva transfers the Agamic Karma (Freshly made
Karma) from the enlightened servitors of Siva into Prarabdha Karma of the unenlightened souls
and thus makes the unenlightened one eat the Karmic fruits of the enlightened ones. One must
remember the fruits are both good and bad. The assumption with good reason is that the
enlightened ones do not engage in bad deeds and so the unenlightened ones enjoy good fruits
coming from the enlightened ones. AgAmi Karma does no harm to the enlightened ones or the
unenlightened (because we assume that the enlightened one perform good deeds in the future
before their death).
In Siavism, the embodied enlightened souls can attain what is called Jivan-Mukti, guaranteed
liberation and living with Siva (Merging with Siva) soon after their death. It is like getting a seat
in Ivy-league colleges even before graduating from High school.
Sanchita has three kinds of seeds: Sattvic Shukla white seeds, Tamasic Krishna black seeds and
Shukla-Krishna mixed seeds; these seeds give their respective fruits.
Prarabdha karma: set in motion; Sprouting; germinates and yields fruits according to the seeds.
309/328. Jiva Muktas suffer very little from Karma, which dies with the death of the body.
அங்ித்ம் தறணல்னார்க்கு அணல்சுடா ாகும்;
ஐடம் ந் ிம் உறடார்க்கு அருிடங்ள் நா;
ங்ித்றக் ன்சனாம் சஓய்ாலும் ஞாணிக்கு
இருிறணள் சஓன்று அறா னன்சஓய்ிறண இங்குத்
ங்ிப்கதாம் தாத்ினம் குனானன்ிறண ிர்ந்
ஓக்ன ந்ித்துச் சுலு ாகதால்
ங்ிப்கதாய் ாறணால் உல்ிக்கும் ல்னா
னங்ளும்தின் ாசாடு ானேம் அன்கந. 309 (X.6)
Fire is not hot for the ones who are attained perfection is Angittampanai. The strongest of
poisons and drugs do not afflict the fit ones. The twin-deeds do not afflict the enlightened Jnanis,
no matter what the nature of their Karma is. Prarabdha Karma afflicts them very little. The
potting wheel spins a little while after the driving force was stopped. The smell of Asafetida
remains in the pot even after the pot is empty of asafetida. Likewise all Malams fade, cause very
little trouble to the enlightened ones and die with the death of the body.
அங்ித்ம்தறண : (Angittampanai. Angi means fire and is cognate with Agni in Sanskrit, Ignis
in Latin, and Ignition in English.) Ability to control the heat. One of the feats performed by
Yogis who attained Sadhana or perfection.
When the driving force is stopped, the wheel spins for a while longer; the residual terminal spin
is not long enough to make a pot. The pot with asafetida, though removed, smells of asafetida.
The residual smell cannot be used to make food preparations. Likewise the Prarabdha Karma in
the enlightened Siva Jnani is more of a Vasana (impression) rather than substantial to cause
rebirth.
Verse 312/328. Once Anava Malam is cured, there is no need for the cure (body).
அாிஉடல்; என்நிறணிட்டு என்று தற்நிக் ன்ால்
ஆய் அிந்து ருனால் அந்ம் இல்றன
தின் ஆி அருள் சதற்நர்ள் ித் உருத்றப்
சதற்நிருக்ற னத்ி ணில் சதறும்தக; இதுவும்
இணாதுிறன இதுானும் ாம் உண்கடல்
இருங்ன்ம் ாறனம் ல்னாம் உண்டாம்
ணாிரும் உடல் ஆி ாரித்ால் அாி
னம் அறுக்கும் ருந்து அற்நால் உடன்ானேம் ாக. 312 (XI.3)
This body is beginningless (giving corporeal existence to the soul). The soul according to its
Karma leaves and moves from one body to another body, which thus is subject to birth and death
and thus has no end (in sight). The ones who attained Mukti or liberation have an eternal form
unlike the corporeal form of others. This kind of body is also subject to miseries; Whenever there
is a body, that body has the affliction of Karma, is engulfed with MAyai and Anava Malam,
enjoys inferior state of bliss (தனத்ி = Inferior heaven of Indra and other lesser gods) and
never attains True Liberation (Siva Mukti). The subtle body with its faculties of mind... is subject
to corporeality (physical body) on account of Karma. The medicine for the eradication of the
beginningless Anava Malam is the body; once the Malam is eradicated the body will also perish.
The medicine for the eradication of the beginningless Anava Malam is the body; once the Malam
is eradicated the body will also leave.
This passage needs explanation. The soul has Anava Malam or impurity which makes one get the
feeling of I, Me, Mine. That is individuality without a connection to the Universal Soul. Anava
Malam makes one feel that he is the body and not the soul. Anava Malam makes us forget that
our fountainhead is God. Thus, our soul has become accustomed to the false notion that we are
independent and we have no connection with the Universal soul. It is as if the umbilical cord
between the Universal Soul and the individual soul has been severed. This severance from the
Universal soul makes the individual soul an orphan. The Universal Soul is the only EGO in the
universe. Individual ego (I, Me, Mine, I am the body) is a false entity.
Anava Malam is beginningless affliction or disease of the soul. The body is the medicine for that
affliction. What it means is that the soul is subjected to corporeality, which over many births
weakens the Anava Malam. It is like going to the School of Hard Knocks all your life in this life
and many umpteen future lives. Your personal inimical ego is subjected to wear and tear over
many births. The soul becomes mature and reestablishes the connection with the Universal Soul.
As the disease of Anava Malam weakens, withers and dies or is burnt out , the soul reestablishes
its connection with the Universal soul. Once the disease of Anava Malam is cured or burnt out,
there is no need for the medicine, which is the body. Here as you notice, the cure is continued
over many births to weaken the Anava Malam. The soul without the shroud of Anava Malam and
the body, is ready to join the Universal Soul and there is no more birth in any world with a body.
Now the atomic (minute) soul is liberated and joins the Universal soul.
Verse 313/328. Death knell for Anava Malam with the arrival of Spiritual Wisdom.
சரிவு அரி சய்ஞ்ஞாணம் கஓர்ந் ாகந --
ஓிம் திாஓிக்கும் இங்க ஓீன் னத்ன் ஆகும்
உரினம் ஐடத்ால் டுப்னண்ட ிடனம்
எள் ரிின் எபினன்ணர் இருளும் கற்நின்
ருதல்கஓர் ீர்ருவு னங்லும் கதால் ஆி
ாாக ன்ஓத்ி ாய்ந்து ாம்
ிரினேம் அபவும் உபாய் தின்ன ாம் கஓா
றானும் கனேம் அன்கந. 313 (XI.4)
With the arrival of MeyJnanam (சய்ஞ்ஞாணம் = True Knowledge, Spiritual Wisdom) and
clear understanding, Sivam will appear effulgent. Here Jivan attains Mukti. Anava Malam dies
with the body. It is like the poison neutralized by the medicine, the darkness before the light and
the turbidity of the water removed by the Strychnos nut. MAyA's power dies; Anava Malam
confines itself to the limitation of the body; and unable to join another body in another birth, it
dies with the present body.
The ripe seeds of Strychnos potatorum known as Therran or Nirmal can be ground and used as a
coagulant to purify water, or they may be rubbed against the wall of the earthenware water
containers.
Verse 314/328. Other Saiva Sects of Internal Religion are discounted and Saiva Siddhanta
doctrine is established.
ஆந்ான் அாிஅந்ம் அறடா ாகும்
அறடின்அந் ஆன்ாவும் அினேம் ணில் சஓம்தில்
ால் உறும் பிம்ன இ குபிறதரி ஓிக்க்
ினேம் சஓம்ன உருிற்க் ண்கடாம் அன்கந
ாணுின் ன் ல் அறத் ிரும் னம் ிர்ந்ால்
ான்சுத் ணாய் இருக்ற னத்ிஅன் ாறபப்
னகண் டுது என்றும் இல்றன ணில் அருக்ன்
னகுஇருள் கதாம் அடிிற் சதாருந்னம் கதாக. 314 (XI.5)
Some say the following. Anava Malam from beginningless time has seized the soul. It is
considered as eternal substance (?reality). It is deathless. If Anava Malam perishes, we have to
assume that soul dies too. Reply. The idea is unacceptable. We see the verdigris on the copper
vessel disappears with Mercury treatment. With the destruction of verdigris, the form of the
copper vessel remains of the same form. Counterargument. As the Anava Malam leaves, the
soul becomes pure; that by itself is liberation; there is no need to embrace the feet of Siva.
Counter Counterargument. As Siva enters the soul, the darkness disappears; Only when the soul
abides in the feet of Siva, the Anava Malam leaves the soul.
This verse establishes the cogency of the argument for Saiva Siddhanta and debunking of other
Saiva Sects.
Verse 315.328. Malam does not perish but simply left the liberated soul.
சல்னினுக்குத் ிடுஉிள் அாி ாக
சல்றனிட்டு ீங்கும்ற ின்நிறன ிழ்த்ீர் !
சஓால்னிிடின் துபற்ந அரிஓிின்தால் இல்றன
சாக்கு இருந்து ற்ரு எருசல் கான்நி டாாம்
சல்ன இற ிடும் அநக இறகதான அணுற
கவும் னம் உடல் ன்ம் அாி ிட்கட ீங்கும்
ல்ன ஓி னத்ிின் ண் சதத்ான் ாற
ணுிிற்கும் ஆனால் ாஓனம் இன் நாக. 315 (XI.6)
Germ, husk, and chaff are part of Paddy (unhusked rice) as paddy comes into existence. Rice
remains as such without the chaff and the husk. The chaff, husk and germ left the rice, which
does not have the ability to germinate. This absence of germination is evidence that they left the
paddy. Likewise Malam, MAyai, and Kanmam afflicting the soul from beginningless time, upon
the advent of Siva Jnanam and maturation of the soul, leave the soul completely (and
irreversibly) from the soul. The question arises: Do the Malams undergo destruction? Malams
do not perish. Though they matured and left the liberated soul, but are present in the bonded state
of the soul, there is no conflict in calling them eternal.
Another version.
Though the soul is not in a bonded state, the soul cannot perceive without the Grace of Siva. As
the first life letter A stands as the life letter of all letters, God stands as life of all the souls. God
by His inseparable and close relationship with the souls, activizes them. At the time the souls
take birth in the body, they do not come into existence without God. That being so, how are we
stand apart from the feet of God?
Verse 317/328. Siva Jnanam shines; only Siva-Jnani with insight can see.
ங்கும் ான் ிறநந்து ஓின் ின்நாணாில்
ல்னாரும் ாக கண்டுந்ான் ன்ணில்
இங்குந்ான் அந்ருக்கு இி இருள் ஆகும்
ஈஓன் அருள் ண்ில்னார்க்கு எபிாக இருபாம்
தங்ந்ான் ழும்ததும் தக்குத்ற அறடப்
தரிி அனர்த்ிடுதுகதால் தரும் கஓர் உிர்க்குத்
துங்அன் ஞாணக்ண் சாடுத்து அருபிணாகன
கஓாிக்குள் கஓாிாய்த் கான்நிடுன் ாக. 317 (XI.8)
Question. If Siva were omnipresent everywhere, all must be able to see Him. Answer. Though in
this world, the sunbeam is drenching the earth, it is all darkness for the blind. For the ones who
lack eyes of Grace from Siva, Siva's effulgence is darkness. The sunbeam makes the mature lotus
bud bloom. Likewise, Siva gives the mature souls the eye of Knowledge by His Grace and makes
appearance like an effulgence of the effulgence for the Siva Jnani to witness.
Verse 318/328. Other Saiva sects are debunked. Saiva Siddhanta stands Supreme.
சஓன்று அறனேம் ில்கதானச் ஓின் ிற்தன் ன்ணில்
சஓன்று அறனேம் அன் னனி ஓித்ற அறந்து என்நாய்
ின்நது உிர் சட்டு ன்ணில் சட்டது அறவு இன்நாம்
ின்நகல் கடு இல்றன அறந்து சட்டது ன்ணில்
சதான்நிணகல் னத்ிிறணப் சதற்நர் ார்? னல்ீ
சதான்றுறக னத்ிசணில் னருடன்ித்ன் அன்நாம்
என்நிிடும் ீசாடுீர் கஓர்ந்ாற்கதால் ன்ணில்
எருசதாருபாம் அிதிகாடு உிர் சதாருசபான்று அன்கந. 318 (XI.9)
If Siva stands as the embracing shade, the mature soul takes refuge under the shade. The
embracing soul embraces Siva to become one with Him. If the soul perished, the perished one
cannot embrace. If one says that the soul did not perish before embrace but perished after
embrace, who then attained liberation or Mukti? Explain that to me. If perishing of the soul is
liberation, the soul is not eternal. You say that it is like the water mixing with water and
becoming one. Since the soul and Adhipati (அிதி = Master; Master of the Universe = Siva)
did not become one substance (Reality), that argument does not hold water.
The Avikaara VAdhis (அிாாிள் ) believe in the immutability of Siva. If the soul
becomes one with Siva, Siva loses His Supremacy and immutability. The heat-oppressed soul
takes refuge in the shade of the tree of Siva, who they say, remains without any change. The
mature soul embraces the shade and attains the bliss of liberation. This claim by Avikaara Vadhis
is refuted by Saiva Siddhantists, who say that Siva would not remain immutable, when the soul
merges with Him. Soul's merger with Immutable Siva counters their argument about the
immutability of Siva. A + Vikaaram = No + mutability.
The ParinAma Vadhis (தரிாாிள் ) The doctrine of causation according to which the
cause evolves into an effect of the same grade of reality as itself. These people argue that the
effect is resident in the cause. The pot is in the clay. This is the Doctrine of Transformation: Clay
becoming the pot. They say that the soul undergoes transformation and or perishing before it
merges with Siva. Here the Pristine Siva and the transformed soul are not the same in substance.
So this argument does not hold water.
The AikiavAdhis (க்ாறஓர்ள் ) A šaiva sect which denies the Anavamala to the souls
and declares that the souls attain their original pure state when they have gone through the round
of births and got themselves rid of all karma, one of aka-p-pura-c-camayam (அப்னநஓம் =
Inner Outer Religion). They argue that the soul and Siva merge as water mixes with water
without any interface. That, they say, is Mukti or liberation. Since Siva and the soul do not have
any absolute similarity, this argument does not hold water.
aka-p-pura-c-camayam. அப்னநஓம் = Inner Outer Religion). = Religious sects not
intimately related to the Saiva Siddhanta, six in number: தாசுதம், ாிம், ாதானம்,
ாம், றம், க்ா றஓம்.
Verse 319/328 Liberated soul earns its right only to enjoy being with Siva on account of
Grace of Siva.
சஓம்ன இ குபிறிணால் பிம்ன அற்றுப் சதான்ணாய்ச்
சஓம்சதானுடன் கஓரும்னம் ஓிறந்ால் ஓீன்
ம்தனுடன் கூடும் ணில் சதான்கதால் அல்னன்;
ற்குபிற கதானஅன் ணுகுனம் கதாக்ி
அம்சதான் அடிக் ீ ழ்றப்தன் அருங்பங்ம் அறுக்கும்
அக்குபிற ானும்சதான் ஆாது; ஆகும்
உம்தர்திான் உற்தத்ி ஆிளுக்கு உரின்
உிர்ானும் ஓிானுதம் என்நினுக்கும் உரித்க. 319 (XI.10)
Copper gets rid of verdigris by interaction with mercury, becomes gold and amalgamates with
gold. Likewise the soul that discarded the Malam will merge with God, so the BhedaVadhis say.
This analogy states that copper is soul and Mercury is God. Cooper amalgamating with mercury
will become gold, but Mercury will not become gold. The soul without the Malam becomes
equal with Siva and performs the five functions (Panchakrityas), so say the SivaSamaVadhis.
Their idea is inapplicable. The five functions are the exclusive domain of Siva. The liberated
soul earns its right only to enjoy Sivanubhavam (Siva-experience) on account of the Grace of
Siva.
Siddhars and alchemists tried transmuting baser metals into gold and finding a universal
solvent and an elixir of life.
இ குபிற = Iratha KuLikai = Mercury pill; Pill used by Siddhars for ailments and
alchemy.
ததாவசம் = BhEtha-VAda-Saivam. A Saiva sect which holds that the soul gets rid of
corruption by the Grace of God and that even in the state of emancipation it bears to God the
relation of the beloved to the lover, one of six அச்ஓம் (Internal Religion). S.S. Mani says
that BhEtha-VAda-Saivam believes that removal of Anava Malam alone ensures Mukti for the
soul, which does not have to abide in the feet of Siva.
ததசித்ாந்ம் = BhEtha-SiddhAntam = The doctrine that the Supreme Being and the
individual soul exist as two different entities, as light and darkness.
அருள்ஓித்து = Arul-Cit = Grace Plus Supreme Intelligence (Siva). Jiva, ஓீன் or soul is Arul-
seeking Cit, the lower intelligence that seeks Grace from Siva.
Some say the following. Siva and Jiva are Cit, intelligent entities, so in liberated state, they
stand as one. Is it proper to say that the soul (Jiva) is entitled only to Sivanubhavam? Though
they are both Cit, there is a huge difference between them. Siva is of the form of Grace. Soul has
enough intellect to receive Siva's Grace. Siva is capable of abolishing rebirth of the soul,
inculcates knowledge into the soul, and offers liberation. Soul has the natural habit of taking
birth etc. Being of plenitudinous Knowledge, Siva's nature is self-contained omniscience. Soul
on the other hand can only apprehend instilled knowledge. Because of all these reasons, the
merging soul can never become Sivam; soul and Sivam can never be one and equal. They remain
without difference. Buddhi Tattva is sometimes spoken of as knowledge. In truth, the
apprehending agent is the soul and not Buddhi. Buddhi Tattva is Acit, when it is compared to the
soul. The soul, when it is compared to Siva, is Acit. - Translation of S.S.Mani's Tamil
commentary.
Verse 321/328. Siva is the Alchemist of the soul which he transmutes to His likeness and to
which He gives the sweet Bliss.
இரும்றதக்ாந் ம்னித்ாற்கதால் இறந்து அங்கு உிற
ரிஇரும்றதச் சஓய்துகதால் இறணத்ான் ஆக்ி
அரும்ன இத்து இந்ணத்ற அணல் அிப்தது கதால் னத்ற
அறுத் அனன் அப்ன அறந் உப்கதகதால் அறந்து
ிரும்திப் சதான்ணிறண குபிற எபிப்ததுகதால் அடக்ி
கபித்துத் ான் ல்னாம் கிப்தான் ஆி
ரும்றதத் கறண தாறன ணினற ண்றட
ட்டிறஎத்து இருப்தன் அந் னத்ிிணில் னந்க. 321 (XI.12)
Siva makes the soul in His likeness as the magnet pulls the iron and the fire renders the iron
fiery. As the fire destroys the wood, Amalan (அனன் = Siva the Pure One) removes the Malam
(impurity). As the salt makes the water astringent, Siva confers His nature to the soul. Mercury
makes copper shine like gold. Siva controls, assembles and plays the role of the one who
transmutes all (and the soul to His likeness). In this liberated state, Siva confers Bliss in the
likeness of sweet mixture of sugarcane juice, honey, milk, fruit, rice, sugar crystal, and jaggery.
கிப்தான் = one who transmutes. Alchemist. The one who transmutes mercury and copper
into gold. கபி-த்ல் To assemble, collect
As the magnet without undergoing any change pulls the iron towards it, God without undergoing
any change draws the soul in His way. As the fire changes the iron to its nature and removes the
slag, Siva makes the soul conform to His nature. As the fire concealed in the firewood swallows
it in flame when ignited, Siva removes the concealed Malam from the soul and converts it to His
nature. As the salt confers astringency to water, Siva confers his eight auspicious qualities to the
liberated soul, purified of the Malam. Though mercury gives copper the nature of gold, mercury
remains itself without taking the nature of gold. In like manner Siva remains above the soul and
performs the five functions. In this liberated state, Siva confers Bliss in the likeness of sweet
mixture of sugarcane juice, honey, milk, fruit, rice, sugar crystal, and jaggery.--Translation of
S.S.Mani's Tamil comment.
Eleventh Sutra.
Verse 322/328. The liberated souls are endowed with Siva-Jnanam.
சஓங்னத் ாள் இறள் கஓல் எட்டாத்
ிரினங்ள் அறுத்து ஈஓன் கஓசாடும் சஓநிந்ிட்டு
அங்கு அர்ம் ிருகடம் ஆனங்ள் ல்னாம்
அன் ணக சாழுது இறநஞ்ஓி ஆடிப் தாடி
ங்குிாம் எருர்க்கும் பிகாம் அல்கனாம்
ார்க்கும் கனாகணாம் ன்று இறுாப்ன ய்ி
ிங்ள் னடிார் அடிார் அடிகாம் ன்று
ிரிந்ிடுர் -- ஓிஞாணச் சஓய்ி உறடகாக. 322 (XII.1)
By severing the three Malams that prevent the soul from joining the red lotus-feet of Siva; by
associating closely with the Siva devotees; by worshipping the servitors of Siva, their sacred
accouterments (sacraments) and the temples as if they are Siva Himself; by singing and dancing
for joy; by sporting exultation, claiming superiority above all and declaring they are not feeble or
second to none; they roam around saying that they are servitors of the servitors of Siva with
moon on His head. They are really the ones endowed with Siva-Jnanam.
ThiruvEdam = ிருகடம் = Sacred dress and emblems of Šiva and his devotees, as sacred
ashes, beads....Sacred accouterments of the servitors of Siva.
323/328. The ones who do not entertain love for all, do not love Siva. They are corpses.
Leave them. Follow Arul-Jnanam.
ஈஓனுக்கு அன்ன இல்னார் அடிர்க்கு அன்ன இல்னார்
வ்வுிர்க்கும் அன்ன இல்னார் க்கும்அன்ன இல்னார்
கதசுது ன் அநிினாப் திங்றப ாம் இங்ில்
திநப்திணினும் இநப்திணினும் திங்ிடுர் ிடு ீ;
ஆறஓசாடும் அணடிார் அடிாற அறடந்ிட்டு
அர்ரும் உன்ரு ாச் சஓய்து
கூஓி சாிந்து அருள்ஞாணக் குநிில் ின்று
கும்திட்டுத் ட்டிட்டுக் கூத்ாடித் ிரிக. 323 (XII.2)
The ones who do not love Siva do not love the servitors of Siva. They do not have love for any
life form. They do not love themselves. There is nothing to talk about these unintelligent corpses,
associating with whom would get us into the rut of birth and rebirth. Let go of them. It is better
to leave them. By seeking with love the servitors of Aran; by doing their work as your obligate
work; by talking with them with humility; and by following the path of Arul-Jnanam, you should
pay homage, fall prostrate at their feet, and roam around dancing.
Verse 326/328. Jnanam, Yogam, Kriyai and Chariyai are the paths to Mukti.
ஞாண காக் ிரிா ஓரிற ாலும்
ான்ன் திஞாணி ானிணிக்கும் உரின்
ஊணம் இனா கானல் னென்நினுக்கும் உரின்
காி ிரி ாான்ான் எண் ிரிற ஆி
ஆணஇண் டினுக்கு உரின் ஓரிறிணில் ின்கநான்
அச்ஓரிறக் கஉரின் ஆனிணால் ார்க்கும்
ஈணம் இனா ஞாணகுரு ககுருவும் இகண
ஈஓன் இன் ான்ன்றும் இறநஞ்ஓி த்க. 326 (XII.5)
Jnanam, Yogam, Kriyai, and Chariyai are the four paths in the service of Nathan. The ones in the
Jnana path are enjoined to pursue all four paths. The Yoga path followers are enjoined to pursue
Chariyai, Kriyai and Jnanam. Kriyai path followers are enjoined to pursue Chariyai and Kriyai.
Chariyai path followers are enjoined to pursue Chariyai alone. All followers in all four paths
need the help of stainless Jnana-Guru. Accept that Jnana-Guru is Isan Himself.
Civam, Catti, Nātam, Vintu, Catācivam, Īcan, Uruttiraṉ, Māl, Ayaṉ; ஓிம், ஓத்ி, ாம்,
ிந்து, ஓாஓிம், ஈஓன், உருத்ின், ால், அன் ன்ந
என்ததுறாண சிததம்