Bhagavad-Gita:Chapters in
Sanskrit
(All 18 chapters in Sanskrit,
Transliteration, and Translation.) |
Bhagavadgita in English
Short
Stories
http://www.myindiastories.com |
V.Krishnaraj
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The Tamil cultural tradition is independent, not derived, not imitative; it is
pre-Sanskritic, and from this point of view Tamil alone stands apart when
compared with all other major languages and literatures of India. There
exist in India only two great specific and independent classical and
historically attested cultures - the Sanskritic culture and the Tamil culture.
Tamil literature is the only Indian literature which is both classical and
modern; while it shares antiquity with much of Sanskrit literature and is as
classical, in the best sense of the word, as e.g. the ancient Greek poetry, it
continues to be vigorously living modern writing of our days. 'Tamil, one of the
two classical languages of India, is the only language of contemporary
India which is recognizably continuous with a classical past.'..."
The philosophical system of
Saiva Sidhdhantha,
a system, which may be ranked among the most perfect and cleverest systems of
human thought--Prof.
Dr. Kamil Vaclav Zvelebil
Saiva Siddhanta is the Ultima Thule for the soul, after a long arduous
journey in other religions.
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
and internal 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. In this context, other Hindu
sects also belong to the external religions. The Internal Religions are Saiva
Sects of which Saiva Siddhanta is the nucleus.
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,
அப்பன்
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.
In the same man the mother sees a son, while the wife at the same time
sees differently with different results. The wicked see in God wickedness.
The virtuous see in Him virtue. He admits of all forms. He can be moulded
according to the imagination of each person. Water assumes various shapes
in various vessels. But water is in all of them.
Hence all religions are true.
-Swami Vivekananda.
The Complete Works of Swami Vivekananda
Volume 6 [ Page : 116 ]
NOTES TAKEN DOWN IN MADRAS, 1892-93 |
The father in heaven = Abba (APPAN =
அப்பன்
in Tamil.) Abba in many Indian languages mean Father.
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. Jesus in
Arabic is īsa; in Tamil, the Supreme
Being or God is called īsan (ஈசன்).
In Sanskrit, it is īsvra (ईश्वर).
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. By Veeraswamy
Krishnaraj
linked article: Primer in Saiva Siddhanta
Tamil font: Azhagi Font .
Azhagi font is free for download and cost-free
Subject: Sivagnana Siddhiar Supakkam (சித்தியர்
= A treatise on Šaiva Siddhānta).
Verses 1-328
Supakkam =
சுபக்கம்
= The portion of Civa-ñāṉa-cittiyār that enunciates the principles of the Šaiva
sect
Alternate spelling: Civajnaana Sittiyar
Author: Arul Nandi Sivanar
Language: Verses in Tamil
English Translation : V.Krishnaraj
Reference: Sivagnana Siddhiar Commentary
in Tamil by S.S. Mani.
Reference: Tirumantiram by Tirumular.
திருமந்திரம்
Reference: Indian Philosophy: Radhakrishnan
Reference: Saivism in Philosophical Perspective by
K.Sivaraman
Reference: Tamil Lexicon
English Translation and notes: V.Krishnaraj. My input includes Translation,
Commentary, Explanation of Technical Terms, further Explication, flowcharts and
montages.
Sivagnana Siddhiar Supakkam by Arul Nandhi Sivanar =
சிவஞான சித்தியர் சுபக்கம் -- அருள் நந்தி சிவனார்.
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.
This article delves in Nyaya Philosophy as found in Nyaya Sutras written by
Aksapada Gautama (2nd Century B.C.) and explained by Saiva Siddhanta
followers and also Saiva Siddhanta philosophy. Its main thrust is proof of
existence of God (Siva), understanding God, the universe, plurality of souls,
false identification of the soul with the body, senses and the mind (spiritual
ignorance as an impediment to liberation), subsequent round of births and
rebirths, and means to liberation and Centrality of Siva in the Universe. Many
verses start with counterarguments, arguments, counter counterarguments, and
proofs and end with conclusion. By Veeraswamy Krishnaraj
The Verses start off with Homage to Ganesa and Siva followed by Nyaya and Saiva
Siddhanta philosophies; the latter receives extensive treatment. There are
variations in terminology and interpretations according to the teachers of Nyaya
philosophy in different parts of the country. The basic philosophy remains the
same.
The philosophy and its explication by siddhantists is to establish the undoubted
existence of God by all means available in a logical fashion.
By elucidating an object, the Siddhantists advance the existence of God. The
proof should be incontrovertible, clear as day and perfect as Perfection Itself.
All doubts should be identified and decimated; Counterarguments are raised and
razed. The positive proofs should be established; negative factors are subjected
to scrutiny, dismissal or acceptance; comparisons are made; and conclusion as to
the existence of God is drawn by reason and logic. Once Godhood is established,
the poet establishes the supremacy of Siva over all other surrogate gods, who
are incapable of giving Arul ( =
அருள் =
Grace). He goes on to explain Saiva Siddhanta Philosophy with arguments,
counterarguments, counter counterarguments, explications, examples and logical
conclusions as found in the philosophy. Saiva Siddhanta philosophy is the
epitome of human thought. I am yet to see a treatise of this nature in the study
of God and a philosophy in such details. God is treated as if He is a scientific
subject for characterization, elucidation and establishment. The only things
missing are the physical test tubes and Bunsen Burner. Sivanar gives proof of
Siva's effulgence, the Light of all lights. His laboratory is the universe.
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. |
Pramana = Means to Knowledge. Prameya = object of Knowledge. Samshaya = doubt. Prayojana = Purpose. Drstanta = Analogy. Siddhanta = conclusion. More terms are found as discussion proceeds. sivagn4.jpg
Woodroffe: Serpent Power. CONSCIOUSNESS as one with dual aspect is
Transcendent and Immanent. The Transcendental
Consciousness is called the Paramatma,
The consciousness which is embodied in Mind and Matter is the Jivatma.
In the first case Consciousness is formless and
in the second it is with form.
Form is derivable from Consciousness as Power (Sakti). One of these powers is
Prakrti-Sakti---that is, the immediate
source of Mind and Matter. The corresponding static
aspect is called Purusa. This term is sometimes applied to the
Supreme, as in the name
Brahma-purusa.1
Here is meant a centre of limited consciousness--limited by the associated
Prakrti and its products of Mind and Matter. Popularly by Purusa, as by jiva, is
meant sentient being with body and senses--that is,
organic life.2
Man is a microcosm (Ksudra-Brahmanda)3.
The world is the macrocosm (Brahmanda). There are numberless worlds, each of
which is governed by its own Lords, though there is but one great Mother of all
whom these Lords themselves worship, placing on their heads the dust of Her
Feet. (Siva is Sakti; Sakti is Siva; there is Oneness.)
1
So it is said: Puruṣān na paraṁ kimcit sa kāṣtha sā parā gatih.
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.
3
" Little egg (spheroid) of Brahmā."
The First six verses are eulogy to Ganesa and Siva.
Chapter One:
Verse 1. Homage to Lord Ganesa with elephant face,
the son of Siva and Parvathi.
Chapter One: Verse 1.
Homage to Lord Ganesa with elephant face, the
son of Siva and Parvathi.
ஒருகோட்டன் இருசெவியன் மும்மதத்தன்
|
Lord Ganesa sporting one tusk, two ears, three streaming
musths, lolling proboscis, five hands (four
legs and one proboscis), and an elephant face is the elder son of Siva who
wears River Ganges, the crescent moon on his head and the Konrai flowers. if one
worships and realizes Ganesa's sacred feet with dedication and love day and
night, He directs his or her mind aright. Ganesa confers on His devotees the
bliss of liberation, incomparably superior to that offered by Brahma and Vishnu.
Musth
= a state or condition in the rutting season in male elephants, accompanied by
the exudation of an oily substance from glands between the eyes and mouth.
Verse 2. Siva Beyond the beyond
அறுவகை சமயத் தோர்க்கும்
அவ்வவர் பொருள் ஆய் வேறு ஆம்
|
Let us rest Siva's feet on our crown and worship Him, who is the
essence of each one of six religions, who is yet different from them all, whose
essence is beyond the ambit of the tenets of Vedas and Agamas, who abides as
Grace in our psyche, who remains our Mother and Father, and who is of
plenitudinous permeation.
The six religions are according to Sankara's categorization,
Sauram, Ganapatyam, Kaumaram, Vaishnavam, Saktham
and Saiva (worshippers of Sun, Ganesa, Muruga, Vishnu, Sakti, and
Siva).
Two Major divisions are as follows: Inner Religion1
(Samayam =
சமயம்
= religion)
and Outer Religion2 (Pura
Samayam (புற
சமயம்
=
Outer Religion).
This classification expanded into four: Inner
Religion1 (அக
சமயம் =
Aka samayam) followed in its periphery Inner
External Religion 2 (அகம்-புறம்
சமயம்
or
அகப்புறம் சமயம் =
akam-puram samayam), followed by Outer Religion3
(புற
சமயம் =
Pura Samayam), and followed by Outer External
Religion 4 (புறப்புற
சமயம் =
Purappura Samayam). Each of these broader categories have six religions,
totaling to twenty-four religions. By Veeraswamy Krishnaraj
The book Dancing With Siva, says
the following:
Modern history records six main schools: Saiva Siddhanta, Pashupatism, Kashmir
Saivism, Vira Saivism, Siddha Siddhanta and Siva Advaita.
Tirumantiram speaks of, in its verses 1530, 1533, 1557, and 1558 six
religions but does not list them.
This classification expanded into four: Inner
Religion1 (அக
சமயம் =
Aka samayam) followed in its periphery
Inner External Religion 2 (அகம்-புறம்
சமயம்
or
அகப்புறம் சமயம் =
akam-puram samayam), followed by Outer Religion3
(புறசமயம்
=
Pura Samayam), and followed by Outer External
Religion 4 (புறப்புற
சமயம் =
Purappura Samayam). Each of these broader categories have six religions,
totaling to twenty-four religions.
in the last 100 to 150 years, another classification was introduced with the
arrival of Christianity and Islam. You may note that Sankara did not include
Buddhism and Jainism which form the Outer External Religions (Outer
External Religion 4) .
(These four religions are like concentric circles one within the other. The
Inner Religion is Saivism and the Outer External religions are Buddhism,
Jainism, Judaism, Christianity and Islam.)
There is a broad classification of all religions into 4 categories: Akam1
(«¸õ = inside or Inner), Puram (ÒÈõ =
Outside = External), Akappuram2 («¸ôÒÈõ =
Inside-outside = Inner External), and Purappuram3 (ÒÈôÒÈõ
= Outside-outside = Outer External). This is placement of all religions
in their respective metaphysical space.
This classification came about when Saivism was under seize from external
traditions. Mandalas of concentric circles were used to indicate centrality of
Dharma and graded dilution of Dharma in a centrifugal fashion wherein lies the
fourth space outside of Dharma (Outer External
Religion 4 =
புறப்புறம் =
Outside-outside = Outer External). These
outer External elements are the alien religions that reject Vedas, and include
Judaism, Islam and Christianity in addition to Buddhism and Jainism. Arumuga
Navalar was the first one to address and take on the challenge posed by the
alien religions of the recent past. The alien religions were propagating false
premises upon their arrival in India and Sri Lanka to support their tenets and
disparage Saivism and Hinduism.
Akam is Dharma, the nucleus and Saivism.
அகம்
= literal meaning, Inside and
I.
புறம்
= Outside.
Aham and Puram (அகம் and
புறம்):
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; 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 (=
வேதனை
=
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 politely
called Adhi Dravidas 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 Abrahamic creedal religions (formal creeds which
of necessity limit and restrain thought, free will and intellectual pursuits.)
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, race, color, ethnicity,
abuse.... Black church burning is an example of intolerance of Christianity of
blacks. We have our castes; they have the race.
Mark Twain (November 30, 1835 – April 21, 1910) in Bombay records a
conversation he had with his servant, Manuel, the hyphenated Christian.
Page 5002/9190 Entire Collection of Mark Twain.Pdf on Scribd.com
"Name, Manuel. Yes, master."
"I know; but how did you get the name?"
"Oh, yes, I suppose. Think happen so. Father same name, not mother."
I saw that I must simplify my language and spread my words apart, if I
would be understood by this English scholar.
"Well--then--how--did--your--father--get--his name?"
"Oh, he,"--brightening a little--"he Christian--Portygee; live in Goa; I
born Goa; mother not Portygee,
mother native-high-caste
Brahmin--Coolin Brahmin; highest caste; no other so high caste.
I high-caste Brahmin, too.
Christian, too, same like father;
high-caste Christian Brahmin, master--Salvation Army." |
PAGE
116 Sayings of Sri Ramakrishna 1836-1886
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. |
Jesus Christ Person
of Interest Click here to go to the complete article.
The Prize and Price of
conversion
This is an
intellectual exercise for the mind and does not project any aspersions on
anyone. For the mature reader only
In the holy name of Jesus Christ.
Jesus Christ as he appears
here will be frowned upon and discouraged to enter his own church simply
because of his color, uncouth appearance, sayings, opinions and manners.
(The Pharisees did not like him eating without washing his hands.) The
church and the Master Painters had to give him a makeover to resemble his
flock. If one moves with Ovis aries too long, one becomes it. The
transformation with few brush strokes made him look European with broad
forehead, divine blissful blue eyes, graceful and yet precipitous descent
of the nose with nostrils pointing down (not the in-your-face double
barrel nose with snipped sidewalls --Alar), oval eyes (not the
anti-mongoloid slant), cascading blond or sandy hair with gentle waves
(not black, scruffy, kinky, curly and unruly), determined chin, ethereal
beard, empyreal countenance, overall Tejas (Splendor)....
Though I am a Hindu, I consider myself a Christian in spirit and thus
conversion for me is redundant and unnecessary. I feel blessed to read and
appreciate the Bible, bordering on a mild case of Bibliolatry. Henotheism
is a feature of Hinduism and thus a belief I hold and Jesus Christ (and
Buddha) fits very well in that belief.
Jesus Christ says: John 7:24 Stop judging by mere appearances, but instead
judge correctly." NIV J 7:24
I found the Britishers civil, considerate and fond of curry houses and yet
I presume some of them are not going to open their home and hearth and
church to the 'wog'-Wily Oriental Gentleman.
Matthew 23:15 "Woe to you, teachers of the law and Pharisees, you
hypocrites! You travel over land and sea to win a single convert, and then
you make that convert twice as much a child of hell as you are.-- Jesus
Christ.
London, June 29, 2010
Indian Christians feel unwelcome in U.K. churches PTI
http://www.thehindu.com/news/article491996.ece
Indian—origin Christians who feel unwelcome in mainstream churches in
Britain are forming their own small churches where they sing and pray in
Hindi, Gujarati, Tamil and Punjabi to the accompaniment of ‘dhol’ and
other instruments.
Ram Gidoomal, a prominent member of the Asian community and chairman of
the South Asia Forum, told PTI that there were at least 200 such small
churches founded by disenchanted Christians (Read 'Brown Indians') across
Britain as a response to feeling of rejection.
He said there were nearly 75,000 (Brown or Black) Christians with origins
in the Indian sub—continent in Britain, and many of them felt unwelcome in
mainstream churches.
-------------------------------------------------------------------------------------------------------------------------
The word flock in Bible means a
group of animals (men [embodied souls] waiting for spiritual
transformation); In Sanskrit and Tamil (more ancient than English) Flock
is Pasu (
पशु,
பசு).
Siva, individual soul and bondage form a triangle: Pati-Paśu-Paśa (=
पति-पशु-पश
= Chief-animal-bondage). Pasu is the individual soul sporting a body. Siva
is the shepherd, man is a tethered Pasu and the bondage (tether) is his
terrestrial limitation.... Siva releases man from his bondage and gives
him emancipation. In Christian tradition, the shepherd leads the flock (=
Pasu = animal man = man with impurities and without spiritual attainment)
to the Kingdom of Heaven. John 10:16 of Bible
says: So there will be one flock, one Shepherd. In Tantric
tradition Man comes in three flavors or mental states: animal, man, and
Divine (Pasu Bhava, Vira Bhava and Divya Bhava). We are all animals (Pasu,
menagerie) in human form as long as we do not have spiritual knowledge and
attainment. Once we start acquiring spiritual knowledge, we become Vīra
(Hero = man). Remember Sanskrit Vīra (is the), English 'Virile'; Latin 'Vir-,
Viri- and Virtu-'; English 'Virtue'; and Roman 'Virtus' are cognate
(derived from) with Sanskrit, the Mother of Indo-European languages. Once
man becomes spiritual, he becomes Divya
(Divine man). Remember the English word 'Diva' is derived from Sanskrit 'Divya
or 'Deva.' Once man transcends all three states (example: Buddha, Jesus
Christ), he becomes god.
Pasu Bhava is the least worthy. Vira Bhava Sadhakas perform rituals,
pujas, charitable works, Yatras (pilgrimages) to Pithas (holy places),
control of senses and Kulachara. Vira Bhava by itself does not offer Mukti
(salvation); one has to step up to Divya Bhava for eventual Mukti.
Divya Bhava consists of 1. meditation on the form, 2. thinking of Devata
as pervading the whole universe with Her/His Tejas (Light and energy), 3.
considering that the world and Atma are Her/His body. A Pasubhava consists
of thinking of Devata, chanting of Mantras, prayer and worship progressing
to Vira and Divya Bhavas.
I heard people say in humor that Jesus Christ of today will be put on
'No-Fly'
list just because of his appearance and what he says.
In this piece, all events are referred back to the important Biblical
sayings by Jesus Christ and their relevance to today's world. What Jesus
Christ said then has more relevance to day than at any other time in the
history of the world. Going by what the concerned talking heads say in the
TV land, it appears they concur with the pronouncements of Jesus Christ;
the words, events and circumstances are not much different from the days
of Jesus Christ.
Jesus Christ spoke against Pharisees (Ritualists & money lenders), lawyers
and Wall Street of olden days, Banks of his era....If Jesus Christ were to
say what he said then at this moment in our history, he would be called a
liberal, a communist, a democrat, Anti-republican, a socialist,
anti-payday-lender, Pro and or Anti-Tea party, Anti-currency trader,
Anti-establishment, Anti-Wall-street, Anti-bank, Anti-lawyer,
Anti-Commodity trader, Anti-market, Anti-rich, Anti-Constitution,
antisocial, pro gun-control, Anti, Anti and 'Anti
everything the Good Successful and prosperous People'
stand for.
Wanted poster. Jesus Christ: He is
unarmed
and dangerous. If anyone sees Him, do not take any action; call 911.
Here is what He said and did, which makes Him a Person of Interest.
You may liberally apply the following verses to the modern events and
quickly find out their veracity or lack of thereof. These verses are
according to NIV Bible (New International Version).
1) Luke 11:42 "Woe to you Pharisees, because you give God a tenth of your
mint, rue and all other kinds of garden herbs, but
you neglect justice and the love of God.
You should have practiced the latter without leaving the former undone.
(Anti-Pharisee)
2) Luke 11:43
"Woe to you Pharisees, because you love the most important seats in the
synagogues and respectful greetings in the marketplaces.
(Anti-Pharisee)
3) Luke 11:44 "Woe to you, because you are like unmarked graves,
which people walk over without knowing it." (A
curse flung, stings)
4) Luke 11:46
Jesus replied, "And you lawyers, woe to you, because you load people down
with burdens they can hardly carry, and you yourselves will not lift one
finger to help them.
(Anti-lawyer)
Luke 11:52 "Woe to you lawyers, because you have taken away the key
to knowledge. You yourselves have not entered, and you have hindered those
who were entering." (Anti-lawyer)
Luke 11:53 When Jesus went outside, the
Pharisees and the lawyers (Scribes) began to oppose him fiercely and to
besiege him with questions,
(Pharisees and Lawyers gang up on Him.)
J2:14
In the temple courts he found men selling cattle, sheep and doves, and
others sitting at tables exchanging money.
(Against payday lenders, Anti-currency
traders, and Anti-commodity traders; Anti-Bingo, Anti-church yard
sale)
J2:15
So he made a whip out of cords, and drove all from the temple area, both
sheep and cattle; he scattered the coins of the
money changers and overturned their tables.
(alleged Felon)
L 12:33 Sell your possessions and give to the
poor. Provide purses for yourselves that will not wear out, a
treasure in heaven that will not be exhausted, where no thief comes near
and no moth destroys.
(Socialist and Communist, Revolutionary)
L6:24 "But woe to you who are rich, for you have already received your
comfort. (Anti-Rich; Hater of the Rich, Anti-Republican)
L. 16:13 "No one can serve two masters. Either you will hate the one and
love the other, or you will be devoted to the one and despise the other.
You cannot serve both God and Money."
(AntiBank, Antilobbyist, AntiRich,
Anti-American Dream)
L.
16:14 The Pharisees, who loved money, heard all this and were sneering at
Jesus. (The Rich gang up on poor Jesus.)
L. 16:15 He said to them, "You are the ones who justify yourselves in the
eyes of others, but God knows your hearts.
What people value highly is detestable in
God's sight. (The moneyed, the privileged, the elitists, the
powerful, and the Money lenders are up in arms.)
L. 7:42 Neither of them had the money to pay him back, so he canceled the
debts of both. Now which of them will love him more?"
(The nightmare of Bankers;
Banks: Pay down your debt and keep your love to yourself.)
Mt. 5:39 But I tell you, Do not resist an evil person. If someone strikes
you on the right cheek, turn to him the other also. (This is
offensive esp. to the gun owners. You strike me; I will blow your head
off.)
L. 17.20 Once, having been asked by the Pharisees when the kingdom of God
would come, Jesus replied, "The coming of the kingdom of God is not
something that can be observed,
(JC faces the doubters.)
Mt. 19:14 Jesus said, "Let the little children come to me, and do not
hinder them, for the kingdom of heaven belongs to such as these." (JC
against legislators who oppose or did not vote for Universal Child Health
Insurance and 'No Child Left Behind'.)
Mt. 20:1-16 Parable of the Labourers in the Vineyard:
Equal Pay for Unequal Work. Jesus Christ risked being sued by the lawyer
for the day laborers. JC-Antilabor.
Mk. 12:1 The Parable of the
Tenants Jesus then began to speak to them in parables: "A man
planted a vineyard. He put a wall around it, dug a pit for the winepress
and built a watchtower. Then he rented the vineyard to some farmers and
moved to another place. Mk. 12:1
Mk. 12:2 At harvest time he sent a servant to the tenants to collect from
them some of the fruit of the vineyard.
Mk. 12.3 But they seized him, beat him and sent him away empty-handed.
Mk. 12:4 Then he sent another servant to them; they struck this man on the
head and treated him shamefully.
Mk. 12:5 He sent still another, and that one they killed. He sent many
others; some of them they beat, others they killed.
Mk. 12:6 "He had one left to send, a son, whom he loved. He sent him last
of all, saying, 'They will respect my son.'
Mk. 12:7 "But the tenants said to one another, 'This is the heir. Come,
let's kill him, and the inheritance will be ours.'
Mk. 12:8 So they took him and killed him, and threw him out of the
vineyard.
Mk. 12:9 "What then will the owner of the vineyard do? He will come and
kill those tenants and give the vineyard to others.
Mt. 21:45 When the chief priests and the Pharisees heard Jesus' parables,
they knew he was talking about them.
Mt. 21:46 They looked for a way to arrest him, but they were afraid of the
crowd because the people held that he was a prophet.
JC by parables accuses the priests and the Pharisees of murder. They
looked for a way to arrest JC, who was popular with people and regarded a
prophet. A case of the evil going free and the virtuous going into the
slammer.
to be continued |
High caste Christians discriminate against low caste Dalit Christians.
Dalit = oppressed, untouchable, Adhi Dravidas,
christened by Gandhi "Harijans (= Children of God). That tells me that we
are all children of God.
Hindu Newspaper reports: Oct 8, 2009
VILLUPURAM: Alleging continued caste discrimination in the Roman Catholic
Church, a section of the Adi Dravida Christians left Eraiyur and went to
Elavanasurkottai, about three km from there, on Wednesday (Oct 7,2009).
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.
Shameless so-called caste Hindus:
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.
Sayings of Sri
Ramakrishna
1031. Why do religions degenerate? Rain water is pure, but by the time it
reaches earth it gets dirty owing to the medium it passes through. If the
roofs and the pipes and the channels are all dirty, the water discharged
through them must also be dirty. (So religion gets defiled by the medium
through which it manifests.)
|
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.
From Orphans to Priests, a noble example.
Parmarth Gurukul, Rishikesh India
At the sacred time of the Paush Purnima (full moon), 24 of the rishikumars had
their official upanayana, or sacred thread
ceremony. This ceremony marks the boy's official entry into the study
of the vedas and the "gurukul" system.
Although historically it was a ritual performed only for the brahmin caste,
Pujya Swamiji
made no distinctions between children born of different castes.
Any of the boys who wanted to undergo the official ceremony - during which they
also receive a sacred mantra from Pujya Swamiji - were welcome.
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. MAHAVI39.jpg
The conversion business seems to be thriving well in tribal areas and villages
for a sack of rice, escape from Hindu oppression, promised equal treatment and
liberation 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 intramural or sectarian
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
the legitimacy of their purpose, 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. I am yet to know one genuine conversion among ill-informed
people on the basis of change of heart based on truth in religion.
A Hindu, as I am, is a Virtual Christian in spirit, because all that Jesus
Christ said are in the sacred texts of Hinduism. A reasonable follower of
Hinduism is an unknowing follower of Christianity and that being so, there is no
absolute necessity to convert. Hinduism considers Jesus Christ as one of the
sages. Hinduism encompasses and exceeds Christianity. I feel comfortable
and feel divine presence in the temple as well as in a church.
Several years ago, my wife and I went on Greek Islands tour. Patmos was
one such Island. The Sacred Grotto in Patmos: I went down the steps to the
cave dwelling of St. John. A spontaneous overwhelming feeling of
exhilaration, reverence and horripilation enveloped me and this feeling
augmented when the guide pointed to us the ledge in the rock cave, on
which St. John rested his head when he slept. I never had such intense
feeling in my life except in Hindu temples. I felt I was in the divine
presence. Prior to my visit, I had no knowledge of St.John. I am a Hindu;
for a Hindu to experience such overwhelming feeling of divine presence in
a Christian environment speaks of the Christian in me. I conclude that
Christianity is part and parcel of Hinduism.
Here is something I recommend for everyone to read: Jefferson Bible.
The Jefferson Bible is a pure delight 'divested
of supernatural events and misrepresentations which were added by the four
evangelists.' --These words in
quote are not mine. |
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 or choice is a measure of man and religion. sivagn8.jpg
November 3, 2015: Governor Bobby Jindal's bid for presidency is going nowhere. He is well-spoken and yet his appeal to the voting public is very limited to a few percentage points.
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 into one, which never happens. Body and face stay 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 an 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 from his blood relatives out of
his religious conviction? Yes, one can change religion but cannot change the DNA
native to the body. 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 into 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. Spanish will become the second
language in par with English. America will not look like a peeled potato pilgrim
of yesteryears 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 a wave of
'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.
'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.'
Feb/2009.
By this fatwa, the most famous ancient Tamil poet Tiruvalluvar (திருவள்ளுவர்),
being a weaver by profession would have been declared despicable. But The fatwa
dispensers did not exist when the poet lived.
I see Nirvana in this Fatwa. Without barbers, weavers, tailors and cobblers 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 utterly naked without our wallets and purses, visit our
friends, in-laws and naked swamis sporting the new look, run marathons jiggling
and jangling our assets without a stitch of clothes and worship in temples,
mosques, and churches in our naked natal glory in much the same way before Adam
and Eve ate the forbidden apple.
Verse 3. Siva's Greatness.
என்னை இப் பவத்தில் எடுத்து என்
சித்தத்தே |
You rescued me from birth in the Sea of Samsara. You enlightened my mind with
your presence. You by your grace rested your feet on my head. You abide in
Tiruvennai Nalur surrounded by groves and overcast by thunderous clouds. We hold
Meykandan's treatise foremost and explicate Saiva Siddhanta's unassailable
tenets.
Verse 4. Austerity, the Devotees and the Preceptors. |
Having taken birth by the Tapas in the past lives, the Thondars with devotion
are offered refuge. Spiritual preceptor teaches the treatise to those who desire
liberation, attain Isan's lotus feet and obtain His boon.
Tapas =
தவம்
=
Austerity. Thondar =
தொண்டர்
= Devotees, as slaves of God. Markkar =
மார்க்கர்
= Spiritual preceptors or teachers. Isan =
ஈசன் =
Siva.
Here the poet-saint talks about three classes of people: The Austere, the
Devotees and the Materialist.
Samusiddhar =
சாமுசித்தர்:
Devotee of Siva with innate enlightenment owing to the influence of his
meritorious deeds in previous births. These are the ones who took birth on this
earth by Austerity in the past life. They are fully ripe souls ready to attain
liberation in this birth. They do not need the assistance of sacred texts as
written here (Sabda Brahman) for their salvation or preceptors.
Vainiyikar =
வைநியிகர். விநயம்
= Obeisance; reverence. These are the people who with the assistance of
spiritual texts, ascertain what is eternal and what is not eternal, give up the
life of falsehood and adopt a Sattvic life to attain liberation. The saint-poet
says that the spiritual texts of this genre are written expressly for this class
of people.
Pirakrutar =
பிராகிருதர்
=
Materialist. Those who think that the phenomenal world is the ultimate Reality.
Persons without divine illumination; ordinary men. This class is left unsaid by
the author. The implied message of the author is that these souls are mired in
the sensual world. That being so, they do not gain any benefit from texts with
sacred knowledge. They are the lost souls.
There are three kinds of embodied souls in this world: Sakalar, Pralayakalar,
and Vijnanakalar (For more details go to The soul
according to Saiva Siddhanta. By Veeraswamy Krishnaraj
AVASTHAS-TIRUMA1.gif
Kevala:
Soul plus
Anava Mala.
Sakala:
Soul plus three Malas and
Siva
Sakti.
Suddha:
Soul plus
Siva
Sakti.
The embodied souls (We the people) have a load of Impurities (on our soul),
which are Anava, Maya and Kanma Malas. Mala = impurity.
Anava Mala
=
ஆநவ மலம்.
egotism Impurity. Impurity which is eternally encasing the soul and lasting till
its final liberation. Innate Impurity. Impurity that you are born with.
Innate inability of the soul to identify itself with the Universal soul. It does
not know its true divine nature. Impurity of smallness; Finitizing Principle.
Let me explain this term Finitizing principle. The word
Finitizing is not in the dictionary. Finite
means having bounds or limits; not infinite; measurable. Thus Finitizing
is having bounds, limits and not being infinite. Siva is Infinite, Individual
souls are finite, limited in time and
space. Siva the Infinite becomes finite soul in beings upon fragmentation of
individual soul from the Universal Soul by self-imposed Upadhi (உபாதி
= hindrance, obstruction, limitation), Parinama (பரிணாமம்
= transformation, change as milk becoming curds or Yogurt) and Avidya (அவித்தை=
spiritual ignorance). Thus each one of us is a fragment from Siva with
limitation, transformation and spiritual ignorance. A fragment is not whole and
thus limited. The unliberated individual soul has no anchor to the infinite
Universal soul.
The soul is a fragment of the Universal soul as said before. When it chips away
from the Universal soul, it becomes an orphan, thinks like an orphan, behaves
like an orphan and forgets its Supreme origin. It assumes individuality (From
Universality to individuality) and thus forgets its organic connection with the
Universal soul, resulting in duality: individual soul and Universal Soul. The
orphaned soul sticky like glue, has the tendency to attract impurity. This
impurity is an envelope around the soul preventing Light of the Universal soul
reaching it. It believes it is different, separate, and distinct from God and
His world. Because of its orphan status, it has limited (human) consciousness as
opposed to Universal superconsciousness of Siva. It is limited in every which
way you look at it. When it matures, the enveloping shell falls off as the
old plaster falls off an ancient wall and the soul merges with Siva. Once it
chips off from the Universal Soul, it arrogates the right to sport egoism or
individuality. This is the First Mala of the soul and the last Mala to fall off
by the Grace of Siva-Sakti before it becomes one with Siva. No one knows
why the individual soul chips off the Universal soul.
Maya Mala =
மாய மலம்:
Once the orphaned soul with Anava Mala is born in this world with a body
(Corporeality), which is derived from Maya Tattva (Suddha-Asuddha Tattva), it is
afflicted with the second impurity. The body by its nature is limited in every
which way you measure it: that is Maya Mala. Since the body and the world take
their origin from Maya Tattva, it is called Maya Mala.
Kanma Mala =
கரும மலம்:
Once the embodied soul moves in this world, it has to work, which is Karma or
Kanma, which is thought, word and deed. Work by its nature carries merit or
demerit (புன்னியம்
or
பாபம்).
They in turn are responsible for the rebirth of the soul again and again in a
body of human, animal or plant depending on the proportional weight of these
two. The soul has to bring these two to a zero sum status by erasing both of
these (Iruvinai oppu =
இருவினை ஒப்பு
= equable resolution of the two acts).
Sakalar class soul |
Pralayakalar class soul |
Vijnanakalar class soul |
3 Malas: Anava,
Maya and
Kanma |
Anava
and Maya Malas |
Anava
Malam |
In order to attain liberation, the first Impurity to get rid of is
Kanma Mala. Then the soul graduates to the
second stage, Pralayakalar class. Siva removes the Anava Malam (Individuality or
egotism) and liberates the soul.
We and the world are made of Tattvas (that; building blocks). Siva-Sakti (Siva1,
Sakti2) created Sadasiva3,
Isvara4, Sadvidya5 to veil
and reveal Grace (Anugraha =
அனுக்கிரகம்).
Isvara conceals Grace until the soul becomes pure. Once the soul is pure,
Sadasiva confers Grace.
Anugraha =
அனுக்கிரகம்
= Function of showing grace, designed to liberate the souls from bondage, one
of panca-kiruttiyam
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 is 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.
Verse 5. Siva the Supreme and the Indescribable.
மறையினால்,
அயனால்,
மாலால்,
மனத்தினால்,
வாக்கால்,
மற்றும்
குறைவுஇலா அளவி னாலும் கூறஒணாது ஆகி நின்ற
இறைவனார் கமல பாதம் இன்று இயம்பும் ஆசை
நிறையினார் குணத்தோர்க்கு எல்லாம் நகையினை நிறுத்தும் அன்றே.
5
By Vedas, Brahma, Vishnu, mind, speech, and all worldly flawless measures and
scales, Siva remains indescribable whose lotus feet make it possible for me to
cause mirth and happiness in the men of virtue and bliss by what I say with
passion.
All four Vedas are incapable of ascertaining and uttering the Nature of Siva;
thus they keep repeating, 'Not This, Not This (Neti, Neti)'. Vedas are Marai (மறை).
S.S.Mani says that Marai in this context means the PAsa Jnanam. Brahma and
Vishnu cannot fathom the Nature of Siva and thus have only Pasu Jnanam of Pasu
or individual soul. That He is beyond words and Mind indicates He is beyond the
reach of knowledge of PAsa and Pasu.
PAsa Jnanam =
பாசஞானம்
= Knowledge obtained through the senses and the mind. Spiritual ignorance.
Pasu Jnanam =
பசுஞானம்
= The condition of the soul, in which its intelligence is obscured by its
connection with matter. (Even Brahma and Vishnu because of their connection with
matter have Pasu Jnanam.)
மறை (Marai
= Vedas) means concealed and refers to concealed knowledge of the Vedas, which
need the experts to explain their meaning
குறைவுஇலா அளவி
= Worldly flawless measures like Pramanam (means of acquiring knowledge) does
not offer any help to us in understanding Siva. . By Veeraswamy Krishnaraj
Verse 6. Irul, Marul, Terul and Arul: Darkness,
confusion, Perception, and Grace. Progression of Soul.
அருளினால் ஆக மத்தே அறியலாம்--அளவி னாலும்
தெருளலாம் -- சிவனை,
ஞானச் செய்தியால்,
சிந்தை யுள்ளே
மருள் எலாம் நீங்கக் கண்டு,
வாழலாம்;
பிறவி மாயா
இருள் எலாம் இரிக்கல் ஆகும்;
அடியரோடு இருக்கலாமே.
6
By Arul (அருள்
=
Grace) we can come to know Agamas. We can obtain clear perception (Terul =
தெருள்)
by Alavai. We can by spiritual knowledge of the mind, we can remove Marul (மறுள்
=
confusion). By this Birth-Maya's Irul (இருள்
=
spiritual darkness) lifts. We can remain with Adiyars.
The poet introduces four technical terms of Saiva Siddhanta: Irul, Marul, Terul
and Arul (இருள்,
மருள்,
தெருள்,
அருள்).
இருள்
= iruL = Darkness (spiritual);
மருள்
= maruL = Confusion;
தெருள்
= TeruL = Clear Perception;
அருள்
= AruL = Grace.
The soul is enveloped in Darkness and thus is confused; once the darkness lifts
with the help of Spiritual Knowledge, Grace descends into the soul.
The individual soul is conditioned by inferior knowledge (PAsa Jnanam and Pasu
Jnanam =
பாசஞானம்
and
பசுஞானம்).
Only Siva is endowed with Pati Jnanam (பதிஞானம்
= Knowledge of the Supreme Being). Pathi or pati means Master, Superior, Supreme
Being.
Siva is knowable by four stepwise means:
கேட்டல்1
,
சிந்தித்தல்
2,
தெளிதல்3,
நிட்டை கூடல்
4 = kEttal1 , sindhiththal 2, thelithal3 nittai kUdal4 = Enquiry1 ,
Meditation2, doubtless clarity3, Meditation-merger 4 , all of which abide in
ஆராய்ச்சி அநுபூதி (enquiry-perception).
ஆராய்ச்சி =
research.
கேட்டல்1
,
சிந்தித்தல்
2 (kEttal, sindhiththal) abide in
ஆராய்ச்சி
or enquiry.
தெளிதல்3,
நிட்டை கூடல்
4 (doubtless clarity3, Meditation-merger 4 ) abide in
அனுபூதி (anupUthi
= Realization, Perception, apprehension.
Tamil |
கேட்டல்1
|
சிந்தித்தல்2
|
தெளிதல்3
|
நிட்டை கூடல்
4 |
English |
kEttal1 Enquiry1 |
sindhiththal 2
Meditation2 |
thelithal3 Doubtless clarity3 |
nittai kUdal4 Meditation-Merger4 |
ஆராய்ச்சி அநுபூதி
enquiry-perception |
கேட்டல்1
|
சிந்தித்தல்2
|
தெளிதல்3
|
நிட்டை கூடல்
4 |
ஆராய்ச்சி
or enquiry |
கேட்டல்1 |
சிந்தித்தல்
2 |
---------------- |
--------------------- |
அனுபூதி
(anupUthi = Realization |
--------------------- |
--------------------- |
தெளிதல்3 |
நிட்டை கூடல்
4 |
Verse 7. Means of Knowledge.
அளவை காண்டல் கருதல் உரை அபாவம் பொருள் ஒப்பு
ஆறு என்பர்,
அளவை மேலும் ஒழிபு
உண்மை
ஐதிகத்தோடு
இயல்பு எனநான்கு,
அளவை காண்பர் அவையிற்றின் மேலும் அறைவர்
அவை
எல்லாம்,
அளவை காண்டல் கருதல் உரை என்ற
இம்
மூன்றின் அடங்கிடுமே.
7
ALavai (அளவை
=
Pramanam = Means of acquiring knowledge) consists of
காண்டல்1
கருதல்
2
உரை3
அபாவம்4
பொருள்5
ஒப்பு6
(Direct Perception1 , Inference
2, Sacred Texts3,
absence or non-existence4 ,
Inference from circumstances5, and
Analogy6). Some add the following
four,
ஒழிபு,
உண்மை,
ஐதிகம்,
இயல்பு
(
Indirect Knowledge, Existence, Tradition, and Nature) and bring them to ten.
Some say that there are more than ten Alavais. Though there are many Means, all
these can be brought under three entities:
காண்டல் கருதல் உரை
= Direct Perception, Inference and Sacred Texts.
Broad Classification:
காண்டல் கருதல் உரை
= Direct Perception, Inference and Sacred Texts.
காண்டல்1
=
Direct Perception1,
கருதல்2
=
Inference2,
உரை
3
=
Sacred Texts3,
அபாவம்4
=
absence or non-existence4
பொருள்5
=
Inference from circumstances5,
ஒப்பு6
= Analogy 6.
ஒழிபு
7
= Indirect Knowledge7,
உண்மை
8
=
Existence8 ,ஐதிகம்9
=
Tradition 9,
இயல்பு
10
= Nature10.
Alavai =
அளவை
= Pramanam = Means of Acquiring Knowledge. |
||||
காண்டல்1
=
Direct Perception1 |
கருதல்2
=
Inference2 |
உரை
3
=
Sacred Texts3 |
அபாவம்4
=
absence or non-existence4 |
பொருள்5
=
Inference from circumstances5 |
ஒப்பு6
= Analogy 6 |
ஒழிபு
7
= Indirect Knowledge7 |
உண்மை
8
=
Existence8 |
ஐதிகம்9
=
Tradition 9 |
இயல்பு
10
= Nature10. |
அளவை
is derived from ALa (அள)
meaning measure. That which measures, weighs etc is
அளவை.
அளவை
=
பிரமாணம்
= (Pramanam) Means of acquiring certain knowledge,
அளவை
aḷavai , n. <
அள-.
1. Measure, of which four kinds are mentioned in ancient literature, viz.,
எண்ணல்,
எடுத்தல்,
முகத்தல்,
நீட்டல்.
(நன்.
290.) 2. Standard of measure;
அள வுக்கருவி.
3. Means of acquiring correct know- ledge, which are three, viz.,
காண்டல்,
கருதல்,
உரை;
தருக்கப்
பிரமாணம். (சி. சி. அளவை.
பிரத்தியட்சம்,
அனுமானம்,
ஆகமம்,
உவமானம்,
அருத்தாபத்தி,
அபாவம் (குறள்,
252,
உரை.) என அறுவகையாகவும் பிரத்தியட்சம்,
அனுமானம்,
ஆகமம்,
உவமானம்,
அருத்தாபத்தி,
அனுபலத்தி,
சம்பவம்,
ஐதிகம்..
Madras University Lexicon.
பிரமாணம் =
Pramana =
அளவை =
Means of acquiring knowledge.
Pratiyaksha Pramana1 :
காண்டல் அளவை =
Kandal Alavai = pratiyaksha Pramanam in Sanskrit = It is
direct perception of an
object with eyes and the five senses.
Anumana Pramana2 :
கருதல் அளவை=
Karuthal Alavai = AnumAna Pramanam in Sanskrit =
Inference. Though you
may not observe an object directly, studying another object invariably
associated with the first object and confirming the validity of the first object
is Inference. Smoke's invariable association with fire is AvinAbhAva in
Sanskrit: necessary connection of one thing with another, inherent and essential
nature. AvinAbhAva =
அவிநா பாவம்.
Seeing the rising smoke at a distance, though the fire is not visible for the
eyes, knowing that there is fire where the smoke is.
Agama Pramana3:
உரைஅளவை.
synonyms =
ஆகம பிரமாணம். சத்தப் பிரமாணம்,
ஆப்தவாக்கியம் =
Agama Pramanam, Sabda Pramanam, Apta Vakkiyam.
Sacred Texts: It is the
perception of an object or principle through the authority of Sacred Texts,
which are revealed knowledge from God. This includes the sacred texts composed
by the true devotees of God.
UpamAna Pramana4
ஒப்பு = உவமை = உவமானம் =
UpamAnam in Sanskrit = Analogy.
When asked what a feral cow looks like by a person who has not seen a feral cow,
telling that the feral cow looks like a domestic cow is analogy.
Aruttapatti Pramana5:
அருத்தாபத்தி = பொருள் =
Arthapatti in Sanskrit =
inference from circumstances , a disjunctive hypothetical syllogism.
Example: Let us assume that a person is fasting. He is surrounded by observant
people in the daytime, who have not seen him eating food. After 2 weeks, his
body has not lost weight. That is knowing that the day-fasting person eats at
night.
Abhava Pramana6:
இன்மை =
absence =
அபாவம்.
Non-existence.
AbhAva is the Sanskrit word for it. Absence is the opposite of presence and thus
a means of knowledge. The statement that the rabbit does not have a horn is the
knowledge of negativity to apprehend an object.
Some commentators add four more criteria to this list.
1: Paroksha Pramana7 =
ஒழிபு = பா¡¢சேட
அளவை =
Indirect Knowledge
as opposed to Pratyaksha, which is direct knowledge. Example: There were only
four strong men of elephantine strength in the nation (Salliyan, SarAsanthan,
Kisakan, and Bhima: For ease let us call them A B C D. C was killed by an
unknown person at a particular place in the nation. The known A and B were not
there at that time. It is thus the conclusion that D killed C.
2. Sambhava Pramana8 =
சம்பவ பிரமாணம் = உண்மை =
Probability evidence.
Example: A man admits that he owns 100 gold pieces; it is reasonable to assume
that he has 50 gold pieces. Fifty subsides in 100. That is Sambhava Pramana.
3. Aithikam9 =
ஐதிகம் =
Tradition.
For generations, people say that a particular tree or house is the abode of
spirits. For generations, it is said Chianciano Spa cures hepatic, biliary and
bronchial conditions. That is tradition.
4. SubhAva Pramanam10 =
சுபாவ பிரமாணம் = இயல்பு =
Nature.
Tree is by its nature a tree and nothing else.
Though there are ten Pramanas, they all subside in direct perception1.
Analogy4
and Sacred Texts3.
Negative proof6 and Nature10
subside in Direct perception1.
Inference5, Analogy4,
Indirect Knowledge7, and
probability evidence8 subside
in inference5.
tradition9 subsides in Agamas3.
Verse 8. Direct Perception, definitive knowledge.
மாசு
அறு காட்சி ஐயம் திரிவு இன்றி விகற்பம் முன்னா
ஆசு அற
அறிவது ஆகும்;
அனுமானம் அவினாபாவம்
பேசுறும் ஏதுக் கொண்டு மறபொருள் பெறுவது ஆகும்
காசு அறும் உரை இம்மானத்து அடங்கிடாய் பொருளைக் காட்டும் 8
Initial Perception is Nirvikarpam or undifferentiated knowledge. Later comes
clear knowledge without any fault, doubt and change. Anumanam or Inferential
knowledge is apprehension of an invisible object by its invariable and
inseparable quality (AvinAbhAvam). Objects that are beyond the pale of these two
precepts come under the purview of Sacred Texts (Urai or Agamas).
Direct Perception = Pratyaksha Pramana1 (=
காண்டல்
அளவை
=
Kandal Alavai) is the knowledge gained by direct perception of an object by the
senses. The first impression is the general appearance or occurrence and is
called Nirvikalpa Pratyyaksha (நிருவிகற்பக்
காட்சி),
Undifferentiated Knowledge. Vikalpam = difference. Nirvikalpam =
undifferentiated. The next perception in sequence is Savikalpa Pratyyaksha (சவிகற்பக்காட்சி).
Savikalpam is knowledge that comes with perception associated with appreciation
of difference. One comes to know how an object is different from the rest. It is
a definite identification of the object and its true nature. Savikalpa
Partyyaksha is knowledge that is not tainted with doubt, confusion, and
erroneous apprehension (திரிபு).
Savikalpa Patyaksha is knowledge devoid of stain.
அளவை
aLavai : Means of acquiring correct knowledge, which are three, viz.,
காண்டல்,
கருதல்,
உரை;
தருக்கப்
பிரமாணம்.
Perception =
காண்டல்
= Perception; means of perception;
பிரத்தியட்சப்பிரமாணம்
1
Law of Inference =
கருதல்
= Law of Inference;
அனுமானப்பிரமாணம்2
Sacred Texts =
உரை
= Agama Pramana3
தருக்கப் பிரமாணம்.
= Means of Reasoning, arguing, discussion, debate, disputation
Erroneous apprehension of objects of sense as mistaking a post for a thief is
திரிபுக்காட்சி
(erroneous perception). Inferential Knowledge = Anumana Pramana2 :
அனுமான
பிரமாணம் = கருதல் அளவை=
Karuthal Alavai
is knowing an object by its inseparable quality. When you enter a room, you get
a waft of smell of roses. Though you may not see the flowers in the room, the
knowledge that there must be rose flowers in the room comes from this kind of
perception. This quality is called AvinAbhAvam (அவிநாபாவம்
= Inseparable quality). From that causal basis, AnumAna pramAnam happens.
Another example is the knowledge that where there is smoke, there is Fire.
The knowledge not encompassed by these two but learned from sacred texts
composed by
அருளாளன்
(one full of Grace)
சான்றோர்
(The Learned) is termed
உரைஅளவை
(Agama Pramana3). We learn about Heaven and hell from the knowledge obtained
from these sacred texts.
Verse 9. General Apprehension, Doubtful Perception, Erroneous Perception.
கண்ட பொருளை இரட்டுறவே கருதல் ஐயம் திரியவே,
கொண்டல் திரிவு ஆம் பெயர் சாதி குணமே கன்மம் பொருள் என ஐந்து
,
உண்டு அவ்விகற்ப உணர்வினுக்குப் பொருளின் உண்மை மாத்திரத்தின்,
விண்டல் இல்லா அறிவு ஆகும் விகற்பம் இல்லாக் காட்சியே.
9
Nirvikalpa Perception (நிருவிகற்பக்
காட்சி)
is general apprehension of an object without its specific properties. This is
what happens at first exposure to or sight of an object. Subsequently, we come
to know the object's name, genus, qualities, function, and substance, which
constitute the five factors that separate the object from other objects. This
elucidation of an object is termed Savikalpa Perception (சவிகற்பக்காட்சி).
Knowledge of an object tainted with doubt is termed Doubtful knowledge (ஐயக்காட்சி
= vision or perception too dim to decide whether a thing is this or that).
Misperception of one object as another object is Erroneous Perception (திரிவுக்காட்சி).
விற்பகம் =
Virpakam or Vikalpam = difference.
நிருவிகற்பம்
= Nirvikalpam = Devoid of difference.
சவிகற்பம்
= savikalpam = associated with difference.
Let us take a tree and elucidate the knowledge. Knowing it as an object is
Nirvikalpam. Knowing it as a tree (name), Mango tree (genus) its sweet qualities
(Characteristics), its blossoms and fruits (function), ripe delicious edible
fruits (substance) constitute Savikalpam. By Veeraswamy Krishnaraj
Verse 10. 4-fold Perception, 2-fold Inference, 3-fold Perception by Sacred Texts.
காண்டல் வாயில் மனம்தன்வே தனையோ(டு) யோகக் காட்சி என,
ஈண்டு நான்காம் அனுமானம் தனக்கும் பிறர்க்கும் என்று இரண்டாம்,
மாண்ட உரைதந் திரமந்ததிரத்தோடு உபதே சச்சொல் என மூன்றாம்,
பூண்ட அளவைக்கு எதிர்புலன் தன் இயல்பு பொது என்று இரண்டாமே.
10
Perception of Knowledge (காட்சி
அளவை)
are fourfold; Sense perception, Mental Perception, Experiential Perception and
Yogic Perception. Inference-perception is twofold: Inference from one's own
perception and Inference employed to enlighten others. Perception by Sacred
Texts is threefold: Mantra, Tantra and Initiation. The Nature of the objects
apprehended by these means is twofold: Peculiar Quality and General Quality.
Katchi Alavai (
காட்சி அளவை
=
Perception by means of acquiring knowledge) is fourfold:
1) Sense Perception =
வாயிற்காட்சி
vāyir-kātci: Apprehending faculty of the senses;
இந்திரியக் காட்சி.
2)Mental Perception =
மானதக்காட்சி
Mānatha-k-kātci = Determinate perception by the soul through the functioning of
the intellect;
ஆன்மா புத்திதத்துவத்தில் நின்று சவிகற்
பமாய் அறியும் அறிவு.
3) Self-Consciousness or Experiential Perception =
தன்வேதனைக்காட்சி
= tanvētanai-k-kātci = Self-perception of pleasure and pain brought about by
arāka-tattuvam, etc.;
அராகாதிதத்துவங்களாலுண்டாகும் இன்பத் துன்பங்களை ஆன்மவறிவால் அறிகை. அருந்தின்பத்
துன்பமுள்ளத் தறிவினுக் கராகமாதி தருந்தன்வேதனை யாங் காட்சி
4) Yogic Perception or Intuition =
யோகக்காட்சி
yōka-k-kātci = Yogic perception of the soul, transcending the limitations of
time and place;
ஆன்மா யோகசமாதியால் காலதேசங்களாற்
கட்டுக்குட்படாது அறியும் அறிவு.
Inference = Anumana Pramana2 :
கருதல் அளவை=
Karuthal Alavai is towfold: 1)
தன் பொருட்டு
2)
பிறர்
பொருட்டு
=
Inference from one's own perception and Inference employed to enlighten others.
Sacred Texts = Agama Pramana3:
உரைஅளவை
are threefold: 1)
தந்திரம்
= Tantra, 2)
மந்திரம்
= Mantra, 3)
உபதேசம்
= Upatecam. 1) Manual acts in performing sacrifices, worship, 2) Sacred formula
of invocation of a deity, 3) Initiation into the mysteries of religion, by
communication of the mantras.
Nature = SubhAva Pramanam10 =
சுபாவ பிரமாணம் = இயல்பு
= Nature: The nature of an object ascertained by means of perception are
twofold: 1)
தன்னியல்பு -- சிறப்பியல்பு
and 2)
பொதுஇயல்பு.
1) Peculiar Quality =
தன்னியல்பு
taṉ-ṉ-iyalpu = (Intrinsic) Peculiar quality, distinguishing feature or
characteristic;
சிறப்புக் குணம். அவ்வப்பொருள் கட்குக் கூறும் தன்னியல்பு
பொதுவியல்பு மாத்திரை யின் முரணுதலால்
2) General Quality =
பொதுஇயல்பு
= That which is common or shared by many; generality.Verse 11.
General Quality and Peculiar Quality.
அன்னிய சாதி யும்தன் சாதியும் அகன்று நிற்றல்
தன்னியல்பு அன்ன யத்தைத்
தவிர்ந்துதன் சாதிக்கு
ஒத்தல்
துன்னிய பொது
இயற்கை;
சொன்ன இவ்விரண்டி னுள்ளே
மன்னிய பொருள்கள் யாவும் அடங்கிடு மானம்
உற்றால்.
11
Peculiar Quality is remaining with its own special Nature, separate from the
Nature of one's own genus and that of another genus. General Quality is
remaining separate from the Nature of another genus and simultaneously abide in
the nature of one's own genus. Objects subjected to Means of Perception subside
within these two Natures.Peculiar quality (தன்னியல்பு
) is that quality which is removed from that of a different genus and from that
of the same genus and which sports one's own special nature. This is very much
what we call species.
General Quality (பொதுஇயல்பு)
is that quality which is removed from a different genus and simultaneously
concurs with that of the same genus.
Within the ambit of Peculiar and General quality falls all objects apprehended
by Nirvikalpa and Savikalpa Perception (நிருவிகற்பக்
காட்சி
and
சவிகற்பக்காட்சி).
Among the animals, cow belongs to Genus Bos. Buffalo and horse though they
belong to Mammalia belong to different Families and genuses or genera. This
difference in appearance is apparent upon observation. The poet says that a
genus appears like its kind different from the other genus.
Example: Our cow is black with short horns and lacks the hump (as in a bullock).
Though our cow has all the General Quality (பொதுஇயல்பு)
of all the cows, it has its own peculiar markers (அடையாளம்),
which are called Peculiar quality (தன்னியல்பு
= one's own special quality). By Veeraswamy Krishnaraj
Cow |
Horse |
Kingdom:
Animalia |
Kingdom:
Animalia |
|
|
Verse 12. Sense Perception and Intellectual
Perception
உயிரின்
ஓடு உணர்வு வாயில் ஒளி உரு ஆதி பற்றிச்
செயிர் உரு விகற்பம்
இன்றித் தெரிவது
இந் திரியக் காட்சி
அயர்வு இல் இந்திரிய ஞானம் ஐம்புலன் சார்ந்து உயிர்க்கண்
மயர்வு
அற வந்த ஞானம் மானதக் காண்டல் ஆமே.
12
Soul's intellect, when at work, goes after the objects. It uses the five sensory
organs like the eyes. Its perception is based on and limited by the
organ-associated five Great Elements (like Fire); the latter's progenitors such
as Form and the rest are the five Tanmatras. Indriya KAtchi (Sense Perception)
perceives without the stain of doubt and erroneous apprehension the object's
general quality without knowing its name and genus. This is known as
sense-knowledge. The first knowledge engendered by and associated with the five
sense-organs takes a foothold in Chittam (Determinative Faculty) and remains in
memory; later Buddhi assigns a name, genus and such attributes to the object and
thus establishes a clear comprehension of the object. This is known as MAnatha
KAtchi (Intellectual Perception).
Sense Perception = Perception by the sense-organs = Indiriya katchi =
இந்திரியக்காட்சி
. perception by the sense-organs is also called Nirvikalpa Perception (நிருவிகற்பக்
காட்சி)
and Apprehending faculty of the senses (வாயிற்காட்சி)
vāyir-kātci).
Intellectual Perception =
மானதக்காட்சி
Mānatha-k-kātci = Determinate perception by the soul through the functioning of
the intellect.Verse
13. Self-Perception and Yogic Perception.
அருந்து இன்பத் துன்பம் உள்ளத்து அறிவினுக்
அராகம் ஆதி
தரும் தன்வே தனையாம் காட்சி சமாதியால் மலங்கள் வாட்டிப்
பொருந்திய தேச கால இயல்பு அகல் பொருள்கள் எல்லாம்
இருந்து உணர்கின்ற ஞானம் யோகநல் காண்டல் ஆமே.
13
Experiential Perception or Self-perception is apprehension of pleasure and pain
through five Tattvas like RAga and the rest. ( KAla7,
Niyati8, KalA9, Vidya10,
RAga11 .) Yogic Perception is
destruction of Impurities (மலம்)
by Samadhi, going beyond the Nature of Time and Place, knowing the objects
in their essence, and having the Spiritual Wisdom (ஞானம்).
Yogi has to observe Ashtanga Yogam, an eight-limb observation.
Yoga,
consisting of eight elements, viz., iyamam, niya- mam, ācaṉam, pirāṇāyāmam,
pirattiyākāram, tāraṇai, tiyāṉam, camāti;
இயமம்,
நியமம்,
ஆச னம்,
பிராணாயாமம்,
பிரத்தியாகாரம்,
தாரணை,
தியானம்,
சமாதி.
சமாதி
camāti , n. < samādhi. 1. (Yōga.) Intense contemplation of God,
identifying oneself with Him, one of aṣṭāṅka-yōkam q.v.;
அஷ்டாங்கயோகத்துள் மனத்தைப் பரம்பொரு ளோடு
ஐக்கியப்படுத்தி நிறுத்துகை. (சிலப்.
14, 11,
உரை.)
தேசகாலம்
tēca-kālam
, n. < id. +. 1. Time and place;
இடமும் பொழுதும். தேசகாலந் தெரிந்து பேசவேண்டும்.
Experiential Perception
=
தன்வேதனைக்காட்சி
=
tanvētanai-k-kātci
= Self-perception of pleasure and pain brought about by arāka-tattuvam. in
Sanskrit, this is called Experiential Perception is Soul's apprehension of
the nature of pleasure and pain through five Tattvas,
Kāla7, Niyati8, Kalā9,
Vidya10, Rāga11 . go to
TATTVAS-36 for more information of Tattvas. Experiential Perception is
called Sva-Vedhana Pratyaksham.
Yogic Perception
=
யோகக்காட்சி
yōka-k-kātci = Yogic perception of the soul, transcending the limitations
of time and place;
ஆன்மா யோகசமாதியால் காலதேசங்களாற்
கட்டுக்குட்படாது அறியும் அறிவு.
Yogic Perception is eight-limbed practice, decimates the impurities (மலம்),
and perceives all objects as they are in their qualities without regard to Time
or Place, while the Yogi is remaining in one place.
(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)
ஆசனம்
= Asana:
body positions and postures.
(4)
பிராணாயாமம்
=
Prānayama: breath control .
(5)
பிரத்தியாகாரம்
=
Pratyahara (withdrawal): no contact between senses and objects of senses. This
should come natural to him.
(6)
தாரணை
=
Dharana: concentration and focus of mind on an object or idea .
(7)
தியானம் =
Dyāna: meditation.
(8)
சமாதி =
Samādhi: Convergence, one-pointedness, Subject and object (Yogi) unity.
Yogis have the unique ability to see the present, the past and the future.
Kaivalya:
In Srivaishnava tradition, Kaivalya has
an added import. It is liberation of the soul from matter, karma and rebirth but
it has not earned its right to live in Paramapadam or Vaikuntam, the Ultima
Thule of the soul in Srivaishnava tradition. This is one of the divisive issues
between Ten Kalais and Vada Kalais of Srivaishnavism. It appears that Ten Kalais
are satisfied with Kaivalyam, a lower achievement;
the Vada Kalais insist that Vaikuntam or Paramapadam is the Real Thing.
Below, read Nammalvar's opinion on Kaivalyam
and Paramapadam (Soul
realization Vs God realization).
Nammlavar opines that Kaivalyam is inferior to God-realization (bhagavat-sākşātkāra).
Kaivalyam is ātma-sākşātkāra,
soul-realization, equable resolution of Punyam and Papam, supreme happiness,
self-realization... Kaivalya is the existence of the soul enjoying the bliss of
Jivatman (S.M.S.Chari) and NOT Paramatman or Bhagavat. That is serious.
What is better?
Soul realization
or God Realization.
Kaivalya is
NOT
the Real Thing in modern parlance, according to Nammalvar.
Verse 14. Proposition, Inference, Enlightenment.
பக்க
மூன்றின் மூன்று
ஏது
உடைய
பொருளைப் பார்த்து உணரத்,
தக்க ஞானம் தன்பொருட்டாம் பிறர்தம் பொருட்டாம்
அனுமானம்,
தொக்க இவற்றால் பிறர் தெளியச் சொல்லம் ஆகும் அச்சொல்லும்,
மிக்க
அன்னுவயத்தினொடு
வெதிரேகக்சொல்
என இரண்டாம்.
14
Proposition is threefold. Cause is also threefold. Inference is twofold:
inference from one's own perception and Inference employed to enlighten others.
Enlightenment of others is twofold: Accord and Discord (negation).
Anvaya
in Sanskrit is annuvayam (அன்னுவயம்)
in Tamil.
Proposition
(Pakkam =
பக்கம்
in Tamil and Paksham in Sanskrit = proposition, argument) is threefold. it is
discussed in the verse 15.
Hetu
(ஏது
= Etu = Hetu in Sanskrit = Cause, Origin, Ultimate Cause, First Cause. Hetu's
threefold nature is discussed in Verse 16.
Concomitance,
Concordance, Accord (between proposition and Conclusion):
அன்னுவயம்
aṉṉuvayam
, n. < anvaya. (Sans) logical connection
of cause and effect , or proposition and conclusion. 1. Succession,
connection;
சம்பந்தம்.
2. (Log.) Invariable concomitance between an
antecedent and a consequent; 3. (Log.) Invariable co-existence between
sādhanasādhya. Anvaya in Sanskrit = logical
connection of cause and effect , or proposition and conclusion.
Negation:
வெதிரேகம் =
Negation (எதிர்மறை)
Discord, Variance.
Inference = Anumana Pramana2 :
கருதல் அளவை=
Karuthal Alavai is towfold: 1)
தன் பொருட்டு
2)
பிறர் பொருட்டு =
Inference from one's own perception and Inference employed to enlighten others.
Verse 15. Proposition, Simile and Counter Instance.
மூன்று பக்கம் பக்கம்
நிகர் பக்கம்
நிகரில் பக்கம் எனத்,
தோன்றும் பக்கம்
துணிபொருளுக்கு
இடம் ஆம்;
உவமை நிகர் பக்கம்,
ஆன்ற பொருள் சென்று அடையாத இடம் ஆம் நிகரில் பக்கம் முதல்,
ஏன்ற இரண்டும் பொருள் உண்மைககு இடமாம் ஒன்று பொருள் இன்றாம்.
15
There are three propositions: Proposition, Simile, and Counter Instance.
Proposition abides in Major Term (Log.). Analogy abides in Simile. The proposed
object does not abide in Counter Instance. Proposition and Simile are in
concordance in relation to object. Counter Instance is negation of the object.
Example:
Proposition and Simile are in concordance in relation to object. (Proposition,)
Fire on the mountain and (Simile)
Fire in the Kitchen are in
concordance.
Counter Instance is negation of the object.
There is no Fire in the lake.
Pakkam, Nigarpakkam, Nigarilpakkam =
பக்கம்,
நிகர்பக்கம்,
நிகரில்பக்கம்
=
Proposition, Simile, and Counter Instance.
துணிபொருள்
=
Major Term (log.)
Syllogism:
Logic.
an argument the conclusion of which is supported by two premises, of which one
(major premise = Fire) contains the term
(major term) that is the predicate
of the conclusion, and the other (minor premise) contains the term
(minor term) that is the subject of the conclusion; common to both premises
is a term (middle term) that is excluded from the conclusion. A typical
form is "All A is C; all B is A; therefore all B is C."
predicate
:
that which is affirmed or denied concerning the subject of a proposition.
Nyaya's syllogism has five elements: (1) the proposition to be established;
பக்கõ
(Proposition: the hill is on fire); (2) Why? the reason (because it
smokes); (3) Give me an instance. the example (சபக்கம்
= நிகர்பக்கம் =
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.
Fire is the Major Term.
The Hill is the Minor Term.
The Smoke is the Middle term connecting the
Major and Minor Terms.
Kitchen Fire is the Simile or Analogy.
Absence of Fire in the Lake is the Counter Instance.
That there is fire on the hill is the Conclusion.
1) Proposition:
பக்கம்:
Proposition to be proved or established; Pakkam
(Àì¸õ) = Paksham in Sanskrit = Argument, Thesis,
Proposition. Example: the hill is on fire.
அனுமானத்தின் உறுப்பினுள்
மலை நெருப் புடைத்து என்றதுபோன்ற பிரதிஞ்ஞாவசனம்.
2) Simile =
சபக்கம்
capakkam =
நிகர்பக்கம்
.
, n. < sa-pakka. (Log.) other spelling: Supaksham is supakkam (ÍÀì¸õ)
in Tamil. An instance in which the major term is
found concomitant with the middle term, as
kitchen when fire is the major term.
நிகர் =
Simile.
பக்கம்
= proposition.
நிகர்பக்கம் =
a
Simile
to a proposition
(the hill is on fire)
is the Kitchen.
நிகர்பக்கம்
nikar-pakkam , n. <
நிகர் +. (Log.)
An instance in which the major term is found concomitant with the middle term.
3) Counter Instance =
விபக்கம்
=
நிகரில் பக்கம் =
vipakkam.
Log.) Instance in which the major term is not found,
as lake, where fire, the major term, is not found; Opposite view;
This is the OPPOSITE of Nigarpakkam or Simile or
Sapakkam.
எதிரிடையான கொள்கை. அனுமானவுறுப்புள் துணிபொருளில்லா விடம். சபக்கத்துண்டாதலும்
விபக்கத்தின்றியே விடுதலும் (மணி.
29, 123-4).Vipaksham in Sanskrit is Vipakkam (விபக்கம்)
in Tamil. By Veeraswamy Krishnaraj
Proposition is Mountain is on fire; Simile is the Kitchen (that has fire); the
Counter Instance is the Lake (that is not on fire).
1. This mountain is on fire. |
மேற்கோள் = துணிபொருள் =
Major Term = principle. (Pratijñā)
சாத்தியம் =
SAdhya in Sanskrit = Major Term in English (Log.) |
2. Presence of smoke. |
காரணம் =
karanam = Kariyam = Cause or reason. (Hetu) |
3. Where there is smoke, there is fire. |
சபக்கம்
=
Simile or Example. Kitchen. (Drishtantam) |
4. There is smoke on the hill. |
பொருத்திப் பார்த்தல் =
Concordance = Reaffirmation. (Upanayam) |
5. Fire is not found in the lake |
நிகர்பக்கம் = விபக்கம்
= Counter Instance.
|
6. Therefore there is fire on the hill |
முடிப்புரை
=
conclusion. (Nigamanam) |
Proposition stated.
பிரதிஞ்ஞை=
Pratijna
in Sanskrit =
மேற்கோள் =
துணிபொருள் = சாத்தியம் =SAdhya
= Major Term.
also known as Principle or doctrine conclusively established. Fire is the
Proposition.
Verse 16. Reason, Nature, Effect and
Non-perception.
ஏது
மூன்று ஆம் இயல்பு காரியத்தோடு அநுப லத்தி
இவை,
ஓதன் இயல்பு மாமரத்தைக் காட்டல் உறுகா ரியம் புகைதன்,
ஆதயாய அனல்காட்டல் ஆகும் அநுப லத்தியது,
சீத மின்மை பனியின்மை காட்டல் போலும் செப்பிடினே.
16
Reasoning (Hetu) is three-fold: Own Nature, Effect, Non-Perception. Nature is to
point out and identify an object as to what it is by its word. Effect or Result
is to point out the cause of an object: upon seeing smoke, make a point that
Fire is present. Non-Perception is realizing the non-existence of an object by
knowing the non-existence of the example cited.
ஏது =
Hetu in Sanskrit = Reasoning; Statement of reason,
the second member of an Indian syllogism; middle term.
Hetu or
ஏது
is of three kinds:
இயல்பு (Own
nature or Inherent Quality),
காரியம்
(Effect, Result. subject ), and
அனுபலத்தி (non-perception).
1) Inherent Quality (இயல்பு
=
iyalpu) is apprehending an object by the connotive power of the word.
2) Effect (காரியம்
=
KAriyam). Upon seeing the rising smoke in a distant hill, pointing out the
presence of the causal Fire, for the smoke to rise. KAriya Hetu is apprehension
of Smoke as the effect (KAriyam) from the Causal Fire (காரணம்
=
Cause).
3) Non-perception Inference=
அனுபலத்தி =
Anupalaththi = Anupalabdhi in Sanskrit:= non-perception, non-recognition) is
apprehending the non-existence of an object based on the non-existence in the
example cited. Inference of the absence of one thing from the absence of
something else. Example: Knowing the non-existence of horned rabbit.
Opposite of upalabdhi (உபலத்தி)
as listed below.
(aṉupalatti-y-ētu =
அனுபலத்தியேது=
Inference of the absence of one thing from the absence of something else.)
Brilliant Perception:
உபலத்தி = விளங்குதல்.
obtainment, acquisition, gaining understanding, clear and brilliant perception.
Example: It is not winter because it is not cold.
Apprehension of absence of cause on account of absence of effect and on account
of absence of cause, the absence of effect comes under the purview of
non-perception (Anupalaththi = Anupalabdhi).
In other words: Apprehension of lack of effect proceeding from lack of cause and
lack of cause leading to lack of effect subsides in non-perception.
Objective reasoning (காரிய
ஏது)
is that the object Smoke makes you realize that Fire is present. Non-Perception
(Anupalabdhi =
அனுபலத்தி)
is having the sensation of Negation. Knowing absence of effect based on absence
of Cause and absence of Cause based on the absence of effect constitutes
Anupalabdhi (அனுபலத்தி).
S.S. Mani gives this example: 'Now there is no Cold on account of no Snow.' The
inverse is: 'Now there is no Snow on account of no Cold.' That is Anupalabdhi.
By Veeraswamy Krishnaraj
Verse 17. Concomitance and Negation.
புகையால் அனல் உண்டு அடுக்களைபோல் என்னப் புகறல்
அந்நுவயம்,
வகையாம் அனல் இ லா இடத்துப் புகை இன்று ஆகும் மலரினொடு,
முகைஆர் நீரிற் போல் என்று மொழிதல் வெதிரே கச்சொல்இவை,
தொகையால் உறுப்பு ஐந் தொடுங்கூடச் சொல்லு வாரம் உளர் துணிந்தே.
17
Smoke betrays fire. This is like the kitchen. As opposed to this, where there is
no fire, there is no smoke. This is Annuvayam (அந்நுவயம்
--அன்னுவயம்),
Invariable existence between cause and effect. Vettirekam (வெதிரேகம்-negation)
is like the co-existence of buds and blooms in the Lotus lake. These two have 5
parts.
Concomitance and Negation (அந்நுவயம்
Vs
வெதிரேகம்)
are discussed under verse 15.
1. This mountain is on fire |
மேற்கோள் = துணிபொருள் =
principle. (Pratijñā) |
2. Because there is smoke. |
காரணம் =
Karanam =
Cause. (Hetu) |
3. Where there is (no) smoke, there is (no) fire.
|
சபக்கம்
=
Simile or Example. Kitchen. (Drishtantam) |
4. This mountain is not without smoke. |
பொருத்திப் பார்த்தல் =
Concomitance = Affirmation.
(Upanayam) |
5. Therefore there is fire on the mountain. |
முடிப்புரை =
conclusion. (Nigamanam) |
Verse 18. Inference and its relationship with
Karma.
போது
நாற்றத் தால்அறிதல் பூர்வக் காட்சி அனுமானம்
ஓது
முறையால்
அறிவின்அளவு
உணர்தல் கருதல் அனுமானம்
நீதி
யால்
முன்
கன்மபலம்
நிகழ்வ திப்போது இச்செய்தி
ஆதி
யாக வரும்பயன்
என்று
அறிதல் உரையால் அனுமானம்.
18
Inference is of three types. Purva Katcchi Anumanam (பூர்வக்
காட்சி அனுமனம்
= past perception inference
= Inference derived from past perception) is to know the jasmine flower in the
room by its smell though one may not see the flowers. Inference is to know the
degree of intelligence from one's words. Inference is to know that past karma is
bearing fruits in this life from the knowledge derived from the Sacred Texts and
that merits and demerits of this life will bear fruits in the future life.
Three types of Inference: Past Perception Inference, Inference of intelligence
from one's words, Inference of Karmic events from knowledge of Sacred Texts.
By Veeraswamy Krishnaraj
Verse 19. God, Agamas and its three parts: Tantram,
Mantram and Upadesam.
அநாதியே அமலன் ஆய அறிவன்நூல் ஆக மந்தான்
பின்ஆதிமா றின்றிப் பேணல் தந்திர மந்தி ரங்கள்
மனாதிகள் அடக்கித் தெய்வம் வழிபடும் வாய்மை யாகும்
தன் ஆதிஈறு இலாதான் தன்மை உணர்த்துதல் உபதே சந்தான்.
19
God the beginningless Amalan (the Pure) is the Omniscient Knower of Agamas,
which are considered the Testimonies (உரை)
and consist of three parts: Tantram, Mantram and Upadesam. Tantram explicates
the ritual aspect of worship. Mantras advise the control of the senses,
concentration of the mind on the deity and the ways of worship. Updesam helps
one to realize that He is without beginning and end and instruct others in
self-realization.
Tantram refers to the sacred Texts; Mantram refers to refuge given by god to the
seeking soul; Upadesam refers to religious instructions.
Verse 20. Flawed Inference and its consequences.
ஈண்டு பக்கப் போலி நான்கு ஏதுப் போலி ஒரு
மூன்றாய்,
வேண்டும் எழுமூன்று ஆகும் விளங்கு உவமைப் போலி ஈரொன்பான்,
காண்டும் தோல்வித் தானம் இரண்டு இருபத்து இரண்டாம் கருதில் இவை,
யாண்டம் ஒழிவர் அவை எல்லாம் அளக்கில் அறுபத்து ஐந்தாகும்.
20
Any flaws in Inference (கருதல்
அளவை)
consisting of Perception, Reasoning and Analogy (பக்கம்,
ஏது,
and
உவமை)
renders it spurious, which leads to sophism (போலி)
and defeat in debate (Syllogism) with the opponent. Perception Sophism (பக்கப்
போலி)
is fourfold. Erroneous Reasoning (ஏது
போலி)
is threefold and expands to twenty-one types. Erroneous Analogy is twofold and
expands to eighteen types. Debate (தருக்கம்)
on account of inarticulateness results in bewilderment and arrest in speech: two
types of defeat in debate. Thus said expansively, all amount to twenty-two. The
grand total amounts to sixty-five points of sophism.
The three aspects of Sophism (போலி)
in Sanskrit are
பட்சா பாசம்,
ஹெத்துவாபாசம்,
and
திருஷ்டாந்தாபாசம். தோல்வித்தானம் (Fault
in syllogism) is Nigrakasthanam in Sanskrit.
போலி
is AbhAsa in Sanskrit (Sophism, Semblance of reason, fallacy).
பட்சா பாசம்,
ஹெத்துவாபாசம்,
and
திருஷ்டாந்தாபாசம். தோல்வித்தானம் =
தோல்வித்தானம்
tolvi-t-tanam , n. Weak point in an argument or fault in a syllogism.
Verse 21. God as Dispenser. He is beginningless,
Supreme Consciousness and Bliss
ஒருவனோடு ஒருத்தி ஒன்று என்று உரைத்திடும்
உலகம் எல்லாம்
வருமுறை வந்து நின்று போவதும் ஆத லாலே
தருபவன் ஒருவன் வேண்டும் தான்முதல் ஈறும் ஆகி
மருவிடும் -- அநாதி முத்த சித்து உரு மன்னி நின்றே.
21
Male, Female and object making this world appear, live, and die. Because of it,
there is an invariable need for a Dispensing Entity. He has no beginning and no
end. He is the First to create, maintain, destroy and again recreate. He is
Anadi Siththu uru Muththan (அநாதி
சித்து உரு முத்தன் =
He is beginningless, of the form of Supreme
Consciousness, and of Plenitude of Bliss). He is of the form of
Liberation and an embodiment of Cosmic Intelligence.
Male, Female and the object making this world appear, live, and die = This
world is made of He, She and It, who appear, live and die.
அவன்,
அவள்,
அது =
He, She, It.
Verse 22. God's injunction in the manifestation,
preservation and destruction of the world.
உதிப்பதும் ஈறும் உண்டென று உரைப்பது இங்கு என்னை?
முன்னோர்
மதித்துலகு அநாதி யாக மன்னியது என்பர் --என்னின்
இதற்கு யான் அனுமா னாதி எடேன் இப்பூ தாதி எல்லாம்
விதிப்படி தோற்றி மாயக் காணலான் மேதி னிக்கே.
22
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.
Verse 23. Arguments for the existence of God.
இயல்புகாண் தோற்றி மாய்கை என்றிடின்
இயல்பினுக்குச்,
செயலதின் றியல்பு செய்தி செய்தியேல் இயல்ப தின்றாம்,
இயல்பதாம் பூதந் தானே இயற்றிடுஞ் செய்தி யென்னில்,
செயல்செய்வான் ஒருவன் வேண்டுஞ் செயற்படும் அசேத னத்தால்.
The materialist (உலகாயதன்)
does not accept the idea of the necessity of God for creation of this world. The
materialists say that it is the world's nature to appear and disappear and the
need for God does not exist. They say appearance and disappearance are the
qualities of objects. Some say the elements aggregate and separate on their own
accord thus appearing and disappearing. The Great Elements are devoid of
intelligence (Sat) and thus needs intelligent God above and separate from these
elements to control them. Thus we realize that the non-sentient Asat objects are
under His control.
Verse 24. Arguments for the existence of God.
நிலம்புனல் அனல்கால் காண நிறுத்திடும் அழிக்கும்
ஆக்கும்
பலந்தரு மொருவ னிங்குப் பண்ணிட வேண்டா வென்னின்
இலங்கிய தோற்ற நிற்றல் ஈறிவை இசைத லாலே
நலங்கிளர் தோற்ற நாசம் தனக்கிலா நாதன் வேண்டும்.
24
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 (நாதன்)
who is not subject to creation and destruction. By Veeraswamy Krishnaraj
Verse 25. There is a Cause and its effect.
சார்பினில் தோன்று மெல்லாம் தருபவன் இல்லை
யென்னில்
தேரின்இல் லதற்கோ தோற்றம் உள்ளதற் கோநீ செப்பாய்
ஓரின்இல் லதுவுந் தோன்றா துள்ளதேல் உதிக்க வேண்டா
சோர்விலா திரண்டு மின்றி நிற்பது தோன்று மன்றே.
25
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.
Middle-way Buddhist =
மாத்யமிகன்
= mAtyamikan = Middle-way Buddhist of Mahayana
Tradition
Jain =
சமணர்
= camanar , Jains;
சைனர்.
Sutra-Buddhist =
சௌத்திராந்திகன்
=
cauttirAntikan , = Follower of
Buddhist Sutras (Sutra-Buddhist).
Follower or adherent of cauttirAntika sect of Buddhism;
புத்தமதத்தில் சௌத்திராந்திகப் பிரிவைச்
சேர்ந்தவன்.
Sutra-Buddhism =
சௌத்திராந்திகம்
cauttirāntikam
, n. < sautrāntika. A school of Buddhism which admits the authority of the
Buddhist Sūtras only;
சூத்திரபிடகத்தைமட்டும் பிரமாணமாகக் கொள் ளும் பௌத்தமதப்
பிரிவு.
Sutra-Buddhists
(சௌத்திராந்திகன்
)
vow that objects have momentary existence (manifest momentarily and perish
momentarily). Their argument is called Kanapanga VAdam (Transience-argument
=
கணபங்க வாதம்).
Their view is that as the objects appear and perish, the former object forms the
basis for the later object. Non-existent object do appear in the
horizon. Based on this doctrine, they assert that the hypostasis of a creative
God is not necessary.
Object-Transience
=
கணபங்கம்
kana-pankam
: , n. That which is of momentary duration, transient;
க்ஷணத்தில் தோன்றியழிவது. புத்தி
கணபங்கமெனப்
புத்திகெட்டபுத்தனுரை (சிவப். பிரபந். சிவஞா. நெஞ்சு.
210).
Saiva Siddhantists accept Carkariya VAtam
(Object-Resident-in-the-Causal-Substance argument). Only Existent objects
manifest; non-existent objects do not appear. Objects exist in the causal
substance. Example: Pot exists in clay. The one remaining subtle in the Cause
manifests as an object. Sutra-Buddhist (சௌத்திராந்திகன்
)
does not accept this argument. Saiva Siddhantists embrace this viewpoint.
Causal argument: CarkAriya VAtam (சற்காரியவாதம்
car-kAriya-vAtam
) declares that an object exists in its cause. Example: A pot exists in the
clay.
சற்காரியவாதம்
carkAriya-vAtam
=
, n. < id. + kārya.
பொருள்
காரணப்பொருளில் உள்ளது என்னுங் கொள்கை. (சி. போ. பா.
1, 2,
பக்.
64.)
Verse 26. The Potter, the Clay and the Pot Theory.
உள்ளதம் இலதும் இன்றி நின்றது ஒன்று உளதல்
உண்டாம்
இல்லதேல் இல்லை ஆகும் தோற்றமும் இசையாதாகும்
உள்ளகாரணத்தல் உண்டாம் காரியம் உதிக்கும் மண்ணில்
இல்லதாம் படம் கடாதி எழில்தரம் இயற்றவானால்.
26
Buddhists of another sect declare an object heretofore unknown and
uncharacterized, neither existent, nor non-existent will manifest. Is there an
object like that in this world? Assuming it is present, it should be declared an
existent object. If the answer is NO, declaring that the perishing non-existent
object had an existence is an untenable proposition. Considering this premise on
Indirect Knowledge (
ஒழிபு
அளவை
= Indirect Knowledge = Paroksha Pramana7 ),
what becomes obvious is an existing
object morphed from cause to an object (clay to pot) by the creative
effort of God. From clay, does not cloth appear. But from the clay appears pot
through the intermediation of a potter.
Based on the argument of Object-Resident-in-the-Cause (சற்காரியவாதம்
car-kAriya-vAtam),
this verse emphasizes by the work of the foremost of all workers, the Creator
Himself created the object (Pot) from the existing substance (Clay).
Verse 27. Objects remain subtle until
manifestation.
ஒருபொருள் ஒருவன் இன்றி உளது இலது ஆகும் என்னில்
தருபொருள் உண்டேல் இன்றாம் தன்மை இன்று;
இன்றேல் உண்டாய்
வருதல் இன்று இலது கார்யம் முதல் உளதாகும் என்னில்
கருத காரியமம் உண்டாய் தோற்றமும் கருத்தா வால் ஆம்.
27
Samanars (Jains) say with nonchalant ease, what is so unusual about an object
appearing and perishing without the intermediation of a Doer (God)? Jains, when
talking about an object, refer to it as existing and non-existing. This binomial
characterization of an object is unacceptable. An existent object does not
possess the nature of non-existence. A non-existent object does make a
manifestation. They may advance an obviously faulty premise that a causal
substance exists but caused manifest object does not exist. Caused manifest
object resides in a subtle form in causal substance (Pot exists in a subtle form
in the clay). The objects in subtle form manifest as the caused manifest objects
by the act of the Agent or Doer (கருத்தா
=
karuththA = Doer or Agent = God). By Veeraswamy Krishnaraj
Verse 28. Maya is the origin of the material World.
காயத்தின் அழிவு தோற்றம் கண்டனம் உலககில்
காணாம்
நீ இத்தை உரைத்த வாறு இங்கு என் எனின்
நிகழத்தம்-- உண்மை
மாயத்த உலகம் பூநீர் தீவளி வானம்
ஆதி
ஆய இத்தான்
ஒன்றின்
ஒன்று தோன்றி
நின்று
அழித லாலே.
28
We have witnessed the birth and death of body. But no one has witnessed the
birth and death of the whole world. That being so, some question how one could
tell the whole world in its entirety manifest (all at once) and perish all at
once. Thus the created objects and the world in addition to Earth, Water,
Fire, and Air make manifestation by virtue of Maya. That the objects in the
world manifesting one by one, remaining for a while and later perishing is the
paradigm for all objects and the world.
Mimamsakars are of the view that the world is not subject to destruction, while
body is subject to birth, life and death. To contradict their view, this verse
brings home the point that the world is also subject to creation, preservation
and destruction.
Verse 29. Time is mediator of creation and
destruction.
ஓர்
இடம் அழியப் பின்னும் ஓர்
இடம்
நிற்கும்;
ஒக்கப்
பாரிடம் அழிவது
இன்றாம் என்றிடில்
பயில்விதது
எல்லாம்
கார்
இடம்
அதனில்
காட்டும் அங்குரம்;
கழியும் வேனில்
சீர் உடைத்து
உலகு காலஞ் சேர்ந்திடப் பெயர்ந்து செல்லும்.
29
(This world, besides other things, has Earth, Mountains, and Oceans.) When one
entity perishes, another entity comes into being. World does not come into
destruction all at once. Some say there is no certainty that the world will rise
again, once it meets destruction. Besides, we witness the seeds sprout
during rainy season and grow into plants. When the (raging) summer arrives, we
witness the fields of plants wilt and die. Likewise, we should realize that this
world is subject to creation and destruction within the ambit of Time.
Mimamsakas raise doubts of this nature, which Arul Nandi Sivanar contradicts and
advances the realized wisdom of Saiva Siddhanta.
Verse 30. Time is the Instrumental Cause in the
creation.
காலமே கடவுளாகக் கண்டனம்.
தொழிலுக்கு
என்னில்
காலமோ அறிவு இன்றாகும்
;
ஆயினும் காரியங்கள்
காலமே தரவே காண்டும் காரணண் விதிய னுக்குக்
காலமும் கடவுள் ஏவலால் துணைக் காரணம்காண்.
30
Some say Time is God. This premise is not acceptable. Time is devoid of
Intelligence. (It is Asat.) Thus it is not capable of spontaneous acts. Time
under the aegis of Omniscient God works as (துணைக்காரணம்)
Instrumental Cause. (Time cannot be Nimitta Karanam
--Efficient Cause.)
Let me explain a few of these terms. Generally there are three Causes:
Efficient Cause; His Power (Sakti) is the
Instrumental Cause or secondary Cause; Maya is the
Material Cause. MAya Tattva is an evolute
of Sakti Tattva and produces the material world.
TATTVAS-36
Potter,
instruments
like wheel and stick, clay,
and the pot (the world or finished product).
All that is manifest is Power (Shakti) as Mind, Life and Matter. Power
implies a Power-Holder (Shaktiman). There is no Power-Holder without
Power, or Power with out Power-Holder. The
Power-Holder is Shiva. Power is Shakti, the Great Mother of the Universe.
There is no Shiva without Shakti, or Shakti without Shiva. The two
as they are in themselves are one. They are each Being, Consciousness and
Bliss. These three terms are chosen to denote ultimate Reality, because
Being or 'Is-ness', as distinguished from particular forms of Being,
cannot be thought away. 'To be' again is "to be conscious" and lastly
perfect Being-Consciousness is the Whole, and unlimited unconstrained
Being is Bliss. These three terms stand for the ultimate creative Reality
as it is in itself. By the imposition upon these terms of Name (Nama) and
Form (Rupa) or Mind and Matter, we have the limited Being-Consciousness
and Bliss which is the Universe. Woodroffe, Serpent Power, page23. |
God as Efficient Cause =
நிமித்தகாரணம்
=
Nimitta Karana in Sanskrit = Example the Potter. God
is also known as
கேவலப்பொருள்
kEvala-p-porul
= The Supreme Being, as the one without a second.
(Determining Cause.) He is also AkArana,
meaning that there is no cause other than Him.
நிமித்தகாரணம்
nimitta-kāraṇam
, n. < nimittakAranam; Of the three
causes,
காரணம் மூன்றனுள் குடத்துக்குக் குயவன்போலக் காரியத்தோடு அனு விருத்தியில்லா
காரணம். அதற்கு நிமித்தகாரணங் கேவலப்பொரு ளென்பதூஉம் (குறள்,
352,
உரை). (தருக்கசங்.
பக்.
24.)
கேவலப்பொருள்
kēvala-p-porul
, n. < id. +. The Supreme Being, as the one without a second;
பரப்பிரமம். கேவலப்
பொருளையே பாவித் தல் வேண்டுதலான் (குறள்,
358,
உரை).
Sahakari
(cahakari) Karana =
சககாரி
காரணம்=
துணைக்காரணம்
= thunai-k-kAranam = Secondary Cause. Sakti or Power and Time are the secondary
Causes.
துணைக்காரணம். அடுத்துவருமனன
சககாரிகளாம் (வேதா. சூ.
134).
துணைக்காரணம்
tuṇai-k-kAraṇam. , n. Instrumental or
secondary cause, as the
potter's stick or wheel;
குடத்துக்குத் தண்டு சக்கரம்போல்
காரியநிகழ்ச்சிக்கு உதவியாயிருக்கும் காரணம். (தொ. சொல்.
74,
உரை.)
Sanskrit equivalent term for this is Sahakari Karana.
Material cause,
upAdana kArana
is the Maya. Example: Clay
www.experiencefestival.com
gives the following explanation.
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.
Saivites say, Siva does not create this
universe out of nothing. He is the efficient cause
(Nimitta Karana); his
sakti is the
instrumental cause (Sahakari Karana);
Maya is the
material cause (Upadana Karana). The
body and the organs with their functions are evolutes of Maya and its Tattvas.
God is Jagat Karana Vastu (World Causal
Substance). By Veeraswamy Krishnaraj
Verse 31 Karma and elements, the latter's
involution and Spontaneous recombination of elements to form objects are not
tenable.
அழிந்தபின் அணுக்கள் தாமே அகிலமாய் வந்து
நின்று
கழிந்திடும் கன்மத்து என்னில் கன்மமும் அணுவும் கூட
மொழிந்திடும் சடமே ஆகி மொழிதலான் முடியா செய்தி
ஒழிந்திடும் அணுர பங்கள் உலகு எலாம் ஒடுங்கம் அன்றே.
31
Some say,"After dissolution, the world subsides as atomic elements which are
indestructible. These elements by virtue of Karma recombine and manifest as
world." This premise is not acceptable, because Karma and elements (atoms)
are devoid of intelligence (Asat). They do not have the ability to function on
their own accord. Moreover, upon the dissolution of the world the subtle forms
of elements undergo subsidence or involution (´Îì¸õ). That these subtle elements
recombine to form the universe is not acceptable.
Modern science has not come up with a life form created in a lab.
As of 2009, no one has yet synthesized a "protocell"
using basic components which would have the necessary properties of life.--
Wikipedia.
Verse 32. Atoms are not the First Cause, but Maya
is. Atom is a product and not the cause of the world.
காரண அணுக்கள் கெட்டால் காரிய உலகு என்னில்
காரணம் மாயை ஆகக் காரியம் காணலாகும்
காரணம் மாயை என்னை?
காண்பது இங்கு அணுவே என்னில்
காரணம் மாயை யேகாண் காரியம் அணுவில் கண்டால்.
32
Some say," Atoms are the Cause of the world. If atoms perish, this world being
the Effect will also perish." The First Cause of the world is not the atom
but Maya. Siddhantam declares that the world takes its origin as its effect or
product from Maya. Contradicting this, they deny the role of Maya. Atoms are
also the effect or the product and thus one should realize that atoms cannot be
the First Cause of the world.
அணு =
Atom.
காரணம் =
Cause.
காரியம்
= Effect or Product.
Verse 33. Atoms and objects are subject to
destruction. Thus Maya and not Atoms is the First Cause .
காரியம் என்பது என்னை காரண அணுவை
?
என்னில்
காரியம் அவயவத்தால் கண்டனம் கடாதி போல;
காரிய உருவம் எல்லாம் அழிதரும் கார ணத்தால்;
காரிய உறுப்பு இல்மாயை தருமெனக் கருத டாயே.
33
Some say, "Atoms combine and give the object a form. Atoms are the First Cause
of the world. Since they give form to an object, the atoms also should have a
form." your premise indicates that atoms, the pot, and the objects have form,
parts and limbs. Forms and objects with parts are subject to dissolution. Thus
said, realize that the Formless and Eternal Entity devoid of destruction, MAya
Tattva is the First Cause of the world.
Causal-Atom theorists say that many atoms combine to produce an object. This is
called Sai-Yogam (union). For this union to take place, the atoms must have the
form and parts which are subject to destruction. Therefore, Maya, devoid of
these two impediments (உபாதி
=
obstruction) is the First Cause.
அவயவம்
avayavam
, n. < ava-yava. 1. Limb, part of body;
உடலின் உறுப்பு. தங்க ளவய வம் போல்வன கொய்தார் (பாரத. வசந்த.
6). 2. Part, member;
அங்கம்.
சையோகம்
caiyōkam
, n. < sai-yoga. 1. Union, absorption;
கலக்கை.
2. See
சை யோகசம்பந்தம். (சி. சி.)
3. Sexual union;
புணர்ச்சி. இரவுபக
லேழையர்கள் சையோக மாயினோம் (தாயு. எங்குநிறை.
9).
Verse 34.
Maya is like the seed wherein lies the tree.
தோற்றமும் நிலையம் மீறும் மாயையின் தொழில் என்றே
சாற்றிடம்
உலகம்
வித்துச் சாகாதி அணுக்களாக
ஏற்றதேல் ஈண்டு நிற்கும் இல்லதேல் இயைவது இன்றாம்
மாற்றம்நீ மறந்தாய் இத்தால் மாயையை மதித்தடாயே.
34
The Learned say that Creation, Preservation, and Destruction are the three
functions of Maya. Within the seed lies the subtle form of the tree in its parts
such as the leaves and branches. That is how the tree grows and makes its
appearance for us to see. If it is not that, the tree originating from the seed
will not manifest. Don't forget this Truth. Thus by this you consider the
importance of Maya.
Verse 35. Maya contains the world in a subtle form.
Leaves of spray grow and fall; the leaves become manure and a spray again on the
tree.
மாயையின் உள்ள வஞ்சம் வருவது போவது ஆகும்
நீ அது இங்கு இல்லை என்னில் நிகழ்ந்திடும் முயலின் கோடு
போய் உகும் இலைகள் எல்லாம் மரங்களின்
புக்குப்
போதின்
ஆயிடும் அதுவு என்னில் காரணம் கிடக்க ஆமே.
35
Maya in its subtle form contains this world, which makes its appearance and
disappearance. (only Existent objects appear.) If it is not for this paradigm,
we have to assume that the horn will grow on the rabbit. The contrarians will
raise the question, "Do you suggest that the falling leaves should again take
their place on the tree?" It is true that fallen leaves become manure in the
soil and provide the nutrition for the tree to bear leaves. That happens on a
seasonal basis.
Existent things manifest and non-existent things do not manifest. That is the
accepted argument of Object-Resident-in-the-Cause (சற்காரியவாதம்
car-kAriya-vAtam).
Verse 36. The Lord, the Hypostasis of the world.
கருதுகாரணம் உண்டாகக் காரியம்
உள்ள
தாகி
வருதலால் அநாதி வையம் மற்று ஒரு கடவுள் இத்தைத்
தருதலால் ஆதயாகச் சாற்றல் ஆகும் மாயைக்கு
ஒருவன் ஆர் என் இங்கு என்னில் உள்ளவாறு உரைப்ப கேள் நீ.
36
It is explained that the cause is Reality and the effect arising from it will
always remain a Reality (உள்பொருள்).
Thus this world is Reality. Almighty Lord, the hypostasis of all that exists,
creates this world which again subsides in Him; this changing condition posits
that the world is subject to destruction. Who or what is this Maya? Let us hear
it as it is said. By Veeraswamy Krishnaraj
Verse 37. Maya is the origin of man. Indirect
knowledge suggests there must be a God.
புத்திமற் காரியத்தால் பூதாதி புருடன் தானும்
அத்தனு கரணம் பெற்றால் அறிதலால் அவற்றை மாயை
உய்த்திடும் அதனால் மாயைக்கு உணர்வு ஒன்றும் இல்லை என்றே
வைத்திடும் அதனால் எல்லாம் வருவிப்பான் ஒருவன் வேண்டும்.
37
The world and the rest are created by the act of an Intelligent Supreme Being.
Living Purusa (Purusa12
Tattva = human),
though intelligent, is ignorant of things to begin with, acquires later the
body, mind and other organs, and becomes intelligent and apprehending. Body,
Mind, and other instruments of the body take their origin from Maya, which is
unintelligent (and Jada =inert). based on this, considering them on the basis of
Indirect knowledge (´Æ¢Ò = Paroksha Pramana =
Indirect Knowledge), we come to realize that there must be a God who
has the capability to create the world (and beings).
The poet says the creation of the world is an of Intelligence. it is like the
fashioning of the pot from the clay. The elements are devoid of intelligence.
Human being (Purusa12
) becomes intelligent and
apprehending only after his soul acquires the instruments of mind, the body and
the rest. Maya the origin of body and mind is without intelligence. The
poet establishes the premise that separate from all this, above all this and
transcending the whole universe, there is a creative Supreme Being.
Verse 38. The Three Causes: First, Secondary and
Efficient Cause (முதல்
துணை நிமித்தம்)
காரிய கார ணங்கள் முதல் துணை நிமித்தம் கண்டாம்
பாரின்மண் திரிகை பண்ணு மவன் முதல் துணை நிமித்தம்
தேரின் மண் மாயை ஆக திரிகைதன் சத்தி ஆக
ஆரியன் குலால னாய்நின்று ஆக்குவன் அகிலம்
எல்லாம்.
38
In relation to cause and effect, three Causes are mandatory features: First
Cause, Secondary Cause, and Efficient Cause. The First Cause of the pot is clay;
the wheel and the stick constitute the Secondary Cause. The potter is the
Efficient Cause. Elucidation reveals that Maya, being the origin of the world
and objects is the First Cause. Maya is like the clay. God's Sakti is the
Secondary cause, like the potter's wheel. Siva is the Efficient Cause, like the
potter. --38
Verse 39. The evolution of Tattvas from Bindu
(விந்து).
விந்துவின் மாயை
ஆகி
மாயையின் அவ்வியத்தம்
வந்திடும் விந்துத் தன்பால் வைகரி
ஆதி
மாயை
முந்திடும் அராகம்
ஆதி
முக்குணம்
ஆதி
மூலம்
தந்திடும்
சிவன வன்தன் சந்நிதி தன்னில் நின்றே.
39
Maya's Avyakta (அவ்வியத்தம்
= Unmanifest state) becomes Bindu Maya (the origin of the world and beings).
Bindu (விந்து)
gives rise to Vaikari Speech (and the
preceding Madhyama, Pasyanti and the Para forms of speech). Five Tattvas like
ArAkam (அராகம்
= Raga11--the five Tattvas =
Kāla7, Niyati8, Kalā9,
Vidya10, Rāga11). Then comes the three Gunas (Sattva,
Rajas, and Tamas) from Prakriti (மூலம்
= Mulam = the Root Substance = Prakriti in Sanskrit). 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(
அவ்வியத்தம்
) and when it manifests it is Vyaktham (
வியத்தம்
). 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 =
சுத்த
தத்துவம் = தூய மாயை (ThUya
MAyai).
Suddha-Asuddha Tattvas =
சுத்த-அசுத்த மாயை = தூய-தூவா மாயை (ThUya-ThUvAMAyai).
Asuddha Tattvas =
அசுத்த
தத்துவம் = தூவாமாயை (ThUvAMAyai)
Bindu in Sanskrit is Vindhu (விந்து)
in Tamil. Sivanar talks about Vaikari
Speech, which is the articulated sound.
Verse 40. Vaikhari = Articulated Speech =
வைகரி
வைகரி செவியில் கேட்ப தாய்,
அத்த வசனம் ஆகி
மெய்தரும் உதான வாயு மேவிட விளைந்த வன்னம்
பொய்யற அடைவு
உடைத்தாய்,
புந்திகா ரணமது
ஆகி
ஐயம்
þல்
பிராண வாயு அடைந்து
±ழுந்து
அடைவு
உடைத்தாம்.
40
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 (¯¾¡É Å¡Ô = udaana
vaayu), the Up-Breath or Ascending Breath). It rises on account of Prana VAyu in
its pure form, acquires Buddhi and manifests in the form of sound
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.
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.
By Veeraswamy Krishnaraj
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
Verse 41. Madhyama Sound =
மத்திம வாக்கு
உள்
உணர்
ஓசை
ஆகி,
செவியினில் உறுதல் செய்யாது
ஒள்ளிய பிராண வாயு விருத்தியை உடையது அன்றி
தெள்ளிய அக்கரங்கள் சிந்திடும்
செயலது
இன்றி
மெ ள்ளவே
எழுவது
ஆகும்
மத்திமை வேற தாயே.
41
Madhyama Vak (மத்திம
வாக்கு)
is the sound which is the subtle sound not heard by the ear, which remains
without Vrtti (Å¢Õò¾¢ = . It is not the function of the Prana Vayu (பிராண
வாயு =
Life Breath) but that of the Udana Vayu (உதான
வாயு =
Ascending Breath). The Madhyama Vak is subtle so that the sound has not found
expression (by the participation of larynx, teeth, tongue, and lips ).
Madhyama Vak (மத்திம
வாக்கு)
is the sensation within oneself and not heard by the ear. It does not have the
Virutti (விருத்தி=
function in this context)
of Prana Vayu (பிராண
வாயு=
Life Breath).
It does not entail as yet the participation of organs of sound intonation
(Larynx, tongue, palate, teeth, and lips). It is subtle in its evolving state.
In this verse the poet suggests Madhyama Sound is a subtle stage before it finds
audible expression in the larynx and such. It remains in the mind waiting for
expression. It is not Prana Vayu (Life Breath = air going in and out of the
lungs)
Verse 42. The evolution of speech from Para to
Pasyanti to Madhyama to Vaikhari.
வேற்றுமைப் பட்ட
வன்னம்
வெவ்வேறு விபாகம்
ஆகி
தோற்றுதல் அடை×
ஒடுக்கி சொயம்பிர காசம்
ஆகி
சாற்றிய
மயிலின்
அண்டம் தரித்திடும் சலமே போன்Ú
அங்கு
ஆற்றவே உடைய தாகிப்
பைசந்தி
அமர்ந்து நிற்கும்.
42
Pasyanti Vak (பைசந்தி
) is like the egg of a peacock. (Its colors abide within the egg, waiting for
manifestation.) The egg does not express its different colors and remain in
abeyance. Though Madhyama is responsible for differentiation and separation of
letters, they remain in a subtle state without external manifestation in a
self-effulgent state. Vannam (வன்னம்
) has two meanings, color and alphabets.
From the most subtle to Most expressive state, the speech goes from Para
to Pasyanti to Madhyama and on to Vaikari. Para Sound, the repository of
creative thoughts is without any vibration. Pasyanti is Visual sound. Example:
Baring the teeth, a monkey exhibits visual sound of aggression and annoyance
without uttering a sound. Man knits his eyebrows in anger; that is the visual
sound of anger. Visual sound takes on colors where the Yogi sees Sanskrit
letters and Mantras in colored characters. Madhyama sound is the middle sound
which has acquired Buddhi (intellect) and waiting for expression. Vaikari is the
articulate sound.
Para Vak is of no vibration; Visual Pasyanti is of mind, Jnana and general
motion; Madhyama is with Buddhi and specific ideation and Vaikhari is
articulation.
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.
Sound and speech are compared to a tree: preverbal Vak (speech) sprouts in Para;
Pasyanti leaf-bud sprouts, watered by mind; Madhyama flower-bud sprouts,
nurtured and enriched by Buddhi (intellect); Vaikhari flower blooms as speech in
the throat.
Madhyama (middle,
intermediate—Mental Sound):
Its seat is the
heart (Anahata Chakra).
The sound is of the heart and not of the tongue, associated with Buddhi and NAda.
Verse 43. God is the repository of Subtle Sound.
சூக்கும வாக்கது
உள்
ஓர் சோதியாய் அழிவது இன்றி
ஆக்கிடும் அதிகாரத்திüÌ
அழிவினை தன்னைக் கண்டால்
நீக்கம்
இல் அறி×
ஆனந்தம்
முதன்மை நித்தியம்
உடைத்தாய்ப்
போக்கொடு வரி×
இளைப்பும் விகாரமும் புருடன்
இன்Ú
ஆம்.
43
Subtle Sound (சூக்கும
வாக்கு)
is inner effulgence and eternal. It does not rise and subside as Pasyanti,
Madhyama and Vaikari. It is of the form of intellect without destruction. It
extracts victory from the other three. He who realized the Subtle sound gains
intellect, Bliss, Supremacy, Eternality. Death, birth, distress, and change are
not his lot.
Subtle sound is Para Vak in Sanskrit. The Para sound
exists in the body of Isvara; Pasyanti and Madhyama exist in the body of jiva;
Vaikhari is the end result of differentiated sound.
The Primal Sound is the most subtle and as it descends from Paranada, it assumes
gross forms eventually resulting in speech. Kundalini Sound is classified as
follows:
Para Nada (VAni):
(The
Transcendental Sound)
The Primal Sound’s seat is at the
Muladhara plane of Kundalini.
It is undifferentiated sound, though it is the source of root ideas or germ
thoughts. It is not within the reach of ordinary consciousness. Nada Yogis claim
that Para Nada is a high frequency sound, so high that it does not stir or
produce vibrations; it is a still sound.
Verse 44. Suddha Maya or Pure Maya undergoes
augmentation and not transformation.
நிகழ்ந்திடும் வாக்கு நான்கு நிவிர்த்தாதி
கலையைப் பற்றித்
திகழ்ந்திடும் அஞ்ச தாகச் செயல்பரி ணாமம்
அன்று
புகழ்ந்திடும் விருத்தி
ஆகும்
படம்
குடில்
ஆனால்
போல
மகிழ்ந்திடும் பிரமம்
அன்று
மாமாயை என்பர் நல்லோர்.
44
These four sounds shine as five by joining Nivirtti and the rest. They do not
undergo Parinamam (Transformation). They undergo augmentation and are worthy of
praise. Augmentation (Virutti =
விருத்தி)
is likened to a cloth becoming a tent. The Catta Brahmavadis (சத்தப்-பிரமன்
= Sabda Brahman
in Sanskrit and Sound Brahman in English) call this Brahmam. According to
Saiva Siddhanta this is Suddha Maya (தூய
மாயை = மாமாயை).
Objects undergo Parinamam (பாரிணாமம்)Transformation.
They are of two kinds: Total Transformation and partial Transformation. When
milk becomes Yogurt (Curds or
தயிர்
in Tamil), it is total Parinamam. When you find a worm in the butter, it is
Partial Transformation. The whole butter has not undergone transformation in
this instance to become a glob of worms.. Anything that undergoes transformation
is not a Pure Principle. Only non-eternal objects undergo transformation or
mutation. Suddha Mayai (தூய
மாயை =
Pure Maya) undergoes Augmentation (Virutti =
விருத்தி)
and not transformation.
The five KalAs are listed here from Gross to Subtle forms: Nivirtti, pirathitcai,
vitthai, santhi, santhiyathIthai--
நிவிர்த்திகலை,
பிரதிட்டாகலை,
வித்தியாகலை,
சாந்திகலை,
and
சாந்தியதீதகலை.
பஞ்சகலை
pañca-kalai. These are known as Pancha-Kalai or
five Spheres of Action of Siva.
Nivrrti-Kalai=
நிவிர்த்திகலை
It is the sphere of action of the Energy of Siva which emancipates the soul from
bondage.
Piratitta-Kalai =
பிரதிட்டாகலை.
Siva Sakti takes the Jivama (the individual soul) to Mukti or liberation.
VittiyA-Kalai =
வித்தியாகலை
It is the Energy of Siva which gives the liberated souls, knowledge through
actual realization of seven kinds:
Kāla7, Niyati8, Kalā9,
Vidya10, Rāga11 Purusa12 and Mayai..
SAnti-Kalai =
சாந்திகலை
It is the Sphere of action of Siva which calms down all the turbulent elements
in fully ripe souls.
SantiyatIta-Kalai
சாந்தியதீதகலை
It is the Sphere of action of Siva whereby Siva removes all afflictions in the
realized and tranquil soul who has experiential Spiritual Knowledge and who
relinquished desire and aversion.
These spheres of action of Siva correspond to Vaks (Sound or word): Vaikari,
Madhyama, Pasyanti, Sukshma, and Ati-Suksma.
Sivanar the poet rejects premise that the Vaks are Brahmam. Saivasiddhas say
that they are of the form of Suddha Maya.
Verse 45. Suddha MAyA is the origin of gods and
words.
வித்தைகள் வித்தை£சர்
சதாசிவர் என்Ú
þவர்க்கு
வைத்துறும்
பதங்கள் வன்னம் புவனங்கள்
மந்தி ரங்கள்
தத்துவம் சரீரம் போகம் கரணங்கள்
தாõ
±லாமும்
உய்த்திடும் வைந்த வõதான்
உபாதான மாகி நின்றே.
45
Not only entities like Vittai, Vittai-isar, Sadasivar but also Words, Letters,
Earth, Mantras, Tattvas, Body, Bhogam, and Organs depend on Suddha Maya (வைந்தவம்))
as the material cause or the Causal Agent.
வைந்தவம்
= Pure Maya.உபாதாணகாரணம்
=
உபாதாணாம் =
material cause.
வித்தை (Vittai)
= Vidya in Sanskrit = The deities are endowed with knowledge for liberation.
அத்துவாக்கள் =
Attuva = Adhva in Sanskrit = steps or paths (to Liberation)
Adhvas = Attuvas:பதம்1,
வன்னம்2,
புவனம்3,
மந்திரம்4
,
தத்துவம்
5 ,
சா£ரம்6,
போகம்7,
கரணம்8
= Words1 , Letters2,
Earth3, Mantras4,
Tattvas5,
Body, Bhogam, and Organs are known as Attuvas
(Adhvas =
அத்துவாக்கள்)
are paths to liberation. Here Body, Bhogam and Organs are listed and
not mentioned by Tirumular in Verse 2184 in Tirumantiram.
Tattva
= Principles. Bhogam = Enjoyment.
The point here is that we worship Siva with words, letters, earth, mantras,
Tattvas, body, Bhogam and organs and thus they become the paths to liberation.
Tirumular listes only 6 Adhvas: Padam1
, Varnam2,
Bhuvanam3,
Mantram4,
Tattvas5
Kalas
6.
Kalas is not mentioned in Sivagnana Siddhiar.
S.S. Mani says the following. Vittai (வித்தை)
is Mantresurar (மந்திரேசுரர்)
who abides in Suddha-Vidya Tattva (Sadvidya5).
Vittai-Isar (வித்தையீசர்)
is Mantramayesurar (மந்திரமயேசுரர்)
abiding in Isvara Tattva( Isvara4).
Sadasivar abides Sadakhya Tattva (Sadasiva3
). In a later comment, I mention the hierarchy of these Theogonic entities.
There are deities in Sadvidya tattva worshipping Matresurar and they are
Ananthar1, Sukumar2,
Sivoththamar3, Ekanethirar4,
Ekauruththirar5,
thirimurththar6 , Seekandar7,
and Sikandi 8 =
அநந்தர்1,
சூக்குமர்2,
சிவோத்தமர்3,
ஏகநேத்திரர்4,
ஏக உருத்திரர்5,
திரிமூர்த்தர்6
,
சீகண்டர்7,
சீகண்டி8.
eight in all.
The worshippers abiding and worshipping Sadasiva are Pranavar1
, SAdAkiyar2,
ThIrththar3, Karanar4,
Susilar5, Isar6,
Sukkumar 7, kAlar8,
ThEkEsurar9, and Ambu10,
=
பிரணவர்1
,
சாதாக்கியர்2,
தீர்த்தர்3,
காரணர்4,
சுசீலர்5,
ஈசர்6,
சூக்குமர்
7,
காலர்8,
தேகேசுரர்9,
அம்பு10
ten in all.
All the three main entities (Vittai (வித்தை),
Vittai-Isar (வித்தையீசர்)
,and Sadasivar (சதாசிவர்)
need Pure Attuvas (அத்துவாக்கள்)
the Words, Letters, Earth, Mantras, Tattvas, Body, Bhogam, Organs for
purification and liberation.
------------------------------------------------------------------------------------------------------------------------------------------------
Adhva = Attuva =
அத்துவா
is defined as Higher steps or paths by Tirumular
in Tirumantiram (Verses 2184, 2185, 2186).
Verse 2184.
Six Paths or Higher Steps: There are 36 Tattvas. There are 7 crore (1 crore = 10
million) Mantras. There are 51 Varnas (letter-sounds). There are 224 Bhuvanas,
beside global constellations. There are 81 Padas. There are 5 Kalas. There are
Six Adhvas (Higher Paths):
Mantram, Padam, Varnam, Bhuvanam, Kalas, and
Tattvas.
Verse 2185.
The Yogis Ascend beyond the three spheres (Sun, Moon, and Fire) within. Having
crossed they merge with the twenty-five Tattvas. They channel the breath through
the Susumna Nadi. They search. lose their self-consciousness and remain so
there. Self-consciousness = body consciousness. (They become superconscious and
merge with Siva.)
Verse 2186.
Turiyatita = State beyond the 4th. Being awake within the awake state (Jagrat
in Sanskrit =
சாக்கிரம்
in Tamil = waking state), experiencing the other states (Svapna = Dream State =
கனவு,
and Susupti = Deep Sleep State =
சுழுத்தி),
and having trained the body and the breath, they attain Turiyatita (துரியாதீதம்).
----------------------------------------------------------------------------------------------------------------------------------------------------
Attuva =
அத்துவா
path. . (Saiva.) The paths to liberation are
மந்திராத்துவா1,
பதாத்துவா
2,
வர்ணாத்துவா3,
புவனாத்துவா
4,
தத்துவாத்துவா5,
கலாத்துவா6
MantrAttuvA1, PatAttuvA 2, VarnAttuvA 3, PuvanAttuvA 4 , tattuvAttuvA5, and
KalAttuvA6 . They are paths to liberation in the form of Mantras1, words2 ,
letters3, worlds4 , Reals5 and Panchakalai6 (Five arts), each of which, in
initiation, is shown to be absorbed by the Tirōdhāna-śakti (திரோதானசத்தி).
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.
They are paths to liberation in the form of Mantras, words, letters, worlds,
Reals and Panchakalai.
அத்துவாசுத்தி = அத்துவசுத்தி =
attuva-cutti = 'Purification
of attuvas,' annihilation, by the Guru while initiating, of all the karmas which
remain stored as cancitam in the six attuvas, leading to the sundering of the
bonds of māyai and āṇavam and eventually to liberation;
தீக்ஷாகாலத்தில் ஆசாரியன் ஆறு அத்து வாக்களிலுஞ் சஞ்சிதமாயிருந்த கன்மங்களை
யெல்லாம் நசிப்பிகை.(சைவச். ஆசாரி.64)
அத்துவாசைவம் =
attuvā-caivam n. Saiva sect holds that an initiate should by introspection
perceive the six attuvƒs and meditate on Siva who is beyond them, one of 16
caivam, q.v.;
சைவம் பதினாறனுள் ஒன்று.
By Veeraswamy Krishnaraj
Verse 46. Three Classes according to Malas
மூவகை அணுக்க ளுக்கும் முறைமையால் விந்து ஞானம்
மேவின தில்லை
ஆகில்
விளங்கிய ஞானம் இன்றாம்
ஓவிட விந்து ஞானம் உதிப்பதோர் ஞானம்
உண்டேல்
சேவுயர் கொடியி னான்தன் சேவடி
சேரலாமே.
46
Three classes of souls have not acquired the Bindu Jnanam so that they do not
have the shining wisdom necessary for liberation. When the Bindu Jnanam dawns on
them, they would reach the feet of Siva, whose flag flies high.
There are three classes of souls depending upon the number of
impurities (Mala).
Vijnanakalar - a person with one mala-- Only Anava
Mala.
Pralayakalar - a person with two malas--Anava
and Maya Malas
Sakalar - a person with three malas--Karma,
Maya, and Anava
Malas.
sivagn1.gif
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Siddhantists says that Vijnanakalar souls are gods with Anava Mala; Pralayakalar
souls are godlings; Sakalar souls are humans, demons and gods, Brahma and
Vishnu. Why Brahma and Vishnu? Because they accumulate Malas (impurities) by
their creative and protective functions. All three classes of souls have in
common Anava mala which is erased by the Grace of Siva.
Vijananakalars recieve jnana from Siva himself in the first person; Siva
manifests as divine god in the second person to the Pralayakalars afflicted with
Anava and Maya Mala; Siva manifests to Sakalars with three Malas in human
Guru form (Satguru). The first two manifestations are direct and the third is
indirect.
Anava Mala:
Anavam comes from the word ANU, meaning atom, smallness, finitude. This impurity
is congenital, intrinsic, and innate to every soul; there is no embodied soul
without it, Brahma and Vishnu included. As the individual soul splits off from
the Great Soul (chip of the Old Block), it immediately feels like an orphan
separate from the Great Soul, God. The orphan soul feels its smallness,
limitation, imperfection, ignorance, and darkness and seeks knowledge through
the senses of the body, forgetting its connection to and origin from the
all-knowing Great Soul. This smallness and orphan status make the soul feel
apart from its Father, thereby acquiring the feeling of I, Mine, Me, My,
pride, individual identity, will, limited knowledge and action (Iccha, Jnana and
Kriya), which lead to other malas and accumulation of Karma. It is
darkness (irul),
causes confusion (Marul)
and ignorance (Avidya),
and remains antithetical to Grace (Arul).
Here the soul feels like an orphan, as if it is not connected to the Great Soul,
Pure Consciousness or God. It is due to ignorance and matter enveloping the
soul, preventing vision of the Great Soul. It is full of ego. It is a case of I,
Me, My, and Mine, a quadrilateral corral for Pasus. Anava Mala is compared to
verdigris covering copper or husk covering rice (Anava Mala covering soul).
I. The I of Siva has the power of creation, preservation, destruction and
many more i
does not have. Besides, the person refers the
I to his body and not to the soul; that is
the second problem. If the person still insists on referring to himself as the
I, then he should acknowledge its origin from Siva
and thus should have the knowledge that his or her soul is the
I
and the body is
my.
I =
metaphysical, the EGO; the nominative
singular pronoun, used by a speaker in referring to himself or herself.
Life in Muladhara and Svadhisthana Chakras and below is one of Anava Mala.
Grace of God erases Anava mala.
Yoga and Jnana Margas remove Anava mala.
Siddhiar explains Anava mala as follows:
It is a single entity, but has many powers and functions. It has no beginning
and clouds knowledge and action which the individual souls are intrinsically
capable of; it projects an illusion of autonomy; like verdigris on a copper
vessel, it is a stain on the soul. Sivajnana
Bodham succinctly puts it: Innate Anavamala
precludes knowledge to the soul. This is a case of a soul that is
intelligence and consciousness, distinct from inner organ and senses, and is
held prisoner by Anva Mala, which (soul) seeks the help of sense organs to know
things; the derived knowledge is false. Since the soul gathers useless
knowledge through the sense organs, which are products of Maya, it has gained no
knowledge (spiritual knowledge).
How could a soul which takes origin from Siva be stained with Anava Mala?
Siva is pure and so its derivative also must be pure. The following explanation
is offered to clear this apparent anomaly. The covering of the soul with Anava
Mala does not exclude the innate presence of Siva's Consciousness or
intelligence in a soul. Anava Mala, which has no power over Siva,
does not prevent the residence of Siva in the soul. Though an umbrella casts a
shadow, the umbrella and the shadow do not affect the sun. The umbrella does not
hide the sun but hides the person who holds it; thus, Anava Mala like an
umbrella hides the soul from Siva and Siva himself is not hidden. By Siva,
Siva Sakti is meant.
Anavamala is innate to the soul; it projects, I, Me, Mine, and Mineness which
generate desire, passion and possessiveness, which are qualities that lead the
soul away from Siva. Tirodhanasakti obscures the Truth from Anma (individual
soul) prone to Anavamala, which drives the embodied soul to seek pleasures of
the world; Siva provides the opportunity for gratification. It is like the
mother putting the baby to the breast, when it cries. Anavamala makes the
body-soul hunger for worldly experience as a baby hungers for mother’s milk.
Siva lets the soul mature in this world of kaleidoscopic experiences. Thus,
Anavamala is a centrifugal force taking the soul away from its source, Siva
Sakti. Siva in his munificence offers Grace (Arul, Anugraha) to the soul
by removing Anavamala which obscures vision of God and comes between the
individual soul and Siva, and takes the soul on its centripetal journey to Siva
Sakti.
ஆணவம்
Anavam ,. 1. Pride, arrogance, egotism; 2. See
ஆணவமலம். (திருமந்.
2241.)
ஆணவமலம்
Anava-malam , n. < āṇava +. (Saiva.) Matter which is eternally
encasing the soul and lasting till its final liberation, one of mu-m-malam;
மும்மலங்களு ளொன்று.
(சி.
சி.
2, 80,
மறைஞா.)
ஆணவமறைப்பு
Anava-maraippu Ignorance in which souls are enveloped because of
Anavam;
ஆணவமலத்தால் ஆன்மாவுக் குண்டாகும் அஞ்ஞானம்.
(W.)
Kanma mala:
In Kanma (Karma) Mala, the past is catching up
with the present; the past may be recent or one or many births in the past.
Kanma mala brings the soul and body together in a being. It is the karma from
the past or the karma made new. karma is thought, word and deed that bring
punyam or papam, meritorious or painful consequences. The Karmas of past lives
cling like Vasanas (fragrance to the subtle body) and has the tendency to confer
Samskaras, tendentious behavior, which might reinforce punyam or papam; thus,
the actions tend to feed upon themselves like a closed loop and produce more of
the same. The proper thing to do is to consume the fruits of bad and good karma
and get Karma to a zero-sum status, conducive to liberation.
Good and bad karma cannot cancel each other; they
have to be enjoyed and suffered. Spiritual practices and love of God can erase
Kanma mala. Kriya Marga (Agamic rites and
ceremonies) remove Karma mala.
Maya Mala:
It is the material cause of the universe; Asuddha Tattvas make up our body and
give us the soul-body experience and limited spiritual knowledge in this world;
spiritual practices, love of God, Chariya, worship
of God-in-form in a temple remove Maya Mala.
As man eliminates Karma Mala and Maya Mala, Anava Mala seems to expand to take
their place, and fill the vacuum and becomes stronger; the I-factor is a
dominant impurity, which is erased by Grace of God. All these malas lead man
down their paths - Margas, Anava, Kanma and Maya. These margas should be
supplanted by Charya, Kriya, Yoga, Jnana Margas, Prapatti, Saranagatti and
attainment of higher Chakras, Ajna and Sahasrara.
Attuva-Suddhi, Purification of Attuvas are necessary for liberation.
மந்திராத்துவா1,
பதாத்துவா
2,
வர்ணாத்துவா3,
புவனாத்துவா
4,
தத்துவாத்துவா5,
கலாத்துவா6
. MantrAttuvA1,
PatAttuvA 2, VarnAttuvA
3, PuvanAttuvA 4 ,
tattuvAttuvA5, and KalAttuvA6
. They are paths to liberation in the form of Mantras1,
words2 , letters3,
worlds4 , Reals5
and Panchakalai6 (Five arts), each
of which, in initiation, is shown to be absorbed by the
Tirōdhāna-śakti (திரோதானசத்தி).
By Veeraswamy Krishnaraj
Verse 47. Singularity, expansion, contraction,
difference-non-difference from God.
அருவினில் உருவம் தோன்றி
அங்காங்கி பாவம்
ஆகி
உருவினில் உருவமாயே உதித்திடும் உலகம்
எல்லாம்
பெருகிடும் சுருங்கும் பேதா பேதமோடு அபேத மாகும்
ஒருவனே எல்லாம்
ஆகி
அல்லவாய்
உடனும்
ஆவன்.
47
From the Formless come into existence Forms. Then come into existence the parts.
From the forms come into existence more forms. All the world expands and
contracts. They (objects) are different from one another. All differences
subside in non-difference. All become one with Him. (He is non-different
from the objects of the world;) He becomes all. (My translation does not do
justice to the ambrosial beauty of this verse.)
The above is literal translation of the verse and needs commentary. Here the
poet expresses the most modern concept that the world takes origin from and
subsides in Singularity. Formlessness is
அருவி
in Tamil. In English it means formlessness, Singularity or unmanifest state. He
also gives an unmistakable opinion that the world expands and contracts, again a
modern concept. Another great concept is we, the objects, and the world are one
with, different from and non-different from God.
The explanation is as follows in line with Saiva Siddhanta doctrine. The world,
beings, and objects before making a manifestation are in a subtle state, from
which come into existence the parts. The subtle entity is Mayai (மாயை),
from which come the Tattvas, which have three qualities Sattva, Rajas and Tamas
and which in a cascade fashion give rise to more Tattvas. Thus we have objects
with forms. The world expands and contracts. The objects are different from one
another. There comes non-difference. All differences subside in non-difference.
All become one with Him. Thus He is one with all; the objects are different from
each other; He is non-different from the objects of the world. Thus the
subtle and the gross are in Him and take origin from Him; the objects are
non-different from Him, different from each other and subside in Him.
அருவி
aruvi , n. < a-rupin. That which is formless, shapeless.
Verse 48. Counterargument and dismissal with analogy
அருஉரு ஈனதாகும் விகாரமும்
அவிகா ரத்தின்
வருவதும் இல்லை என்னின் வான் வளி
ஆதி
பூதம்
தருவது தன்னின் மேக சலனசத் தங்க ளோடும்
உருவமின் உருமேறு எல்லாம் உதித்திடும் உணர்ந்து கொள்ளே.
48
I stand to disprove the premise,
the Formless will not create objects with forms and Transformation (Vikaram =
விகாரம்)
will not arise from the Immutable (அவிகாரம்
=
Avikaram). Of the five Great Elements, Ether is formless and homogeneous. All of
you agree that other elements like Air (Fire, Water, and Earth) arise from
Ether. In the formless homogeneous sky, appear the clouds, movement, and sounds
of thunder, and lightning. In like manner from the formless Mayai come into
existence the world's objects. Thus one should come to that realization.
Verse 49. The counter-argument posed, and answer in the next verse.
மண்ணினில்
கடாதி எல்லாம் வருவது குலாலனாலே
எண்ணிய உருவம் எல்லாம் இயற்றுவன் ஈசன் தானும்
கண்ணு காரியங்கள் எல்லாம் காரணம் அதனில்
காண்பன்
பண்ணுவது எங்கே நின்று இங்கு
என்றிடில்
பகரக்கேள் நீ.
49
From the clay, come the pots on account of the potter. All thinkable forms come
into existence on account of Isan (God). All thinkable objects (pots) are
seen in the First Cause (the clay with the help of Instrumental Cause the
wheel). What is produced from what is the question. You, Listen as I
explain.
Clay is the First Cause of the pot, produced by the potter. What is the First
Cause of the world? From what the world is produced is the question in the
counter-argument.
Verse 50. God as the Creator, Preserver and Destroyer.
சீலமோ உலகம் போலத் தெரிப்பரிது
அதனால் நிற்கும்
கோலமும் அறிவார்
இல்லை ஆயினும் கூறக்கேள் நீ
ஞாலம்
ஏழினையும் தந்து நிறுத்திப்பின் நாசம் பண்ணும்
காலமே போலக் கொள் நீ நிலைசெயல் கடவுட் கண்ணே.
50
His Nature is hard to fathom unlike perceiving the world. No one knows His Form
and Nature. Though it is as such, listen as I elaborate further. He gave us the
seven worlds; He preserved them; later He destroyed them in time: that is what
all accept. That is the State of Affairs of the Lord, as you should realize.
Time is controller of all events. When God created this world, He was the
Animator and yet He stands aloof acting through His Sakti.
Verse 51 Siva involved in and yet detached from the world
கற்றநூல் பொருளும் சொல்லும்
கருத்தினில் அடங்கித் தோன்றும்
பெற்றியும் சாக்கி ராதி உயிரினில் பிறந்து ஒடுக்கம்
உற்றதும் போல எல்லா உலகமும் உதித்து ஒடுங்க
பற்றொடு பற்றது இன்றி நின்றனன் பரனும் அன்றே.
51
Studied texts, meanings and words abide in intellect and appear as recollection
(on demand). it is like Life (on earth) as Wakefulness and its dissolution
. it is like the creation of the world and its dissolution. He remained involved
and yet unattached. That is the Supreme Being.
Explanation: Studied texts, meanings and words abide in intellect and appear as
recollection (on demand). and yet the intellect is not irrevocably attached to
them. In like manner, God creating and destroying the universe is not attached
to the world.
Life is subject to five states (Avastha =
அவத்தை):
in Sanskrit, Jagrat1, svapna2, Susupti3,
Turiya 4, Turiyatita5 =
நனவு1,
கனவு2,
உறக்கம்3,
பேருறக்கம்4,
உயிர்ப்பு அடங்கல்5
= wakefulness1, dream sleep2, deep sleep3,
Turiya4, the 4th state , and Turiyatitia5,
the state beyond the 4th state5).
BG12
←
Click this hyperlink for explanation of Turiya etc.
States of Life on Earth
Sanskrit Terminology |
Tamil |
English |
Jagrat1 |
நனவு1 |
wakefulness1 |
svapna2 |
கனவு2 |
dream sleep2 |
Susupti3 |
உறக்கம்3 |
deep sleep3 |
Turiya 4 |
பேருறக்கம்4 |
Turiya4 |
Turiyatita5
|
உயிர்ப்படங்கள்5 |
Turiyatita5 |
Since we are embodied souls, we are endowed with three states of consciousness;
the Higher Consciousness, Turiya, is a state realizable only by Yogis . These
three states attest to the dualistic world, while Turiya attests to monistic
world. The soul sprang from a monistic source and took its birth in a bodily
form in the dualistic world. Turiya restores that monism that we sprang from.
Turiyatita is still a higher state of Consciousness in Yogis, wherein they
become one with Brahman.
Brahman's awake state corresponds to the creation of the world. His Dream Sleep
state corresponds to the phenomenal world, a world of happenings. His deep sleep
state corresponds to dissolution of the world. And the cycle begins again. This
creation, preservation and dissolution on the individual scale happens on
account of Karma, Vasanas and Samskaras.
BG02
←
Click this hyperlink for explanation of these
terms.
God, when he creates, maintains and destroys this world sports three states or
Avasthas: Ilayam, Bhogam and AdhikAram (இலயம்,
போகம்,
அதிகாரம்).
There are three aspects of Siva
இலயம் =
Ilayam
(Saiva.) State of God in which knowledge
alone is manifest, one of three avattai (Avastha). Ilaya in Tamil is
Laya in Sanskrit, meaning absorption.
Laya is cognate with Lysis in English. Laya consists of two stages: Suksma
Laya and Sthula laya (Subtle and Gross). Suksma Laya is Pure Awareness and
concern for Re-creation (Punas-srsti). Stula Laya is implicit activity. In
Suksma Laya Siva is Para Nada and Sakti Para Bindu. In Sthula Laya, Siva is
A-Para-Nada, and Sakti A-Para Bindu. These four forms are formless forms.
போகம் =
Bhogam
= (Saiva.) Aspect of God in which knowledge
and action are well balanced, one of three avattai, q. v.;
கடவுளின் அவத்தை மூன்றனுள் ஞானமும் கிரியையும் சமமாகவுள்ள நிலை
Bhoga = enjoyment. in this Bhoga-avastha or state, Siva is Sadasiva in
Sakala-Niskala state (Form and Formlessness = parts and partless states). Sakti
is getting ready to undergo differentiation into Iccha, Jnana and Kriya (Will,
Knowledge and Action).
அதிகாரம் =
Adhikaram
= (Saiva) Aspect of God in which action is
predominant, one of three avattai AdhikAra = assumption of
office. Adhikara is of two types: Suksma and Sthula, the former is associated
with Pure Tattvas and the latter with impure Tattvas. In Pure Realm, Siva is the
Agent of action, while in the Impure Realm, his surrogate agents function.
In the Impure Realm, Mahesa delegates to Anatesa-Rudra, Vishnu, and Brahma
with different degrees of spiritual ripeness to assume the portfolios of
destruction, preservation and creation. They are not the Adhikaris but bearers
of Adhikaram. Thus Sadasiva has the portfolio of Anugraha, Mahesa TirobhAva,
Brahma, Srsti, Vishnu, Sthiti and Rudra SamhAra. Siva, Sakti, Sadasiva and
Mahesa are Sambhu-paksha, while below Mahesa, Anantesa, Rudra, Vishnu and Brahma
are Anu-Paksha. This just tells of the hierarchy of the members of Divinity.
Verse 51.
Recalcitrant Anava Malam
உயிர்
அவை
ஒடுங்கிப் பின்னும் உதிப்பது
என் அரன்பால்
என்னில்
செயிர்
உரு
மலத்தின்
ஆகும்;
சிதைந்தது
ஏது
என்னில்
சித்தத்து
அயர்வு
ஒழிகாரியங்கள்
அழியும்;
கரணம்
கிடைக்கும்
பயில்தரு காரியம்பின்
பண்டுபோல்
பண்ணும்
ஈசன்.
52
Soul undergoes involution (in Siva) and again comes into existence from Siva.
Some may question as to why it is so. It is for the removal of Anava Malam from
the soul that Siva creates this world. (The question is) If soul's Anava
Malam is not destroyed and lost, what is it that underwent destruction during
involution? (The answer is) The soul's fatigue-causing agents are destroyed,
though the cause (and karma) remains intact (during involution). On creation,
God keeps them latent.
This theme finds expansion in Verse 57.
Verse 53. Siva is immutable.
தோற்றுவித்து
அளித்துப் பின்னும்
துடைத்தருள் தொழில்கள் மூன்றும்
போற்றவே உடையன்
ஈசன்
புகுந்தது விகாரம்
என்னில்
சாற்றிய கதிரோன் நிற்க,
தாமரை அலரும்
;
காந்தம்
காற்றிடும் கனலை
;
நீரும் கரந்திடும் காசி னிக்கே.
53
(Your premise is) Creation, preservation, and destruction are the three
exclusive functions of Siva. Some may question whether Siva by His involvement
undergoes VikAram (விகாரம்
= mutation). (He does not mutate from the following analogy.) The Sun stays
true to its form. Lotus flowers blossom; The Sun-stone emits heat upon the
rise of the sun; the waters evaporate. (As these changes take place on account
of the sun,) Sun itself does not change. Likewise, Siva is immutable. By
Veeraswamy Krishnaraj
Sun-stone or sun gem (சூரியகாந்தம்)
is 'beloved of the sun' is said to have formed from the rays of the sun and
emits heat as the sun rises. Moon stone are said to have formed from the rays of
the moon.
Sun-stone, jasper; impure, opaque, colored quartz.
Verse 54. Siva, the Highest Power and Authority in
Creation, Preservation and destruction.
உரைத்தஇத் தொழில்கள்
மூன்றும் மூவருக்கு
உலகம்
ஓத
வரைத்து
ஒருவனுக்கே
ஆக்கி
வைத்தது
என்னை
என்னின்
விரைக்கம லத்தோன் மாலும் ஏவலான் மேவி னோர்கள் --
புரைத்த
அதிகார
சத்தி புண்ணியம் நண்ண லாலே.54
Some may ask, ' While the world's view is the three purported functions are
assigned to the threesome, how is that the functions are expressly in the domain
of Siva. (The answer is) Brahma abiding in the fragrant lotus flower and Mal
(Vishnu) on account of their special merit (Òñ½¢Âõ) obtained the portfolio of
creation and preservation as delegated authority at the behest of Siva. Be it
known that the highest power and authority are vested in Siva.
Verse 55. Siva stands Supreme above Brahma and Vishnu and the hypostasis of
the world.
இறுதியாம் காலம்
தன்னில் ஒருவனே இருவரும்
தம்
உறுதியில்
நின்றார்
என்னின்
இறுதிதான்
உண்டாகாதாம்
அறுதியில் அரனே எல்லாம் அழித்தலால் அவனால் இன்னும்
பெறுதும் நாம் ஆக்கம் நோக்கம் பேர் அதி கரணத்தாலே.
55
At the end (Involution), He is the only one remaining. The other two stand
absorbed. (If the two were to escape absorption, it is inappropriate to call
that phase, End of all things (or SamhAra). At the end, the Endless Aran
(Siva) destroys all things and remains alone. He is the hypostasis of the
absorbed world and hence has the wherewithal to create and preserve the world.
Verse 56. Siva the First Being gives release.
சொன்னஇத் தொழில்கள் என்ன காரணம்
தோற்ற என்னில்
முன்னவன் விளையாட்டு
என்று மொழிதலும் ஆம்
;
உயிர்க்கு
மன்னிய புத்தி முத்தி வழங்கவும் அருளால் முன்னே
துன்னிய மலங்கள் எல்லாம் துடைப்பதும்
சொல்ல லாமே.
56
Some may ask, 'What is the reason for the said functions (by Siva).' The saying
is it is the play of the First Being (முன்னவன்
=
Siva). Siva gives enduring wisdom and liberation. So it be said, that Siva
removes all recalcitrant Malas (Impurities of the soul).
உயிர்க்கு மன்னிய புத்தி
முத்தி வழங்கவும்
: S.S.Mani says that Siva doles out to souls births, previous, next and
release (இம்மை,
மறுமை,
விடு).
My view is:
புத்தி
= Wisdom.
முத்தி
= release or liberation. துன்னிய
மலங்கள் எல்லாம் துடைப்பதும்
=
Siva removes all embedded Malas (Impurities of the soul).
துன்னிய =
attached or embedded (recalcitrant).
Verse 57. Removal of Merit and Demerit
(இருவினை
ஒப்பு).
அழிப்பு
இளைப்பு
ஆற்றல்
ஆக்கம் அவ்வவர் கன்மம்
எல்லாம்
கழித்திடல்
;
நுகரச் செய்தல் காப்பது கன்ம
ஒப்பில்
தெழித்திடல் மலங்கள் எல்லாம்
மறைப்பு
அருள்
செய்தி தானு
பழிப்பு
ஒழி
;
பந்தம்வீடு பார்த்திடில் அருளே எல்லாம்.
57
Destruction (involution or absorption of the world) is for the rest of the soul.
Creation is for the removal of Karma of each one of the souls. Preserving the
world is for the soul to experience the world. Veiling (மறைப்பு)
or obscuration is for the removal of the impurities and equable resolution to
zero sum status of both merit and demerit (இருவினை
ஒப்பு--கன்ம ஒப்பு).
Conferment of Grace is removal of bonds and attaining of liberation.
இருவினை ஒப்பு--கன்ம ஒப்பு =
Resolution of two acts (merit and demerit). This is removal of Punyam and Papam
(புண்ணியம்--பாபம்).
Suppose a person has 7 merits and 6 demerits. it does not mean that he has a
positive balance of 1 merit and thus eligible for liberation. 7 merits and 6
demerits should be enjoyed and suffered before both come a zero sum status as
depicted in the diagram. Once Iruvinai oppu (இருவினை
ஒப்பு)
or equable resolution of two deeds is achieved, the soul is ready for descent of
Grace.
Verse 58. Formlessness, From-Formlessness and Form
are the three aspects of God.
அருவமோ உருவா ரூபம்
ஆனதோ
அன்றி நின்ற
உருவமோ உரைக்கும் கர்த்தா வடிவு?
எனக்கு
உணர்த்து
இங்கு
என்னின்
அருவமும் உருவா ரூபம் ஆனதும்
அன்றி நின்ற
உருவமும் மூன்றும் சொன்ன ஒருவனுக்கு
உள்ள
வாமே.
58
I am asked for illumination whether God is formless, form-formless, or of stable
form. Let it be known that Formlessness, Form-formlessness, and form are
the three aspects of the afore-mentioned God.
Verse 59. God and Yogis have the power to change
form.
நண்ணிடும் உருவம்
என்னின்
நமக்கு உள உருவம் போலப்
பண்ணிட ஒருவன் வேண்டும்;
இச்சையேற் பலரும் இச்சை
கண்ணிய உருவங் கொள்ளேம்,
யாம்,
பெரும்
கடவுள் தானும்
எண்ணிய,
யோக சித்தர் போல்
உரு இசைப்பன் காணே.
59
On the assumption that God has a form, there must be One who created the form
for us and for Him. Barring that, we should all have the power to assume any
form as God does. All of us know that we do not have the power in us to change
to any form according to our desire. God as well as Yogis has the ability to
change form according to their Will.
Verse 60. Siddhas are products of Maya.
வித்தக யோக சித்தர் வேண்டுருக்
கொள்ளு மாபோல்
உத்தமன் கொள்வன்
என்னின்,
அவர்களிள் ஒருவன்
ஆவன்;
அத்தகை யவர்கள் எல்லாம் ஆக்குவ தருளால்;
ஆங்கு
வைத்தது மாயை என்னின்,
வடிவெலாம்
மாயை
ஆமே.
60
வித்தக யோக =
Spiritual wisdom Yoga.
சித்தர் =
Siddhar
= Siddha = Perfected ones;
பூரண
அருளை அடைந்தோர்.
3. Mystics who have acquired the aṣṭa-mā-citti ;
அஷ்டமாசித்தி யடைந்தோர் ஏறுயர்த் தோர் சித்தராய் விளையாடிய செயல்.
Retort: If God and Siddhas have the power to assume any form, is it not the
Supreme Being one among the Yogis? It is not so. Siddhas obtained the ability
from the Grace of God. The Siddhas are products of Maya. Thus all forms are the
products of Maya.
Verse 61. We are products of Maya. Siva is not so
and His form or quiddity is Grace.
quiddity =
the quality that makes a thing what it is; the essential nature of a thing.
மாயைதான் மலத்தைப் பற்றி
வருவதோர் வடிவம்
ஆகும்
ஆயஆ
ணவம்
அகன்ற
அறிவொடு தொழிலை ஆர்க்கும்
நாயகன்,
எல்லா ஞானத் தொழில் முதல் நண்ண லாலே
காயமோ மாயை
அன்று
காண்பது சத்தி தன்னால்.
61
Nayakan (Supreme Being) dispenses forms originating from Maya and associated
with Anava Malam of the soul, which makes the soul subject to imperfect
knowledge and trivial actions. God is foremost in knowledge and actions. His
Form (body = ¸¡Âõ) is not created by Maya. He is of the Form of Sakti. (In this
context, Sakti means His Grace or Anugraha.)
Verse 62. Siva is beyond Attuvas or paths.
சத்தியே வடிவு
என்
றாலும் தான்பரி ணாமம்
ஆகும்
நித்தமோ அழியும்;
அத்தால் நின்மலன் அருவே என்னில்
அத்துவா மார்க்கத்து
உள்ளான்
அலன்;
இவன் அருமை தன்னைப்
புத்திதான்
உடையை
போல இருந்தனை புகலககேள்நீ.
62
Objection and Answer: If Sakti is His Form, it is mutation (Parinamam). That
Form of His is subject to destruction. Because of it , why should not Ninmalan
(Siva, the Immaculate) be held Formless? Not only that. He is beyond the Attvas
(Adhvas), six-fold path of purification. He is not subject to it. On the
preciousness of the Supreme Being, let me educate you who looks like an
intelligent person. Siva is beyond the Attvas.
Attvas, Adhvas or Paths are described earlier (Tirumular
listes 6 Adhvas: Padam1
, Varnam2,
Bhuvanam3,
Mantram4,
Tattvas5
Kalas
6 = பதம்1,
வன்னம்2,
புவனம்3,
மந்திரம்4
,
தத்துவம்
5 ,
கலை6,
=
Words1 , Letters2,
Earth3, Mantras4,
Tattvas5,
learning6. Siva is
beyond the Attvas.
Verse 63. The world of objects and Siva are one.
உலகினில் பதார்த்தம்
எல்லாம்
உருவமோடு
அருவம்
ஆகி
நிலவிடும்
ஒன்று
ஒன்று
ஆகா;
நின்றஅந் நிலையே போல
அலகு
இலா
அறிவன் தானும் அருவமே
என்னில்
ஆய்ந்து
குலவிய பதார்த்தத்து
ஒன்றாய்க்
கூடுவன் குறித்திடாயே.
63
All objects in the world have a form or formlessness. One cannot become the
other. They remain in their own state. The Omniscient One, assuming He is
Formless, becomes one with the objects. Contemplate on it.
Verse 64. Siva is beyond words.
பந்தமும் வீடும் ஆய பதபதார்த்தங்கள் அல்லான்;
அந்தமும் ஆதி இல்லான்;
அளப்பிலன் ஆதலாலே
எந்தை தான் இன்னன் என்றும் இன்னது ஆம் இன்னது ஆகி
வந்திடான் என்றும் சொல்ல வழக்கோடு மாற்றம் இன்றே.
64
He is not in bonds and liberation. He is not bound by words and objects. He has
no beginning and no end. Because He and His nature are immeasurable, He is
beyond description by words as to what He is, what form He will sport and what
form He will not take.
பதபதார்த்தங்கள் = பத + பதார்த்தம் =
word and word-meaning (object). He is beyond words and meaning.
Verse 65. Siva is plenitude, purity and Grace.
குறித்தது ஒன்று ஆக மாட்டாக் குறைவு இலன் ஆதலானும்
நெறிப்பட நிறைந்த ஞானத் தொழிலுடை நிலைமை யானும்
வெறுப்பு ஒடு விருப்பத் தன்பால் மேவுதல் இலாமையானும்
நிறுத்திடும் நினைந்த மேனி -- நின்மலன் அருளினாலே.
65
Limited one He is not; Deficient he is not. He is Sattvic and of Plenitude of
Knowledge-action. He has no desire or aversion. He wants not any wants. He
assumes the form He thinks of. He is Ninmalan and full of Grace.
Ninmalan =
நின்மலன் =
No + impurity + one = Supremely Pure Being; One with no Impurity.
The life-forms in this world are born with forms, not of their choosing; Karmas,
Vasanas and Samskaras determine the form (animal, human, plant) that the
embodied soul takes in this world. Siva can assume any form He thinks of and
wants. He has no wants or defects. He does not carry the burden of Karma.
Life-forms have limitations in their desire, intellect, knowledge and action.
Siva has plenitude of Knowledge and Freedom of Action. We have wants,
desires and aversions. He has no wanting in any wants. He assumes any thinkable
form by His Grace, the moment He thinks.
Verse 66. Siva is the First among gods and other beings and the Liberator.
ஆரணம் ஆகமங்கள் அருலளினால் உருவு கொண்டு
காரணன் அருளானாகில் கதிப்பவர் இல்லையாகும்.
நாரணன் முதலாய் உள்ள கரர் நரர் நாகர்க்கு எல்லாம்
சீர்அணி குருசந்தானச் செய்தியும் சென்றிடாவே.
66.
By Siva's Grace, Vedas and Agamas are revealed. If it is not for the Grace of
Siva the First Cause and the Supreme Being (காரணன்),
there is no liberated person (கதிப்பவர்).
For Vishnu to celestial beings including the human beings and the Nagas, Siva is
the First Great Guru in the continuous tradition of spiritual instruction.
By Veeraswamy Krishnaraj
ஆரணம் =
aaranam = Vedas.
காரணன் =
kaaranan = the Causal Being.
கதிப்பவர் =
kathi-p-pavar = the liberated ones.
நரர் =
narar = human beings.
நாகர் =
naagar = The race of serpents, half-human in form.
குருசந்தானச் செய்தி =
Guru-santaana-cheyti = Guru-continuity-spiritual instruction. Spiritual
Instruction from long lineage of Gurus starting from Siva.
Verse 67. Siva is Grace and Supreme Consciousness and beyond the reach of
thought.
உரு அருள்;
குணங்களோடும் உணர்வு அருள்;
உருவில் தோன்றும்
கருமமும் அருள்;
அரந்தன் கரசரணாதி சாங்கம்
தரும் அருள்;
உபாங்கம் எல்லாம் தான் அருள் தனக்கு ஒன்று இன்றி
அருளுரு உயிருக்கு என்றே ஆக்கினன் அசிந்தன் அன்றே.
67
Siva's Form is Grace. His attributes and Consciousness are Grace. The functions
associated with His Form are Grace. Siva's hands, feet and limbs offer
Grace. Other Accouterments such as raiment, garland...are not intended for His
use but for that of the souls. He is Acintan.
karasaranAthi =
கரசரணாதி =
Limbs of the body, as the hands and feet etc.
CAnkam =
சாங்கம் =
all the limbs. Inseparable objects essential for His Persona: Trident, Deer, Axe
etc.
UpAngam =
உபாங்கம் =
Minor limb or member. This refers to the clothes, Tiger Skin, Elephant Skin,
Garland, Snake.
Acintan =
அசிந்தன் =
A + Cintan = He who is beyond the reach of thought.
Verse 68.
உலகினை இறந்து நின்றது அரன் உரு என்பது ஓரார்;
உலகு அவன் உருவில் தோன்றி ஒடுங்கிடும் என்றும் ஓரார்;
உலகினும் உயிரும் ஆகி உலகும் ஆய் நின்றது ஓரார்;
உலகினில் ஒருவன் என்பர் உருவினை உணரார் எல்லாம்.
68
Some say that Aran's Form is beyond the world. Some say that the world manifests
in His Form and the subside in Him. Some say that He is the soul of the world
and the world itself. They who do not realize His Form, say that He is one among
the gods of the world.
The Tamils will find this verse easy to understand word by word, since they are
simple, straightforward and yet very profound.
S.S.Mani makes the following observation. Srutis (Sacred Texts) say Siva is
VisuvAthikal (விசுவாதிகள்
=
The One who has gone beyond the world), VisvakAranan (விசுவகாரணன்
=
The One who is the Cause of the Universe), Visva-antaryAmi (விசுவ
அந்தர்யாமி =
The Inner Abider of the Universe), and VisvarUpi (விசுவரூபி
=
The One of the Form of the Universe). Men who do not realize Siva as above and
think He is one among the gods say such things out of ignorance.
Verse 69. Siva is God of gods. He is Ardhanarisvara. No one knows His
Supremeness.
தேவரின் ஒருவன் என்பர். திருவுரு சிவனே;
தேவர்
மூவராய் நின்றது ஓரார்;
முதல் உருப்பாதி மாதர்
ஆவதும் உணரார்;
ஆதி அரி அயற்கு அறிய ஒண்ணா
மேவு உரு நிலையும் ஓரார்;
அவன் உரு விளைவும் ஓரார்.
69.
They say that He is one among the three Devas out of ignorance, not knowing His
Greatness and His sacred Form. They don't realize Siva is all three in one. They
don't realize He is half female (Ardhanarisvara). Undiscovered by Hari and
Brahma who Siva is, they don't realize His desirable Form. They don't realize
Siva is beyond the Form and its variations (Form1,
Form-Formlessness2,
Formlessness3).
He is Sivam and Parasivam; He is beyond thought, word and comprehension. When
Sivam showers Grace, he becomes comprehensible and manifests five functions.
Pati in his Tatattam state is manifest
controller (Siva Isvara) of the five functions,
creation, maintenance, dissolution, veiling and grace.
Tatattam as opposed
Sorupam, causes Pancha Kiruttiyam, five
functions. In Tattatam form, Pati (Siva) forms a trilateral relationship with
Pasu and Pasa.
Tattatam = Tadastha in Sanskrit = The aspect of God which causes
pancha-kiruttiyam, opposite to Sorupam.
In his Tattatam state, he has three forms: Rupam1 (ரூபம்
or
உரு)
, Rupa-Arupam2(ரூப-அரூபம்)
and Arupam3(அரூபம்)
is formlessness or an invisible state which is amply manifested in Chidambaram
by Akasa (Ether) he is the Void Void is his
form that forms the core of Chidambara Rahasyam (secret), the abode of Akasa
Lingam in Lord Nataraja Temple. Nataraja, Somaskanthar Chandrasekarar and other
visible forms portray his Rupa (form) state.
Leaping fire takes forms of infinite variety, changing moment by moment: that is
form-formless state. Siva Linga also belongs to the
Rupa-Arupa2
state.
He is Brahma, Vishnu and Rudra, all in One. Brahma and Vishnu tried to fathom
the bottom and top of the Fiery Lingam and could not find them. Siva assumed the
form of a Column of Fire that went down in the earth and up in the heavens.
Brahma tried to find the top and Vishnu the bottom; both could not find them.
Such is His Greatness.
This image is the Fiery Column of Fire that Siva assumed to show that He has no
beginning and no end.
Narayana and Brahma were the two sons of Sadasiva. They started fighting with
each other not knowing the greatness of Siva; each one thought that he was the
creator and preserver of the universe and beings. Sensing their foolishness and
loss of memory, Siva thought that he had to show himself in such ways there was
no disputing Siva was Paramatman and superior to all.
Sadasiva stood up and soon he was a column of fire with no ends in sight. They
saw thousands of tongues of fire on the fiery column, which melted their
confidence in themselves. Then there was a boom, a burst, and a thunder; an
ethereal voice rose from the bottom and addressed them, "O children, your minds
are deluded. You fight over something that you don't own. Your strength is
abysmally feeble. Look at me, I am Sambhu. If
you find the beginning and the end of my fiery column, I will declare you strong
and superior to me."
Thus saying, fiery Sambhu stood there in supracosmic splendor with a million
tongues
licking the earth and the sky. The twosome stood there
in wonder, shock, and awe, but their foolishness still clouded their thinking;
they decide to stop fighting and look for the ends of the fiery column.
They were acting like children wanting to grab the moon reflected in the water
with their hands. Fiery Sambhu let them discover for themselves their delusion.
Vishnu took the form a Boar and Brahma a swan. Vishnu dug the earth for millions
of years; he only saw the column but not its beginning. His curved teeth showed
signs of erosion and broke. His joints creaked, swelled and froze in agonizing
pain. His body refused to move, overcome with terminal fatigue. The heat from
the fiery column was scorching; his tongue was dry, and coated with mud; his
thirst begged for water; his muscles ached; his mind was numb. Vishnu's
feebleness was so extreme that he could not get back to his original form; his
strength was hollow and his confidence was shallow; his glory faded; he felt
like a rag; he could not get out of the hole he dug. Lord Vishnu, thus
exhausted, can only think of taking refuge in Siva. He groaned, and
bemoaned his "great stupidity and arrogance." With all humility at his command,
he praised Siva, saying that Siva was his Lord,
the source of Vedas, Devas, and the universe, that
the beginningless Lord had no props, ends or roots to support him, while all his
creations were rooted in him, that he was his
son like everyone else, that he regained the
knowledge of his soul and appreciation of the kindness of his dear father,
Sambhu, that Sambhu, on his own accord,
conferred perfect knowledge with modesty and grace to those he wished to
protect, and that he dedicated himself to
Sankara and sought his refuge. Thus saying, Vishnu meditated on Siva, while he
was lying in the deep abysmal hole. The Lord of Goblins sent his minions to
rescue Lord Vishnu and bring him to the surface of the earth.
Siva is Anadilinga = Anadi + Linga = without beginning + Linga. Also it is known
as swyambhu or self-existent. Anadhilinga is supernatural Linga-shaped
outcroppings as a natural formation from the earth. These are not fashioned by
human hand. Anadi Lingas are present at Vaidyanatha, Tarakesvara and
Chandrasekara (Chittacong).
Alinga, Linga, Lingalinga
Alinga:
The unmanifest (Avyaktam) is beyond the ancient atma Mahan, which is
beyond intelligence, the essence of the mind; the latter is beyond the mind,
which is beyond the senses. Beyond
avyaktam is the entity who is all-pervasive and
devoid of any mark (alinga).
Knowing him brings liberation and immortality.
Linga
consists of prakrtic elements such as
buddhi, ahamkara, manas, indriyas and Tanmatras (intellect, ego, mind, sense
organs and subtle elements); the Supreme is not tainted with these factors;
therefore, it is not subject to samsara. Linga
status marks manifest Isvara.
Alinga
status carries no marks and is unknowable; it is
avyaktam, primordial, undifferentiated, unmanifest, noumenal state.
Eyes have never seen this form. He can be known by (spiritual) heart, mind and
(spiritual) wisdom. Mental focus helps apprehend Reality. When the five senses
(vision, hearing, taste and speech, touch and grasp) and the mind come to a
standstill and the intellect does not stir, that is the highest state (Paramam).
When the prakrti-bound senses and the mind come to an arrest, the spiritual
world that lies beyond the grasp of the senses comes into access.
This is yoga; it needs control of the senses; distractions make yoga come
and go. By Veeraswamy Krishnaraj
Another view:
The three qualities of the insentient and the sentient, Sattva, Rajas and Tamas
assume an ontological status in
Brahma1,
Vishnu2,
and Rudra3
under the aegis of Mahesvara for creation, sustenance, and dissolution of
the universe. Mahesvara pervades them all, and in their roles, they are called
Alinga1,
Linga2,
and Lingalinga3.
He is Pradhana (primordial unmanifested matter), Bija (the seed), and
Yoni (the womb). Prakrti, the unmanifest matter, wakes up to become manifest and
fecund upon the glance of the Lord Mahesvara.
The Linga and the icon:
Siva Linga is attributeless
Nirguna Brahman. It is
point of coalescence, where all Tattvas merge
and is transcendental.
Nataraja is the
Saguna Brahman, the clinical Entity with attributes and the wielder of
all Tattvas and Prakrti.
Verse 70. Siva is Bhogi, Yogi and Bhiarava expunging Karma. The Ignorant think
He is one of many gods.
போகியாய் இருந்து உயிர்க்குப் போகத்தைப் புரிதல் ஓரார்;
யோகியாய் யோக முத்தி உதவுதல் அதுவும் ஓரார்;
வேகி ஆனாற் போல் செய்த வினையினை வீட்டல் ஓரார்;
ஊகியா முடர் எல்லாம் உம்பரின் ஒருவன் என்பர்.
70
They don't realize that having become a Bhogi, Siva confers Bhoga on the
embodied soul. They don't realize that having become Yogi, Siva confers Yoga
Mukti. They don't realize that by becoming angry, Siva removes all Karmas. By
not intuiting (all these), they say Siva is one of the many gods.
BhOgi =
போகி =
Enjoyer
BhOgam =
போகம் =
enjoyment =
Enjoyment of eight kinds (அஷ்டபோகம்)
Yoga Mukti =
யோக முத்தி =
Yoga leading to liberation.
Eight kinds of BhOga or enjoyment
according Tamils |
|||||||
பெண் |
ஆடை |
அணிகலன் |
போசனம் |
தாம்பூலம் |
பரிமளம் |
பாட்டு |
பூவமளி |
Woman |
clothes |
Jewelry |
Eating |
Pan |
Fragrance |
Singing |
flower-bed |
தாம்பூலம் = Pan = Tambula (Pansupari) is a delightful postprandial chew 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.
sivagn7.jpg
Verse 71. Siva sports many forms, destroys evil and Karma.
ஒன்றோடு ஒன்று ஒவ்வா வேடம் ஒருவனே தா¢த்துக்
கொண்டு
நின்றலால் உலகம் நீங்கி நின்றனன் என்றும் ஓரார்;
அன்றி அவ்வேடம் எல்லாம் அருள்புரி தொழில் என்று ஓரார்
கொன்றது வினையைக் கொன்று நின்ற அக்குணம் என்று ஓரார்.
71
Many don't realize that Siva sports many different forms one by one and yet
stands apart from the world. No one realizes that Siva sports those forms to
confer Grace (on us). No one realizes that he kills some to destroy their evil
and Karma (so that even evil people attain liberation).
Siva is of the form of Grace. Some may question why people die, which is
attributed to Siva. Evil people or demons die in the hands of Siva so that their
Karma is destroyed, they attain liberation and merge with Siva.
Some question as to why Siva of the form of Grace and Auspiciousness kills some
(evil) people. Arul Nandhi Sivanar explains in this verse as to why Siva kills:
to destroy their Karma and help them attain liberation.
S.S.Mani comments as follows. Siva sports three formsforms:
போக வடிவம்1,
யோக வடிவம்2
and
வேக வடிவம்3
Explanation: (BhOga Form1, YOga Form2 and VEga Form3 --
போகம்1
= Enjoyment of Experiencing the phenomenal world;
யோகம்2
= Meditative Form.
வேகம்3
= Anger. Bhairava form of Siva.
உக்கிரன்
ukkiran , n. < ugra. 1. VIra- bhadra;
வீரபத்திரன்
is the angry form of Siva.
Verse 72. Siva's Effulgence is the Light of lights.
நாயகன் கண்நயப்பால் நாயகி புதைப்ப,
எங்கும்
பாய் இருள் ஆகிமூட,
பரிந்து உலகினுக்கு நெற்றித்
தூயநெத்திரத்தினாளே சுடர் ஒளி கொடுத்த பண்பின்,
தேயம் ஆர் ஒளிகள் எல்லாம் சிவன் உருத் தெசது என்னார்.
72
Parvathi closed Siva's eyes with Her hands out of playful mirth; Everywhere
spreading darkness covered (the earth). Out of His deep abiding love for
humanity, Siva opened His pure eyes on His forehead; that moment radiating rays
of Light spread far and wide. They say all the world's lights are Siva's Form of
Tejas (Effulgence). Translation by Krishnaraj.
தேசு =
TEjas in Sanskrit = Effulgence, Luster, Brightness.
Verse 73. Siva the Yogi and giver of Bhogam.
கண்ணுதல் யோகு இருப்ப காமன் நின்றிடவேட் கைக்கு,
விண் உறு தேவர் ஆதி மெலிந்தமை ஓரார்;
மால்தான்
எண்ணிவேள் மதனை ஏவ எரிவிழித்து இமவான் பெற்ற
பெண்ணினைப் புணர்ந்து உயிர்க்குப் பேரின்பம் அளித்து ஓரார்.
Once Siva with the Third Eye was in deep meditation. Though Kama, the god of
love, was alive, sexual reproduction in the world faded away. Mal (Vishnu)
instigated Madhan (god of love) to shoot flower arrows (of love) at Yogic Siva,
who reduced the god of love to ashes by fire emanating from His third eye.
Later, they don't realize, Siva united with the woman born of Himavan and graced
the world with sensuality.
Verse 74. Siva of five functions, revealer of Sacred texts, protector of
devotees, the Great Yogi, and the Liberator.
படைப்பு ஆதித் தொழிலும் பத்தர்க்கு அருளும் பாவனையும் நூலும்
இடப்பாகம் மாத ராளோடு இயைந்து உயிர்க்கு இன்பம் என்றும்
அடைப்பானாம் அதுவும் முத்தி அளித்திடும் யோகும் பாசம்
துடைப்பானாம் தொழிலும் மேனி தொடக்கானேல் சொல் ஒணாதே.
Siva creates, performs the five functions, disports Himself in the welfare of
His devotees, reveals the Sacred Texts, confers happiness to the souls by
consorting with Uma, exemplifies by doing Yoga as the means to liberation, and
removes all bonds; For these reasons, His sacred body becomes essential.
Verse 75. Siva has three forms: Form, Formless, and Form-Formless. By Veeraswamy
Krishnaraj
உருமேனி தரித்துக் கொண்டது என்றலும் உரு இறந்த
அருமேனி அதுவும் கண்டோம் அரு-உரு ஆன போது
திருமேனி உபயம் பெற்றோம் செப்பிய மூன்றும் நந்தம்
கருமேனி கழிக்க வந்த கருணையின் வடிவு காணே.
75
Siva has a body-form, which He assumes on His own accord. Forms are twofold:
Gross Form and Subtle Form. Siva who transcends the body-form sports Formless
Body. In consideration of these two forms, we know that he has Form-Formles Form
(Rupa-Arupa). Thus Siva has three Forms. He is of the Form of
Compassion and having subtracted the (Maya-born) body, liberated the soul. 75
Verse 76. Siva is the path to Liberation.
அத்துவா மூர்த்தி ஆக அறைகுவது என்னை?
என்னின்
நித்தனாய் நிறைந்து அவற்றின் நீங்கிடா நிலைமையானும்
சித்துடன் அசித்திற்கு எல்லாம் சேட்டிதன் ஆதலானும்
வைத்ததாம் அத்துவாவும் வடிவுஎன மறைகள் எல்லாம்.
76
A question may arise as follows: Siva is not of the form of MAyA-born body. How
could the Agamas declare that He is Attuva-Murthy (of the Form of Grace). He and
His plenitude are eternal. He is inseparable from the six Attuvas. He sets in
motion (operates =
சேட்டித்தல்)
both the Cit and Acit (intelligent and non-intelligent entities). Agamas declare
that the Attuva is His Form.
அத்துவாக்கள் =
Attuva = Adhva in Sanskrit = steps or paths (to Liberation)
Adhvas = Attuvas:
பதம்1,
வன்னம்2,
புவனம்3,
மந்திரம்4
,
தத்துவம்
5 ,
சா£ரம்6,
போகம்7,
கரணம்8
= Words1 , Letters2, Earth3, Mantras4, Tattvas5, Body6, Bhogam7, and Organs8 are
known as Attuvas (Adhvas =
அத்துவாக்கள்)
are paths to liberation. Here Body, Bhogam and Organs are listed and not
mentioned by Tirumular in Verse 2184 in Tirumantiram. Bhogam = enjoyment.
The point here is that we worship Siva with words, letters, earth, mantras,
Tattvas, body, Bhogam and organs and thus they become the paths to liberation.
All these entities are also his Form. He abides in all these entities.
Agamas declare that the Supreme Being remaining as unitary, subsidiary and
separate entities is the Attuva-Murthy. Siva's Form of Grace (அத்துவா
மூர்த்தம்)
is His salutation-Form.
இறைவனுடைய அத்துவா மூர்த்தம் அவனுடைய உபசாரத் திருமேனி
என்று வழங்கப்பெறும். --S.S.Mani.
Verse 77. Suddha MAyA, Asuddha MAyA, and Prakriti MAyA.
மந்திரம் அத்து வாவின் மிகுத்து ஒரு
வடிவம் ஆகத்
தந்தது என்,
அரனுக்கு?
என்னின் சகத்தினுக்கு உபா தானங்கள்
விந்து மோ கினி மான் மூன்றாம்;
இவற்றின் மேலாகி விந்துச்
சிந்தை ஆர் அதீதம் ஆன சிவசத்தி சேர்ந்து நிற்கும்.
77
Why is Mantra considered the foremost Form of Siva among all the Attvas, as
depicted in Agamas? The world's Instrumental Cause (First Cause) are three:
Bindu, Mokini and Maan. Of these, the foremost is Bindu, which is beyond the
intellect, remaining with Siva Sakti.
Click this link for explanation of the following terms. TATTVAS-36
விந்து =
Vindu = Bindu in Sanskrit =
சுத்தமாயை =
Suddha Maya = Pure Maya.
மோகினி =
Mohini in Sanskrit =
அசுத்தமாயை =
Asuddha Maya = Impure Maya.
மான் =
mAn = Prakriti Maya = Original producer or passive creative power of the
material world.
Verse 78. Siva's Greatness lies in His Mantras, chanting which give prosperity,
realization and liberation.
சுத்தம் ஆம் விந்துத் தன்னில் தோன்றிய
ஆதலானும்
சத்திதான் பிரோரித் துப்பின் தான் அதிட்டித்துக் கொண்டே
அத்தினால் புத்தி முத்தி அளித்தலால் அரனுக்கு என்றே
வைத்த ஆம்-- மந்திரங்கள் வடிவு என மறைகள் எல்லாம்.
78
விந்து
= Bindu in Sanskrit = Pure MAyA =
சுத்தமாயை =
Suddha Tattvas.
பிரோரித்தல் =
drive, make it happen.
அதிட்டித்தல் =
abide in. puththi =
புத்தி
= Intellect.
முத்தி =
Muththi = Liberation.
அரன் =
aran = Siva.
Suddham (Mantras) appear from Bindu, driven (facilitated) by Sakti. They
who abide in and chant the Mantras gain benefits, such as worldly prosperity,
realization and liberation. Because of the above, the Agamas say Siva's
greatness abides in His Mantra Form.
Verse 79. Mantras pay homage to Siva.
மந்திரம் அதனில் பஞ்ச மந்திரம் வடிவமாகத்
தந்திரம் சொன்னவாறு இங்கு ஏன்?
எனில் சாற்றாக் கேள் நீ
முந்திய தோற்றத் தாலும் மந்திர மூலத்தாலும்
அந்தம் இல் சத்தி ஆதிக்கு இசைத்தலும் ஆகும் அன்றே.
79
Tantras (Agamas) say five (Brahma) Mantra Forms shine in all Mantras. Why is it
so? Because of their antecedence and causal status, these Mantras pay homage to
deathless Supreme Sakti.
Verse 80. Siva is Brahma, Vishnu and Rudra, all rolled into One.
அயன் தனை ஆதி ஆக அரன் உரு என்பது என்னை?
பயந்திடும் சத்தி ஆதி பதிதலால் படைப்பு மூலம்
முயன்றனர் இவரே ஆயின் முன்னவன் தன்னை முற்றும்
நயந்திடும்;
அவன் இவர்க்கு நண்ணுவது ஒரோவொன்று ஆமே.
80
What is the Siva Form that became Brahma and the rest? Though the five functions
like creation abide in Brahma and the rest, It is all on account of the Grace of
Siva, the First One. Siva has delegated only one function for each one of them
(and yet he can do all functions by Himself).
Purport: Though Brahma, Vishnu, Rudra, Mahesa and Sadasiva have five functions,
one each, each one manages only one assigned portfolio of Creation,
Preservation, Destruction, Obscuration and Grace. They are delegates and
surrogates of Siva. Each one of them cannot perform all five functions, while
Siva can do them all.
The three Saktis of Siva are
1) Janani (சனனி
=
Creative Energy of Siva),
2)
ரொதயித்திரி (Rothayiththiri
= Siva Sakti with the function of titi-tirOpavam (= Titikrityam and Tirodhana
Sakti = Preservation + Obscuration)
Titi-tirOpavam =
திதி-திரோபவம் = திதிகிருத்தியம் + திரோபவகிருதியம் =
Titi-kiruththiyam + Tirobhava-kiruthiyam = Preservation and Obscuration.
Tirodhana Sakti = Thirobha-kiruthiyam = the Power of Obscuration.
3)
அரணி (Arani
=
காளி =
Kali = Destructive Power of Siva).
Preservation + Obscuration = After creation, Siva preserves life on earth.
During life on earth, Siva veils (obscuration) the Spiritual Knowledge from the
soul, until it matures and drops the three impurities. Go to the file for more
information: Primer in Saiva Siddhanta. Once the impurities are removed, the
soul is pure and receives the Light of Knowledge from Siva, liberation and
merger.
Verse 81. Siva is One and His minions are many.
சத்திதான் பலவோ?
என்னில் தான் ஒன்றோ;
அநேகமாக
வைத்திடும் காரியத்தால்;
மந்திரி ஆதிக்கு எல்லாம்
உய்த்திடும் ஒருவன் சத்தி போல் அரனுடையதாகி;
புத்திமுத்திகளை எல்லாம் புரிந்து அவன் நினைத்த வாறு ஆம்
81
One may ask, "Are there many Saktis?" The
answer is, "There is only One Sakti." There are very many disparate
portfolios. There is one king and there are the minister and others coming under
the aegis of one power. Likewise there is One Siva who displays His wisdom and
doles out Grace and acts as he thinks fit.
Purport: Siva is One, His Power is One and the portfolios are many, which
he partakes with others as he finds it fit. Displaying wisdom covers his five
functions: Creation, preservation, destruction, Veiling and Grace, the
portfolios of which are given to Brahma, Vishnu, Rudra, Mahesa and Sadasiva.
Siva is like the king, who rules the country with his ministers and other
officials.
Verse 82. Sakti' form is without obstruction
or limitation. Will, Knowledge, and
Action powers of Siva. Knowledge is obscurant and Grace.
சத்திதன் வடிவு ஏது?
என்னில் தடை இலா ஞானம் ஆகும்;
உய்த்திடும் இச்சை செய்தி இவை ஞானத்து உளவோ?
என்னில்
எத்திறம் ஞானம் உள்ளது அத்திறம் இச்சை செய்தி
வைத்தலால் மறைப்பு இல் ஞானால் மருவிடம் கி¡¢யை
எல்லாம்.
82
One may ask, "What is Sakti's Form?" (Siva's) Sakti's Form is
without obstruction or limitation. That is also
known as Parasakti. Does knowledge have in it Desire and Action
Saktis? Knowledge has in it Obscurant Sakti. As Knowledge prevails so
prevail Desire and Action. Therefore cognize that they (Desire and Action) are
not separate from Knowledge.
Purport: Siva has three Saktis or powers: Iccha,
Jnana and Kriya =
இச்சை,
ஞாணம்,
கிரியை =
Desire or Will, Knowledge, and Action.
By these powers Siva creates, reigns and destroys this universe of beings and
matter. Man has the same powers in a truncated form. Siva has the Will and
exercises His Knowledge and Action. Man on the other hand has to have knowledge
before he can exercise his will and action. That is the difference between Siva
and the Mini-Sivas (We the people). Siva's sequence is Will, Knowledge and
Action; Mini-Siva's sequence is knowledge, will and action. Man does not
go anywhere unless he has the knowledge; his will has no place before knowledge.
Siva is Pure Consciousness; human consciousness is a dumb-down version of
Siva's. We came from siva. Our soul is contaminated with impurities. We have to
remove them before merger with Siva. Until we carry these impurities on our
soul, Siva does not reveal Spiritual Knowledge; that is obscuration (Tirodhana
or Tirobhava Sakti (Sanskrit) =
திரோபவம் =
obscurant power), which is contained in the Knowledge of Siva. This Obscurant
power morphs into Anugraha (அருள்
=
Grace), when the impurities fall off the soul. Thus Obscuration and Grace are
Knowledge Sakti with two morphologies, depending upon the impurity or purity of
the individual soul. Verse 83. Munificent Siva
ஒன்றதாய்,
இச்சா,
ஞானக் கிரியைஎன்று ஒறுமூன் றாகி
நின்றிடும்,
சத்தி;
இச்சை உயிர்க்கு அருள் நேசம் ஆகும்;
நன்றுஎலாம்,
ஞான சத்தி யான்,
நயந்து அறிவான்;
நாதன்
அன்று,
அருட் கி¡¢யை
தன்னால் ஆக்குவன்,
அகிலம் எல்லாம்.
83
One has become three according to its function: Will, Knowledge and Action.
Siva's Will offers soul its friendship for obtaining Grace. Knowledge is to
cognize the needs of the souls within Himself out of His munificence. Nathan
(Siva) confers Grace by His Action to all souls.
S.S. Mani uses the following technical terms for Will, Knowledge, and Action:
விழைவு1
(Vizhaivu),
அறிவு
2 (arivu),
ஆற்றல்3
(aarral). Iccha1, Jnana 2 and Kriya =
இச்சை1,
ஞாணம்
2,
கிரியை3
= Will1, Knowledge 2, and Action3 . By Veeraswamy Krishnaraj
Sanskrit |
Iccha1
|
Jnana
2 |
Kriya3 |
sivanaar |
இச்சை1(ichhai) |
ஞாணம்
2 (JAnam) |
கிரியை3
(Kiriyai) |
English |
Will1 |
Knowledge
2 |
Action3 |
S.S.Mani Pure Tamil |
விழைவு1
(Vizhaivu) |
அறிவ
2 (arivu) |
ஆற்றல்3
(aarral) |
Verse 84. Will, Knowledge and Action; Kevala,
Sakala and Suddha states of the indivdual soul.
சீவனும்,
இச்சா ஞானக் கிரியையால்,
சிவனை யொப்பன்
ஆவன் என்றிடின்,
அநாதி மலம் இவற்றினை மறைக்கும்;
காவலன் இவன் செய் கன்மத்து அளவினில் கொடுப்பக் காண்பான்;
பாவி ஆம் புத்தி முத்திப் பயன்கொளும் பண்பிற்று ஆகும்.
84.
Some may question, The embodied soul has Will, Knowledge and Action. Can it be
compared to Siva with the same qualities? The
answer is, it is not so. Anathi malam («¿¡¾¢ ÁÄõ) veils these three
qualities in Kevala1
state. Based upon Karma--merits and
demerits--, Kavalan (¸¡ÅÄý = protector = god) doles out
body, organs, limbs to the soul,
which is now in Sakala2
state. Conditioned by and proportional to Karma, the soul is endowed with
the powers of Will, Knowledge and Action in Sakala2
State. The Grace of God confers liberation to the soul. The soul acquires
Knowledge and Mukthi or liberation in Suddha3
state. That is the nature of the soul.
The poet Sivanar describes the three states of the soul, before birth in
Kevala1 state, after birth in
Sakala2 State in this world
and in Suddha3 state after
liberation.
AnAthi Malam (அநாதி
மலம்)
is Anava Malam (ஆணவ
மலம்). அநாதி
means orphan, a helpless person or entity. Soul is in three states: Kevala1
before birth, Sakala2 in the phenomenal world and Suddha3 state after
liberation.
Kevala1
State:
கேவல நிலை =
Kevala Avastha in Sanskrit. Disembodied inactive condition of the
soul enveloped
in āṇava, the inherent darkness;
ஆணவத்தால் மறைப்புண்டு அமூர்த்த மாய்ச்
செயலற்றுக்கிடக்கும் ஆன்மாவின்
நிலை.
Kevala state is the incorporeal inactive state of the soul before it is born in
this world with a body. It is enveloped by an impurity
Anava Malam,
described as Inherent darkness, which means that the soul has
forgotten its origin and organic connection to the Universal Soul of Siva.
During this helpless orphan state the soul has no will, knowledge and action,
according to the poet. soul is sulking and pines for knowledge, will and
action. Karma, the ever-present monkey on the back, facilitates the
soul to be born in a body in the world.
ஆணவமலம்_āṇava-malam
ஆணவமலம்
āṇava-malam (Saiva.) Matter which is eternally encasing the soul and lasting
till its final liberation, one of mu-m-malam;
மும்மலங்களு ளொன்று.
Sakala2 State = This is life on earth for the soul. Sakala2 Avastha in Sanskrit.
=
சகல2
நிலை
in Tamil. also known as
சகலாவத்தை
cakalāvattai in Tamil. Avattai =
அவத்தை =
Avastha in Sanskrit = State in English. Also known as
காரணசகலம்2
(kāraṇa-cakalam) =
மேலாலவத்தை2
(mElAla-vattai).
காரணசகலம்2
kāraṇa-cakalam (Saiva.) The major condition of the soul in which it is invested
with bodies and subjected to births and deaths, one of three kāraṇā- vattai,
q.v.;
காரணாவத்தை மூன்றனுள் ஆன்மாக்கள் தேகமெடுத்துச்
சனனமரணங்களுக்கு உட்படும் அவத்தை.
In Sakala state, the soul is enveloped with three impurities: Anava, Maya and
Kanma Malams.
Suddha3
State
= Suddha Avastha in Sanskrit =
சுத்தாவத்தை3
cuttāvattai
, (Saiva.) A condition of the soul in which it is purified and freed from
births, of five kinds, viz., ., niṉ-mala-cākkiram, niṉ-mala-coppaṉam,
niṉ-mala-cuḻutti, niṉmala-turiyam, niṉ-mala- turiyātītam
நின்மலசாக்கிரம்,
நின்மலசொப்பனம்,
நின்மலசுழுத்தி,
நின்மலதுரியம்,
நின்மலதுரியாதீதம் என ஐவகையினதாய் மலநீங்கிப் பிறவியற்று ஆன்மா சுத்த மாயிருக்கும்
நிலை. (சி. சி.
4, 37.) 2.
A condition of the liberated soul.
Verse 85. Suddha Tattvas: Siva, Sakti,
Sadasiva, Isa, Mahesvara and Suddha Vidya.
ஞனமே ஆனபோது சிவன்,
தொழில் ஞானம்,
ஒக்கின்
ஈனம் இல் சதாசிவன்;
பேர் ஈசன் ஆம்,
தொழிலது ஏறின்;
ஊனமேல் கி¡¢யை
வித்தை;
உருத்திரன்,
இலயம் போகம்
ஆனபேர் அதிகாரத்தோடு அதிகரணத்தன் ஆமே.
85
Plenitude of Knowledge is Siva. Action is Sakti. Equal Knowledge and Action are
Sadasiva. Action ascends in Isa. Deficiency in action is Vidyai. He is the
substratum of Dissolution, objects and Action.
Siva is endowed with three qualities: Will, Knowledge, and Action. All are in
limitless in Him. These three qualities rise and fall according the form he
sports. In His Pure State, Knowledge is Sivam. When Action dominant He is Sakti.
Equal Knowledge and Action are Sadasiva. Action rises in Isa. Deficiency of
Action and rise in Knowledge are seen in Suddha Vidya. He is the
substratum, when the five functions come under the aegis of Dissolution, Objects
and Action.
இலயம் =
ilayam = Laya or Dissolution. Remember that ilayam in Tamil, Lysis in English
and Laya in Sanskrit are cognate words, indicating that Sanskrit is the origin
of the word.
போகம் =
object of enjoyment.
அதிகாரம் = (Saiva.)
Aspect of God in which action is predominant, one of three avattai
அதிகாரணத்தன் =
God as substratum.
ஊனம் =
Defect; deficiency, as of a member; flaw.
Verse 86. The Five Suddha Tattvas are eternal
beyond the Time element.
வித்தையோடு,
ஈசர்,
சாதாக் கியம்,
சத்தி,
சிவங்கள்
ஐந்தும்
சுத்த-தத்துவம்;
சிவந்தன் சுதந்திர வடிவம் ஆகும்;
நித்தம் என்று உரைப்பர்;
காலம் நீங்கிய நிலைமையாலே
வைத்திலர்,
முற்பிற்பாடு;
வருவித்தார்,
கருமத்தாலே.
86
Along with Suddha Vidya Tattva, Mahesvara, Sadasiva, Sakti and Sivam, all these
five constitute Suddha Tattva. Siva Himself is of the form of Freedom.
There is no Time sequence among them in their manifestation, though Knowledge
comes first before Action.
Kashmir Saivism states:
Kashmir Saivism
Vimarsa
is the creative power of Siva in the form of Sakti whose other names are Para
Sakti, Para Vak, Svatantrya, Sphuratta. Saktiman and Sakti are inseparable.
Prakasa
is Aham-tva (I-ness)
Vimarsa
is the awareness of I-ness and independent will or
freedom (svatantrya) of Siva.
Vimarsa
is compared to a seed that contains the Nyagrodha tree (Banyan tree); likewise
it contains the variegated universe in the heart of Siva. Para Siva has
the following powers:
Cit Sakti, Ananda Sakti, Iccha Sakti, Jnana Sakti, Kriya Sakti
(Consciousness,
Bliss, Will, Knowledge, Action).
By Veeraswamy Krishnaraj
Verse 87. Siva is like a multi-role actor but
His Nature does not change. Siva and Sakti are inseparable like the tree and its
grain.
ஒருவனே,
இராவண ஆதி பாவகம்
உற்றாற் போலத்
தருவன்,
இவ் உருவம் எல்லாம்;
தன்மையும் தி¡¢யான்
ஆகும்;
வருவம்வடிவு எல்லாம்,
சத்தி சத்திதான் மரமும் காழ்ப்பும்
இருமையும் போல மன்னிச்,
சிவத்தினோடு இயந்து நிற்கும்.
87
one person can act many roles as Ravana does. All disguises does not change his
very nature. In like manner, Siva, because of His munificent Grace towards
people, assumes Formlessness, Form, and Form-Formlessness, which do not change
His Nature. All Forms of Siva are the Forms of Sakti. Siva and Sakti stand like
a tree and its grain (காழ்ப்பு.)
and stay inseparable from each other.
காழ்ப்பு =
Grain in the core of the tree. The Core and the grains are hard like a diamond (வயிரம்
=
Diamond; the hard core-grain of a tree.)
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.
Verse 88. Siva is like a crystal which takes
on the color of the juxtaposed colors. Siva manifests through Sakti.
பொன்மை,
நீல ஆதி வன்னம் பொருந்திட,
பளிங்கு
அவற்றின்
தன்மையாய் நிற்கு மாபோல்,
சத்திதன் பேதம் எல்லாம்
நின்மலன் தானாத் தோன்றி நிலைமை ஒன்றாயே நிற்பன்;
முன் அருட் சத்தி தன்பால் முகிழ்க்கும்;
தான் முளையான் அன்றே.
88
The Crystal takes on the nature of the juxtaposed colors like gold, blue. Siva
takes on, manifests like the diversity of Sakti and stands non-different from
Sakti. Siva manifests as if He is the Sakti full of Grace; He never manifests
any different from this.
Verse 89. The whole world, male and female are Siva
and Sakti in the form of Linga and Base.
சத்தியும் சிவமும் ஆய தன்மை,
இவ் உலகம் எல்லாம்
ஒத்துஒவ்வா ஆணும்பெண்ணும் உணர்குண குணியும் ஆகி,
வைத்தனன்;
அவளால் வந்த ஆக்கம்,
இவ் வாழ்க்கை எல்லாம்;
இத்தையும் அறியார்,
பீட லிங்கத்தின் இயல்பும் ஓரார்.
89
The whole world is of the Nature of Siva-Sakti. Life is male and female; in some
instance they are similar and in other instance they are dissimilar. Siva-Sakti
endowed them with Gunas and cognition. All auspiciousness came to life on
account of Sakti. They who do not realize this, will not know the nature of the
pedestal and Linga.
Siva-Sakti's creation is male and female, who are similar and dissimilar at the
same time. Sakti gave the embodied soul all the Tattvas to live on this earth.
Siva is Linga and Sakti is the base or the pedestal for Linga.
Verse 90. Siva is neither this nor that. He is
Sorupam and Tattatham.
சிவன் -- அரு உருவும் அல்லன்;
சித்தினோடு அசித்தும் அல்லன்;
பவமுதல் தொழில்கள் ஒன்றும் பண்ணிடு வானும் அல்லன்;
தவம்முதல் யோக போகம் தா¢ப்பவன்
அல்லன்;
தானே
இவைபெற இயைந்தும்,
ஒன்றும் இயைந்திடா இயல்பி னானே 90
Siva is not Formless, not of Form, and not Form-Formless. He is neither Cit
nor Acit. Siva does not perform the five functions starting from Creation. He
is not of the form of Tapas, Yogam and Bhogam. Though Siva is inclined to
perform all these functions, He is of the Nature of non-action.
Cit =
சித்து =
one with intellect, refers to human beings. Acit =
அசித்து =
an
object devoid of intelligence; matter. Tapas =
தபம் =
Austerity. Yogam =
யோகம் =
the mental worship of Siva in His subtler Form. Bhogam =
போகம் =
Experience,
Enjoyment.
Siva is a mass of negation. He is not this; He is not that. Then What and
Who
is Siva? He is Svarupam1
and Tattatham2.
The technical terms are
SvarUpa-Laksanam1
(சொரூபலட்சணம்)
and Tataththa-Laksanam2
(தடத்தலக்கணம்).
These
two are opposites.
சொரூபலட்சணம்1
=
corūpa-laṭcaṇam = Sorupam1 (Sanskrit) = The Real nature of God
as the ever-existing, Ever-Knowing and Ever-blissful. The Supreme Being, as the
One, the Indivisible, the Attributeless. --Opposite of Tattatam or Tadastha.
Sorupam is the Nature of Acclivity of Siva, the Highest position, wherein he is
not engaged in activity.
தடத்தலக்கணம்
2
= taṭatta-lakkaṇam = Property of an object, distinct from its nature but
arising from its contact with other objects. Tattatam = Tadastha2
in Sanskrit = The aspect of God which causes Pancha-kiruttiyam (five functions),
opposite of Sorupam. In this Nature Siva creates, preserves, destroys,
veils, and liberates (Grace). Tadastha is declivity as opposed to
Acclivity. What it means is that Siva descends from the position of
Acclivity (Ascent) and engages in the five functions in the position of
declivity.
S.S.Mani uses the following terms for these two.
உண்மை இயல்பு1
and
பொது இயல்பு2
= unmai iyalpu1 and pothu iyalpu2 = Truth Nature1 and General Nature2.
Section Two: Verse 91. Siva the Pure, the world of
Beings and matter, Siva the Master of the Universe.
உலகு எலாம் ஆகி,
வேறு ஆய்,
உடனும் ஆய்,
ஒளி ஆய்,
ஓங்கி,
அலகுஇலா உயிர்கள் கன்மத்து ஆணையின் அமர்ந்து செல்லத்
தலைவனாய்,
இவற்றின் தன்மை தனக்கு எய்தல் இன்றித் தனே
நிலவுசீர் அமலன் ஆகி,
நின்றனன்,
நீங்காது எங்கும்.
Siva Became the manifold world, yet remained different, becomes life, abides and
exercises control over life, abides as the Light of the soul and stays as the
Supreme. He remains the Master of the innumerable lives, who are subject to the
injunction of Karma and take birth, live, and die. Siva remains a Great
Crescent-wearing Amalan, uncontaminated by the nature of the world and beings,
though they stand very much attached to Siva.
அமலன் =
Amalan = Siva as Pure Being.
அமலன் = அ + மலன் =
No + impurity, One = One with no impurity. Siva remains of the Form of Light,
not coming into contact with matter as Sorupam or
சொரூபலட்சணம்1.
This State of Siva is Sivam. in His Sakti form (Tatastha or Tadastha), He
becomes the world. When He performs the five forms he becomes Pati. Click for
more on PATI. Pati, Chief or Master is Siva when He acts through Sakti to create
beings and matter. This is described in Siva Agamas. By Veeraswamy Krishnaraj
pati.h1.gif
Second Chapter
முதல் அதிகரணம் =
First Section of a work, treating of one subject.
Verse 92.
ஒன்று என மறைகள் எல்லாம் உரைத்திட,
உயிர்கள்
ஒன்றி
நின்றனன் என்று பன்மை நிகழ்த்துவது என்னை?
என்னின்,
அன்று;
அவை பதிதான் ஒன்றுஎன்று அறையும்;
அக்கரங்கள் தோறும்
சென்றிடும் அகரம் போல நின்ரனன்,
சிவனும் சேர்ந்தே.
92.
All Sacred Texts declare that Soul is one. One may say, that Siva standing as
One with plurality of souls is inconsistent. The answer. It is not so. Sacred
Texts declare that God is One and does not say that the souls are one. As the
vowels and consonants join to form one word and yet are distinct, different and
separate from the words, letter A is the actuator of words. Siva as A the life
letter (The First Vowel) and the souls stand together.
பன்மை =
plurality; insconsistancy.
Let me expand on this verse further. There are Vowels and Consonants. Between
them, Vowels are more important that Consonants. Of the Vowels the most
important is the letter A. All letters (alphabets) start with A and thus the
souls and the world start with A. Without the Vowel A (the life-letter),
there is no actuation to give meaning to the word. Let us analyze the
Tamil word À¡Äõ (PALAM = Bridge).
பாலம் =
Paalam
P1 + aa2 + l3 + a4 + m5 =
பா12
+
ல34
+
ம்5.
பா = ப் + அ + அ. ல = ல் + அ. ம் =
ம்.
Paa12 =
பா.
la34 =
ல.
m =
ம்5
Paa as in pop. la as in Selam. m as selam.
The letter
பா
is p + a + a = pa + a = paa =
ப் + அ + அ = பா. ப்
as in cup.
அ =
a as in at. aa =
அ + அ = ஆ =
art.
Generic p as in cup is Consonant. It becomes Pa when the Vowel a is
added. Thus a is the life-letter. P is the body-letter according to Tamil. Body
is dead without life. As you see, the Vowel is the most important ingredient in
all these letters and thus A is the First and life-giving letter as an analogy
to God (A) being the First in the universe and giver of soul and life.
Verse 93. Siva is the actuator of the individual souls as the soul is the
actuator of the body.
உருவோடு கருவி எல்லாம் உயிர்கொடு நின்று வேறாய்
வருவது பொல,
ஈசன் உயிர்களின் மருவி வாழ்வான்;
தரும்,
உயிர் அவனை ஆகா,
உயிரவை தானும் ஆகான்;
வருபவன்ம் இவைம் தான் ஆயும் வேறும் ஆய் மன்னி நின்றே.
93.
Though the organs and the soul abide in the human form, there is a difference
between the soul and the body. Soul is the actuator of the body. Siva is the
actuator of the soul. That being so, the individual soul is not Siva. Siva will
not become the souls. Isan (Siva) moves among and with the souls. He stands
separate from the souls.
Sivanar says that Siva moves among and with the individual souls and yet is
different from them. Other sects subscribe to the doctrine of
Difference-Non-difference (Bheda-Abheda), which says that god and souls are
non-different. Caitanya (1485-1533 CE)
Acintya-bhedaAbheda. There are three entities in the universe:
Isvara, Cit and Acit (Lord, souls, matter) . Cit and Acit are different and yet
non-different from Him. His philosophy finds expansion and elaboration in
Acintya Bheda-abheda
PrakAsa (inconceivable simultaneous
difference-non-difference
manifestation).
Go to this file for more. BG04.
S.S. Mani has the following comment. Body and soul remain without any
difference. In a similar manner Siva remains one with the souls. The body
and Soul are two entities. Body is visible and soul is not visible. Body is
perishable and soul is not perishable. Siva actuates the soul, which actuates
the body.
Verse 94.
Siva like a king and a physician by His order
expunges karma which is responsible for metempsychosis.
இருவினை இன்பத் துன்பத்து,
இவ்வுயிர்,
பிறந்து
இறந்து
வருவது போவது ஆகும்;
மன்னிய வினைப்பலன்கள்
தரும்,
அரன் தரணியோடு தராபதி போலத் தாமே
மருவிடா,
வடிவம் கன்ம பயன்களும்;
மறுமைக் கண்ணே.
94
Two-fold Karma gives happiness and misery. This soul takes birth and dies and
thus it comes and goes. Long-lasting karmic consequences proceed. Siva restricts
and expunges the Karmic consequences by His order as a physician or a king.
Body and karma are inert and non-intelligent and thus incapable of abiding in
the soul in the next birth.
Verse 95. Karma is the external cause for the
happiness and misery of the embodied soul.
இருவினை
என்னை;
இன்பத் துன்பங்கள் இயல்பது?
என்னின்
ஒருதன்மை இயல்புக்கு உள்ளது;
ஒருவனுக்கு இரண்டு செய்தி
வருவது என்?
மலரும் தீயும் மருவலின்,
வாசம் வெம்மை
தருவதுஎன்,
நீர்என் செய்து?
தான் இயல்பு ஆகும் அன்றே.
95.
Question: What is two-fold karma? Happiness and misery are natural
to humanity. Answer: An entity by its nature
has one property. Why should a person experience two states? (Pure) water is
odorless; when flower is immersed in water, it acquires fragrance. Water is
cool; when heat is applied it becomes hot. What has water done? (One cannot tell
that fragrance and hotness are water's qualities. They are additions.)
Question. Why do you invoke karma as the cause of happiness and misery, which
are the nature of life. Answer. Happiness and
misery are the lot of humanity on account of Karma, which is external to
the nature of the soul. If a person experiences duality, there must be a reason
for that occurrence. Water by its nature is odorless but an immersed flower or
applied heat render it fragrant or hot. Fragrance and heat are external to the
nature of water and have to be applied to it for its dual character.
செய்தி =
condition, state
Verse 96. Soul experiences duality on account of
twofold Karma. Body is acit (non-intelligent).
தன் இயல்பு ஒழிய,
பூவும் தழலும் வந்து அணைய,
நீரின்
மன்னியது இரண்டு செய்தி;
வரும் இரு வினையினாலும்
உன்னிய இன்பத் துன்பம் உறும் உயிர்;
உணர்வு இல்லாத
துன்னிய அசித்தை இன்பத் துன்பங்கள் சூழ்த்தி டவே.
96
By losing its nature, flower (by immersion) and heat (by application) altered
the water into two states. Soul experiences happiness and misery on account of
twofold Karma. Non-intelligent Acit incapable of experience is not enveloped in
happiness and misery.
Water's natural state is altered by fragrance and heat. Likewise, the soul's
nature is altered by twofold Karma-induced happiness and misery. Soul by itself
is pristine. Acit is non-intelligent matter. Body belongs to Acit and thus
should not be invoked as the experiencer of happiness and misery. Body is the
apparent experiencer because of the in-dwelling soul. Body sans soul is not
capable of experience. By Veeraswamy Krishnaraj
Verse 97. Effort is cause of wealth and
happiness.
இம்மையின்,
முயற்சி யாலே இருநிதி ஈட்டி,
இன்பம்
இம்மையே நுகர்வர்;
செய்தி இலாதவர் பொருளும் இன்றி
இம்மையே இடர்உ ழப்பர்;
வேறுஇரு வினையது உண்டேல்
இம்மையின் முயற்சி இன்றி எய்திட வேண்டும்,
இங்கே.
97.
In the present birth, on account of effort, great wealth accumulates thus
making them enjoy wealth in this birth. Effortless people without the wealth
experience distress (இடர்).
This is Nature.
If twofold karma obtains (or prevails) one should accumulate wealth without any
effort. No such thing has happened here. For wealth
and happiness, effort is the causal agent. The opponents insist that the twofold
Karma is not the causal agent. The next verse dismisses that notion.
Verse 98. Karma the invisible cause of wealth and
happiness, penury and misery.
இருவினைச் செயல்காண்;
இம்மை இரும் பொருளின்பம்
வேண்டி
வருவினை செய்யுங் காலை,
மடிவரும்;
மடியும் இன்றித்
தருவினை அதனில்,
அத்தம் தான் அறும்;
துயரும் தங்கும்;
ஒருவினை செய்யா தோரும் உடையர் இவ் வுலகத் துள்ளே.
98
Witness the results of twofold Karma. Aspiring for great wealth and happiness in
this birth, one makes an effort but he falls victim to laziness. Even without
indolence, his efforts become fruitless and result in loss.
We witness his misery has taken hold of him.
Having not put in any effort, there are haves (wealthy) in this world.
மடி =
Madi = indolence.
அத்தம் =
aththam = wealth.
உடையர் =
udaiyar = the haves, the Wealthy.
When we witness accumulation of wealth without effort and fruitless efforts with
loss, we conjecture that there must be an invisible cause or force for such
occurrences. That is the result of twofold Karma.
Tiruvalluvar expresses His Divine Wisdom in the following verse.
ஆகூழாற் றோன்று மசைவின்மை கைப்பொருள்
போகூழாற் றோன்று மடி.
Verse 371 from Tirukkural (திருக்குறள்).
ஆகு ஊழால் தோன்றும் அசைவு இன்மை கைப்பொருள்.
போகு ஊழால் தோன்றும் மடி.
அசைவு =
asaivu = Weariness, faintness, exhaustion;
Laziness, sloth
Ardor and vigor come with wealth on account of good merit (nalvinai =
நல்வினை =
good deed = Punniyam =
புண்ணியம்) .
Gloom descends with loss of wealth on account of demerit (TIvinai =
தீவினை =
bad deed = pApam =
பாபம்).
Verse 99. Karma, the Cause of six maladies.
பேறு இழிவு இன்ப மோடு,
பிணிமூப்புச் சாக்காடு
அன்னும்
ஆறும்முன் கருவுள் பட்டது;
அவ்விதி அனுப வத்தால்
ஏறிடும்;
முன்பு செய்த கன்மம் இங்கு இவற்றிற்கு ஏது
தேறுநீ --இனிச்சொல் கன்மம் மேலுடற் சேரும்,
என்றே.
99
Fame, Infamy, Happiness, Disease, Old age, and Death started with
the embryo. That fate becomes part of the experience (of a person in the world).
Know that the karma from before (Past life) becomes the cause of these (six
entities in this life). Karma performed henceforth (in this life) would
accumulate (and cause the six maladies again in the next life).
Verse 100. Deed (Karma) begets body like the
seed begets the tree.
உடற்செயல் கன்மம்;
இந்த உடல்வந்த வாறு ஏது
என்னின்
விடப்படும் முன் உடம்பிப் வினை இந்த உடல் விளைக்கும்;
தொடர்ச்சியால் ஒன்று தொன்று தொட்டு அநாதி--வித்தின்
இடத்தினின் மரம்,
மரத்தின் வித்தும் வந்து இயையு மாபோல்.
100
Question: Body is essential for (performing) Karma. How did this body come into
existence? Deeds performed in the past life bring into being the present body.
Thus continuity from time immemorial perpetuates (the cycle). It is like the
tree in the seed and seed in the tree.
We have the Gross Body (Sthula Sarira in Sanskrit =
பரு உடம்பு)
in this visible world. Between death and rebirth, we have Subtle Body (Suksma
Sarira in Sanskrit =
நுண் உடம்பு).
பிரவாகானாதி =
piravākāṉāti
This is called uninterrupted continuity, PravAka Anadhi (பிரவாக
அநாதி
or
பிரவாகானாதி),
the principle of uninterrupted succession giving a sense of unity as continuous
flow of the river from beginningless time;
ஆற்றுப்பெருக்குப் போலத் தொடர்ச்சியாய்த் தொன்றுதொட்டுவரும் இரீதி
Piravakam (means flood. AnAdhi =
அநாதி =
helplessness.
அனாதி
an-ādi. 1. That which has no beginning. Verse 101. Karma and fruit are
perpetual. We do not reap what we did not sow before.
முன்செயல் விதியை இந்த முயற்சியோடு அனுபவித்தால்
இச்செயல் பலிக்குமாறு என்?
இதம் அகிதங்கள் முன்னர்
அச்செயலானால்;
இங்கும் அவைசெயின் மேலைக்கு ஆகும்;
பின்செயாது அனுபிவிப்பது இன்று பின் தொடரும்,
செய்தி.
101.
The question is how is it we experience Karma from the past in this birth, and
deeds of present birth yield result in the next birth. Goodness and evil
(Pleasure and pain) are (the fruits) of past deeds. Deeds of now bring fruits
afterwards. We do not experience what was not done in the past. (We do not reap
what we did not sow before.) Thus deeds (Karma) perpetuate.
பலித்தல் =
paliththal = To take effect, yield results, produce good or evil.
இதம் =
itham = That which is salutary, comfortable, acceptable, agreeable .
அகிதம் =
akitham = Evil, harm.
மேல் =
mEl = That which comes afterwards.
Verse 102. Deeds are the Seeds of Karma,
which bear good and bad fruits. Karma generates more deeds and the cycle goes
on.
மேலைக்கு வித்தும் ஆகி விளைந்தவை உணவும் ஆகி
ஞாலத்து வருமாபோல நாம்செயும் வினைகள் எல்லாம்
ஏலத்தான் பலமா-- செய்யும் இதம் ஆகி தங்கட்கு எல்லாம்
மூலத்தது ஆகி என்றும் வந்திடும் முறைமை யோடே.
102.
Plants yielding seeds and plant's yield becoming food are nature in this world;
likewise all our karma are the fruits of the past deeds. Good and bad
deeds done to others generate Karma and become the root cause and come (bear
fruits in the future life) in due course (of time).
In this world seeds, plants, and fruits are the food. In addition to providing
food, they yield seeds for future. In like manner our deeds are the seeds
of karma. We have to eat the fruits of karma, the good and the bad. There is no
escape; karma bears fruits in due course of time and more Seed karma is
harvested. By eating those fruits, we generate more karma and the cycle goes on.
Deed--> Karma---> more deeds --> More Karma. By Veeraswamy Krishnaraj
ஏல
ēla
, adv. <
ஏல்-.
1. Already; beforehand; palam =
பலம் =
fruit, Result, consequence
மூலம்
mūlam
, n. < mūla. 1. Root; base
முறை
murai
, n. 1. Order, manner, plan, arrangement, course.
Verse 103. Siva dispenses happiness and misery
based upon the doer's goodness and evil.
இதம் அகிதங்கள் என்பது -- இகல்மனம் வாக்குக்
காயத்து
இதம் உயிர்க்கு உறுதி செய்தல்;
அகிதம் மற்றது செய்யாமை;
இதம் அகிதங்கள் எல்லாம் இறைவனே ஏற்றுக் கொண்டு இங்கு
இதம் அகிதத்தால் இன்பத்ட் துன்பங்கள் ஈ£வன்
அன்றே.
103.
Mind, words, and body cause good and evil to the soul (of the fellow human
being); Goodness is to do Uruthi (உறுதி);
Evil is not doing Uruthi. Siva assumes doer's Goodness and Evil and delivers
happiness and misery to the doer.
உறுதி =
புருஷார்த்தம்
=
Meaning of man. Aims of mankind, objects of human pursuit, four in number, viz.,
அறம்1,
பொருள்2,
இன்பம்3,
வீடு4;
புருஷார்த்தம் மாந்தர்க்கு உறுதியென உயர்ந்தோரா னெடுக்
கப்பட்டபொருள் (குறள்,
உரைப்பாயிரம்).
அறம்1
= Virtue. Religious duty.
பொருள்2
= Wealth;
இன்பம்
3 = Love.
வீடு
4 = Heaven. Here Love3 includes conjugal love.
Uruthi (உறுதி)
is Virtue1, Wealth2, Love3 and Liberation4 . Itham (இதம்
=
goodness) is to do good acts (deeds that promote Uruthi-உறுதி)
.
Akitham (அகிதம்
= evil) is not performing right acts and performing wrong acts.(not performing
Uruthi (உறிதி)
and performing inimical deeds to a fellow human being).
Verse 104. Siva dispenses Grace to do-gooders and
punishment to evil-doers.
இறைவன் இங்கு ஏற்பது என்னை இதம் அகி தங்கள்?
என்னின்
நிறைபரன் உயிர்க்கு வைத்த நேசத்தின் நிலைமை யாகும்;
அறம்மலி இதம் செய்வோருக்கு அநுகிரகத்தைச் செய்வன்;
மறம்மலி அகிதம் செய்யின் நிக்கிர கத்தை வைப்பன்.
104.
Why does God assume the Good and Evil (of man)? It is the state of love of
Nirai-paran for the soul. Siva confers
Anugraham (Grace) to the ones who do plenty
of goodness (to others). Siva dispenses Nigraham
to the ones who do plenty of evil (to fellow human beings).
நிறைபரன் =
Niraiparan = Plenitudinous Supreme Being, Siva.
அநுகிரகம் =
anugraham = Grace.
மறம் =
maRam = Evil, Vice, sin.
நிக்கிரகம் =
Nigraham = Punishment as inflicted by divine power; Destruction.
Verse 105. God's punishment is an act of love and
friendship in induce soul to perform virtuous acts.
நிக்கிரகங்கள் தானும் நேசத்தால் ஈசன் செய்வது;
அக்கிரமத்தால் குற்றம் அடித்துத் தீர்த்து அச்சம் பண்ணி
இக்கிரமத்தினாலே ஈண்டு அறும் இயற்றிடு என்பன்;
எக்கிராமத்தினாலும் இறைசெயல் அருளே என்றும்.
105.
Nigraham (Divine punishment) meted out by Siva is an act of love and friendship.
By induction of fear by punishment, and later removal of soul's crimes of
injustice, Siva tells the embodied soul to hereafter perform acts of virtue. By
any measure, Siva's act is always one of Grace.
அக்கிரமம் =
akkiramam = injustice, irregularity;
அநீதம்,
ஒழுங்கின்மை. குற்றம்
= kuRRam = crime, offence, Fault, moral or physical blemish, defect, flaw,
error.
தீர்த்தல் =
thIrththal = remove.
அறம் =
aRam = (Performance of) good works according to Sacred Texts.Verse
106. Siva's punishment of the errant is always
proper and right.
தந்தைதாய் பெற்ற தத்தம் புதல்வர்கள் தம்சொல்
ஆற்றின்
வந்திடா விடின் உறுக்கி வளா¡¢னால்
அடித்து தீய
பந்தமும் இடுவர்;
எல்லாம் பார்த்திடின் பா¢வே
ஆகும்;
இந்த நீர் முறைமை யன்றே -- ஈசனார் முனிவும் என்றும்?
106
Father and mother, when children ignore their words (commands), threaten (with
harsh words), smite with twig, grow angry and bind them; on reflection (of these
harsh treatments), it is all love and affection. This is right and proper, that
is Siva's anger, always. (Siva's anger at and punishment of the errant is always
proper and right.)
உறுக்குதல் =
uRukkuthal = to menace, threaten.
வளார் =
vaLAr = twig, tender branch.
தீதல் =
ThIthal = to be hot with anger.
பந்தம் =
bhandam = to tie, to bind.
முறைமை =
muRaimai = right, propriety. முனிவு
=
munivu = anger, wrath. In the days of yore in India, paddywhacking recalcitrant
children with twigs, sprigs and canes was not uncommon.
Verse 107. Dead deed bears fruits, as the
compost of dead leaves yields crop (plants and fruits).
செயல்களே பலத்தைச் செய்யும்;
தெய்வம் வேண்டா
இங்கு என்னின்
முயலும் இச்செயல்கள் இங்கே முழுவதும் அழியும்;
எங்கே
பயன் அளிப்பன்?
அழிந்தே பலன்களைப் பண்ணும் கெட்டே
வயல் இடும் தழையும் தின்னும் மருந்தும்பின் பலிக்கு மாபோல்.
107.
Actions bear fruits. Some say that there is no
need for God (to connect the action with its appropriate fruit). All actions
vanish completely soon after their execution. How, when, where and to whom is He
dispensing the fruit? The Answer. We should
instruct the opponents as to how a dead deed can bear fruit. The compost of dead
leaves (disappear in the soil and serve to nourish the field and) come back as
yield (crop). The ingested medicine (disappear in the body and) yields good
health.
பலித்தல் =
palittal = yield results.
Example: Take dead sugar cane leaves and root-stems left after harvest. They
serve as manure and come back as sugarcane and leaves. Recently (June
2008) Dept. Agriculture declared that tomatoes from Florida may be suspect in
the cause of E.Coli outbreak (proven wrong later, costing the farmers millions
of dollars). The farmers ploughed the plants, leaves, fruits and all into the
soil, which served as manure to enrich the soil, which will yield new tomato
plants and fruits.
Actions never die; reaction and fruits may be late in coming; but they do come.
The law may not reach them but the long-arm of karma can reach and touch a
guilty soul over many rebirths. The sown seed never dies and always sprouts,
grows and yields appropriate fruits, which must be consumed for better or worse.
Every act is a Karma, positive and negative (Merit and Demerit). Neutral acts
are non-existent. Every act carries a positive or negative merit. The positive
and negative fruits are proportional to the weight of either karma.
Uncorroborated example. Thought has a weight of 1; word has a weight of 10 and
act has a weight of 100 and more. A quote from Sacred literature. A man who eats
meat spends time in hell for as many days as there are hairs on the eaten
animal--Yajnavalkya in Garuda Purana 1.97.1-10. One does not have to
believe it. But who wants to risk it? Many do.
The next several verses in red letters are challenges to the theory of Saiva
Siddhanta.
Verse 108. Retort: Dead leaf and ingested medicine
analogy are not appropriate for all occasions.
செய்க்கு இடும் தழையும் தின்னும்
திரவியம் அதுவும் போல
உய்த்திடும் செய்தி கெட்டே உறுவிக்கும் பலத்தை என்னின்
வைத்திடும் சோறும் பாக்கும் அருந்தினர் வயிற்றில் மாய்ந்தால்
மெய்த்திடும் பலம் உனக்கு;
மலம் அலால் வேறும் உண்டோ?
108
Retort by contrarian. Fields enriched by the disappearing manure of dead leaves
(yielding new crop) and ingested medicine (vanishing in the body and yielding
return of health) are analogies inappropriate for all occasions. Consumed food
and Pan vanishing in the stomach of the eater bear a result in the form of
feces. Is there any result other than this?
Verse 109. Retort: Upon death, body becomes part of earth. The deeds and the
fruits: Where do they go?
திரவியம் உவமை அன்று செய்திக்கண்;
திரவியங்கள்
விரவிய இடத்தே வீந்து பலம் தரும்;
இம்மை அம்மை
பரவி நீர் பார்;
நீர் அங்கி பாத்திரத்து இட்ட எல்லாம்
கரவிடும் இங்கே;
எங்கே பலன் கொளக் கருதினாயே?
109
Contrarian View:
We can accept the substance analogy (dead leaves and Medicine) as giving results
in the present time and place. Your views are,
seeds sown in the field yield crop in the same field and Deeds of the present
birth bear fruits in the next birth. I am pointing
out to you, Water and heat of the body disappear here. Where
do you think the fruits of deeds will come to rest?
இம்மை =
immai = this birth.
அம்மை =
ammai = future birth .
மறுமை =
marumai = next birth.
பரவுதல் =
paravutal = to spread.
அங்கி =
angi = agni in Sanskrit = fire.
பாத்திரம் =
pAttiram = body.
கரவு =
concealment .
Purport: We can accept the premise that the manure and the medicine give
benefits in the present time and place. On the contrary, the deeds do not bear
fruit in this birth but in the next birth, according to your precept. The water
and the heat of the body go back to the respective elements here on the earth in
the present time upon death. All the physical elements of the body undergo
subsidence here on earth upon death. We witness these events daily. That being
so, consider where would the fruits of deeds come to rest?
Verse 110. Derision. Deeds and their fruits pursue
you over many births. What you say is a beaut!
is this some kind of magic?
Beaut
= (often use ironically) or something or somone beautiful, remarkable, or
amazing.
செய்தவர் மனத்தே எல்லாச்
செய்தியும் கிடந்து பின்னர்
எய்தவே பலன்கள் ஈனும் என்றிடின் இருஞ்சுவர்க்கம்
பெய்யர் வாழ் நரகம் பூமி;
பிந்தியிற்கிடந்து போந்தது
ஐயனே! அழிகிது உன் சொல்;
--
இந்திர சாலம் ஆய்த்தே.
110
Doer's mind is the repository of all deeds, which later (later life) give the
fruits accordingly. Sweat heaven, prevaricator's hell, and earth are where the
fruits of deeds abiding in mind are realized. O Sage! What a beauty rests in
your words. What an art of magic you are performing.
இந்திர சாலம் =
Indira-CAlam = Art of magic. Materializing an object from nowhere or somewhere
unrelated to the object.
Verse 111. Siva is the impartial dispenser of appropriate fruits commensurate
with the nature of the deeds. By Veeraswamy Krishnaraj
தானம் செய் பொருள் தா¢த்தோர்
செய்தவர் தக்க செய்தி
ஊனம்பின் உறவே காண்டும்;
பலம் உறுவிப்பான் வேண்டும்;
ஈனம் இல் செய்தி ஈசன் இடும்பணி;
இவைநாம் செய்தால்
நூனங்கள் அதிகம் நோக்கி நுகர்விப்பன் வினைநோய் தீர.
111
We witness that gifted articles, recipients, donors, and the act of charity are
not everlasting and undergo destruction. There must be One who dispenses fruits
(of the deeds to the donor or doer). Isan's (Siva) dedicated act is devoid of
any defects. Siva cures all Deed-diseases (deeds-associated maladies) by
considering the deeds we perform, their defects, excesses and deficiencies and
making us experience the fruits of the deeds.
Once the fruits of the deeds are experienced, Karma is extinguished and comes to
a Null status, which is the best before the descent of Siva's Grace, liberation
and merger.
ஈனம்
= Inam = Degradation, baseness, meanness.
நூனம்
= nunam = Defect, fault, blemish.
நுகர் = நுகர்தல்
= nukartal = To enjoy; to experience, as the fruits of actions.
வினைநோய்
= vinai-noy = Deed-Disease = Deed-associated malady.
Verse 112. The body etc are insentient. Siva
the Omniscient makes the soul eats its fruits.
உலகு உடல் கரணம் காலம் உறுபலம் நியதி செய்தி
பல இவை கொண்டு கன்மம் பண்ணுவது உண்பதனால்
நிலவிடாது இவைதாம் சென்று;
நினைந்து உயிர் நிறுத்திக் கொள்ளாது
அலகு இலா அறிவன் ஆணை அணைத்திடும் அருளினாலே.
112.
World, Body, Sense organs, Time, Deed, and Niyathi are the instruments for the
generation of Karma and the consumption of Karmic Fruits. These entities are
insentient (Asat) and unintelligent. Siva the Omniscient (the Limitless Knower)
by his injunction and Grace makes the embodied soul experience the fruits of its
deeds.
The embodied soul is of limited intelligence. All the constituents of the
body (except the soul) and the world are insentient and incapable of making the
embodied soul eat the fruits of its deeds. Siva is the All-Knower, capable of
feeding the fruits of deeds to men.
alaku =
அலகு =
measure.
Verse 113. The Sixteen Qualities of man because of
which Siva confers Grace.
ஒழுக்கம் அன்பு அருள் ஆசாரம் உபசாரம் உறவு சீலம்
வழக்கு இலாத்தவம் தானங்கள் வந்தித்தல் வணங்கல் வாய்மை
அழக்கு இலாத் துறவு அடக்கம் அறிவோடு அர்ச்சித்தல் ஆதி
இழுக்கு இலா அறங்களானால் இரங்குவான் பணி அறங்கள்.
113.
Good conduct, Love, Grace, Ceremonial cleanliness, Hospitality,
Friendship, Good nature, Control of senses and Religious Austerities, Charity,
Reverential salutation of elders, Reverence, Speech, Stainless Relinquishment,
patience and humility, Intellect, and Worship are the sixteen stainless
qualities, appreciating which Siva takes upon Himself to confer Grace to such a
virtuous person.
ஒழுக்கம்
|
அன்பு |
அருள் |
ஆசாரம்
|
உபசாரம் |
உறவு |
சீ்ரம் |
வழக்கு
இலாத்தவம் |
olukkam |
anpu |
arul |
acAram |
upasAram |
uRavu |
sIlam |
vazakku ilaththavam |
Good conduct |
Love |
Grace |
Ceremonial cleanliness |
Hospitality |
Friendship |
Good nature |
Control of senses and Religious Austerities |
|
|||||||
|
|||||||
தானம்
|
வந்தித்தல் |
வணங்கல் |
வாய்மை |
அழக்கு இலாத்
துறவு |
அடக்கம் |
அறிவு |
அர்ச்சித்தல்
|
dhAnam |
vantittal |
vanangal |
vAymai |
turavu |
adakkam |
aRivu |
archchital |
Charity |
Reverential salutation of elders |
Reverence |
Speech |
Stainless Relinquishment |
patience and humility |
Intellect |
Worship |
Verse 114.
மனமது நினைய வாக்கு வழுத்த மந்திரங்கள் சொல்ல
இனமலர் கையில் கொண்டு அங்கு இச்சித்த தெய்வம் போற்றி
சினமுதல் அகற்றி வாழும் செயல் அறமானால் யார்க்கும்
முனம் ஒரு தெய்வம் எங்கும் செயற்குமுன் நிலையாம் அன்றே.
114.
Meditation (on God), Eulogy by words, Chanting of Mantras, worshipping with
flowers in hands, praising the Lord in the mind, removing anger, and
virtuous living will bring God (Siva) to the forefront with Grace.
வழுத்துதல்=
to chant, mutter as Mantras.
Verse 115. Siva is the Foremost among gods, capable
of Grace.
யாதொரு தெய்வம் கொண்டீர் அத்தெய்வம் ஆகி ஆங்கே
மாதொரு பாகனார்தாம் வருவர் மற்று அத்தெய்வங்கள்
வேதனைப் படும்;
இறக்கும்;
பிறக்கும் மேல் வினையும் செய்யும்;
ஆதலான் இவை இலாதான் அறிந்து அருள் செய்வன் அன்றே.
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.
பாகன் = பாகனார் =
pAkanAr = One who has attained moral or spiritual ripeness. Siva beyond Karma.
வெதனை =
VEdanai = Experiencing pleasure and pain. In this instance, the other gods
excepting Siva are like any other human souls subject to pleasure and pain.
Here is one of the Most Celebrated Doctrines of Saivism which depicts Siva is
the foremost among gods. All other sects and religion have lesser gods who are
like any other soul (like us) in this world. The lesser gods have an exalted
status but will never become Siva. Worshipping lesser gods gives lesser rewards.
Siva does not object to or cast any aspersions on gods of other sects and
religions. Siva is the only One who can dispense reward or punishment to a being
according to his merit and demerit. He is the only One who can give Grace, the
ultimate reward of all, which gives liberation and merger with Siva.
By Veeraswamy Krishnaraj
Verse 116. Lesser gods are incapable of giving
Grace.
இங்கு நாம் சிலர்க்குப் பூசை இயற்றினால்,
இவர்களோ
வந்து
அங்குவான் தருவர்?
அன்றேல் அத்தெய்வம் அத்தனைக்காண்;
எங்கும் வாழ் தெய்வம் எல்லாம் இறைவன் ஆணையினால் நிற்பது
அங்கு நாம் செய்யும் செய்திக்கு ஆணைவைப்பால் அளிப்பன்.
116.
Here we worship a few (Mother, Father, and Guru), who are incapable of awarding
fruits in the future birth. That being so, there are so many such lesser gods.
The One living everywhere is God Siva whose power (ஆணை
=
Siva Sakti) sustains all the lesser gods, dispenses by His injunction rewards
appropriate to our actions and gives Grace. There are 330 million (33 Crore)
lesser gods in this world, who are thoroughly incapable of giving Grace.
Verse 117. Do good deeds by remembering Siva to
obtain His Grace.
காண்பவன் சிவனேயானால் அவன் அடிக்கு அன்பு செய்கை
மாண்புஅறம்;
அரந்தன் பாதம் மறந்து செய் அறங்கள் எல்லாம்
வீன்செயல்;
இறைவன் சொன்ன விதி அறம்;
விருப்பு ஒன்று இல்லான்
பூண்டனன் வேண்டல் செய்யும் பூசனை பு¡¢ந்து
கொள்ளே.
117.
Cognizing Siva as the Great God, we should serve his feet with Love, Honor, and
Good Deeds. Forgetting the feet of Siva and doing good deeds are futile deeds.
God's injunction is our Moral Duty. You should understand obeisance to the
Greatness, and worship of Siva who is beyond likes (and dislikes).
Sivanar says that no matter which lesser god one worships, only Siva cognizes
such devotion and confers rewards. Instead of worshipping lesser gods, it is
worthwhile to directly worship Siva Himself and obtain Grace and liberation.
Doing all the good deeds in the name of lesser gods bring no results. It is
worthwhile to note what Krishna Paramatma says in Bhagavad Gita.
7.23: Finite and limited is the fruit gained by these men of small intelligence
(small minds). The worshippers of gods go to those gods, but my devotees come to
Me.
காண்(ணு)தல் =
kaanthal = To gain sight of, as a deity, a great person, the new moon.
மாண்பு =
Honor, dignity, Beauty, Greatness, Excellence, Goodness.
அறம் =
good works according to Sastras.
அரத்தன் =
the Red One = Siva.
வேண்டல் =
Greatness, as compelling obeisance.
பூசனை =
Daily ritual or worship.
Verse 118. Worship Siva in two forms.
தாபர சங்கமங்கள் என்று இரண்டு
உருவில் நின்று
மாபரன்,
பூசை கொண்டு மன்னுயிர்க்கு அருளை வைப்பன்.
நீபரன் தன்னை நெஞ்சில் நினைவையேல்,
நிறைந்த பூசை;
ஆய் பரம் பொருளை நாளும் அர்ச்சி நீ அன்பு செய்தே.
118.
Siva abides in two forms. The Great Siva accepts the worship and confers Grace
to the Earth-people (devotees- This is External Worship). He confers Grace on
you, if you meditate on and worship Him in your mind (this is Internal Worship).
You should worship Siva the Supreme Essence daily with love.
தாபரம் =
Linga, as fixed and immovable.
Siva is of two forms: Mobile and Immobile. The latter is the fixed form of Linga
seen in the temples and known as ThAparam (தாபரம்).
The other mobile form is Linga worn on the body as a pendant with a chain around
the neck by the
சங்கமர்:
Sangamar or Lingayats = Bearers of Linga, Lingavantas or Sivasharanas.
Their worship is of three types Guru Worship, Linga Worship and Jangama Worship.
Guru and Jangama Worships come under Jangama Worship. ThApara Worship is
worship of immovable temple Linga. Jangama Worship is the mobile worship of
Siva, meaning that the followers wear a casket of Linga as a pendant.. Jangam is
an order of wandering Saivite Monks, who perform the Pujas in temples for Lord
Siva. Jangam (sangamam = ºí¸Áõ) denotes
movement of not only the priests to propagate their Dharma but wearing the
mobile Lingam (Lingam enclosed in a brass, copper or silver casket) on their
body as a pendant (Ishtalingam = Lingam Pendant of their desire; Ishta = liking)
. The temple Lingam is fixed in one place; the mobile lingam is worn as a
pendant, so the wearer's body is the Temple of Siva and the wearer is in
constant physical and spiritual touch with Siva.
Vira Saivism (followers are Lingayats; priests =
சங்கமர் =
Sangamar = Jangamar) also known as
Sakti Vishistadvaita (qualified non-dualism of Vira Saivites) accepts difference
and non-difference of the soul with Siva. ViraSaivas espouse faith in Saiva
Agamas; Vedas are peripheral to their belief system. They are scattered all
around India but concentrated in Karnataka. Siva is their God. Their
Dharma came into existence in 12th century. They attain Siva with
Five codes of conduct, Eight shields, and Six states (PanchAchAra, AshtAvarana,
and Shatsthala).
For more information on Lingayats go to
http://www.hinduismtoday.com/archives/1994/3/1994-3-13.shtml
Siva the Absolute becomes Linga and the individual soul, Anga, which unites upon
liberation with Linga, which comes in three aspects: Ishtalinga, Bhavalinga, and
Pranalinga.
Lingayats have subcastes characterized by strict endogamous marriages within
their subcastes. Jangamas replaced the Brahmins as the priestly officiators of
all their functions.
சங்கம ரூபம் =
Sangama Rupam =
சங்கமம் =
Sangamam = A manifested form of Siva.
சங்கமர் =
Jangamar = Sangamar = A class (priests) of Virasaivas or Lingayats.
இலிங்கங்கட்டி =
Ilinga-k-katti =
இலிங்கதாரி =
One who wears Linga around his neck. By Veeraswamy Krishnaraj
Verse 119.
அரன் அடிக்கு அன்பர் செய்யும் பாவமும் அறமது
ஆகும்;
பரன் அடிக்கு அன்பு இலாதார் புண்ணியம் பாவம் ஆகும்;
வரம் உடைத் தக்கன் செய்த மாவேள்வி தீமை ஆகி;
நரா¢னில்
பாலன் செய்த பாதகம் நன்மை ஆய்த்தே.
119.
Doing sin at the feet of Siva by His loving devotees is merit only. Religious
Merit (புண்ணியம்)
becomes Sin (பாபம்)
in those who have no love for the feet of Siva. Great Sacrifice by boon-rich
Daksha (தக்கன்)
became a fault. Heinous crime of the Narar's son became virtuous.
Daksha one of the prajapatis (Lord of creatures) blessed with boons performed a
Great Sacrifice keeping himself in the forefront and ignoring Siva (All
sacrifices demand mandatory benediction from Siva.), which resulted in a great
harm to him. Daksha did not invite Sambhu-Siva because He was considered impure
on account of wearing a garland of skulls and ash from cremation ground all over
His body. His insolence towards Siva resulted in loss of his head and
substitution with a goat's head.
Chandesvara Nayanar (Vichara Sarman)
was
a Siva Bhakta. He was tending cows. He sat under a tree near the river bank and
made mud lingam,
bathed it (திருமஞ்சனம்
=
bathing the idol) with the milk from the cows and performed worship with Atti
flowers. The villagers complained to owners of the cows about the milk being
wasted on mud lingams. The owners passed on the complaint to the Brahmanas
and Chandesvara's
father, who came to river bank, observed
the wastage of milk on mud lingam,
hit his son with a stick and knocked the milkpot
and mud lingam
down. Chandesvara as if by reflex, hit the father with a stick on his legs. By a
miracle the stick morphed into an axe and cut the legs of his father, who bled
to death. All this was a test of Chandesvara of his devotion to Siva. Knocking
the milkpot and Lingam is an offence which the son could not brook and continued
his worship of Siva, not knowing his father died. Siva and Parvati impressed by
his devotion, appeared before him
on His Bull Mount,
told him that He would be his Father from then on,
and
put His own
Konrai flower
garland on Chandesvara who transformed into Siva himself (Svarupa Mukti).
Chandesvara did not accrue any sin for killing his father, who attained to
heaven. Siva and Parvati disappeared after telling Chandesvara that he would be
worshipped for his devotion of Siva. Chandesvara reached the abode of Siva
with his relatives.
Go to
http://shaivam.org/siddhanta/machaa.html
Verse120. Following Siva words brings heaven;
disobeying His words brings hell.
மறைகள் ஈசன் சொல்;
அச்சொல் வழிவாரா உயிரை வைக்கும்
சிறைகள் மா நிரயம்;
இட்ட பணிசெய்வோர் செல்வத்தோடும்
உறையும் மாபதிகள் உம்பர் உலகங்கள்;
யோனிக்கு எல்லாம்
இறைவன் ஆணையினால் இன்பத் துன்பங்கள் இயைவதாகும்.
120.
Marais (மறைகள்
= ஆகமங்கள் =
Sacred Texts) are Isan's words, which when not observed by souls entail
incarceration in hell. Upon faithful observance with deeds, they enjoy wealth in
the company of Great Celestial beings in the Celestial worlds. All beings upon
the injunction of God (Siva) experience happiness and misery.
நிரயம் =
Nirayam = hell.
உறை =
Urai = To cause to experience, as pleasure or pain.
மாபதி =
mapathi = Supreme Being, Great Master or Chief.
உம்பர் =
Umbar = sky, firmament. Verse 121. Siva as the
king, punishing the guilty and rewarding the compliant.
ஆணையால் அவனி மன்னன் அருமறை முறைசெய்யாரை
ஆணையின் தண்டம் செய்தும் அரும்சிறை இட்டும் வைப்பன்;
ஆணையின் வழிசெல்வோருக்கு அரும்பதி செல்வம் நல்கி
ஆணையும் வைப்பன்;
எங்கும் ஆணையே ஆணையேகாண்!
121.
The king punishes the violators of the injunction and puts the lawbreakers in
the prison. He gives wealth and power to the followers of injunctions.
Everywhere injunction is an injunction.
Verse 122. Siva as the physician of the soul.
அருலினால் உரைத்த நூலின் வழிவாராது அதன்மம் செய்யின்
இருல் உலாம் நிரயத் துன்பத்து இட்டு எரும் பாவம் தீர்ப்பன்;
பொருள் உலாம் சுவர்க்கம் ஆதி போகத்தால் புணியம் தீர்ப்பன்;
மருள் உலாம் மலங்கள் தீர்க்கும் மருந்து இவை வயித்திய நாதன்.
123.
If one does not practice the tenets of the sacred texts and the path laid by the
Grace of God and performs deeds of sin, he will abide in the darkest hell,
suffer miseries and expunge his sins. The observant of sacred texts will enjoy
the Bhoga (போகம்
=
enjoyment) in heaven and exhausts his merits. For the removal of these
impurities confounding the soul, Vaidyanathan (வயித்திய
நாதன்
= God as Physician of the soul) administers appropriate medicines.
Merit and demerit (பாவம்,
புண்ணியம்)
are the impurities of the soul. Both have to be removed before Siva-Sakti grants
liberation. Siva dispenses punishment in hell for demerit (pAvam =
பாவம்)
for not following the precepts of sacred texts; once the soul completes its term
in hell, all the sins are expunged. In like manner, the soul with merit, having
followed the tenets of the sacred texts enjoys good life in heaven and exhausts
its merits. Sin has to be suffered and merits should be enjoyed. This is known
equable resolution of merit and demerit, bringing them to a zero sum state. If
one as 7 merits and 6 demerits, both have to enjoyed and suffered individually
thus bringing them to Null state. This is known as
இருவினையொப்பு (Iruvinaiyoppu).
See the diagram below.
Verse 124. Merits and Demerits are our deeds for
which Siva dispenses treatment accordingly.
மருத்துவன் உரைத்த நூலின் வழிவரின் பிணிகள் வரா;
வருத்திடும் பிணிகள் தப்பின் தப்பிய வழியும் செய்யத்
திருத்தினன் மருந்து செய்யாது உறும்பிணி சென்றும் தீர்ப்பன்;
உரைத்தநூல் சிவனும் இன்னே உறுங்கன்மம் ஊட்டித் தீர்ப்பன்.
124.
Diseases don't afflict, if one follows the advise of the physician. Upon default
and following the wrong lifestyles, there come the diseases. After the onset of
disease, the physician cures the disease with medicines. Likewise, Siva, the
explicator of Sacred Texts, administers (appropriate treatments) and removes the
two types of Karma. By Veeraswamy Krishnaraj
The central theme of this verse is that Siva activates Karma and thus the merits
and demerits are either enjoyed or suffered. The sweet and sour fruits of deeds
have to be eaten. Siva does not assume the Karmic bag of the individual soul, as
Jesus Christ assumes them. Karma is ours and not His.
In Christianity, the penitent goes to the confessor (the priest hearing the
confession) and uploads his mortal and venial sins (with or without sorrow and
contrition). Contrition is of two types: Perfect Contrition and Imperfect
Contrition. Perfect contrition is sorrow for and detestation of sin with a true
purpose of amendment, arising from a love of God for His own perfections.
Imperfect Contrition is some inferior motive, as fear of divine punishment. The
priest assumes that the penitent made a perfect contrition and asks the penitent
to say an act of contrition, whose validity only the penitent knows. The priest
is a mediator between God and the penitent. The priest recommends a penance for
the penitent to perform. Penance usually consists of doing nice things to the
enemy, rendering service in a public facility, donating time and goods to soup
kitchen, clothing bank and the like, and or saying prayers. Jesus Christ made
the atonement for the sin of all penitents.
Verse 125. Siva is the dispenser of happiness and
or misery for Karma of man.
மண்ணுளே சிலவியாதி மருத்துவன் அருத்தியோடும்
திண்ணமாய் அறுத்துக் கீறித் தீர்த்திடும் சிலநோயெல்லாம்
கண்ணிய கட்டி பாலும் கலந்துடன் கொடுத்துத் தீர்ப்பன்;
அண்ணலும் இன்பத் துன்பம் அருந்தியே வினை அறுப்பன்.
125.
In this world, the physician with care, concern and certainty scores and cuts
for certain diseases. For other diseases he gives medicine mixed with Jaggery
and milk as cue. Annal (அண்ணல்
=
Siva as Father, Master, Lord) cuts the twin bonds of Karma by dispensing
happiness and or misery.
Siva wants no wants (வேண்டுதல்
வேண்டாமை)
and thus dispenses the treatment based on the merit or demerit of Karmic deeds.
Verse 126. Subtle body experiences heaven and hell.
பூதான சரீரம் போனால் புரி அட்ட ரூபந்தானே
யாதானா சரீரம் ஆகி இன்பத்துன்பங்கள் எல்லாம்
நாதனார் ஆணை உய்க்க நரகொடு சுவர்க்கம் துய்த்துத்
தீது இலா அணுவாய்யோனி சேர்ந்திடும் - சீவன் எல்லாம்.
126.
After the Elemental Body goes (dies), body is of the subtle form. According to
the injunctions of Nathan (Siva) the soul-body experiences happiness and misery
in Svargam and Narakam (heaven and hell). The soul-body cleansed of Karma comes
into the womb as the atomic subtle soul. This is what happens to all Jivas.
பூதான சரீரம் =
pUtAna SarIram = Gross body (Our body) is made of elements: Ether, Air, Fire,
Water and Earth.
பு¡¢
puri = body.
யாதானா சரீரம் =
yatAnA sarIram = The body created to undergo the experiences of hell.
Sivanar says that we sport different bodies according to the place we reside:
Earth, hell,
ஒர்
Heaven. These bodies enjoy or suffer according the weight of good or bad karma.
PutAna Sariram (பூதான
சரீரம்)
is made of five gross elements and thus a gross body, also known as TUla-tEkam
or TUla SarIram (தூல
தேகம் = தூல சரீரம் =
Sthula Sarira in Sanskrit).
Puriyatta rUpam or Puriyatta KAyam (புரியட்ட
ரூபம் = புரியட்ட காயம்)
is the subtle body or Sukshma Sarira in Sanskrit, which is made of five
Tanmatras (தன்மாத்திரைகள்),
Manas, Buddhi, and Ahamkaram.
YAtanA SarIram (யதனா
சரீரம்)
is the body that goes to perdition to experience hell.
PUta-sAra udal (பூதசார
உடல் = பூதசாரவுடம்பு)
is the Ethereal body assumed by the soul in order to enjoy the bliss of heaven.
Verse 127. There may be interruption in the
transmigration of the soul.
உடல்விடா யோனி பற்றி உதிப்பினும் உதிக்கும்;
ஒன்றில்
படர்வறாது உறும்பாவத்தால் பாடாணம் போல் கிடந்து
கடனதாம் காலம் சென்றால் கடுநர கதனில் வீழ்ந்து அங்கு
இடர் உறும்--உருவம் கன்மத்து அளவினில் எடுக்கும் அன்றே.
127.
Existence might befall (the soul) by clinging on to body-forming womb. Without
transmigration, on account of the abiding severe demerit (பாபம்),
the subtle soul stays like a rock, in due course of time falls into severe hell
and suffer distress. Subsequently a body-form comes into being according to the
measure of Karma.
பாடாணம் =
pAdAnam = stone.
உறும் =
URum = To happen, occur, befall, as good or evil; To dwell, reside.
இடர் =
itar = affliction, trouble, distress. The womb gives body to the soul and thus
responsible for the transmigration of the soul. A severely sinned soul might
just lay around like a stone and in due course of time goes to hell and
experiences miseries. Subsequently they may take a body and be born in the
world.
The message here is that there may be interruption in the transmigration of the
soul.
Verse 128. The Soul's three-way journey.
பன்னகம் அண்டசங்கள் பரகாயத் தன்னில் பாய்வோர்
துன்னுதோல் முட்டை யாக்கை துறந்து செல்வதுவே போல
உன்னிய உயிர்கள் தூல உடல்விட்டு வானினூடு
மன்னிடும் நனவு மாறிக் கனவினை மருவு மாபோல்.
128.
As the snake is exiting the adherent skin, the compact body of the bird is
breaking out of the shell, and the one is leaving his body and entering another
body, the eternal soul leaves one body and enters another body for hell or
heaven. it is like going from wakefulness to dream sleep; the soul's cognition
changes.
பன்னகம் =
pannakam = Snake.
அண்டம் =
antam = Egg.
துன்னுதோல் =
tunnu thOl = attached or adherent skin (of the snake).
யாக்கை =
yAkkai = body as compacted together.
பரகாயத் தன்னில் பாய்வோர் =
பரகாயப்பிரவேசம்
para-kAya-p-piravE- cam, . Art of leaving one's own body and entering another
body at pleasure; metempsychosis;
தன்சரீரம் விட்டு மற்றொருசரீரத்திற் புகும் வித்தை. (யாழ். அக.)
நனவு =
Wakefulnes.
பரகாயத் தன்னில் பாய்வோர் =
Parakaya-pravesam = These are the Yogis who are capable of leaving their bodies
and enter other bodies. The snake slithering out of its old skin and emerging as
a new snake is an example of leaving one gross body and acquiring another gross
body. The bird breaking out of the shell is an example of the soul leaving
the body on earth and going to hell or heaven.
ParakAya-PiravEsam is an
example of transmigration of the soul from one mould to another mould, which is
and example of a man in previous life becoming a bird in next life or a king
becoming a pauper.
Verse 129. Dharma, Adharma, Karma, Fruits, Mumalam,
First Cause.
தன்மமோடு அதன்மம் ஆகி தான் இருபயனும் தந்து
நன்மை தீமையினும் இன்பத் துன்பினும் நாடிக்காண
முன்னமே ஆன்மா விந்தன் மும்மலத்து ஒன்றதாகி
கன்மமும் மூலம் காட்டிக் காமிய மலமாய் - நிற்கும்.
129
The twin acts (in the past life) become Dharma and Adharma and translate into
twin results, goodness and evil (in this life) associated with happiness and
misery, which come from a First Cause. Kanma Malam is one of Mummalam which
afflicts the soul.
Dharma and Adharma are the dispositions of Buddhi.
தருமம் =
Dharma = Virtuous deed; customary observance or prescribed conduct.
அதருமம் =
Adharma = That which is unrighteous.
மூலம் =
mUlam = cause.
கன்மம் = கருமம் =
karumam = karma = Fruit of deeds, accumulating in three ways, viz.,
சஞ்சிதம்,
பிராரத்தம்,
ஆகாமியம்.
Work, Deed, Action.
காமிய மலம் =
kAmiya Malam = Kanma Malam, one of three Malams (Mummalam). மும்மலம்
=
mummalam = Three Impurities of the soul = Anava Malam, Kanma Malam and Maya
Malam.
Dharma, Artha and Kama are the three Vargas, classes or meaning of being man.
Dharma is Virtuous deed, Artha is accumulating wealth. Kama is conjugal love.
Verse 130. Anava Malam in combination with Maya's
body dispenses fruits by its nature under the aegis of Siva.
இருவினை - அநாதி ஆதி இயற்றலால் நுகர்வால் அந்தம்
வரும்;
மலம் சார்ந்து மாயா உருவிகள் மருவி ஆர்த்துத்
தெருசெயல் முறைமை யாலே தான்பல பேதம் காட்டி
அருவதாய் நின்று அரந்தன் ஆணையின் - அமர்ந்து செல்லும்.
130.
Twin acts (Karma) are beginningless and come to a resolution from experiencing
(the fruits of Karma). Anava Malam combining with Maya's instruments (body),
dispensing different results (fruits) as its nature dictates, and
remaining formless, acts under the aegis of Aran,
Twin acts are karma consisting of virtuous acts and evil acts and by nature
beginningless. Karma is thought, word and deed. We can bring Karma to resolution
or termination. Resolution comes from eating the good and the bad fruits of
Karma. Anava Malam in combination with Maya's products such as body, mind
etc. gives the soul a body to live, enjoy, and or suffer the good and bad fruits
under the aegis of Siva. Anava Malam is in a way autonomous and afflicts the
soul by its intrinsic nature under the aegis of Siva. Siva can expunge
Anava Malam, when the soul is ready for merger.
அநாதி =
anAthi = beginningless.
நுகர் =
nukar = experience the good and bad fruits of twin acts (Karma).
அந்தம் =
antam = resolution, termination, death.
மருவுதல் =
maruvutal = combine.
மலம் சார்ந்து
மாயா =
maya associated with malam. By Veeraswamy Krishnaraj
Verse 131. Karma determines the future birth.
சங்கமம் தாபரங்கள் தத்தம் கன் மத்துக்கு ஈடா
அங்கு உருயோனி மாறும் அச்சுமாறாது இங்கு என்னின்
இங்குமானுடர் இயற்றும் புண்ணியத்து இன்ப ஈட்டம்
அங்குவான் சுரர்களாயோ நரர்களாய் அருந்துவாரோ.
131.
The womb of the Mobiles and the Immobiles (Human beings, animals and plants)
change to many forms of existence according to the weight and nature of their
karma. If you propose that the body does not change with the future birth, it is
not true. Having wrought meritorious deeds as man on earth, he experiences the
pleasures of heaven among Suras in the form of god and not as a man.
சங்கமம்
=
sangamam = Fauna; living creatures, as capable of locomotion; The Movables.
தாபரம் =
ThAparam = Vegetable Kingdom; The Immovables.
The Mobiles are man and animals; the Immobiles are the plants. Karma determines
whether a soul takes birth in this world as the Mobile or the Immobile.
Naturally the soul takes on different forms. A soul with a ton of demerit who
sported a human body in the earlier birth, takes birth as an animal. It may
become a plant too.
Soul goes to heaven and becomes god among gods when the soul performs good deeds
in the world. Soul cannot remain on earth and enjoy heavenly life as a human on
earth.
Divya Yoni (Divine womb) cannot become a human Yoni and the latter cannot become
a Plant Yoni. The mould remains inviolate, stable and immutable. The soul jumps
from one mould to the next or takes birth in one mould depending upon the
weight and nature of its karmic load.
Verse 132. Divine Womb and the Human womb
pertain to heaven and earth respectively.
நரர்களாய்த் துய்ப்பர் என்னின் நரர்பதி சுரர்
உலோகம்;
சுரர்களாய்த் துய்ப்பர் என்னின் சொன்ன அச்சு அழியும் ஆகும்
சுரர்களாய்ப் பலங்கள் துய்த்துத் தாம் இங்குத் தோன்றும்
போது
நரர்களாய்ப் பிறப்பர் ஞாலத்து அமரராய் நண்ணிடாரே.
132.
That the people in human form will enjoy in heaven the fruits of merit accrued
in this world is untenable and thus that kind of heaven cannot be heaven and it
should be called phenomenal world. Assuming they will enjoy heaven as Suras
(Inhabitants of Heaven), we have to admit that the human mould perished (and
Divine mould took its place). After enjoying the fruits of heaven, they take
birth in this world as human beings. They do not take birth on earth in the form
of Heavenly Inhabitants.
துய்த்தல் =
thuyttal = To enjoy by means of the senses.
நரர் =
narar = human kind.
சுரர்
and
அமரர் (Surar
and Amarar) denote Inhabitants of heaven.
Sivaya Subramuniyaswami
in his on-line book Dancing with Siva
says the following.
http://www.himalayanacademy.com/resources/books/dws/dws_mandala-05.html
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.
Verse 133. The womb changes according to Karma.
வண்டுகளாகி மாறும் மயிர்க்குட்டி;
மற்றோர்
செந்துப்
பண்டைய உருவந்தானே வேட்டுவனாய்ப் பிறக்கும்;
கண்டுகொள் யோனி எல்லாம் கன்மத்தான் மாறும் என்றே
கொண்டன சமயம் எல்லாம்;
இச்சொல் நீகொண்டது எங்கே?
133.
Hairy caterpillars morph into insects. Some other species changes from the
earlier larva to the predator (hunting) insects. From this analogy, understand
that the womb (யோனி
=
Yoni) changes according to Karma: that is the view of all religions. Wherefrom
did you get the contrary notion?
செந்து =
senthu = insect.
Verse 134. Karma and curse determines one's birth.
அகலியை கல்லத்தானாள்;
அரிபலபிறவி ஆனான்;
பகலவன் குலத்தில் தோன்றிப் பார் எலாம் முழுதும் ஆண்டு
நிகர் இலா அரசன் ஆகும்,
சிலந்தி நீடுலகம் பொற்றச்
சகமதில் எலிதான் அன்றோ மாவலி ஆய்த்துத் தானே.
134.
(The Curse of Gotama Muni) rendered Akali change into a stone. Hari (அரி)
took very many births (from the curse of Muni). A spider by virtue of good deeds
took birth in Sun dynasty, ruled the whole world and gained great fame as an
incomparable king in the world. A rat (by virtue of trimming the sacred lamp)
became the king Mahabali (in the next birth and ruled the three worlds).
சிலந்தி =
cilanti = Spider.
There are many ellipses in this verse and so needs filling as seen within
brackets.
Vishnu's birth as human in many of His births in this world according to Vayu
Purana chapter 35.
Vishnu (Hari) took many births among humans and installed His divine Soul in
human womb. Here is the story behind the Bhrgu's curse and His
incarnation. There was always a precarious truce between the gods and anti-gods
(Adityas also known as Suras, and Dityas also known as Asuras). Sukra the
Preceptor of Asuras was away to the abode of Mahesvara to learn Mantras to
protect the Asuras. The Suras found an opportunity to finish the Asuras once for
all when their preceptor Sukra (his other name is kAvya) was away. The Asuras
ran to Sukra's mother and took refuge with her. The Suras or gods followed them
and harassed them. Sukra's mother became very angry with the gods and
immobilized the chief of gods Indra (Anindratva = the state of Indralessness)
who stood there like a lifeless post. Upon seeing this, the gods took to their
heels. Vishnu Paramatma siding with the gods asked Indra to enter Him. Upon
seeing this, Sukra's mother and Bhrgu Muni's wife threatened to burn down the
conjoined Vishnu-Indra. As Sukra's mother was getting ready to incinerate them,
Vishnu deployed His discus and killed Bhrgu's wife. Bhrgu Muni became mad, told
Vishnu that He being the upholder of Dharma should not have done such a murder
of a woman and cursed, "You will have to take birth among human beings seven
times." Bhrgu Muni being a virtuous Muni joined his wife's head with the body,
said that she should become alive again if he spoke the truth all his life and
sprinkled water on the body. She rose up as if from sleep. That is how
Vishnu Paramatma incarnated on earth, when Dharma was on the descent.
Verse 135. God is the Witness, as curse and Karma take their courses.
செப்பினாய் மாற வேறு சிலர்விதி யாலே;
கன்மால்
வைப்புறும் யோனி எல்லாம் மாறிவந்திடா இங்கு என்னின்
எப்படி யானும் செய்திக்கு இறைகரியாவன் என்றே
முற்பட மொழிந்தேன்;
எல்லாம் முதல்வன் தன் விதியே ஆகும்.
135.
By words (Curse), life of some changed course. Some may say that the soul does
not change womb by virtue of karma. I have declared before that God (Siva) is
the witness to whatever may be the condition of the soul. All are subject to
injunctions of God.
Verse 136. God is the Director of the soul and
karma. Indirect Knowledge that God exists.
அவ்வவயோனிதோறும் அவ்வவ உலகந் தோறும்
செவ்விதின் அறிந்து கன்மம் சேர்ந்திடா;
சீவன் சேரா;
இவ்வகை தம்மிற் சேர்வும் இறைசெயலானால் செய்த
எவ்வுருவும் தம் கன்மான் மாற்றுவன் இறைவந்தானே.
136.
Karma does not know what is proper as to what womb or world a soul should go and
what body it should acquire. (Though the soul is intelligent,) it does not have
the ability to seek and join (the womb, the world and the body by virtue of the
weight of Merit and Demerit). God by His act determines where the soul goes to.
God is the One who changes the body of a soul according to Karma.
In this verse (136), Indirect Knowledge (ஒழிபு)
comes into play to prove the existence of God.
Alavai =
அளவை
= Pramanam = Mans of Acquiring Knowledge. |
||||
காண்டல்1
=
Direct Perception1 |
கருதல்2
=
Inference2 |
உரை
3
=
Sacred Texts3 |
அபாவம்4
=
absence or non-existence4 |
பொருள்5
=
Inference from circumstances5 |
ஒப்பு6
= Analogy 6 |
ஒழிபு
7
= Indirect Knowledge7 |
உண்மை
8
=
Existence8 |
ஐதிகம்9
=
Tradition 9 |
இயல்பு
10
= Nature10. |
செவ்விது
cevvitu , < id. n. That which is right, good, proper, sound.
Karma is Asat (insentient) and thus does not have the know-how to connect the
soul with the kind of the womb, the world and the body. Soul is not
self-directing; its intelligence is finite; thus it is not capable of choosing
the womb, the body, and the world according to the weight of its own Karma.
Karma and soul are not self-directing or self-regulating. They need an External
Force (God) to manipulate them properly and justly taking into account of the
weight of Merit and Demerit.
Karma
and the Soul are
Asat and Sat-Asat. Sat is sentient and
Asat is insentience. Sat-Asat of the soul indicates it is both; it is neither
in toto, but part of each. It becomes Sat completely when it obtains
liberation. Because of its association with matter, it is part Sat and part Asat.
God (Siva) is Pure Consciousness and Pure Sentience, capable of determining the
course of Karma and the soul.
Verse 137. Siva can do: Give subtle body
disparate bodies in disparate worlds.
மாறி இவ்வுருவம் எல்லாம் வருவது எங்கே நின்று?
என்னின்
கூறிய சூக்குமத்தாம் உருவெனின் குறி ஒன்று என்னின்
வேரு ஒரு குறி ஆம் ஆரம் வீரசங்கிலியும் ஆகும்;
தேறுநீ ஒருவனால் இச் செயல் எலாம் சிவனால் ஆகும்.
137.
Query. All these changing forms happen: wherefrom? Answer. (Gross body
takes origin from) afore-mentioned subtle body. Query. If entity is one, how
could there be a different entity coming out of it? Answer. Brass or gold
becomes hero's chain. You get it clear (in your head). There is One that is
Siva, who can do all these.
Query. All these changing forms happen: wherefrom?
Answer. (Gross body takes origin from) afore-mentioned subtle body.
Query. If entity is one, how could there be a different entity coming out of it?
Answer. Brass or gold becomes hero's chain. You get it clear (in your head).
There is One that is Siva, who can do all these.
When a person dies, he leaves the physical body and becomes subtle body or
Sukshma Sarira in Sanskrit, which is made of five Tanmatras (தன்மாத்திரைகள்
=
sound, touch, form, taste, and smell), Manas (mind), Buddhi (intellect), and
Ahamkaram (Ego). This subtle body can go to three worlds depending upon its
karmic load and nature. It can go to heaven in a heavenly body and enjoy the
heavens; go to hell in hell-body and suffer pain; or take birth in the world as
man, animal or plant. Subtle body is one and many are its forms. The analogy is
that gold is one and many ornaments and jewelry are its many forms.
Siva weighs and measures the Karma in the subtle body of man which is the
repository of karma and determines whether that soul goes to heaven, hell or
earth. The life of the embodied soul and its body are different in these three
worlds. On earth, there are many forms that an embodied soul can assume: a
plant, an animal or man.
One subtle body can take disparate forms by the action of Siva.
The Doctrine of Cause and Effect (சற்காரியவாதம்)
says that the effect abides in its cause. Example. the gross earthen pot exists
in the clay in its subtle form. Clay can only give rise to a pot but not to a
wooden table, metallic sword, a writing pen or a walking stick. If
that is so, how could a subtle body give rise to disparate bodies of different
gener? This is where Siva comes in. Siva can do all that on the basis of Karma.
சற்காரியவாதம் =
SarkAriya-Vatham = Doctrine of causation according to which an effect is held to
exist in its cause;
உற்பத்திக்கு முன்னும் காரியப்பொருள் காரணப்பொருளில் உள்ளது என்னுங்க் கொள்கை.
Verse 138. Gross body arises from subtle body like
a tree sprouting out from the roots of a cut tree.
சூக்குமம் கெட்டுத் தூலம் தோன்றிடா சூக்குமத்தின்
ஆக்கி ஓர் உடல் கிடப்பது இன்று உடல் ஆக்கும் தன்மைக்கு
ஓக்கிய சத்தி உண்டாய் உடல்தரும் காலம் உற்று
நீக்கிட மரம் பின்வேர் ஓர் நீள்மரம் நிகழ்த்து மாபோல்.
138.
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).
விதிப்படி சூக்குமத்தே உருவரும்
வினையால் இங்கே
உதித்திடா உருவமாக உருவரும்
மரங்கள் வித்தில்
கதித்து எழும் மரமும் வித்தும்
கழியும் பின் அழியும் சூக்கம்
மதிக்கு எழு கலைகள் போல வருவது
போவராமே.
139.
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.
Entity |
Physical body |
Subtle Body |
Death |
Rebirth or Liberation |
Pranamaya Kosa |
Yes |
Yes |
No |
No |
Manonmaya Kosa |
Yes |
Yes |
Yes |
No |
Vijnanamaya Kosa |
Yes |
Yes |
Yes |
Yes (transmigrating entity) |
Anatahkarana |
Yes |
No |
No |
No |
5 Sensory organs |
Yes |
No |
No |
No |
5 Motor organs |
Yes |
No |
No |
No |
Anandamaya Kosa |
No |
No |
No |
Yes in liberation |
Pranamaya Kosa |
Breath, Life-Energy Sheath.
|
Manonmaya Kosa |
Mind Sheath. Variously called:
Subconscious mind, thought, desire and emotion.
Book: Dancing with Siva. |
Vijnanamaya Kosa |
Knowledge Sheath. Sheath of cognition.
|
Antakharana |
Inner organ: Manas16, Ahamkara15 and Buddhi14
(The Tattvas) |
5 Sensory perceptions |
(organs of) hearing, touch, sight, taste, smell
|
5 Motor actions |
(organs of) speech, grasp, ambulation, excretion, reproduction |
Anandamaya Kosa |
The Pure soul, ready for merger with the Supreme |
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.
Verse 140.Siva-Sakti, Bindu, Mohini, Mula Prakriti
and subtle body: the linear elements.
தூலமாம் உருவினுக்குச் சூக்குமம் முதல் அதற்கு
மூலம்,
மான்;
அதற்கு மூலம் மோகினி அதன் முதல்தான்
மேலாதாம் விந்து சத்தி சிவம் இவை மிசை யாம்
எல்லாம்
சால இன்று ஆகும் -- ஆன்மாச் சிவத்தினைச் சார்ந்த
போது.
140.
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. Sivagn14A.jpg replaces sivagn2.gif
மான் =
mAn = The manifest primordial cause of the material world. See
மூலப்பகுதி (Mula
Prakriti).
மூலப்பகுதி =
mUlap Pakuthi = Mula Prakriti = Root substance or matter which according to
Samkhya has three Gunas: Sattva, Rajas and Tamas.
மோகினி =
Asuddha Tattvas.
TATTVAS-36.
Third Section:
மூன்றாம் அதிகரணம்.
Verse 141. Siva gives the body, organs, the three
worlds and objects for experience. Siva makes the soul experience its fruits on
earth, hell and heaven, cures the soul and offers Grace.
அரன்விதி அருள தென்றே அறைந்தனன் அதுவும் முன்னே
தரை நரகு அருந்துறக்கம் தனுகரணாதி எல்லாம்
வருவதும் செய்து அநாதி மலங்கள் இம்மருந்தால்
தீர்த்து
பரகதிதுவும் தந்து பாத பங் கயமும் சூட்டும்.
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.
எழும் உடல் கரணம் ஆதி இவை மலம்
மலம் மலத்தால்
கழுவுவன் என்று சொன்ன காரணம்
என்னை?
என்னின்
செழுநவை அறுவை சாணி உவர்
செறிவித்து அழுக்கை
முழுவதும் கழிப்பன் மாயை கொடு
மலம் ஒழிப்பன் முன்னோன்.
142.
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.
உவர் =
uvar = salty, brackish .
அறுவை =
aruvai =Clothes.
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 (ஆணவமலம்),
which, when expunged with the Grace of God, results in liberation. (வீடு)
Verse 143. Mayai (Maya Malam) is the Power of Siva
to remove the impurities of the soul.
நித்தமாய் அருவாய் ஏக நிலையதாய் உலகத்திற்கோர்
வித்துமாய் அசித்தாய் எங்கும் வியாபியாய் விமல
னுக்கோர்
சத்தியாய் புவன போகம் தனுகரணமும் உயிர்க்காய்
வைத்ததோர் மலமாய் மாயை மயக்கமும் செய்யும் அன்றே.
143.
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.
விமல னுக்கு
ஓரு
சத்தி
= The stainless one
Power = The creative Energy of Siva. Also known
as
பரிக்கிரகசத்தி =
Parigraha Sakti in Sanskrit.
அசித்து =
A-cittu = acit in Sanskrit = that which is non-intelligent, matter.
வியாபி =
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.
மாயையில் காலமோடு நியதி பின் கலாதி தோன்றும்;
ஆய
அக்காலம் மூன்றாய் ஆக்கியும் அளித்தும்
போக்கிக்
காயமோடு உலகுக்கு எல்லாம் காலசங்கையினைப் பண்ணி
நாயகன் ஆணையாலே நடத்திடும் சகத்தை எல்லாம்.
144.
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. By Veeraswamy Krishnaraj
காலம் =
KAlam = Time. Principle of Time.
கலாor
கலை =
Kalai = Art, Learning principle.
காலசங்கை =
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 (காலம்
= time), Niyati (நியதி)
and KalA (கலை)
appear in that order. In the verse 25 of Sivapprakasam KalA (கலை)
takes antecedence.
SivapprakAsam
Verse 145. Tattvas (Niyati, KalA, Vidya Tattvas)
blossom out, so Vidya can experience the sense objects.
நியதி பின் தோன்றி கன்ம நிச்சயம் பண்ணி நிற்கும்;
அயர்வு இலாக் கலை பின் தோன்றி,
ஆணவம் ஒதிக்கி
சித்தின்
செயல்புரி கிரியாசத்தி தெரிவிக்கும் சிறிதே;
வித்தை
உயர்கலை யதனில் தோன்றி அறிவினை உதிக்கப் பண்ணும்.
145.
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
விச்சையில் அராகம் தோன்றி வினைவழி போகத் தின்கண்
இச்சையைப் பண்ணி நிற்கும்;
தொழில்,
அறிவு,
இச்சை
மூன்றும்
வைச்சபோது,
இச்சா ஞானக் கிரியைமுன் மருவி,
ஆன்மா
நிச்சயம் புருடன் ஆகி,
பொதுமையின்,
நிற்பன் அன்றே.
146.
From Vidya Tattva arises ArAga Tattva (RAga in Sanskrit) which goes the way of
Karma by experiencing Ichcha (Desire). Soul, Work, Intellect and Desire join
Ichcha, Jnana and Kriya Saktis and Atma takes the name of Purusha Tattva shared
with many Tattvas.
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
பஞ்சகஞ்சுகம் (பஞ்சகஞ்சுகம் = பஞ்ச + கஞ்சுகம் =
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 = ¸¨Ä: 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 (¸ø) . 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 («Ã¡¸õ--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.
வரும்குணம் வடிவாய் மூலப்பிரகிருதி கலையில்
தோன்றித்
தரும்குனம் மூன்றாய்,
ஒன்றில்தான் மூன்றாய்
மும்மூன்று ஆகும்,
இருங்குண ரூபமாகி இயைந்திடும்,
எங்கும் ஆன்மா;
பெருங்குண வடிவாய்,
போக சாதனம் பெந்தமாமே.
147.
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.
குணம் =
Guna = Fundamental quality, attribute, mode.
Sattva = Virtue, goodness; Rajas = motion and passion. Tamas = darkness, sloth.
The Nine Subsets are:
Verse 148. Cittam and Buddhi arise from Mula
Prakriti. Buddhi undergoes a maturation process.
சித்தமாம் அவ்வியத்தம் சிந்தனையதுவும் செய்யும்;
புத்தி
அவ்வியத்தில் தோன்றிப் புண்ணிய பாவம் சார்ந்து,
வத்துநிச்சயமும் பண்ணி,
வரும் சுக துக்க மோகப்
பித்தினின் மயங்கி,
ஞானக் கிரியையும் பேணி நிற்கும்.
148.
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.
பித்து
=
pittu = Excessive zeal, infatuation.
மயங்குதல் =
mayankutal = confusion, bewilderment
Verse 149. Ahamkaram coming from Buddhi claims
individuality.
ஆங்காரம்,
புத்தியின் கண் உதித்து,
அகந்தைக்கு
வித்தாய்,
ஈங்கு ஆர்தான் என்னோடு ஒப்பர் என்று,
'யான்
என்னது'
என்றே
நீங்காதே நிற்கும்;
தானும் மூன்றதாய் நிகழும்
என்பர்.
பாங்கு ஆர்பூதாதி,
வைகாரிகம்,
தைசதந்தான் என்றே.
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.
அகந்தை =
Akantai = Conception of individuality. Conceit, arrogance, haughtiness;
செருக்கு.
Vaikari Ahamkaram Taijasa Ahamkaram Bhutadi Ahamkaram
This passage needs revision.
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.
மனமது தைசதத்தின் வந்து,
ஒரு பொருளை முந்தி
நினைவதும் செய்து அங்கு ஐய நிலைமையின் நிற்கும்;
ஆங்கே,
இனம்மலி சோத்திராதி,
கன்மஇந்திரியம் எல்லாம்,
முனம் உரை செய்தவைகா ரிகம் தரும் என்பர் முன்னோர்.
150.
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.
தைசதம்
=
Taijasa
in Sanskrit = Rajasa Ahamkaram.
சோத்திரம் =
ear.
கன்மஇந்திரியம் =
Kanma Indriyam = Karmendriya in Sanskrit = Motor organs.
வைகரிகம் =
Vaikarika Ahamkara in Sanskrit = Sattva
Ahamkaram.
Verse 151. Sense organs are ears, skin, eyes,
tongue, and nose which apprehend sound, touch, form, taste, and smell.
நல்செவி,
துவக்குக்,
கண்,
நா,
நாசி ஐந்தினையும்,
நல்லோர்,
புத்தி இந்திரியம் என்று புகன்றனர்;
இவை தமக்குச்,
சத்த,
நற் பரிச,
ரூப,
இரத,
கந்தங்கள் ஐந்தும்,
வைத்தனர்,
விடயமாக அடைவினின் மருவும் என்றே.
151.
Ears, skin, eyes, tongue, and nose are Sense Organs, so said the virtuous sages.
They respectively apprehend sound, touch, form, taste, and smell, which abide in
their respective organs.
துவக்கு =
tuvakku = skin.
புத்தி இந்திரியம் =
Jnaendriyas = Sense organs.
விடயம் =
objects of sense.
அடைவு =
ataivu = abide or take refuge.
மருவு =
maruvu = join together or combine.
Verse 152. Karmedriyas, the organs and their functions.
வாக்கோடு பாதம் பாணி பாயுவோடு
உபத்தம் ஐந்தும்
நீக்கினர் முன்னே
கன்மேந்திரியங்கள் என நினைந்தே;
ஆக்கிய வசன,
கமன,
தானமும்
விசர்க்க ஆனந்தம்
ஊக்கமார் ஐந்தும் ஐந்தின்
தொழிலென ஓதினாரே.
152.
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.
வாக்கு,
பாதம்,
பாணி,
பாயு,
உபத்தம் =
vakku, pAtham, pAni, PAyu, and upattam = Speech, feet, hands, anus, and
Generative organ.
வசனம்,
கமனம்,
தானம் விசர்க்கம்
ஆனந்தம் =
Vasanam, Kamanam, Dhanam, Visargam and Anantham = Speech, Walking,
Giving, Evacuation, and Coition.
Verse 153.
வயாதி சொத்திராதி புறத்து வாழ்
கருவி ஆகும்.
ஓயாத மனாதி காயத்து உணரும்
உட்கருவி ஆகும்
ஆய்வார்கட்கு அராகம் ஆதி
அவற்றின் உட்கருவி என்பர்.
மாயாள் தன் வயிற்று,
இவற்றால்
துடுக்குண்டு வாழும் ஆன்மா.
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.
ஓசை நன் பரிச ரூப இரத கந்தங்கள் என்று
பேசுமாத்திரைகள் ஐந்தும் பிறக்கும் பூ தாதி
கத்தின்
நேச இந்திரியங்கட்கு நிகழ் அறிவு இதனாற் காண்டும்,
ஆசைசேர் மனாதி தன்மாத்திரை புரி அட்டகந்தான்.
154.
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.
புரியட்டகம் =
puriyattakam = Subtle body.
Verse 155. Tanmatras and the Great Elements.
சாற்றிய
பஞ்ச தன்மாத்திரைகளின் சத்தம்
முன்னாத்
தோற்றும்,
வான்,
வளி,
தீ,
நீர்,
மண்;
தொடக்கியே
ஒன்றுக்கு ஓன்று அங்கு
ஏற்றமாம்
ஓசை ஆதி இருங்குணம் இசைந்து
நிற்கும்
ஆற்றவே விடயம்,
பூதம்,
அங்காங்கி பாலத்து ஆமே.
155
Sound, touch, form, taste and smell are the five Tanmatras from which originate
The Maha Bhutas, Ether, Air, Fire, Water and Earth. Originating from the
Tanmatras, one by one starting from sound, all Gunas combine sequentially and
additively. The five Maha Bhutas and their Gunas abide in together.
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.
These Tanmātras are the subtle physical counterparts of sense perceptions:
hearing, touch, vision, taste, and smell. The subtle element that travels from
the flower to the nose is tanmātra. The five bhūtas (the gross elements), ether,
air, fire, water, earth evolve from Tamasic tanmātras. The dominant element's
space or compartment consists of half (50%) of the dominant element and
one eighth (12.5%) each of the other four elements. None of the reconstituted
gross elements is pure in each compartment. We know now the gross elements
developed from the subtle elements and so it is reasonable to deduce the gross
elements exude subtle elements. For the gross elements to acquire the gunas
(qualities), Sattva, Rajas, and Tamas (calmness, turbulence, and delusion)
during the transformation from the subtle elements, the gross elements had to
become compounds representing one dominant element and four other contaminants.
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 nonspecific
|
Subtle and nonspecific
|
Subtle and nonspecific
|
Subtle and nonspecific
|
Subtle and nonspecific
|
|||||
SOUND
|
TOUCH
|
COLOR
|
TASTE
|
SMELL
|
|||||
Air 12.5%
Fire 12.5%
water 12.5%
Earth 12.5%
|
Ether 50%
|
Ether 12.5%
Fire 12.5%
Water 12.5%
Earth 12.5%
|
Air 50%
|
Ether 12.5%
Air 12.5%
Water 12.5%
Earth 12.5%
|
Fire 50%
|
Ether 12.5%
Air 12.5%
Fire 12.5%
Earth 12.5%
|
Water 50%
|
Ether 12.5%
Air 12.5%
Fire 12.5%
Water 12.5%
|
Earth 50%
|
ETHER
|
AIR
|
FIRE
|
WATER
|
EARTH
|
|||||
Gross and Specific
|
Gross and Specific
|
Gross and Specific
|
Gross and Specific
|
Gross and Specific
|
|||||
Hearing
|
Touch |
Vision
|
Tasting
|
Smelling
|
|||||
Ears
|
Skin
|
Eyes
|
Tongue
|
Nose
|
|||||
Vestibulocochlear
|
Sensory Pathways
|
Visual Pathways
|
Taste Pathways
|
Olfactory Path.
|
|||||
Auditory region of the
cerebral cortex
|
Somatic sensory region of the cortex
|
Visual region of cerebral cortex
|
Gustatory region of cerebral cortex
|
Olfactory region of cerebral cortex
|
|||||
Buddhi & Purusa
|
Buddhi & Purusa
|
Buddhi & Purusa
|
Buddhi & Purusa
|
Buddhi & Purusa
|
|||||
Tanmatras |
Sound =
ஓசை |
Touch =
ஊறு |
Form =
உருவம் |
Taste =சுவை |
Smell =
நாற்றம் |
Gross Elements |
Ether =
வான் |
Air =
வளி |
Fire =
நெருப்பு |
Water =
நீர் |
Earth =
மண் |
Shapes |
Circle =
|
Hexagon = |
Triangle =
|
Crescent =
|
Square = |
வடிவம் |
வட்டம் |
அறுகோனம் |
முக்கோணம் |
பிறை |
நாற்கோணம் |
Color |
Smoky = |
Black |
Red |
White |
Yellow |
நிறம் |
புகைநிறம் |
கருமை |
செம்மை |
வெண்மை |
பொன்மை |
Bija sound |
Akaram |
Yakaram |
Rakaram |
Vakaram |
Lakaram |
மூல எழுத்து |
அகரம் |
யகரம் |
ரகரம் |
வகரம் |
லகரம் |
Senses |
Ears =
செவி |
Skin =
துவக்கு |
Eyes =
கண் |
tongue =
நா |
Nose =
நாசி |
ICON/
அடையாளம் |
அமுதத்துளி |
அறு புள்ளி |
இருதலை
மேழி |
தாமரை |
வச்சிராயுதம் |
Icon |
Ambrosial drop |
∙ ∙ |
two-headed plough |
Lotus |
Thundrbolt |
அதிதெய்வம் |
சதாசிவன் |
மகேசுவரன் |
உருத்திரன் |
திருமால் |
அயன் |
Presiding deity |
Sadasivan |
Mahesvaran |
Rudra |
Tirumal |
Iyan |
கலை |
சாந்தியதீத |
சாந்தி |
வித்தியா |
பிரதிட்டா |
நிவிருத்தி |
Brain Centers |
Auditory Center |
Sensory Center |
Visual Center |
Gustatory Center |
Olfactory Center |
அதிதெய்வம் =
Presiding deity.
|
|||||
|
|
|
|
|
|
Verse 156. Ether pervades, Air moves, Fire scalds,
water cools and Earth supports all.
இரந்தரமாகி வான் தான் இடம் கொடுத்திடும்;
சலித்துப்
பரந்தவை திரட்டும்,
கால் தீ கட்டு ஒன்று வித்தல்
பண்ணும்
நிரந்தரம் குளிர்ந்து நின்று பதஞ்செயும்,
நீர்,
மண் தானும்
உரந்தரு கடின மாகித் தரித்திடும்;
உணர்ந்து
கொள்ளே.
156.
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.
இரந்திரம் =
Space.
Verse 157. The Five Gross Elements have each
individual shape, color, and Bija letter.
மண்,
புனல்,
அனல்,
கால்,
வான்;
பால் வடிவு
நாற்கோணம்,
ஆகும் --
தண்பிறை மூன்று கோணம் தகும் அறுகோணம் வட்டம்.
வண்பொன்மை வெண்மை செம்மை கறுப்போடு தூமம் வன்னம்.
எண்தரும் எழுத்துத் தாணும் ல,
வ,
ர,
ய அவ்வுமாமே.
157.
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.
Element |
Shape |
Shape |
Color |
Bija Mantra = |
=
மூல எழுத்து |
Earth
|
|
Square |
Golden |
Lakaram |
=
லகரம் |
Water |
|
Crescent |
White |
Vakaram |
=
வகரம் |
Fire |
|
Triangle |
Red |
Rakaram |
=
ரகரம் |
Air |
|
Hexagon |
Black |
Yakaram |
=
யகரம் |
Ether |
|
Circle
|
Smoky |
Akaram |
=
அகரம் |
sivagn07262011.jpg
Verse 158. The icons of the Gross Elements or
Pancha Bhutas and their Presiding Deities.
குறிகள்
வச்சிரத்தினோடு கோகநதம் சுவத்தி
அறுபுள்ளி அமுதவிந்து அதிதெய்வம் -- அயன் மால் ஆதி
செறிபுகழ் ஈசனோடு சதாசிவம் பூத தெய்வம்
நெறிதரு
கலை ஐந்திற்கும் நிகழ்த்துவர் இந்த நீர்மை.
158.
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.
Element |
Presiding Deity |
Icon or symbol |
Earth |
Iyan |
Thunderbolt |
Water |
Tirumal or Vishnu |
Lotus |
Fire |
Rudra |
Two-headed Plough |
Air |
Mahesvara |
Six dots ∙ ∙ |
Ether |
Sadasiva |
Amuda Tuli (அமிர்தம் amirtam) |
வச்சிராயுதம் =
vachchirAyutham = A mystic symbol in the form of a thunderbolt, representing the
element earth.
அதிதெய்வம் =
Presiding Deity.
ஐந்து கலைகள்:
five Kalas. (Pancha Kalas)
Kalai.
a specific power of any of the superior deities
as manifested in an avataram or in a theophany for a specific purpose;
manifestation of a deity; forms of the female energy of a deity as they appear,
one of seven kinds of vittiya-tattuvam, (Vidya Tattvas or Suddha- Asuddha
Tattvas). Vidya Tattva enables the soul to discriminate (knowledge from
ignorance). Tamil Lexicon.
Subdivisions of Kala or Kalai.
1. Nivirrti Kala: நிவிர்த்தி
கலை,
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:
பிரதிட்டாகலை,
Sphere of action of the Energy of Siva, which lead the soul to the liberated
state. (Presiding Deity = Mahesvara.)
3. Vidya Kala:
வித்தியாகலை,
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:
சாந்திகலை,
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) By Veeraswamy Krishnaraj
5. Sāntiyatita Kala:
சாந்தயதீதகலை,
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)
Definition of the terms are found in Tamil Lexicon.
Verse 159. 5 Suddha Tattvas, 1Cit-Acit Tattva, 30
Asuddha Tattvas.
சுத்ததத் துவங்கள்
என்று முன்னமே சொன்ன
ஐந்தும்
இத்தகைமையின் இயம்பும் இவை முப்பத் தொன்று மாக
தத்துவம் முப்பத்தாறாம் சைதன்னி யங்கள் ஐந்தும்
சித்து அசித்து
ஆன்மா ஒன்று முப்பதும்
அசித்தே செப்பில்.
159.
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.
Cit =
சித்து =
Intelligent or Sentient. Acit =
அசித்து =
non-intelligent or insentient.
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.
Suddha Tattvas
= Pure Tattvas = Intelligent Tattvas =
சுத்த
தத்துவங்கள் =
சைதன்னியம் =
caitanniyam = Cit = Intelligent Tattvas = Siva1,
Sakti2, Sadasiva3,
Isvara4, Sadvidya5. (5)
Suddha-Asuddha Tattva = Cit-Acit Tattva
= Intelligent-non-intelligent = Sentient-insentient
= Purusa12
(1)
The soul is caught in the middle between Pure Tattvas and Impure Tattvas.
Asuddha tattvas
=
Impure tattvas = Non-intelligent Tattvas
=
அசுத்த தத்துவங்கள்
=
MāyA6, Kāla7, Niyati8, Kalā9,
Vidya10, Rāga11.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.
(30).
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)
Asuddha Tattvas:
Non-intelligent:
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 160.
ஐந்துசுத் தத்தின் கீழ் ஏழ் -- சுத்தாசுத் தம்
அசுத்தம் --
தந்திடும் புமான் கீழ் எண்மூன்றாயதத் துவம்;
சீவர்க்கு
வந்திடும் பிரேர காண்டம்! மருவுபோக சயித்தி
ரத்தோடு
அந்தம் இல் அணுக்களுக்குப் போக்கிய காண்டம் ஆமே.
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.
அணு =
soul.
அணு =
literal meaning is atom; Atomic soul.
Suddha Tattvas
are called Preraka Kandam (பிரேரக
காண்டம்).
பிரேரகன்
(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 (மிசிர
தத்துவங்கள் =
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.
தத்துவ ரூபமாகும் தரும் அரு உருவம் எல்லாம்;
தத்துவம் தூல சூக்க பரங்களும் ஆகி நிற்கும்
தத்துவம் தன்னில் சாரும் அணுக்கள்
சாதாக்கியத்தில்
தத்துவம் சத்தம் சாரும் சகலமும் தத்துவம் காண்.
161.
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.
In SAdAkkiyam abides Sound Tattvam.
TATTVAS-36.
Explanation as follows.
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.
Verse 162. The Tattvas and their subsidence.
தத்துவம் எண் மூன்றும் சென்று ஆன்மதத் துவத்து
ஒடுங்கும்.
வித்தையின் ஒடுங்கும் ஆறும் சிவத்தினில்
ஒடுங்கும் மூன்றும்
நித்ததத் துவம் இம்மூன்றும் என்பார்கள் இரண்டும்
நின்ற
சத்தமாம் சிவத்து ஒடுங்கும்;
தோற்றமும் இதுபோல்
ஆகும்.
162.
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
Verse 163. The False-premise relgions accept impure
Anma Tattvas.
மொய்தரு பூதம் ஆதி மோகினி அந்தம் ஆக
பொய்தரு சமயம் எல்லாம் புக்கு நின்றிடும் புகன்று
மெய்தரு சைவ மாதி இருமூன்றும் வித்தை ஆதி
எய்துதத் துவங்கள் ஏயும் ஒன்றும் இன்று எம்
இறைக்கே.
163.
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).
Verse 164. The Nine forms of Siva
சிவம் சத்தி நாதம் விந்து சதாசிவன் திகழும் ஈசன்
உவந்தருள் உருத்திரன்தான் மால்
அயன்
ஒன்றின் ஒன்றாய்ப்
பவந்தரும் அருவம் நாலு இங்கு உருவநால் உபயம்
ஒன்று ஆய்
நவம் தரு பேதம் ஏக நாதனே நடிப்பன் என்பர்.
164
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 (நவபேதமூர்த்தம்).
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.
நவபேதமூர்த்தம்
nava-bEtha-mUrththam
, n. < id. +. The nine manifestations of Siva, viz., Civam, Catti, NAtam, Vintu,
CatAcivam, Ican, Uruttiran, MAl, Ayan;
சிவம்,
சத்தி,
நாதம்,
விந்து,
சதாசிவம்,
ஈசன்,
உருத்திரன்,
மால்,
அயன் என்ற
ஒன்பதுவகையான சிவபேதம் (சி. சி.
2, 74.
Verse 165. The Nine corresponding Saktis
சத்தியாய் விந்து சத்தி யாய் மனோன் மணி தானாகி
ஒத்துறும் மகேசை ஆகி உமை திரு வாணி ஆகி
வைத்திறும் சிவாதிக்கு இங்ஙன் வரும் சத்தி ஒருத்தி ஆகும்
எத்திரம் நின்றான் ஈசன் அத்திறம் அவளும் நிற்பள்
165.
The Saktis corresponding to the nine Deities are Sivam1, Sakti2, NAdam3, Bindu4, Manonmani5, Mahesvari6 , Uma7, Tirumakal8, and Kalaimakal9. Though they are individually listed, they are all forms of Siva-Sakti. Sakti is One and assumes nine forms. As Siva the supreme stands as the nine forms, so stands Sakti as the nine complementary forms.
Verse 166. Sivam the source of Sakti.
சத்திதான் நாதம் ஆதி தான் ஆகும்;
சிவமும் அந்தச்
சத்திதான் ஆதி ஆகும்;
தரும்வடிவு ஆன எல்லாம்
சத்தியும் சிவமும் ஆகும் சத்திதான் சத்தனுக்கு ஓர்
சத்தியாம் சத்தன் வேண்டிற்று எல்லாம் ஆம் சத்திதானே.
166.
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.
Sattan =
சத்தன் =
The formless Siva, as the embodiment of energy.
Verse 167. Siva-Sakti is the cause of creation of
beings.
சிவம் சத்தி தன்னை ஈன்றும் சத்திதான் சிவத்தை ஈன்றும்
உவந்து இரு வரும்புணர்ந்து இங்கு உலகு உயிர் எல்லாம் ஈன்றும்
பவன் பிரமசாரி ஆகும்;
பான்மொழி கன்னை ஆகும்;
தவம் தரு ஞானத் தோர்க்குஇத் தன்மைதான் தெரியும் அன்றே.
167.
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?
தனு கரண புவன் போகம் தற்பரம் பந்தம் வீடு என்று
அணுவினோடு எல்லாம் ஆகி அடைந்திடும் தத்துவங்கள்
இனிது அறிந்து இவை நிவிர்த்தி முதல் கலை இடத்தே நீக்கி,
நனிபரம் உணர்ந்தோன் -- அந்தத் தத்துவ ஞானி ஆவன். 168.
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 (நிவிர்த்தி
கலை)
and realizing the Supreme
Substance make one the Tattva Jnani (Knower of Tattvas).
தற்பரம்
=
That which is highest.
அடைந்திடும் =
Those who have taken refuge.
பஞ்சகலை
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.;
அரதப்பிரபஞ்சம் இரண்டனுள் ஒன்றும்,
நிவிர்த்தி கலை,
பிரதிட்டாகலை,
வித்தியாகலை,
சாந்திகலை,
சாந்தி யதீதகலை என்று ஐவகைப்பட்டதுமான சிவசத்திநிலை.
(சி.
போ. பா.
2, 2,
பக்.
142,
புதுப்.)
The Purification of the soul in my opinion proceeds as follows starting from
Vittiya-Kalai, Santi-Kalai, SAnityatitta-kalai, Pratitta-Kalai and Nivrrti-Kalai,
the last being the fifth step.
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-Kalai1,
Santi-Kalai2
, SAnityatitta-Kalai3,
Pratitta-Kalai4
and Nivrrti-Kalai5
At this stage five events (Vittiya-Kalai1,
Santi-Kalai2
, SAnityatitta-Kalai3,
Pratitta-Kalai4
and Nivrrti-Kalai5
)
take place in preparing the soul to finally subside in Siva. These five
Kalais or powers of Siva participate in further purification of the soul, after
all Tattvas from Earth element to Sadasiva are absorbed by Sakti. The sequence
of events leading to Nivrrti or Release.
Vittiya-Kalai1
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
(கஞ்சகம்
= literally girdle) towards
வீடு
(literally Home or Liberation).
Santi-Kalai2
is removal of residual turbulence in the fully mature soul.
SAnityatitta-Kalai3
is removal of any residual afflictions of the realized soul.
Pratitta-Kalai4
= Siva
Sakti takes the Jivama (the individual soul) to Mukti or liberation.
Nivrrti-Kalai5
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.
Nivrrti-Kalai=
நிவிர்த்திகலை.
It is the sphere of action of the Energy of Siva which emancipates the soul from
bondage. (நிவிருத்திகலை)
Piratitta-Kalai =
பிரதிட்டாகலை.
Siva Sakti takes the Jivama (the individual soul) to Mukti or liberation.
VittiyA-Kalai =
வித்தியாகலை.
It is the Energy of Siva which gives the liberated souls, knowledge through
actual realization of seven kinds: Kāla7, Niyati8, Kalā9, Vidya10, Rāga11
Purusa12 and Mayai..
SAnti-Kalai =
சாந்திகலை.
It is the Sphere of action of Siva which calms down all the turbulent elements
in fully ripe souls.
SantiyatIta-Kalai
சாந்தியதீதகலை.
It is the Sphere of action of Siva whereby Siva removes all afflictions in the
realized and tranquil soul who has experiential Spiritual Knowledge and who
relinquished desire and aversion.
S.S. Mani's interpretation of the verse 168 in Tamil with my translation.
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 (வீடு
=
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.
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 (வீடு
=
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.
எல்லாமாய்த் தத்துவங்கள் இயைந்தது என்,
அணுவுக்கு?
என்னின்
தொல்லாய கன்மம் எல்லாம் துய்ப்பித்துத்
துடைத்தற்கும் பின்
நில்லாமை முற்று வித்து நீக்கவும் கூடி நின்ற
பொல்லாத ஆணவத்தைப் போக்கவும் புகுந்தது அன்றே.
169.
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.
Verse 170. Anava Malam and Spiritual ignorance.
ஒன்றதாய் அநேகசத்தி உடையதாய் உடனாய் ஆதி
அன்றதாய் ஆன்மா வின்தன் அறிவோடு தொழிலை ஆர்த்து
நின்று போத்திருந்து வத்தை நிகழ்த்தி செம்பினில்
களிம்பு ஏய்ந்து
என்றும் அஞ்ஞானம் காட்டும் ஆணவம் இயைந்து நின்றே.
170.
(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 (அஞ்ஞானம்)
and remaining intrinsic to the soul.
போத்து =
Hole, hollow;
பொந்து. .
Vice, fault.
வத்தை =
softness.
Anava Mala (ஆணவ
மலம்).
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 (களிம்பு
= 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 (ஆவாரகசத்தி)
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.
ஆவாரகம்
= That which covers, screen, veil. It is
called āvaraṇa in Sanskrit.
ஆவாரகசத்தி
= AvAraka Sakti = Veiling power.
அதோநியாமிகா சத்தி
= Adho-ni-yAmikA
Sakti = Restraining power in the
lower world or on earth. Adho means lower;
here it means the veiling or restraining power of Anava Malam on earth exercised
on Sakalar class soul, which is the soul roiling in the lower phenomenal world.
AvAraka Sakti of Anava Mala veils the soul and operates in the higher world.
Verse 171. Veiling power of Anava Malam, and Maya
as the generator of the world, body and organs.
மலம் என வேறு ஒன்று இல்லை மாயா காரியமது?
என்னின்
இலகு உயிர்க்கு இச்சா ஞானக் கிரியைகள் எழுப்பும்
மாயை;
விலகிடும் மலம் இவற்றை வேறும் அன்று;
அதுவேறாகி
உலகு உடல் கரணம் ஆகி,
உதித்திடும்,
உணர்ந்து
கொள்ளே.
171.
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.) (இச்சை,
ஞானம்,
கிரியை
(Sanskrit) =
விழைவு,
அறிவு,
செயல்
are Tamil words for them. In English, they are Desire,
Knowledge and
Action.
Verse 172. Maya's cloud lifts and the
knowledge shines forth.
மாயையே ஆன்ம ஞானக் கிரியை மறைத்து நிற்கும் --
தூய அப்பரிதி தன்னைச் சுடர்முகில் மறைத்தாற் போல
போய்முகில் அகலச் சோதி புரிந்திடும் அதுவே போல
காயமும் அகல,
ஞானத் தொழில் பிரகாசம் ஆமே.
172.
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.
பரிதியை முகில்ம றைப்பப் பாய் ஒளி பதுங்கனாற்போல்
உரு உயிர் மறைக்கின் ஞானக் கிரியைகள்
ஒழிக்குமாகும்;
கருதிடும் இச்சா ஞானக் காரியம் காயம் பெற்றால்
மருவிடும் உயிர்க்குக் காயம் வந்திடா விடில்,
மறைப்பே.
173.
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.
பேத
காரியம் மறைத்து நின்றது புகம்மலம்காண்;
ஓதலாம்
குணமுமாக
உயிரினுள் விரவலாலே
காதலால்
அவித்தை சிந்த தரும் கலை ஆதி மாயை
ஆதலால்
இரண்டும் சோதி இருள் என வேறாம் அன்றே.
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.
Verse 175. Soul's nature is intelligence.
புருடன் தன் குணம் அவித்தை எனின்,
சடம்,
புருடன்
ஆகும்;
குருடன் தன் கண்ணின் குற்றம் கண்ணின் தன் குணமோ?
கூறாய்!
மருள் தன் தன் குணம் அது ஆகி,
மலம் அசித்து ஆகி
நிற்கும்;
தெருள் தன்
தன் குணம் அது ஆகி சித்து என
நிற்கும்,
சீவன்.
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.
Acit
= non-intelligent, non-sentient. Cit =
Intelligent, Sentient.
S.S. Mani comments: PAtAnavAthi's (பாடாணவாதி)
premise is soul's nature is non-intelligence, which Sivanar rejects.
Verse 176. Analogy for the three impurities.
மும்மலம்,
நெல்லினுக்கு முளையோடு தவிடு உமிப்போல்,
மம்மர்செய்து,
அணுவின் உண்மை வடிவினை மறைத்து
நின்று,
பொய்ம்மைசெய் போக பந்த போத்திருத் துவங்கள்
பண்ணும்,
இம் மலம் மூன்றினோடும் இருமலம் இசைப்பன்,
இன்னும்.
176.
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.
உமி =
umi = chaff, husk.
தவிடு =
thavidu = Bran.
மம்மர் =
Mammar = Delusion, Distress, sorrow, affliction.
Verse 177. The five impurities of the soul.
மாயையின் காரியத்தை மாயேயமலம் அது என்றும்,
ஏயும் மும்மலங்கள் தத்தம் தொழிலினை இயற்ற ஏவும்
தூயவன் தனது ஓர் சத்தி திரோதான கரியது என்றும்
ஆய்வர்;
இம் மலங்கள் ஐந்தும்,
அணுக்களை அணைந்து
நிற்கும்.
177.
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 =
மாயேயம் =
has two meanings depending on the context. It refers to the seven Suddha-Asuddha
Tattvas: MāyA6, Kāla7,
Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 .
2) MAyEyam =
மாயேயம் =
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 =
தனு
= body; Karanam =
கரணம் =
organs; Bhuvanam =
புவணம் =
World; Bhogam =
போகம் =
objects of experience.
Thus MayEyam refers to first the seven Tattvas and second its functions. In its
second connotation it is an impurity.
திரோதனசத்தி (TirOtAna-satti)
derives from
திரோதம் (TirOtam)
meaning obscuration.
Verse 178. The roiling soul takes a spin of life,
death, and the three worlds.
மலம்,
மாயை,
கன்மம்,
மாயேயம்,
திரோதாயி மன்னி,
சலமாரும் பிறப்பு இறப்பில் தங்கி இத்தரை கீழ் மேலும்,
நிலையாத கொள்ளி வட்டம் கறங்கு என நிமிடத்தின் கண்
அலமாரும் இறைவன் ஆணையால்,
உயிர் நடக்கும் அன்றே.
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.
Kolli-Vattam =
கொள்ளி வட்டம் =
Fire circle = Fire-Rope = A lighted circle created by children when they
spin the rope with lighted distal end in a circular fashion.
Verse 179. Four kinds of living things.
அண்டசம்,
சுவேதசங்கள்,
உற்பிச்சம்,
சராயுசத்தோடு
எண்தரு நால்,
எண் பத்து நான்கு நூறாயிரத்தாய்
உண்டுபல் யோனி எல்லாம் ஒழித்து மானுடத்து
உதித்தல்
கண்டிடில்,
கடலைக் கையால் நீத்தினன் காரியம் காண்.
179.
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 (சுவேதசம்),
sweat-born (insects and vermin); Udbhijjas (உற்பீசம்),
seed-born; Jarayujas (சராயுசம்),
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.
Verse 180. Being born of Tapasvins is rarest birth.
நார்பயில் தேயந்தன்னில்,
நான்மறை பயிலா நாட்டில்
விரவுதல் ஒழிந்து,
தோன்றல் மிக்க புண்ணியத்தான்
ஆகும்;
தரையினில் கீழை விட்டுத் தவம் செய் சாதியினில்
வந்து,
பரசமயம் கண் செல்லா;
பாக்கியம் பண்ணோண் ஆதே.
180.
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.
சாதி =
JAti = Family, clan, race, Attribute common to a class.
Verse 181. Being a Saiva Siddhanta religionist is a
Great Privilege.
வாழ்வெனும் மையல் விட்டு,
வறுமையாம்
சிறுமை தப்பி,
தாழ்வெனும் தன்மையோடும்
சைவமாம் சமயம்
சாரும்
ஊழ்பெறல்,
அரிது சால;
உயர்சிவ ஞானத்தாலே,
போழ் இள மதியினானைப் போற்றுவார்,
அருள் பெற்றோரே.
181.
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).
வாழ்வு
= Lofty life which implies youth, education, wealth, influence and privilege.
Lofty 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.
Verse 182. Serve Siva with body, mind, and speech.
மானுடப் பிறவி தானும் வகுத்தது,
மனம் வாக்கு
காயம்,
ஆனிடத்து ஐந்தும் ஆடும் அரன் பணிக்காக
அன்றோ
வனிடத்தவரும் மண்மேல் வந்து அரன் தனை
அர்ச்சிப்பர்;
ஊன் எடுத்து உழலும் ஊமர் ஒன்றையும் உணரார்,
அந்தோ!
182.
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!
ஆனைந்து
= The five products of the cow (பஞ்சகவ்யம்),
namely Milk, Curds, Butter, cow dung and cow urine (பால்,
தயிர்,
கோமயம்
and
கோசலம்.
Komayam =
கோமயம் = கோ +
மயம் = கோ +
மயம் =
cow + dung. Kosalam =
கோசலம் =
கோ + சலம் =
Cow + urine.
சலம் =
Water, Urine. Ko = cow.
ஊமர்
= friends and relatives.
உழல் =
to whirl, revolve, swing, oscillate, to be in motion.
Krishna Paramatman says the following to Arjuna in the
Bhagavad-Gita.
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.
கருவினுள் அழிவதாயும்,
கழிந்திடாது அழிவதாயும்
பரிணமித்து அழிவதாயும்,
பாலனாய் அழிவதாயும்,
தருணானாய் அழிவதாயும்,
தான் நரைத்து அழிவதாயும்,
உருவமே அழிவேயானால்,
உள்ளபோதே பார்,
உய்ய.
183.
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.
பரிணமித்தல்
= < parinam. To undergo transformation or evolution;
தருணன் =
youth.
உய்தல் =
To be saved, redeemed; To be relieved, as from trouble; To escape, as from
danger.
Verse 184. Life is precarious.
ஒரு புலன் நுகரும் போது,
அங்கு ஒன்று இல்லை;
ஒன்றின் பாலும்
வரும் பயன் மாறி மறி வந்திடும்;
எல்லாம் மாறும்,
ஒரு பொழுது;
உணரின் உண்டாம் அல்லது இவ் அல்லல்
வாழ்க்கை
மருள் கனவு அதுவும் போல மாயும்,
பின் மாயும்
அன்றே.
184.
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.
அல்லல்
= Affliction, distress, evil, misfortune, privation.
மருள்
= Bewilderment of mind, confusion;
மயக்கம் (Swoon);
Ignorance of right and wrong; mistaking one for another; delusion; illusion;
மாய்தல்
= to hide, vanish, perish, to be annihilated,
terminated.
Verse 185. The rich and the haughty live a high
life and remain senseless.
அரிசனம் பூசி,
மாலை அணிந்து,
பொன்னாடை சாத்தி
பரிசனம் பின்பு செல்ல,
பாரகர் பரிக்க,
கொட்ட,
வரிசின்னம் ஊத தொங்கல் வந்திட உணர்வு மாண்டு
பெரியவர் பேச்சும் இன்றிக் கிடத்தலால் பிணத்தோடு
ஒப்பர்.
185.
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.
பாரகன் =
Carrier, Bearer.
வரி =
Music.
Verse 186. Stop being a Zombie; Be a Siva
Worshipper.
பிணத்தினை ஒத்து வாழ்வோர் பின்நடைப் பிணங்கள்
போல
உணக்கியே உழல்வீர் உங்கள் உடல் உயிர் உணர்வும்
எல்லாம்
கணத்திடத் தோன்றி மாயும் காயம் என்று அறிந்து
ஒருக்கால்
வணங்குறீர் அரனை;
என்றும் வானவர் வணங்க வைப்பன்.
186
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.
உணக்குதல் =
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.
உயிரெனப் படுவது இந்த உடலின் வேறு;
உளதாய்
உற்றுச்
செயிர் உறும்;
இச்சா ஞானச் செய்திகள் உடையதாகிப்
பயில்வுறும்;
இன்பத் துன்பப் பலங்களும் நுகரும்
பார்க்கில்;
துயிலொடும்;
அஞ்சு அவத்தைப் படும்;
உண்மை
துரியாதீதம்.
187.
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.
செயிர்²
ceyir Fault, defect, blemish;
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:
நனவு1,
கனவு2,
உறக்கம்3,
and
பேருறக்கம்5
The five states of Consciousness or the soul.
|
|||||
English |
Awake State |
Dream Sleep |
Deep Sleep |
Turiya |
Turiyatita |
Sanskrit |
Jagrat |
Svapna |
Susupti |
Turiya |
Turiyatita |
Sanskrit |
Visva |
Taijasa |
Prajna |
Turiya |
Turiyatita |
Tamil Translit. |
ஜாக்கிரதை |
ஸ்வப்னம் |
சுஷீப்தி |
துரியம் |
துரியாதீதம் |
Sanskrit-Tamil |
சாக்கிரம் |
சோப்பனம் |
சுழித்தி |
துரியம் |
துரியாதீதம் |
Pure Tamil |
நனவு |
கனவு |
உறக்கம் |
பேருறக்கம் |
?
பேர்-பேருறக்கம் |
Being awake within the
awake state (Jagrat in Sanskrit =
சாக்கிரம்
in Tamil = waking state1),
experiencing the other states
(Svapna = Dream State2
=
கனவு,
and Susupti = Deep Sleep State3
=
சுழுத்தி),
The fourth state is
Turiya4.
Having trained the body and the breath, they attain
Turiyatita5 (துரியாதீதம்).
Turiyatita5
= State beyond the 4th.
Turiya has subdivisions as listed below.
(1) Visva is soul in the waking state
(Jagrat in Sanskrit =
சாக்கிரம்
in Tamil = waking state1)
and entails cognition of external objects and duality of experience.
Consciousness is outward moving. It is the perceptual self and entails actions,
reactions, and dualities. The empirical world is its playground. The sound A of
AUM corresponds to the waking state, which is
Vaisvānara meaning “relating to all men.” (See below, compared to level
four.) The presiding deity is
Aniruddha, the son of
Pradyumna and the Grandson of Lord Krishna; He is one of the four emanations (Vyūhas)
of Purushottama. In Garuda Purana, nine forms of Visnu are listed:
Sudarsana, Hari, Acyuta, Trivikrama, Vāsudeva,
Pradyumna, Samskarsana, Aniruddha, and Ananta. Rajas is the operating
force in wakefulness.
If an aspirant meditates on Brahman in the Visva state, he returns to earth as
human being and enjoys the objective world.
(2) Taijasa is the self in the dream state (Svapna
= Dream State
2
=
கனவு)
, in which we enjoy subtle objects. We experience pain and pleasure;
consciousness is inward moving; the self is imaginative and the dreams are woven
from the experiences of the waking state. The self is released temporarily from
the empirical world.
Mind is active and the senses are
inactive and disengaged from the sense objects. The mental images move but the
body stays still (paralyzed).
The sound U of AUM corresponds to this state. (See below, compared to level
three.) The presiding deity is
Pradyumna, the son of Lord Krishna and Rukmini; He is one of the four
emanations of Purushottama.
If an aspirant meditates on Brahman in Taijasa state, he reaches the subjective
world of Soma Loka (Sphere of Moon) after his death. After his sojourn there, he
comes back to earth to live among human beings. SAttva and Rajas are the
operating forces in Dream Sleep State.
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.
(3) Prajna (Knowledge) is the soul in deep sleep (Susupti
= Deep Sleep State3
=
சுழுத்தி).
No desire is known or expressed. This third quarter of the self is prajna (a
state of knowledge), full of received bliss, and enjoys bliss. Consciousness
enjoys peace and there is no awareness of external or internal objects. It is a
temporary state during deep sleep; it is a conceptual self in that the concepts
are incubated without awareness until they are hatched. This state of union with
Brahman confers a temporary relief lasting for the duration of deep sleep. It is
Prajna consciousness because it does not have heterogeneous experience of the
empirical world and it knows only one homogeneous mass of Bliss. It is not Bliss
itself, but enjoys Bliss. The Higher Self is all Bliss; Brahman is all Bliss.
Objective consciousness is absent, but its seed is present. The sound M of AUM
corresponds to this state. Tamas is the operating force in Deep Sleep state,
though Tamas does not interfere with the communion of the individual soul with
the Universal Soul.
If an aspirant meditates on Brahman as a whole (all three parts or AUM), he
goes, after death, to the sphere of the Sun from where he goes to Satya Loka,
where he becomes one with the Absolute. He becomes homogenized with all
other souls (with no distinction) which joined the Absolute.
(4) Turiya is Spiritual Transcendental consciousness. Visva, Taijasa, and Prajna
merge and fuse sequentially. Turiya is without any attributes. It is santam,
sivam, and advaitam (சாந்தம்,
சிவம்,
அத்துவைதம்)
peace, goodness, and nondual), for didactic purposes.
It or He is the Self. Objective consciousness is absent and its seed is
absent. Ramana Maharishi calls this “Wakeful Sleep.” Turiya is present and
functional in the perfected ones, even when they are awake. In Turiya, there is
an irreversible union with Brahman: There is Oneness with Brahman. There is a
permanent Metaphysical Unity. There are four progressive Turiya states, one
deeper and subtler than the earlier one. The silence that follows the Sound AUM
corresponds to this state. (See Below, compared to level one.) Here all
three gunas (Sattva, Rajas, and Tamas) are not operative.
If an aspirant meditates on Brahman in all his four parts (AUM-Silence) he
becomes non-dual with Brahman.
Ramalinga Swamigal of Madras (1823-1874 C.E.) explains Turiya in terse words as
follows: 'I became it; It became me.'
Here is the view of Joseph Campbell on Turiya. (Page 71-72,
Myths of Light.)
The goal of the various forms of yoga is to go into that realm of
undifferentiated consciousness while remaining awake. We don't have a
counterpart to this concept in our Western vocabularies. It doesn't even have a
name in India; it is called simply the fourth state,
and that is the fourth letter of the syllable (AUM),
the level of silence. Because all the words that we speak refer either to
waking images and logic, dream images and logic, or ignorance. We do not have
words for this, and so it is the ultimate silence, but it is that which we
are....
Turiya4
and four stages.
(4A) Jiva Turiya: Jiva (individual self) realizes its pristine spiritual nature
and its organic relationship with God or Self. Duality still exists: self and
Self
(4B) Para Turiya: Jiva realizes Brahman; and union, absorption, or merger takes
place; they are still “NOT” united in essence. Duality is still apparent between
object and subject, Jiva and Brahman. It is worthwhile to remember that Brahman,
the all-knowing subject, can never become an object.
(4C) Brahman Turiya: Jiva unites with Brahman, and is fully absorbed and
integrated into One Being.
(4D) Beyond Turiya: Jiva and Brahman become ONE as butter is poured into butter,
and water is mixed with water. It is an undifferentiated and homogeneous state
of subject-object fusion.
(Saiva Siddhanta: Siddhantists say that this Turiya state is experiencing of
Suddha Vidya of Suddha Tattvas through Samadhi yoga.
Turiyatita5
[the fifth state] is experiencing higher states of Consciousness as follows.
Kashmir Saivism: Siva Sutra 3.25 says: By continuous practice of Turiya, the
aspirant attains the Turiyatita state; he becomes similar to Siva.)
Here is another variation of the above.
Avastha or state of consciousness for Sahasrara is Turiya-Turiya, 7th higher
level of consciousness.
Turiya-jagrat = awakening to higher consciousness --the fourth state;
Turiya-svapna
=
the fifth state
of mystical visions;
Turiya-Susupti
is the
6th higher state
of Consciousness of Sa-Vikalpa Samadhi-Duality between yogi and Brahman present;
Turiya-Turiya
= Nir-Vikalpa Samadhi-7th
state,
No duality, merger between Yogi and Brahman.
Verse 188. Perception is solely the function of the
soul and not of breath.
உடலின் வேறு உயிர் ஏன்?
இந்த உடல் அன்றோ உணர்வது?
என்னின்
உடல் சவமான போதும் உடலினுக்கு உணர்வு உண்டோதான்?
உடலின் வாயுப் போனால் உணர்ச்சி இன்று
உடலுக்கு என்னின்
உடலின் வாயுப் போகாத உறக்கத்தும் உணர்வது இன்றே.
188
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.
அறிவது ஐம்பொறியே என்னின் உறக்கத்தின் அறியா
வாகும்
அறிவதும் ஒன்று ஒன்றாக;
ஒன்று ஒன்றாய் அறியும்
என்னின்
அறிவுகள் ஒன்றை ஒன்று அங்கு அறிந்திடா;
ஐந்தையும்
கொண்டு
அறிவது ஒன்று உண்டு;
அது ஆன்மா;
ஐம்பொறி
அறிந்திடாவே.
189.
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.
அறிந்திடும்
,
பிராண வாயு அடங்குதல் விடுதல்
செய்தால்;
அறிந்திடாது உடல் உறக்கத்து அறிவின்மை,
கரணம்
இன்மை;
அறிந்திடும் முதலி ஆகின் அதுநிற்கக் கரணம் போக;
அறிந்திடும் பிராணன் தன்னை அடக்கியும் விட்டும்
ஆன்மா.
190
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.
உணர்வன கரணம் என்னில் ஒன்றை ஒன்று உணரா;
வெவ்வேறு
அணை தரும் --
செயல்கள் நான்கும் அறிந்து
அவை அடக்கி ஆக்கிப்
புணரும் உள் கருவி ஆக்கி புறக் கருவியினும்
போக்கி
இணை தரும் இவற்றின் வேறாய் யான் எனது என்பது
ஆன்மா.
191.
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 =
மனம்,
புத்தி,
அகம்காரம்,
சித்தம் =
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.
Buddhi is superior to Ahamkara, which is superior to Manas. Chittam is the
determinative faculty and has enormous influence on Buddhi as to how it acts.
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 (உண்மை
விளக்கம்)
about AnatahKarnam, Verse 17.
அந்தக்
கரணம் அடைவே உரைக்கக் கேள்:
அந்தமனம் புத்தியுடன் ஆங்காரம் --
சிந்தை இவை
பற்றியது நிச்சயித்துப் பல்கால் எழுந்திருந்து அங்கு
உற்றது
சித்திக்கும் உணர்.
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.
கருவி ஆம் மனமும் புத்தி அகங்காரம் சித்தம்
நான்கும்
மருவி ஆன்மாவே என்ன வரும்;
தீபம் எனத் தெரிந்து
அங்கு
ஒருவி ஆன்மாவின் உண்மை உணர்ந்தவர் தமை உணர்ந்தோர்;
தரும் இது பசுஞானம் பின் சிவ ஞானம்,
தனக்கு
மேலாம்.
192
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. By Veeraswamy
Krishnaraj
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.
Verse 193. A, U, M, Bindu and Nada have
control over perception.
அவ்வுடன் உவ்வும் மவ்வும்,
மனம்,
பத்தி,
அகங்காரங்கள்,
செவ்விய விந்து நாதம்,
சித்தமோடு
உள்ளம் ஆகும்;
ஒவ்வெனும் எழுத்தாம் ஐந்தும் உணர்வு
உதித்து ஒடுங்குமாறும்
பவ்வமும் திரையும் போலும்;
பார்க்கில்,
இப் பண்பும் தோன்றும்.
193.
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.
Verse 194. The parts of AUM and presiding deities.
அயன்அரி அரனும் ஈசர் சதாசிவம் அதிதெய்வங்கள்
உயவரும்,
அவ்வோடு உவ்வும் மவ்விந்து நாதங் கட்குப்;
பயன் உறும் அஞ்சில் ஆன்மாப் பரவிடில்,
அசித்தாம்,
பார்க்கில்;
சயம் உறு வளி இரண்டும் தவிர்த்துறின்,
தானும் தோன்றும்.
194
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 =
சடம்).
The soul's nature is understood by the ones who control the two airs (breaths)
in their Yoga practice.
வளி
=
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.
ஆன்மாவின் வடிவு தானே அநேகார்த்தக் கூட்டம்
என்னில்
பார்ப்பார்கட்கு
ஆன்மா இன்றாய்ப் பலபொருள் உண்மை
ஆகும்
சேர்ப்பாய பலவே உண்மை என்றிடில்;
சென்று இற்றை
ஓர்ப்பான் வேறு உணர்வோர்க்கு
எல்லாம் உணர்பொருள் வேற தாமே.
195
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 |
Pranava-Tattva-Deity |
Akaram1 |
Ahamkaram1A |
Ayan1C |
Pranava-Tattva-Deity |
Ukaram2
|
Buddhi2A |
Hari2C |
Pranava-Tattva-Deity |
Makaram 3 |
Mind3A |
Aran3C |
Pranava-Tattva-Deity |
Bindu4 |
Cit4A |
Isan4C |
Pranava-Tattva-Deity |
Nada 5 |
Intellect5A |
Sadasivam5C
|
sivagn14.jpg
Verse 196. Brahman and the soul and their
nature.
அறிவு,
இச்சை,
செயல்கள் எல்லாம் அடைந்து அனல்
வெம்மையும் போல்
குறி
உற்று
அங்கு ஏக அநேக குணகுணி பாவம் ஆகி,
நெறியுற்று நிற்கும் என்னின் நிகழ்
புலன் கரணம் எல்லாம்
செறிவுற்று,
அங்கு
அறிவு கொள்ள வேண்டுமோ,
சீவ னார்க்கே.
196
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.
Objects undergo Parinamam (பரிணாமம்)
Transformation. They are of two kinds: Total Transformation and Partial
Transformation. When milk becomes Yogurt (Curds or
தயிர்
in Tamil), it is total Parinamam. When you find a worm in the butter, it is
Partial Transformation. The whole butter has not undergone transformation in
this instance to become a glob of worms.. Anything that undergoes transformation
is not a Pure Principle (Brahmam). Only non-eternal objects undergo
transformation or mutation. Suddha Mayai (சுத்த
மாயை =
Pure Maya) undergoes Augmentation (Vrtti = Virutti =
விருத்தி)
and not transformation.
பரிணாமம்
=
parināmam
, n. < pari-ṇāma. Transformation, evolution, modification, as the turning of
milk into curds
பரிணாமவாதம்
= The doctrine of causation according to which the cause evolves into an
effect of the same grade of reality as itself
Verse 197. Sankhia philosophy under attack
குணங்களை இன்றி ஒன்றாம் குறி
உடைத்து
ஆன்மா என்னின்
இணங்கிடா,
இச்சா ஞானக் கிரியைகள் இவை
உடற்கண்;
பிணங்கிடும் சந்நி திக்கண் எனில்
பிணத்து
உறக்கத்து இன்றாம்
உணங்கிடும் கரணம் என்னில் சந்நிதி ஒழிந்து அன்றே.
197
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.
Guna = Attribute (here Desire, Knowledge and Action)
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).
Perception is of two kinds: Indeterminate (Nirvikalpa) and Determinate (Savikalpa).
Indeterminate perception is general apprehension or cognition of an object.
Determinate perception is knowing the object by its qualities and genus.
Commentary on Verse 7 gives details about perception, inference....
Purusha is Eternal Pure Consciousness noumenal, unknowable, transcendent and
imperceptible. Purusha is neither a product or a producer. Prakriti is Matter,
transient, inert (Jada), mutable, unconscious and subject to destruction.
Prakriti has three qualities in equilibrium: Sattva (goodness, Virtue), Rajas
(motion and passion) and Tamas (darkness, sloth).
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.
Sattva Ahamkara gives rise to Manas, and five sense organs.
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.
Verse
198. Soul's disparate acts
சந்நிதி குணம் தாகும் தான்
என்போல் என்னின் காந்தம்
முன் இரும்பு என்றாய்;
ஈர்க்கும் முறைமை உண்டு
அகற்றல் இன்றாம்;
உன்னுதல் ஒடுங்கள் ஓடல் இருத்தலே கிடத்தல் நிற்றல்
என்னும் இத்தொழில்கள் மற்றும்
இயற்றுவது ஆன்மா
என்னே?
198
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.
Verse 199. Soul is formless.
உரு உயிர் என்னின் இந்த உடலினுள் காண வேண்டும்
வருவது பரிணாமத்தாய் அநித்தமாம் பூதம் ஆகும்;
கருவினில் நுழையுமாறும் காட்டிட வேண்டும்;
கண்ணில்
மருவிடாது
என்னின் உன்தன் வாயினால் உரு அன்று
என்னே.
199.
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.
அநித்தியம் =
that which is transient or unstable.
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.
Verse 200. Subtle body is not the soul.
சூக்கும உருவது என்னில் தூலகாரணம தாகும்;
ஆக்கிய மனாதி தன்மாத்திரை,
வடிவு,
அசேதனம்,
பின்
நீக்கிய சூக்குமத்தே நிற்பது ஓர் உரு உண்டு என்னின்
ஆக்கிடும் உருவம்;
எல்லாம் அசித்துமாய் அநித்தம் ஆமே.
200
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 (நுண்ணுடம்பு).
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 (மீநுண்ணுடம்பு),
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 Ksaraksaratmaka (Kṣarākṣarātmaka = ksara + Aksara + Atmaka = perishable
+ Imperishable + soul) according to Sankhya Doctrine. He is perishable because
He is all-pervasive and identifies Himself with the perishable things, Jiva (the
body of the embodied soul), trees, animals etc. He is imperishable because He is
ever-existent. The Unmanifest is imperishable and the Manifest is perishable;
thus He is called KsarAksarapara (Ksara + aksara + para = Perishable +
Imperishable + Supreme = He is beyond the Perishable and the Imperishable.)
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 Aparabrahma form. Aparabrahma = apara + Brahma = The 24 elements of
Pradhana, that is not supreme + Brahman.
Siva is Parabrahman (supreme Brahman and Pure Consciousness).
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.
Verses 201 to 328
Saiva Siddhanta is the Ultima Thule for the soul, after a long arduous journey
in other religions.
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
and internal 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. In this context, other Hindu
sects also belong to the external religions. The Internal Religions are Saiva
Sects of which Saiva Siddhanta is the nucleus.
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.
Verse 201. Debunking that soul is form-formless.
அருவுரு என்னில்,
ஆன்மா அருஉரு ஆவது
இன்றாம்;
உருஅரு ஆகாதாகும்;
ஒரு பொருட்கு,
இரண்டு
தன்மை
வருவதும் இல்லை;
காட்ட வன்னிபோல் மருவும்
என்னில்,
உருவமும் காண வேண்டும்;
உண்மையும்
ஒழிந்து போமே.
201.
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.
சந்திரன் வடிவு போல தான் அரு உருவம் என்னின்
வந்து
நம் கண்ணில் தோன்றும் வடிவு உளதாம் உயிர்க்கும்;
இந்த
ஊண் உருவம் தானாய் எழுவதும் உயிரே என்னின்.
பந்தமாய் அசித்தாய் ஆன்மாப் பவுதிகம் ஆகும் அன்றே.
202
பவுதிகம் =
That which pertains to the five Elements.
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 (பசம்)
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.
Pati, Pasu and Pasa relationship.
Siva, Pati = |
Sat |
|
|
Sea |
Greater Soul |
Sound |
Taste |
Fire |
color |
Soul, Pasu = |
Sat-Asat |
copper |
Rice |
Water |
Body |
melody |
Fruit |
hot water |
crystal |
Pasa = |
Asat |
verdigris on copper |
husk |
Salt in sea water |
|
|
|
|
colors |
Asat
Soul with Pasa before birth |
Kevala state |
unintelligent |
Sat-Asat
soul, life on earth |
|
intelligent-unintelligent |
Sat
soul in Suddha state. liberated soul |
Sat State |
Intelligent |
Pati (Siva) |
Pasu (individual soul) |
Pasa (bonds) |
Omniscient, Omnipotent, Omnipresent, Immanent and Transcendent; Sat, Cit,
and Ananda |
Parviscient,
(Parvipotent, Parvipresent), sat and cit;
full of maladies of the soul |
Nescient, Impurities (Mum-malam), clingy, causes metampsychosis.
Insentient, unintelligent.
|
Pure Sat, Pure Cit and Pure Bliss |
sat-cit of dilute variety |
Asat-Acit |
|
Pasu with Pati is sat-Sat; cit-Cit;
Sat-Asat in its Kevala and Sakala state.
Pasu with Pasa is sat-Asat and cit-Acit |
Acit = Insentient |
Verse 203. Soul, Formless?
அரு அவி
காரி ஆன்மா ஆகாயம் போல,
என்னின்
உருவினைக் கட்டி ஆட்டி ஓட்டி மீட்டு உலாவப் பண்ணி
மருவி
நிற்பித்து இருத்தி கிடத்தி
மண் புரட்டி மற்றும்
பெரு
விகாரங்கள் எல்லாம் தருவது என்?
பேசிடாயே!
203.
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.
அசித்தெனின் உணராது ஆன்மா அசித்துச்சித்து ஆகும் என்னின்
அசித்துச்சித்து
ஆகா தாகும்;
சித்தசித்து ஆவது இல்லை;
அசித்து
ஒரு புறமாய் ஒன்றில் சித்து ஒரு புறமாய் நில்லாது;
அசித்து
உறாச் சித்தே என்னின் அசித்து அடைந்து அறிவது இன்றாம்.
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 (வைசேடிகர்)
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.
உயிரினை
அணுவது என்னின் உடல் பலதுவாரம் ஓடும்;
பயில்வஉறக் கட்டுணாது பாரமும் தரித்துச் செல்லாது
அயர்வுறும்
அசித்தாய் பூத அணுக்களின் ஒன்றதாகும்;
இயல்பு
உறும் அவய வத்தால் - அணு உரு - இறக்கும் அன்றே.
205
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.
உடலினில்
ஏக தேசி
உயிர் எனின் உருவாய் மாயும்;
படர்
வுறும் அறிவு இன்று எங்கும் சுடர் ஒளிப் பண்பு அது என்னின்
சுடர்தொடின் சுடுவது எங்கும் தொட்டிடம் அறிவு உண்டாகும்;
அடர்
புலனிடத்தும் ஒக்க அறிவு எழ வேண்டும் அன்றே.
206.
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.
This verse 206 needs explanation.
ஏகதேசி
= EkadEsi = That which is found only within a
limited area; a delimited object. Spatially
confined. On one side. Imperfect.
a portion of the whole. Corner, Side. GuNa =
குண =
Attribute. GuNi =
குணி
=
Object, possessing attributes.
The tip of the blade of grass is of the size of a dewdrop and so is the size of
the soul that remains in the spiritual heart. Soul is limited in time and place
and so is called EkadEsi. That limitation prevents the soul from knowing events
happening outside its ambit. The soul cannot process multiple sensory inputs
simultaneously.
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 (வியாபகம்).
Man can see and apprehend a palpable object. That object is
கண்ட பொருள்
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 =
சுட்டிக்காட்டுதல்)
and thus constitute the world.
The causal substance is known as
காரணம்
or Cause. The effect is called
காரியம்
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
அவயவம்
(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 (சடம்
=
Jada). They lend themselves to Pratyaksha or direct knowledge and the Hetus (ஏது)
and are subject to appearance and disappearance.
சுட்டறிவு
= 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 (ஒளி)
is part of the body of the lamp and its limb (அவயவம்).
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.
Verse 207. Jain's view of the soul is
refuted.
உருவினில் நிறைந்து நின்று அங்கு உணர்ந்திடும் உயிரது,
என்னின்
மருவிடாது உறக்கம் வாயில் அறிவு ஒக்க வழங்க வேண்டும்;
பெருகிடும் சுருங்கும் போதம் பேர் உடல் சிற்று உடல் கண்;
வரும்
உடல் குறைக்க ஒக்கக் குறைந்து பின் மாயும் அன்றே.
207.
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 (சமணர்)
hold the above-mentioned faulty views on soul.
ஏகதேசி
= EkadEsi = That which is found only within a limited area; a delimited object.
GuNa =
குண =
Attribute. GuNi =
குணி
=
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.
யாழ்ப்பாணம்,
Sri Lanka.
Verse. 208. The idea of All-pervasiveness of the
soul demands explanation.
எங்கும்
தான் வியாபியாய் நின்று உணரும் இவ் ஆன்மா என்னின்
தங்கிடும் அவத்தை போக்கு வரவுகள் சாற்றல் வேண்டும்
பங்கம்
ஆர் புலன் ஒன்று ஒன்றாப் பார்த்திடல் பகரல் வேண்டும்;
இங்கு
எலாம் ஒழிந்தால் நிற்பது எங்ஙனம்?
இயம்பல் வேண்டும்.
208
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.
Verse 209. MAyai lays a seize on the soul.
சுத்தமாம் ஆன்ம சித்தைத் துகள் உடல் மறைத்தது என்னின்
வைத்துறாது உடல் கண் வாயில் கரணங்கள் வழியால் ஞானம்;
ஒத்துறும் மலம்;
அற்றாலும் உறும் மலம் வீடும் இன்றாம்;
பெத்தமும் அடையான்;
முத்தனாயப் பிரகாசனாமே.
209
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 (பெத்தம்).
The soul must shine as Muttan (Jivan Mukta = one with released soul).
பெத்தம்
= Pettan = the soul in bondage with three Malas (Maya, Kanma and Anava Malas).
முத்தன்
= Muttan = Muktan = One who has attained salvation; Jivan-mukta.
மாயை
= 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 =
பசு).
அசித்து
அருவியாபகம் போல் வியாபகம் அருவம் இன்றாய்
வசித்திட
வரும் வியாபி எனும் வழக்கு உடையன் ஆகி
நசித்திடா ஞானச் செய்தி அநாதியே மறைத்து நிற்கும்
பசுத்துவம் உடையன் ஆகிப் பசு என நிற்கும் ஆன்மா.
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.
பசு
= pasu = (literal meaning, animal, cow). Individual soul, spirit, as
bound by pācam (pAsam =
பாசம்
= rope) the soul tethered to the post of Samsara by ropes of bondage.
பசுத்துவம்
= Pasutvam = the state of being a bound soul.
பதினோராமவன் நையாயிகன்
Soul is KuNi --குணி--and
its attribute (KuNam=
குணம்)
is Intellect or knowledge. Its knowledge is not pervasive. GuNi can remain
pristine; attribute may be faulty. Ether is all-pervasive
(வியாபகம்)
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.
--ஆறுமுக
நாவலர் =
Arumuka NAvalar
Verse 211. The embodied soul takes birth from MAyA;
later interacts with Tattvas and Gunas to obtain illumination.
மாயையின் வயிற்றுள் மன்னி வரும் செயல் ஞானம் இச்சை
ஏயும்
அக் கலாதி மூன்றால் ஏகதேசத்தில் ஏய்ந்து இங்கு
ஆயும்
முக்குணங்கள் அந்தக் கரணங்கள் ஆதி எல்லாம்
காயம்
பெத்தங்கள் ஆகி கலந்து நிற்கும் ஆன்மா.
211.
மன்னுதல்
= To remain long; to stay. ஏகதேசி
= EkadEsi = That which is found only within a limited area; a delimited object. ஏகாதேசம்
=
ēka-tēcam
Contextual meaning is Asuddha Tattva or Impure Tattvas.
That which is inferior; One side; Small degree; Rareness, scarceness
=
ஏக தேசமாக அங்கே அது கிடைக்கும்.
; Anomaly, difference; Blunder, mistake, discrepancy, inconsistency;
Unevenness =
சம மின்மை. இந்த நிலம்
ஏகதேசமாயிருக்கிறது.;
Abuse =
நிந்தை =
reproach
அவன்
என்னை ஏகதேசமாகப் பேசினான்.;
That which is inferior, low in rank or character =
நிந்தை. அவன் என்னை ஏகதேசமாகப்
பேசினான்.;
அந்தக்கரணம்
anta-k-karanam. , n. < antak-karana. Inner organ; Inner seat
of thought, feeling and volition, consisting of four aspects, viz.,
மனம்,
புத்தி,
சித்தம்,
அகங்காரம் (Mind,
Buddhi, Determinative Faculty, and Ego);
உட்கருவி (Inner
organ).
பெத்தம்
= 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.
சூக்கும தேகி ஆகித் தூல ரூபத்தின் மன்னி
சாக்கிரம் முதலாய் உள்ள அவத்தை உள் தங்கி எங்கும்
போக்
கொடு வரவும் எல்லாம் புரிந்து புண்ணியங்கள் பாவம்
ஆக்கியும் பலன்கள் எல்லாம் அருந்தியும் நிற்கும் ஆன்மா.
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).
Verse 213. The five sheaths of the soul.
மருவு
ஆனந்தம் விஞ்ஞானம் மனோபிராணன் அன்னமயம்
உருவாம்
தன்மை உண்டாய் முன் ஒன்றுக்கு அன்று சூக்குமமாய்
வருமாம்
அன்னமயம் பற்றி;
மாயை முதல் காரணம் ஆகும்,
அருவாய்
ஆன்மா ஐங்கோசத்து ஆர்ப்புண்டு அவற்றின் அகம் புறமாம்.
213.
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.
Anandanaya Kosam1,
Vijnanamaya Kosam2, Manonmaya
Kosam3, Pranamaya Kosam4,
and Annamaya Kosam = Bliss Body1,
Cognition Body2, Mind Body3,
Vital Air Body4, Food Body
5 .
Bliss Body1
These five sheaths are also called as follows. Causal Body1,
Kancuka Body2, Guna Body3,
Subtle Body4, and Gross Body5
(காரண
உடல்1,
கஞ்சுக உடல்2;
குண உடல்3,
நுண்ணுடல்4,
and
பரு உடல்5)
By Veeraswamy Krishnaraj
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.
Verse 214. These five sheaths are activized by the
soul.
தோற்பாவைக் கூத்தும் தொல்லை மரப்பாவை இயக்கமும் சீர்த்
தேர்பாரின் செலவும் வேறாய்ச் செலுத்துவோர் செய்தி தானும்
பார்ப்பாய வேடம் கட்டி ஆடுவோர் பரிசு போலும்
ஆர்ப்பாய காயந் தன்னை ஆன்மா நின்று ஆட்டும் ஆறே.
214.
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.
என்
உடல் பொறி பிராணன் கரணம் என் உணர்வு என்றக்கால்
தன்னின்
வேறாகும் நீ என் தன்மனை என்ற எல்லாம்
நின்னின் வேறாகும்;
என்னின் நீங்கிடா இவை இங்கு என்னின்
உன்னின்
ஆகும் நீயாம் உகிர்மயிர் உகவும் காண்டி.
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.
பொன்
அணி ஆடை மாலை போது மேலான போது இங்கு
என் அணி
யான் என்று உன்னி இருந்தனை;
பிரிந்த போது
நின்
அணி நீயும் அல்லா அயிணை;
காயம் நின்னின்
அன்னியம் ஆகும்;
உன்னை அறிந்து நீ பிரிந்து பாரே.
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.
Verse 217. Soul is different and separate from the
Sheaths.
உடல்
யான் அல்லேன்! இந்த உணர்வு யான் அல்ல ஆன
கடன்
யாது என்னின் வேறு கண்டு உணர்வு என்னது என்கை
இடர்
இலா என் தன் ஆன்மா என்ற போது ஆன்மா வேறோ?
திடனதா
உயிரை வேறு கண்டிடார்
செப்பலே காண்.
217.
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.
sivagn6.gif is replaced by
20141010KosaSivagn26.jpg
Verse 218. Buddhi, Mind, Jiva, Knowledge, God are
separate entities.
புந்தியை மனமது என்றும் மனமது புந்தி என்றும்
சிந்தையைச் சீவன் என்றும் சீவனைச் சிந்தை என்றும்
முந்தனை
ஆன்மா என்றும் ஆன்மாவை முந்தன் என்றும்
வந்திடும்;
எந்தன் ஆன்மா என்றது மர்று ஒன்றைக் காண்.
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.
Verse 219. Soul and its sheaths.
அறிவு,
உடல்,
சிந்தை ஆன்மா அணதலால் ஆன்மா என்பர்
எறிசுடர் விளக்கு இருக்கும் இடத்தையும் விளக்கு என்றாற்போல்
பொறிபுலன் கரணம் எல்லாம் புலப்படும் அபேதமாகிப்
பிறிதராது அறிவது ஆன்மா அறிபொருள் பின்னம் ஆமே.
219.
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.
Verse 220. Five states of the soul.
கண்டு
உணர் புருடன் வேறு கனவு கண்டு ஒடுங்கிக் காயம்
உண்டியும் வினையும் இன்றிக் கிடந்து உயிர்த்திட உணர்ந்து
கண்டிடும் கனவும் சொல்லி ஒடுக்கமும் கருதி வேறாய்
உண்டியும் வினையும் உற்று இங்கு உணர்த்திட உணரா நிற்கும்.
220.
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:
நனவு1,
கனவு2,
உறக்கம்3,
and
பேருறக்கம்5
The five states of Consciousness or the soul.
|
|||||
English |
Awake State |
Dream Sleep |
Deep Sleep |
Turiya |
Turiyatita |
Sanskrit |
Jagrat |
Svapna |
Susupti |
Turiya |
Turiyatita |
Sanskrit |
Visva |
Taijasa |
Prajna |
Turiya |
Turiyatita |
Tamil Translit. |
ஜாக்கிரதை |
ஸ்வப்னம் |
சுஷீப்தி |
துரியம் |
துரியாதீதம் |
Sanskrit-Tamil |
சாக்கிரம் |
சோப்பனம் |
சுழித்தி |
துரியம் |
துரியாதீதம் |
Pure Tamil |
நனவு |
கனவு |
உறக்கம் |
பேருறக்கம் |
உயிர்ப்படங்கள் |
Being awake within the
awake state (Jagrat in Sanskrit =
சாக்கிரம்
in Tamil = waking state1),
experiencing the other states
(Svapna = Dream State 2 =
கனவு,
and
Susupti = Deep Sleep State =
சுழுத்தி),
The fourth state is
Turiya4.
Having trained the body and the breath, they attain
Turiyatita5 (துரியாதீதம்).
Turiyatita5 =
State beyond the 4th.
Verse 221. Embodied soul needs MAyA and its
evolutes to acquire knowledge.
புருடனே
அறிவனாகில் பொறிபுலன் ஆதி போதம்
தருவது
என்?
அறிவு மாயா தனு கரணாதி பற்றி
வருவது
இங்கு;
அநாதியாக மலத்தினின் மறைந்து நிற்பன்
அருவனாய்;
இவற்றோடு ஆளும் அமைச்சரும்
அரகம் போல்வன்.
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).
Third Adhikaranam = Third Section =
மூன்றாம் அதிகரணம்
Verse 222. The soul explores the outer world by the
senses.
படை
கொடு பவனி போதும் பார்மன்னன் புகும்போது இல்லில்
கடை
தொறும் விட்டு விட்டு காவலும் இட்டுப் பின்னர்
அடைதரும் தனியே அந்தப்புரத்தினில்;
அதுபோல் ஆன்மா
உடலினில் அஞ்சு அவத்தை உறும் உயிர் காவலாக.
222.
The king goes out with a retinue. Upon his return and before he enters his inner
chamber, he stations guards at appropriate places to prevent unauthorized entry;
later he enters his inner chamber by himself. Likewise the soul experiences the
outer world by associating with the body's sense organs. When it withdraws into
the inner sanctum, it cuts its connection with the sense organs,
stations the wind as the guard at the navel
and abides in Muladhara Chakra alone by
itself, the inner chamber of the soul. In this manner the soul has five states
of existence in the body as its soul-guards.
Verse 223. The five states of the soul. (According
to Mular there are 9 states.)
சாக்கிரம் முப்பதைந்து நுதலினில்;
கனவு தன்னில்
ஆக்கிய
இருபத்தைந்து களத்தினில்;
சுழுனை மூன்று
நீக்கிய இதயம் தன்னில் துரியத்தில் இரண்டு நாபி;
நோக்கிய துரியாதீதம் நுவலின் மூலத்தின் ஒன்றே.
223.
Sakkiram (wakefulness) has 35 functional instruments. The soul abides in
Bhrumadya (between the eyebrows -நுதல்).
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.
1) Turiya-atita
=
துரியாதீதம்.
One functional entity = soul.
(Total is one)
Turiya-atita =
துரியாதீதம்.
=
The mūlātāram, into which the soul retires in its turiyātītam. The
transcendent fifth state of the soul in which it is in the mulātāram, and is
cognizant of aviccai (அவிச்சை
or
அவித்தை=
Spiritual ignorance).
2) Turiya = Turiya
=
பேருறக்கம் = துரியம்:
Two functions are present: Soul and Prana.
(In all 2 Entities)
3) Deep Sleep
=
Susupti =
சுழுத்தி = உறக்கம்.
Three organs functional: Soul, Citta, and Prana. (3
entites)
4) Dream Sleep
= Svapna =
கனவு....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 =
சாக்கிரம்.(
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. |
Turiyatita = State beyond the 4th.
Being awake within the awake state (Jagrat in Sanskrit =
சாக்கிரம்
in Tamil = waking state), experiencing the other states (Svapna = Dream State =
கனவு,
and Susupti = Deep Sleep State =
சுழுத்தி),
and having trained the body and the breath, they attain Turiyatita (துரியாதீதம்).
Verse 224. The soul descends and takes birth and
ascends and attains liberation.
இருவகை
சாக்கிராதி அவத்தைகள் இயல்புதானும்
ஒருவகை
கீழே நூக்கி உற்பவம் காட்டும்;
ஒன்று
பெருகமேல் நோக்கித் தீய பிறப்பு! யோகில்
தருவதோர் சமாதி தானும் தாழ்ந்து பின் சனனம் சாரும்.
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.
States of Jiva 1 2 3
4 5 6
7 8 9
Kevala-Kevala—1 Atita-atitia state |
Kevala-Sakala—2 Vaindava manifestation |
Kevala-Suddha--3 (Vijnanakala state) |
Sakala-Kevala—4 Jagrat-Atita State |
Sakala-Sakala—5 Jagrat within jagrat State |
Sakala-Suddha—6 Tat-Para State |
Suddha-Kevala—7 State of Upasantha |
Suddha-Sakala—8 Expansive Turiya State |
Suddha-Suddha—9 Siva-becoming State.
|
Kevala-kevala
1—1:
Atita-atitia state
Kevala-sakala2—2:
Vaindava manifestation
Kevala-suddha3—3:
Vijnanakala state
Ref: Madras university: Lexicon
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.
Sakala-Suddha6
--6 = State of Tat Para state (self-illumined, Final Bliss)
Suddha-Kevala7--7
= State of Upasantha (Calmness, tranquillity, peacefulness; Mitigation,
alleviation.)
Suddha-Sakala8
--8 = Expansive Turiya state (Transcendental consciousness)
Suddha-Suddha9—9
Siva-becoming State
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.
Verse 225. The awake state.
அறிதரு
முதல் அவத்தை அடை தரும் இடத்தே ஐந்தும்
செறிதரும் கரணம் தன்னில் செயல்தோரும் கண்டு கொள் நீ
பிறவிலா
ஞானத் தோரும் பிறப்புஅற அருளால் ஆங்கே
குறியோடும் அஞ்சு அவத்தை கூடுவர்,
வீடு கூட.
225.
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.
birthless wisdom = Wisdom that prevents the soul to be born in a body.
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.
ஐந்துசாக்கிரத்தின் நான்கு கனவினில்,
சுழுனை மூன்று
வந்திடும் துரியம் தன்னில் இரண்டு ஒன்று துரியாதீதம்,
தந்திடும் சாக்கிராதி அவத்தைகள் தானம் தோறும்
உந்திடும்,
கரணம் தன்னில் செயல்தோறும்;
உணர்ந்து கொள்ளே.
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.
The level of consciousness and the active principles or Tattvas.
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Awake State |
Siva Tattva |
Sakti Tattva |
Sadasiva Tattva |
Mahesvara Tattva |
Suddha-Vidya Tattva |
Dream Sleep |
Siva Tattva |
Sakti Tattva |
Sadasiva Tattva |
Mahesvara Tattva |
|
Deep Sleep |
Siva Tattva |
Sakti Tattva |
Sadasiva Tattva |
|
|
Turiya |
Siva Tattva |
Sakti Tattva |
|
|
|
Turiyatita |
Siva Tattva |
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|
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sivagn7.gif
Verse 227. The Causal Avasthas: Kevalam, Sakalam
and Suddham.
கேவல
சகல சுத்தம் என்று மூன்று அவத்தை ஆன்மா
மேவுவன்
கேவலம்தன் உண்மை மெய் பொறிகள் எல்லாம்
காவலன்
கொடுத்த போது சகலனாம்;
மலங்கள் எல்லாம்
ஓவினபோது,
சுத்தம் உடையன்,
உற்பவம் துடைத்தே.
227.
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.
அவத்தை
= 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
காரண அவத்தைகள். கேவலம்,
சகலம்
and
சுத்தம் (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
உண்மை (uNmai),
meaning that the soul is in its intrinsic state..
Sakalam (சகலம்)
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 =
இச்சை,
ஞானம்,
கிரியம் = விழைவு,
அறிவு,
ஆற்றல்).
Suddham (சுத்தம்)
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,
Tirotam5
is obstruction of the flow of Grace into the soul.
The five states of Consciousness or the soul.
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English |
Awake State1 |
Dream Sleep2 |
Deep Sleep3 |
Turiya4 |
Turiyatita5 |
Sanskrit |
Jagrat |
Svapna |
Susupti |
Turiya |
Turiyatita |
Sanskrit |
Visva |
Taijasa |
Prajna |
Turiya |
Turiyatita |
Tamil Translit. |
ஜாக்கிரதை |
ஸ்வப்னம் |
சுஷீப்தி |
துரியம் |
துரியாதீதம் |
Sanskrit-Tamil |
சாக்கிரம் |
சோப்பனம் |
சுழித்தி |
துரியம் |
துரியாதீதம் |
Pure Tamil |
நனவு |
கனவு |
உறக்கம் |
பேருறக்கம் |
உயிர்ப்படங்கள் |
Verse 228. The orphan status of the soul in Kevala
Avastha. devoid of Will, Knowledge and Action.
அறிவு
இலன்;
அமூர்த்தன்,
நித்தன்,
அராகாதி குணங்கலோடும்
செறிவு
இலன்,
கலாதியோடும் சேர்வு இலன் செயல்கள் இல்லான்
குறி
இலன்,
கருத்தா அல்லான்,
போகத்தில் கொள்கை இல்லான்
பிறிவு
இலன்,
மலத்தினோடும் வியாபிகே வலத்தில் ஆன்மா.
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.
உருவினைக் கொண்டு போக,
போக்கியத்து உன்னல்,
செப்பல்
வருசெயல் மருவி,
சத்தம் ஆதியாம் விடயம் தன்னில்
புரிவதும் செய்து இங்கு எல்லா யோனியும் புக்கு உழன்று
திரிதரும் சகலமான அவத்தையில் சீவன் சென்றே.
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.
இருவினைச் செயல்கள் ஒப்பில் ஈசன் தன் சத்தி தோய
குரு
அருள் பெற்று,
ஞான யோகத்தைக் குறுகி,
முன்னைத்
திரிமலம் அறுத்துப் பண்டைச் சிற்றறிவு ஒழிந்து,
ஞானம்
பெருகி,
நாயகன் தன் பாதம் பெறுவது சுத்தமாமே.
220.
The two-deed resolution (இருவினை
ஒப்பு)
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.
பொறி,
புலன் கரணம் எல்லாம் புருடனால்,
அறிந்து ஆன்மாவை
அறிதரா
அவையே போல,
ஆன்மாக்கள் அனைத்தும் எங்கும்
செறிதரும் சிவந்தனாலே அறிந்திடும்;
சிவனைக்காணா
அறிதரும் சிவனே எல்லாம் அறிந்து அறிவித்தும் நிற்பன்.
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.
இரண்டாம் அதிகரணம்.
Verse 232. Siva apportions fruits according to
karma of the soul.
இறைவனே அறிவிப்பானேல்,
ஈண்டு அறிவு எவர்க்கும்
ஒக்கும்,
குறைவு அதிகங்கள் தத்தம் கன்மமேல் கோமான் வேண்டா;
முறைதரு செயற்குப் பாரும் முளரிகட்டு இரவியம் போல்
அறைதரு தத்தம் கன்மத்து அளவனுக்கு அளிப்பன் ஆதி.
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.
Verse 233. Souls receive enlightenment from Siva in
order to perceive.
அறிந்திடும் ஆன்மா -- ஒன்றை ஒன்றினால் அறிவதானும்,
அறிந்தவை மறந்தலானும் அறிவிக்க அறிதலானும்
அறிந்திடும் தன்மையும்தான் அறியாமையானும் தானே
அறிந்திடும் அறிவன் அன்றாம்;
அறிவிக்க அறிவன் அன்றே.
233.
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.
கருவியால்,
பொருளால்,
காட்டால்,
காலத்தால்,
கருமம் தன்னால்,
உருவினால்,
அளவால்,
நூலால்,
ஒருவரால்,
உணர்த்தலானும்
அருவனாய்,
உண்மை தன்னில் அறியாது நிற்ற லானும்
ஒருவனே,
எல்லாம் தானும் உணர்த்துவன்,
அருளினாலே.
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. By Veeraswamy Krishnaraj
Verse 235. Siva performs five functions like
creation, maintenance, destruction, obscuration and Grace without any outside
help and is the Soul of the souls.
கருவியும்,
பொருளும்,
காட்டும்,
காலமும் கருமம் தானும்,
உருவமும்,
அளவும் நூலும் ஒருவரும் உணர்த்தல் இன்றி
அருவனாய் உலகம் எல்லாம் அறிந்து அவை ஆக்கி வேறாய்,
ஒருவனே
உயிர்கட்கு எல்லாம் உயிருமாய்,
உணர்த்தி நிற்பன்.
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.
இறைவன்
தன் சந்நிதிக் கண் உலகின் தன் சேட்டை என்னும்
மறைகளும் மறந்தாய்;
மாயை மருவிடான்,
சிவன் அவன் கண்
உறைதராது அசேதனத்தால்;
உருவுடை உயிர் கட்கு எல்லாம்
நிறைபரன் சந்நிதிக்கண் நீடு உணர்வு,
உதிக்கும் அன்றே.
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 =
அசேதனம்).
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.
உலகமே
உருவாக யோனிகள் உறுப்பதாக,
இலகுபேர் இச்சா ஞானக் கிரியை உட்கரணமாக,
அலகுஇலா
உயிர் புலங்கட்கு அறிவினை ஆக்கி ஐந்து
நலம்
மிகுதொழில்கலோடும் நாடகம் நடிப்பன் நாதன்.
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.
தெரிந்து கொண்டு ஓரோஒன்றாகச் சென்று ஐந்து புலனும் பற்றிப்
புரிந்திடும் உணர்வினோடும் போகமும் கொடுத்து யோனி
திரிந்திடு மதுவும் செய்து செய்தி கண்டு உயிர்கட்கு எல்லாம்
விரிந்திடும் அறிவும் காட்டி வீட்டையும் அளிப்பன் -- மேலோன்.
238.
Siva confers the soul specific knowledge from each one of the five senses. Siva
lets the soul experience BhOgam (போகம்
= 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 (வீடு
= 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.
அருளது
சத்தி ஆகும்,
அரன்தனக்கு;
அருளை இன்றித்
தெருள்சிவம் இல்லை;
அந்த சிவம் இன்றிச் சத்தி இல்லை;
மருளினை
அருளினால் வாட்டி மன் உயிர்க்கு அளிப்பன் -- கண்கட்கு
இருளினை
ஒளியால் ஓட்டும் இரவியப் போல --ஈசன்.
239.
Grace is Sakti. That is the Nature of Siva: giving Grace. Without Grace, there
is no Siva's wisdom (தெருள்சிவம்).
Without Siva, there is no Sakti. As the sun drives out the darkness for the eyes
to see, He destroys Marul (மருள்
= 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,
மருள்,
தெருள்,
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.
அறிவுறும் பொருளோ,
ஈசன் அறிவு உறாதவனோ?
என்னின்
அறிபொருள் அசித்து அசத்தாம் அறியாதது இன்றாம்;
எங்கும்
செறிசிவம் இரண்டும் இன்றிச் சித்தோடு சத்தாய் நிற்கும்;
நெறிதரு
சத்தின் முன்னர் அசத்தெலாம் நின்றிடாவே.
240.
Is He Knowable? Is Isan (Siva) Unknowable? What is knowable as Acit is Asat.
What is unknowable by any means does not exist. Plenitudinous all-pervasive Siva
is not of these two natures. He is the Intellect that exists through all times.
Before Salvation-conferring Sat, Asat does not stand.
அசித்து
= Acit = Insentient.
சித்து
Cit = Intellect, Sentience.
சத்து
= Sat = That which exists through all times.
நெறி
= 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.
ஆவதாய்
அழிவது ஆகி வருதலால் -- அறிவு தானும் -
தாவலால்
உலகு போகம் தனுகரணாதி ஆகி
மேவலால்
மலங்கள் ஆகி விரவலால் வேறும் ஆகி
ஓவலால்
அசத்தாம் -- சுட்டி உணர்பொருள் ஆன எல்லாம்.
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
உணர்பொருள்).
Verse 242. The world of celestials and earthlings
are Asat.
மண்தனில் வாழ்வும் வானத்து அரசு அயன் மாலார் வாழ்வும்
எண்தரு பூத பேத யோனிகள் யாவும் எல்லாம்
கண்டஇந் திரமா சாலம் கனாக் கழு திரதம் காட்டி
உண்டு போல் இன்றாம் பண்பின் உலகினை அசத்தும் என்பர்.
242
Life on earth; life of the heavenly beings such as the king of heaven Indra,
Brahma, and Tirumal (Vishnu); and 8.4 million beings born of disparate wombs
appear as Indra Jalam happening right before the eyes and mirage. This world's
nature feigns as ever-existent and yet comes to a naught, thus revealing its
Asat quality.
Verse 243. Challenge: If God is unknowable, it is
like a sky-flower garland and a rope made of Turtle hair.
உணராத
பொருள்
சத்து
என்னின்
ஒரு
பயன் இல்லை;
தானும்
புணராது;
நாமும்
சென்று
பொருந்துவது
இன்றாம்
என்றும்
தணவாத
கருமம்
ஒன்றும்
தருவதும்
இல்லை;
வானத்து
இணர் ஆர்பூந்
தொடையும்
ஆமைக்கு
எழுமயிர்க்
கயிறும்
போலும்.
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.
தத்துவம் சத்து
அசத்துச் சதசத்தும்
அன்று
என் றால்
என்
உய்த்து
உணர்ந்து
உண்டோ இன்றோ?
என்றவர்க்கு
உண்டு
என்று
ஓதில்
வைத்திடும் சத்தே
ஆகும்;
மனத்தொடு
வாக்கி இறந்த
சித்துரு அது
அ சித்தாம் மனத்தினால் தேர்வது
எல்லாம்.
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 =
ஒழிபு).
MayAvAdi's are debunked.
அறிபொருள் அசித்தாய் வேறாம்;
அறிவுறாப் பொருள்
சத்து
என்னின்
அறிபவன் அறியானாகில் அது
இன்று
பயனும்
இல்லை
அறிபவன் அருளினாலே அநந்நிய மாகக் காண்பன்;
அறிபொருள்
அறிவாய் வேறாய் அறிவு
அருள்
உருவாய் நிற்கும்.
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.
பாவிப்பது என்னின் பாவம்;
பாவகம் கடக்கின் பாவம்
பாவிக்கும் அதுநான் என்னின் பாவகம்;
பாவம் கெட்டுப்
பாவிப்பது என்னின் பாவம் பாவனை இறந்து நின்று
பாவிக்கப் படுவதாகும்
--
பரம்பரன் அருளினாலே.
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.
அன்னியம் இலாமையானும் அறிவினுள் நிற்ற லானும்
உன்னிய எல்லாம் உள்நின் று
உணர்த்துவன் ஆதலானும்
என்னது
யான் என்று ஓதும் இரும்
செருக்கு அறுத்தலானும்
தன்
அறிவு
அதனால் காணும் தகைமையன் அல்லன்;
ஈசன்.
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.
அன்னியம் இலாமையானும்
(difference absence = absence of difference).
அறிவிநுள்
நிற்றலானும்
'Abiding in the knowledge and intellect of the soul' means that He is an
extrinsic element abiding in the intellect; that being so, he is different from
the intellect of the soul. He offers knowledge and enlightenment of the soul
which means He abides inside and stands one with the soul.
Verse 248. Soul is Siva.
ஒன்றெனும் அதனால் ஒன்றென்றும்
உரைப்பதுண்டு ஆகையாலே
நின்றனன் வேறாய்;
தன்னின் நிங்கிடா நிலைமையாலே
பின்றிய
உணர்வுக்கு
எட்டாப் பெருமையன்!
அறிவின்
உள்ளே
என்றும்
நின்றிடுத லாலே இவன்
அவன்
என்னலாமே.
248
Siva is one with the soul; that is what is declared. What it means is that he
stands different from the soul. Siva state is of inseparability from the soul
and yet He is great, beyond the discriminating sense-perception of the soul.
Since Siva always abides inside and activizes the soul, we can say that soul is
Siva.
இவன்
= This male
= the soul. soul.
அவன்
= That
male person = Siva.
சாதனவியல்
ஏழாஞ் சூத்திரம்
= 7th Sutra
Verse 249. Sat-Sivam is imperishable. Asat is
perishable.
அனைத்தும்
சத்து
என்னின் ஒன்றை அறிந்திடாது
அசத்தால்
என்னின்
முனைத்திடாது
அசத்து சத்தின் முன்
இருள் இரவி முன்போல்;
நினைப்பது
இங்கு
அசத்தே
என்னின்
சத்தின்முன்
நிலாமையானும்,
தனைக்கொடு
என்று
உணர்தலானும்,
தான் அசத்து
உணராது
அன்றே.
249
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 (சிவாத்துவித
சைவர்).
Why don't we assume the premise that Sat-Sivam
apprehends the Asat principle such as bondages (பாசம்)?
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 (சிவசங்கிராந்த
வாதிகள்).
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 (ஒழிபு
அளவை). --S.S.
Mani.
Verse 250/328. Soul is like the flower wherein the
fragrance abides in the bud, while the bloom reveals it.
சத்து அசத்து அறிவது
ஆன்மா;
தான்
சத்தும்
அசத்து
அன்று
நித்தனாய்ச்
சதசத்
தாகி
நின்றிடும்;
இரண்டின்
பாலும்
ஒத்துஉடன்
உதித்து
நில்லாது;
உதியாதும்
நின்றிடாது,
வைத்திடும்
தோற்றம்
நாற்றம்
மலரினின்
வருதல்
போலும்.
250
Anma (soul) apprehends both Sat and Asat (பாசம்
= 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).
உதித்தல்
=
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.
சுத்தமெய்ஞ் ஞான மேனிச் சோதிபால் அசத்து அஞ்ஞானம்
ஒத்துறா;
குற்றம்
எல்லாம்
உற்றிடும்
உயிரின் கண்ணே;
சத்து
உளபோதே வேறாம் சதசத்தும் அசத்தும்
எல்லாம்
வைத்திடும் அநாதியாக வாரிநீர் லவணம் போலும்.
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 =
அஞ்ஞானம் =
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 (அதிசூக்கும
சித்து);
soul is gross Cit(தூல
சித்து).
His Consciousness is Pure and Supreme; soul's is human consciousness. Adapted
from S.S. Mani.
Verse 252/328
அறிவிக்க அறிதலானும் அழிவின்றி நிற்றலானும்
குறிபெற்ற சித்தும் சத்தும் கூறுவது
உயிருக்கு
ஈசன்
நெறிநித்த முத்த சுத்த சித்தென நிற்பன் அன்றே
--
பிறிவிப்பன் மலங்கள்
எல்லாம் பின்னுயிர்க்கு அருளினாலே.
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
நித்த முத்த அதிசூக்கும சித்து-சத்து. (Eternal
Siva free from bonds and subtle Cit-Sat).
முத்த நித்தன் (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.
மன்னவன்தன் மகன்வேட ரிடத்தே தங்கி
வளர்ந்து
அவனை அறியாது மயங்கி நிற்பப்
பின்
அவனும் என்மகன்
நீ என்று அவரின் பிரித்துப்
பெருமையொடும் தான் ஆக்கிப் பேணு மாபோல்
துன்னியஐம் புலவேடர் சுழலிற் பட்டுத்
துணைவனையும் அறியாது துயர் உறும்
தொல் உயிரை
மன்னும்அருல்
குரு
ஆகி வந்து
அவரின் நீக்கி
மலம்
அகற்றித் தானாக்கி மலரடிக்கீழ் வைப்பன்.
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.
உரைதரும்
இப்பசுவர்க்கம் உணரின் மூன்று
ஆம்
உயரும்
விஞ் ஞானகலர் பிரளயாகலர்
சகலர்
நிரையின்மலம் மலம்கன்மம் மலம்
கன்மம்
மாயை
நிற்கும்;
முதல் இருவர்க்கு நிராதாரம்
ஆகிக்
கரையில்அருட்பரன்,
துவிதா சத்திநிபா தத்தால்
கழிப்பன்,
மலம்;
சகலர்க்குக்
கன்ம
ஒப்பில்
தரையில்ஆ சான்மூர்த்தி ஆதார மாகித்
தரித்து ஒழிப்பன் மலம்
சதுர்த்தா சத்தி
நிபாதத்தால்.
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.
நிராதாரம்.
= Absence or lack of foundation or support;
ஆதாரமின்மை.
=. Independence, not needing extraneous support, as
an attribute of deity;
தீவிரம்
= intense.
தீவிரதரம்
= more intense.
மந்ததரம் =
Exceeding slowness, as of pace or of procedure.
மந்தம்
= Slowness, tardiness.
மான்
= antelope.
மழு
= axe.
கன்ம
ஒப்பு
=
இருவினை ஒப்பு = இருவினையொப்பு
= two-deed resolution. Sin and merit come to a zero sum status.
ஆசான்மூர்த்தி
= Guru form or body.
சத்திநிபாதம்
= descent of Sakti into the soul.
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 (சத்திநிபாதம்
= 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 (ஆசான்மூர்த்தி).
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 (தீவிரம்,
தீவிரதரம்),
meaning Intense and Hyperintense.
Malaparipākam--மலபரிபாகம்:
stage of the soul when its three Malams (impurities) meet with the causes of
their removal. (Causes = agents = detergents).
Iru-Vinai-y-Oppu--
இருவினையொப்பு (=
State of the soul
in which it takes an attitude of perfect equanimity towards meritorious
and sinful deeds. (My
note: the term actually means two actions coming to an agreement. As you
may note, merit and sin do not come to an agreement; the only way each will come
to an agreement with the other is for each to come to a naught or become
non-reactive and inert. Merit and sin make the fabric of karma which demands
reward for merit and punishment for sin. Reward and punishment are
dispensations given to the embodied soul on this earth: that is fettering of the
soul. For the soul to go unfettered and enjoy eternal freedom is avoiding
actions which carry a load of positive or negative merit.
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.
primer3.gif
The help that these three classes get from Siva either in Niradhara or Adhara
basis (incorporeal or corporeal) is called Sattinipatham (சத்திநிபாதம்
= descent of Sakti into the soul = descent of Siva Jnana of Spiritual Knowledge
or Grace). Sattinipatam is fourfold: Mantam, Mantataram, TIviram, TIvirataram (மந்தம்,
மந்ததரம்,
தீவிரம்,
தீவிரதரம் =
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--தீவிர--
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.
Is Siva's Grace a Gusher or a trickle?
Tivira = intense; Tivira-tivira = hyperintense; 2) Tiviramadhya = medium
intense; 3) Tiviramanda = Intensity slow; 4) Madhyativira = medium intense; 5)
Madhyamadhya = medium medium; 6) Madhyamanda = medium slow; 7) Mandativira =
slow intensity; 8) Mandamadhya = slow medium; 9) Manda Manda = slow slow.
The First three are the Real Gurus; the others are
worthy disciples. Individual Consciousness becoming the Universal
Consciousness of Siva and attaining liberation is Pratyabhijna or Recognition of
one's Real nature that is Sivahood or I-Consciousness. Classification of
descent of Grace is mainly based on the intensity of flow of Grace from Siva to
the soul.
1) The first Tivira and Tivira-Tivira Saktipata aspirant:
தீவிரம்
and
தீவிர-தீவிரம்).
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 .
தீவிரமத்திமம்.
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 (தீவிரமந்தம்)
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 (மத்திமதீவிரம்)
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 (மத்திம-மத்திமம்)
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.
6) The Madhyamanda Saktipata (மத்திமமந்தம்)
aspirant is predominantly an epicure and exhibits less aspiration to Sivahood;
both exist in him, the latter less than the former. He attains self-realization
but is incomplete because he is buffeted by the world of mundane desires. he
goes to heaven after he dies, enjoys pleasures, comes down to earth, attains
complete self-realization by Grace of Siva in a short life-span and goes to the
world of Siva.
7), 8), 9) Mandativira, Mandamadhya and Manda Manda Saktipata (மந்த-தீவிர,
மந்த-மத்திமம்,
மந்த-மந்தம்)
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
பலவிதம்ஆ சான்பாச மோசனந்தான் பண்ணும்
படிநயனத்து
அருள்பரிசம் வாசகம்
மா னதமும்
அலகு
இல்சாத் திரம்யோகம்
அவுத்தி ராதி
அநேகம்
உள;
அவற்றின்
அவுத்திரி
இரண்டு திறனாம்
இலகுஞா னம்
கிரியை
என;
ஞானம் மனத்தால்
இயற்றுவது கிரியை;
எழில் குண்டமண்டலம்
ஆதி
நிலவுவித்துச் செய்தல்கிரி யாவதி;
தான் இன்னும்
நிர்ப்பீசம் சபீசம்
என இரண்டாகி நிகழும்.
255. (VIII.3)
Siva comes in the form of Guru to remove the impurities in many ways. This is
known as Diksa (தீக்கை
or
தீட்கை)
or Initiation by sight, by touch with hand, by touch with foot, by instructions
from sacred texts, by Yoga, and by fire ceremony. Hotri (அவுத்திரி)
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.
அவுத்திரி
= Avuttiri =
ஔத்திரிதீட்சை
= Hotri Diksa in Sanskrit. A mode of
initiation in which GuruhOma, one of seven Diksas. It is two kinds: NirpIsa
Diksa and SapIsa Diksa. Diksa in Sanskrit is
தீக்கை
or ThIkkai or Initiation.
ஓமகுண்டம்
= Fire pit; Pit dug in the ground for keeping sacrificial fire.
Jnanavathi is sacrifice by thought. KriyAvathi is sacrifice by actions or
rituals.
Jnanavathi (ஞானவதி)
A mode of religious initiation in which the guru mentally performs the necessary
rites by invoking mental images of the accouterments of sacrifice.
KriyAvathi (கிரியாவதி)
Initiatory ceremony in which the guru actually performs the necessary rites
according to Agamas with platform for fire sacrifice, Fire pit and other
accouterments of Fire sacrifice.
NirpIsa Diksa
(நிர்ப்பீசதீட்சை)
is for ordinary people, children, ignoramus, the old and woman who are unable to
observe religious rites, according to its purport. It lets people do what
they can, does not have the Guru authority (NiradhikAra Diksa) to back it, and
yet confers Mukti or emancipation after death or at once.
SapIsa Diksa
(சபீசதீட்சை)
is for religiously observant exalted people who can stay on straight narrow
prescribed path and observe the daily rituals. It carries the mantle of Adhikara
or authority. It is twofold: Lokadharmini and Sivadharmini.
உலோகதருமினி
(Lokadharmini) is a mode of initiation in which the hair tuft which represents
the veiling Energy is not removed for the worldly minded disciple. Hair-tuft is
the corporeal equivalent of Tirodhana or Veiling power of Siva, wherein Siva
conceals Divine Knowledge and Grace until the soul sheds its impurities.
சிவதருமினி
(Sivadarmini) is a mode of initiation accompanied by the removal of hair-tuft
which is believed to represent the obscuring principle.
Like seeded and seedless grapes, mantras are seeded and seedless.
NirpIsam
= that which has no PIsam. Nir +PIsam = No + PIsam = No Pisam. PIsam (பீசம்)
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.
பீசாட்சரம்
= 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 (பீசாட்சரம்
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. By Veeraswamy
Krishnaraj
Verse 256/328. The duties and limitations of
NirpIsa/NirathikAra Initiation.
பாலரொடு வாலீசர்,
விருத்தர்பனி மொழியார்,
பலபோகத் தவர்
வியாதிப் பட்டவர்க்குப் பண்ணும்
சீலமது நிர்ப்பீசம்;
சமயா சாரம்
திகழ்சுத்தி,
சமயிபுத்திரர்க்கு நித்தத்து
ஏலுமதி காரத்தை இயற்றி,
தானும்
எழில்நிரதி காரை
என நின்
று இரண்டாய் விளங்கும்
சாலநிகழ் தேகபா தத்தினோடு
சத்தியநிர் வாணம்என,
சாற்றுங் காலே.
256
Youngsters, youth, elderly, women, epicures, and the diseased are the ones to
practice NirpIsam. These group lack the ability
or authority to observe religious injunctions and are entitled only to perform
their daily chores, worship and observances. Since they have no power to perform
Naimithikam and
Kamiyam, this initiation is called NirAthikAra
Diksa. Diksa are three: Samayam, VisEdam and NirvAnam. NirvAna Diksa is
twofold: Satyo NirvAnam and Asatyo NirvAnam.
Worship entails three duties: Nithyam, Naimithikam, and KAmiyam (நித்தியம்,
நைமிதிகம்,
and
காமியம்).
The followers of NirAthikAra Diksa perform
daily duties.
நைமிதிகம்
(Naimithikam) is occasional or periodic rite,
ceremony, festival... done on special occasions and specific days.
காமியம்
(kAmiyam) refers to actions performed with the expectation of progeny or wealth.
நிர்வாணதீட்சை (NirvAna
Diksa)
is initiation ceremony performed by Guru to expunge the sins and the impurities
and is twofold:
சத்தியோநிர்வாணதீட்சை
and
அசத்தியோநிர்வாணதீட்சை.
(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
Verse 257/328. The spiritually superior person is
initiated in SapIsa Diksa.
ஓதி
உணர்ந்து
ஒழுக்கநெறி இழுக்கா நல்ல
உத்தமர்க்குச் செய்வது
உயர் பீசம்;
இவர் தம்மை
நீதியினால் நித்திய
நை மித்திக
கா மியத்தின்
நிறுத்தி
நிரம்பு
அதிகாரம்
நிகழ்த்துவதும்
செய்து
சாதகா
சாரியரும் ஆக்கி வீடு
தருவிக்கும்;
உலோகசிவ
தருமிணி
என்று
இரண்டாம்;
ஆதலினான் அதிகாரை யாம்;
சமய விசேட,
நிருவாணம்,
அபிடேகம்
இவற்று
அடங்கும்
அன்றே.
257 VIII.5
Recitation of Agamas, realization, and living the life of religious customs and
injunctions without remissness are the qualities of a superior person, who is
initiated into SapIsa Diksa. The initiated are entitled to perform three duties:
Nithyam, Naimithikam, and Kamiyam. They are of two kinds: the SAdahkas and
Acharyas or Loka Tarumini and SivaTarumini, which are AdhikAra Diksa.
Samayam, VisEtam, NirvAnam, and ApitEkam are
the four kinds of Diksa, which subside in NirpIsam and SapIsam.
SapIsam (சபீசம்)
practitioners adhere strictly to their chosen path. Nithyam (நித்தியம்)
involves daily rituals. Naimithikam (நைமிதிகம்)
involves special rites and vows. Kamiyam (காமியம்)
involves observances for fulfilling desires and wishes.
Loka Tarumini and SivaTarumini, which are AdhikAra Diksa, guarantee blessedness.
Samaya- Diksa (சமயதீட்சை)
is a mode of religious initiation admitting a person into the fold of Šaivaism.
Viseta-Diksa (விசேடதீட்சை)
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 (நிருவாணதீட்சை)
is initiation of pupil to perform temple services.
Abisheka-Diksa (அபிடேகதீட்சை)
is a ceremony installing a person as Guru.
Verse 258/328. The Paths and Bliss.
அழிவிலாக் கிரியையினால் ஆதல்சத்தி மத்தான்
ஆதல்,
அத்து வாசுத்தி பண்ணி,
மலம்
அகற்றி
ஒழிவிலாச் சிவம்பிரகா சித்தற்கு ஞானம்
உதிப்பித்து
உற் பவம்
துடைப்பன்,
அரன்,
ஒரு
மூவர்க்கும்
வழுவிலா வழிஆறாம்,
மந்திரங்கள்,
பதங்கள்
வன்னங்கள்,
புவனங்கள்,
தத்துவங்கள்,
கலைகள்,
கழிவிலாது
உரைத்தமுறை
ஒன்றின்
ஒன்று வியாத்தி;
கருதுகலை சத்தியின்கண்;
சத்திசிவன் கண்ணாம்.
258
Aran (Siva) in the form of Guru renders six-path purification by KriyAvathi or
by Jnanavathi, expunges the impurities of the soul and confers Grace. Siva makes
the effulgence of Siva and Knowledge appear in the soul and thus removes the
pangs of the cycle of birth and rebirths of the soul in a body. For the
threesome, Adhvas or unerring paths are six in number: Mantram, Patham, Vannam,
Bhuvanam, Tattvam, and Kalai, which subside one into another in an orderly
fashion. Kalais involutes in Siva-Sakti, which involutes into Siva Tattva.
மூவர்
= Three kinds of people.
உத்தமத்தில் உத்தமர்;
உத்தமத்தில் மத்திமர்;
உத்தமத்தில் அதமர்
= the most exalted among the exalted;
middling among the exalted;
lowest among the exalted.
அத்துவாக்கள்
= Adhvas in Sanskrit = Paths =
Mantram, Patham, Vannam, Bhuvanam, Tattvam, and Kalai =
மந்திரம்,
பதம்,
வன்னம்,
புவனம்,
தத்துவம்,
கலைகள்
= Mantra, Word, Letters, Earth, Tattvas, and KalAs.
Adhva
= Attuva
= «òÐÅ¡ is defined as Higher steps or paths by
Tirumular in Tirumantiram
(Verses 2184, 2185, 2186).
Verse 2184.
Six Paths or Higher Steps: There are 36 Tattvas. There are 7 crore (1 crore = 10
million) Mantras. There are 51 Varnas (letter-sounds). There are 224 Bhuvanas,
beside global constellations. There are 81 Padas. There are 5 Kalas. There are
Six Adhvas (Higher Paths):
Mantram, Padam, Varnam, Bhuvanam, Kalas, and
Tattvas.
Verse 2185.
The Yogis Ascend beyond the three spheres (Sun, Moon, and Fire) within. Having
crossed they merge with the twenty-five Tattvas. They channel the breath through
the Susumna Nadi. They search. lose their self-consciousness and remain so
there. Self-consciousness = body consciousness. (They become superconscious and
merge with Siva.)
Verse 2186.
Turiyatita = State beyond the 4th. Being awake within the awake state (Jagrat
in Sanskrit =
சாக்கிரம்
in Tamil = waking state), experiencing the other states (Svapna = Dream State =
கனவு,
and Susupti = Deep Sleep State =
சுழுத்தி),
and having trained the body and the breath, they attain Turiyatita (துரியாதீதம்).
Verse 259/328. Brahma and Vishnu are the presiding
deities.
மந்திரங்கள் முதல் ஐந்தும் கலை
ஐந்தின் வியாத்தி;
மருவும்
மந்திரம்
இரண்டு பதங்கள் நால்
ஏழ்;
அந்தநிலை
எழுத்து
ஒன்று;
புவனம்
நூற்றெட்டு;
அவனி
தத்துவம்
ஒன்று;
நிவிர்த்தி,
அயன் தெய்வம்,
வந்திடும்
மந்திரம்
இரண்டு பதங்கள் மூவேழ்;
வன்னங்கள் நாலாறு,
புரம்ஐம்பத் தாறு;
தந்திடும்
தத்துவங்கள்
இருபத்து மூன்று
தரும்
பிரதிட் டாகலை,
மால் அதிதெய்வம் தானாம்.
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 260/328.The presiding deities: Rudra and
Mahesvara.
வித்தையின்,
மந்திரm
இரண்டு பதம்
நால்
ஐந்து
விரவும்எழுத்து
ஏழு
புரம் இருபத்து
ஏழு
தத்துவமும்
ஓர் ஏழு,
தங்கும்;
அதி தெய்வம்
தாவு
இல்
உருத்திரன்
ஆகும் சாந்தி தன்னில்
வைத்தன
மந்திரம்
இரண்டு,
பதங்கள்
பதினொன்று
வன்னம்
ஒரு மூன்று,
புரம் பதினெட்டு,
ஆகும்;
உத்தமமாம் தத்துவமும் ஒருமூன்று
ஆகும்;
உணரில்,
அதி தேவதையும் உணர்
ஈசன்
ஆமே.
260
Two Mantras, 20 words, 7 letters, 27 worlds, 7 Vidya Tattvas subside in Vidya
Kalai, whose presiding deity is Rudra. Two Mantras, 11 words, 3 letters, 18
worlds, and 3 Tattvas subside in Santi Kalai, whose presiding deity is Mahesvara.
Verse 261/328. Sadasiva the presiding deity.
சாந்தியாதீத
கலை தன்னின்
மந்திரங்கள்
தாம்
மூன்று பதம்
ஒன்று
அக்கரங்கள்
பதினாறு
வாய்ந்தபுரம் மூவைந்து தத்துவங்கள்
இரண்டு
மருவும்;
அதி தேவதையும் மன்னு
சதாசிவர்
ஆம்
ஏய்ந்தமுறை மந்திரங்கள் பதினொன்று பதங்கள்
எண்பத்தொன்று
அக்கரங்கள் ஐம்பத்தொன்று
ஆகும்;
ஆய்ந்தபுரம் இருநூற்றோடு
இருபத்து
நாலாம்
அறிதருதத்துவம்
முப்பத்தாறு;
கலை ஐந்தே.
261
Three Mantras, 1 word, 16 letters, 15 worlds, and 2 Tattvas subside in
SAntiyatIta Kalai, whose presiding deity is Sadasiva. Eleven Mantras starting
from SaththiyO sAtham, 81 words, 51 letters, 224 worlds, 36 Tattvas and 5 Kalas
are the linear order in which subsidence (ஒடுக்கம்)
occurs.
Verse 262/328.
மூன்று
திறத்து
அணுக்கள்
செயும் கன்மங்கட்கு
முன்னிலையாம் மூவிரண்டாம் அத்துவாவின்
ஆன்றமுறை அவை
அருத்தி அறுத்து
மலம் முதிர்வித்து
அரும்பருவம் அடைதலுமே ஆசானாகித்
தோன்றி
நுகராதவகை முன்
செய் கன்மத்
துகள்
அறுத்து
அங்கு
அத்துவாத்துடக்கு
அறவே சோதித்து,
ஏன்ற
உடல்
கன்மம்
அணுபவத்தினால் அறுத்து
இங்கு
இனிச்
செய்
கன்மம்,
மூலமலம்
ஞானத்தால்
இடிப்பன்.
262
Soul accumulates Karma by thought, word and deed (மனம்,
மொழி,
மெய்).
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.
மூலமலம்
=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.
புறச்சமய நெறிநின்றும் அகச்சமயம் புக்கும்
புகன்மிருதி வழிஉழன்றும்,
புகலும்ஆச் சிரம
அறத்துறைகள் அவை
அடைந்தும் அருந்தவங்கள் புரிந்தும்
அருங்கலைகள் பலதெரிந்தும் ஆரணங்கள் படித்தும்
சிறப்புடைய புராணங்கள் உணர்ந்தும் வேத
சிரப்பொருளை மிகத்தளிந்தும் சென்றால் வைசத்
திறத்தடைவர்;
இதில்சரியை
கிரியா யோகம்
செலுத்தியபின் ஞானத்தால் சிவனடியைச் சேர்வர்.
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.
There are four religions. : Inner Religion1 (அக
சமயம் =
Aka samayam) followed in its periphery Inner External Religion 2 (அகம்-புறம்
சமயம்
or
அகப்புறம் சமயம் =
akam-puram samayam), followed by Outer Religion3 (புற
சமயம் =
Pura Samayam), and followed by Outer External Religion 4 (புறப்புற
சமயம் =
Purappura Samayam). Each of these broader categories have six religions,
totaling to twenty-four religions.
in the last 100 to 150 years, another classification was introduced with the
arrival of Christianity and Islam. You may note that Sankara did not include
Buddhism and Jainism which form the Outer External Religions (Outer
External Religion 4) .
(These four religions are like concentric circles one within the other. The
Inner Religion is Saivism and the Outer External religions are Buddhism,
Jainism, Christianity and Islam.)
There is a broad classification of all religions into 4 categories: Akam1
(«¸õ = inside or Inner), Puram (ÒÈõ =
Outside = External), Akappuram2 («¸ôÒÈõ =
Inside-outside = Inner External), and Purappuram3 (ÒÈôÒÈõ
= Outside-outside = Outer External). This is placement of all religions
in their respective metaphysical space.
This classification came about when Saivism was under seize from external
traditions. Mandalas of concentric circles were used to indicate centrality of
Dharma and graded dilution of Dharma in a centrifugal fashion wherein lies the
fourth space outside of Dharma (Outer External
Religion 4 = ÒÈôÒÈõ = Outside-outside =
Outer External). These outer External
elements are the alien religions that reject Vedas, and include Islam and
Christianity in addition to Buddhism and Jainism. Arumuga Navalar was the first
one to address and take on the challenge posed by the alien religions of the
recent past. The alien religions were propagating false premises upon their
arrival in India and Sri Lanka to support their tenets and disparage Saivism and
Hinduism.
Akam is Dharma, the nucleus and Saivism.
அகம்
= literal meaning, Inside and I.
புறம் =
Outside.
Aham and Puram (அகம்
புறம்):
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.
The Saivites (and SriVaishnavites) had defeated the Jains and the Buddhists (on
the debating platforms), considered to be the Outside-outside (Outer
External--Purappuram =
புறப்புறம்)
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, 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
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 (புற
சமயம்),
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
சமயம்
= inner religions) as opposed to Purasamaya (புற
சமயம் =
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 (சரியை,
கிரியை,
யோகம்):
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
சரியை),
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 (சரியை),
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?' (நாயனார்),
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
(கிரியை)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 (ஆதாரம்)
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 (சகல
அவத்தை),
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 (சுத்த
அவத்தை),
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 (சரியை),
Kriyai (கிரியை)
and Yogam (யோகம்).
264/328. Liberation is in the eye and mind of the
beholder.
இம்மையே ஈரெட்டு
ஆண்டு
எய்தி
எழில்
ஆரும்
ஏந்திழை
ஆர் முத்தி
என்றும் இரும்
சுவர்க்க முத்தி
அம்மையே யென்றமுத்தி ஐந்து கந்தம்
அறக்கெடுகை
என்றும்
அட்ட குணம்
முத்தி
என்றும்
மெய்ம்மையே பாடாணம் போல்கைமுத்தி
என்றும்
விவேகமுத்தி என்றும்
தன் மெய்வடிவாம் சிவத்தைச்
செம்மையே பெறுகைமுத்தி
என்றும்
செப்புவர்கள்
சிவன்
அடியைச் சேரும்
முத்தி செப்புவது
இங்கியாமே.
264
(The External and Internal Religions recommend many means for attaining
liberation.) One group say that having relations with sixteen year olds is
liberation. Some say that going to heaven and enjoying the pleasures of heaven
as a celestial is liberation. Some say that removal of five Gandhakas is
liberation (SoutirAntikar =
சௌத்திராந்திகர்).
Some say that attaining the eight qualities like knowledge is liberation (ஆரூகதர்).
Some say the state of salvation is when the soul is supposed to lie still like a
piece of stone (பாடாணமுத்தி,
வைசேடிகர்).
Some say that discriminating knowledge of the Tattvas is liberation (விவேகமுத்தி).
Some say that Indra's heaven is liberation. Some say that apprehending the
essence of Brahman is liberation. Some say that attaining the feet of Siva is
liberation.
Lokayatas say that liberation is enjoying life with women. Mimasakas say going
to heaven is liberation. Buddhists (சௌத்திராந்திகம்)
believe removing five Gandhakas as liberation and in Buddhist Sutras only.
ஆரூகதர்
believe that attainment of 8 qualities is liberation. Vaiseticar believe
liberation is to stay put like a stone.
265/328. Saiva Siddhanta is the Ultima Thule of the
soul after a long journey in external religions.
ஓது
சமயங்கள் பொருள்
உணரும்
நூல்கள்
ஒன்றோடு
ஒன்று
ஒவ்வாமல்
உளபலவும் இவற்றுள்
யாது
சமயம்பொருள்நூல் யாது
இங்கு?
என்னில்
இது
ஆகும் அது
அல்லது
எனும்பிணக்கது
இன்றி
நீதியினான்
இவை
எல்லாம் ஓரிடத்தே காண
நின்ற
துயா தொரு
சமயம்?
அதுசமயம் பொருள்நூல்
ஆதலினான் இவை
எல்லாம் அருமறை
ஆகமத்தே
அடங்கியிடும் இவை
இரண்டும் அரன்
அடிக்கீழ் 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.
அருமறை
ஆகமம்
முதனூல் அனைத்தும்
உரைக்கையினான்
அளப்பு
அரிதாம் அப்பொருளை அரன்
அருளால் அணுக்கள்
தருவர்கள்
பின் தனித்தனியே தாம்
அறிந்த அளவில்
தர்க்கமொடு
உத்தரங்களினாற் சமயம்
சாதித்து
மிருதி
புராணம்
கலைகள் மற்றும்
எல்லாம்
மெய்ந்நூலின் வழி
புடையாம் அங்கம்வே தாங்கம்
சுருதிசிவா கமம்ஒழியச் சொல்லுவது
ஒன்று
இல்லை
சொல்லுவார்
தமக்கறையோ சொல்லொணாதே.
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 (வழி
நூல்)
of four Vedas and Siva Agamas. Explication of these Secondary Works
are called Angas or Sciences auxiliary to the Vēdas (புடை
நூல்).
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.
267/328. Arguments and Conclusions =
Purvapaksha and Siddhanta.
வேதநூல் சைவநூல்
என்று
இரண்டே நூல்கள்;
வேறு
உரைக்கும் நூல்
இவற்றின் விரிந்த நூல்கள்;
ஆதிநூல் அநாதிஅமலன்
தருநூல்;
இரண்டும்;
ஆரணநூல்;
பொதுசைவம் அரும்சிறப்பு நூலாம்
நீதியினால்
உலகர்க்கும்
சத்திநிபா தர்க்கும்
நிகழ்த்தியது நீள்மறையின்
ஒழிபொருள்
வேதாந்தத்
தீது
இல்பொருள் கொண்டு
உரைக்கும் நூல்சைவம்;
பிறநூல்
திகழ்பூர்வம்;
சிவாகமங்கள் சித்தாந்தம்
ஆகும்
. 267
The great and eminent Texts are the Vedas and Saiva Agamas. The other different
Texts are explicatory. Amalan (Siva) gifted these ancient two texts. Both of
them are Arana Nul and the Great Saiva Texts. Vedas are general and Siva Agamas
are very special. They are offered to the people of the world and also the ones
who attained Sattinipatam. Whatever was left unsaid in expansive Vedas is
explicated in Saiva Agamas. Other Sacred Texts are Purva Pakkam and the Saiva
Agamas are Siddhanta.
ஆரணநூல்
= Ārana nul = A portion of the Vēda.
திகழ்பூர்வம் = பூர்வபக்கம்
or
பூர்வபக்ஷம்
=
Purva Pakkam = First part of an argument, containing the views of
an opponent, opp. to cittāntam (Siddhanta); prima facie.
சித்தாந்தம்
= Siddhanta = Well-established conclusion, settled opinion or doctrine,
received or admitted truth.
268/328. Siva is the liberator. The ignoramuses
embrace external religions. What madness.
சித்தாந்தத்தே
சிவன்தன் திருக்கடைக்கண் சேர்த்திச்
செனனம்
ஒன்றிலே
சீவன் முத்த ராக
வைத்து
ஆண்டு மலங்கழுவி ஞான வாரி
மடுத்து
ஆனந்தம்
பொழிந்து வரும்பிறப்பை அறுத்து
முத்தாந்தப் பாதமலர்க் கீழ்வைப்பன் என்று
மொழிந்திடவும் உலகர்
எல்லாம் மூர்க்கர்
ஆகிப்
பித்தாந்தப் பெரும்பிதற்றுப் பிதற்றிப் பாவப்
பெருங்குழியில் வீழ்ந்திடுவர்;
இது
என்ன பிராந்தி.
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?
Here embracing spiritual ignorance (பித்தாந்தம்)
is embracing external religions.
பிராந்தி
= illusion, madness.
Siva expunges all sins, removes all impurities, confers Jnanam and gives refuge
under His liberating (முத்தாந்தம்)
lotus feet. That being so why are the ignoramuses of the world embrace spiritual
ignorance (பித்தாந்தம்)
and prattle away deliriously? What madness.
269/328. Siva the omniscient and the omnipotent
confers happiness or misery according to their deeds. He confers Grace.
இறைவன்
ஆவான்
ஞானம்
எல்லாம்
எல்லா
முதன்மைஅனுக்கிரகம்
எல்லாம்
இயல்புடையான் இயம்பும்
மறைகள்
ஆகமங்களினான் அறிவெல்லாம் தோற்றும்
மரபின்
வழி வருவோர்க்கும் வாராதோர்க்கும்
முறைமையினால் இன்பத்
துன்பம்
கொடுத்தலாலே
முதன்மையெலாம் அறிந்தும்
முயங்கு
இரண்டு போகத்
திறமதனால் வினைஅறுக்கும் செய்தியாலே
சேரும்
அனுக்கிரகம்
எலாம்;
காணுதும்நாம்,
சிவற்கே. 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.
270/328. The Four Paths to Siva.
சன்மார்க்கம் சகமார்க்கம் சற்புத்திர மார்க்கம்
தாதமார்க்கம்
என்றும்
சங்கரனை அடையும்
நன்மார்க்கம் நால்
அவைதாம் ஞானம் யோகம்
நற்கிரியா சரியை
என நவிற்றுவதும் செய்வர்
சன்மார்க்க முத்திகள்
சாலோக்கிய
சாமீப்பிய
சாரூப்பிய,
சாயுச்சியம்
என்றுசதுர் விதமாம்
முன்மார்க்க ஞானத்தால் எய்தும் முத்தி
முடிவு
என்பர்;
மூன்றினுக்கும் முத்திபதம் என்பர்.
270
Attaining Siva consists of four paths: San Margam, Saka Margam, Satputra Margam,
TAta Margam. These are also known as Jnanam, Yogam, Kriya and Chariya. SAn Marga
Muktis are fourfold: SAlokyam, SAmipyam, SarUpiyam, and SAyUjyam. Jnana
Mukti is the final liberation. The first three are called Mutti-patam.
முத்திபதம்
= mutti-patam = the state of final beatitude;
மோட்சபதவி.
2. The state of spiritual knowledge;
ஞானநிலை.
271/328. What is TAta Marga or path? Living in the
world of Siva.
தாதமார்க்கம்
சாற்றில்,
சங்கரன்தன் கோயில்
தலம்அலகு
இட்டு
இலகுதிரு மெழுக்கும் சாத்திப்
போதுகளும்
கொய்து
பூந் தார்மாலை கண்ணி
புனிதற்குப் பலசமைத்துப் புகழ்ந்து பாடி
தீதுஇல்
திரு விளக்கு
இட்டு,
திருநந்த
வனமும்
செய்து
திரு வேடங்கண்டால்
அடியேன் செய்வது
யாது?
பணியீர்!
என்று பணிந்து
அவர்தம் பணியும்
இயற்றுவது;
இச்சரியை
செய்வோர் ஈசன்
உலகு
இருப்பர்.
271
In the temples of Siva, cleaning the floors, decoration with flower wreaths and
garlands, cooking many victuals for God and devotees, chanting the glories of
Siva, lighting the sacred lamps, tending the sacred gardens and flower beds,
serving the visiting devotees of Siva and attending to their needs are the Path
of TAta Margam. They who perform these acts live in the world of Siva.
When the ascetics smeared in ash carrying a staff and other accouterments of the
ascetics vist the temple, the devotee must say to them, "I am the servant at
your feet, What can I do for you?" Thus one should lower one's head and in
humility perform the assigned work to serve the ascetic.
272/328. Ritual worship of Siva is Satputra Marga
or the path of the son.
புத்திரமார்க் கம்புகலின்,
புதியவிரைப் போது
புகை
ஒளிமஞ் சனம்
அமுது முதல்கொண்டு
ஐந்து
சுத்திசெய்து
ஆசனம்,
மூர்த்தி மூர்த்தி மானாம்
சோதியையும் பாவித்து
ஆவாகித்து
சுத்த
பத்தியினால் அருச்சித்து பரவிப் போற்றிப்
பரிவினொடும் எரியில்வரு காரியமும் பண்ணி
நித்தலும்
இக் கிரியையினை இயற்று வோர்கள்
நின்மலன்தன் அருகிருப்பர்,
நினையுங் காலே.
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 (ஆவாகம்),
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 (மகன்மை
= Satputra Marga or path = the path of the son). By these acts the devotees
abide very close to Ninmalan (Siva with no impurities).
மஞ்சனம்
= Manjanam = Abhishekam = ablution of the idol. 5-part purification is Pancha
Suddhi (பஞ்ச
சுத்தி).
அமுது
=
Amuthu = Affix to the names of articles of food and drink, as offered to
God or His devotees, e.g.,
பருப்பமுது,
கறியமுது,
தயிரமுது,
இலையமுது;
Amuthu means ambrosia. Whatever is offered to God is Amuthu and thus Amuthu
becomes the affix.
273/328. Yogam or Saka Margam helps attain the form
of Siva.
சகமார்க்கம் புலன்
ஒடுக்கித் தடுத்துவளி இரண்டும்
சலிப்பு
அற்று முச்சதுர முதல்
ஆதாரங்கள்
அகமார்க்கம்
அறிந்து
அவற்றின் அரும்பொருள்கள் உணர்ந்து
அங்கு
அணைந்துபோய் மேல்
ஏறி அலர்மதிமண் டலத்தின்
முகமார்க்க அமுது
உடலம் முட்டத் தேக்கி
முழுச்சோதி நினைந்திருத்தல் முதலாக வினைகள்
உகமார்க்க அட்டாங்க யோக முற்றும்
உழத்தல்;
உழந் தவர்சிவன்
தன் உருவத்தைப் பெறுவர். 273
Saka Margam. Control of the senses; regulating the two breaths (in-breath and
out-breath); realizing the essence of the 6
Adhara Kundalini Chakras with triangles and squares; worshipping the
presiding deities of each Chakra; ascending to Brahma Randhra and inducing the
lotus bud to blossom; stimulating the Sun Mandala there and helping the
resulting Ambrosia spread all through the body; worshipping and meditating the
effulgent Siva without remissness; and observing the Ashtanga Yogam: These
devotees will get the form of Siva. This is Saka Margam, Yoga Margam or
தொழமை நெறி.
For Chakras go to
Kundalini Power.
Ashtanga Yogam =
அட்டாங்க யோகம்.
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.
Verse 274/328. The path of San Margam.
சன்மாக்கம் சகலகலை புராண வேதம்
சாத்திரங்கள் சமயங்கள் தாம்பலவும் உணர்ந்து
பன்மார்க்கப் பொருள்பலவும் கீழாக மேலாம்
பதி-பசு-பாசம்
தெரித்துப் பரசிவனைக் காட்டும்
நன்மார்க்க ஞானத்தை நாடி ஞான
ஞேயமொடு ஞாதிருவும்
நாடா வண்ணம்
பின்மார்க்கச் சிவனுடனாம் பெற்றி ஞானப்
பெருமை
உடையோர்
சிவனைப் பெறுவர் தானே.
274
Wisdom from all Kalais, Puranas, Sastras and Sacred texts of all External
Religions (upside down = inside out = full knowledge); elucidation of all and
rejecting the falsehood as untruth; Knowledge of God, soul and fetters (பதி-பசு-பாசம்);
acquisition of True Knowledge of the righteous path for attaining Siva; and
merger with Siva without any differentiation among Knowledge, Knower and the
object of knowledge: People in this just path acquire greatness and attain Siva.
All these are called San Margam.
275/328. Knowledge-Sacrifice is the highest path to
Siva's Grace.
ஞானநூல் தனை
ஓதல் ஓதுவித்தல்
நற்பொருளைக் கேட்பித்தல் தான்கேட்டல் நன்றா
ஈனம்
இலாப் பொருள்
அதனைச் சிந்தித்தல் ஐந்தும்
இறைவன்
அடி அடைவிக்கும் எழில்ஞான பூசை
ஊனம்
இலாக் கன்மங்கள் தபம்செபங்கள் தியானம்
ஒன்றுக்கு
ஒன் று
உயரும்;
இவை ஊட்டுவது போகம்
ஆனவையான்
--
மேலான ஞானத்தால் அரனை
அருச்சிப்பர் வீடு
எய்த அறிந்தோர்
எல்லாம்.
275
These are the five aspects of lofty
knowledge-sacrifice
(எழில்
ஞான
பூசை)
that guarantee reaching the feet of Siva: Recitation of Sacred Texts of
Spiritual knowledge1;
Teaching of Sacred texts of spiritual Knowledge2;
Imparting instructions of Sacred Knowledge after thorough understanding3
; listening to the Sacred Knowledge4;
deliberation of the sacred Knowledge that has no faults5.
Flawless Kanma Sacrifice, Tapas Sacrifice, Siva Sacrifice, Dhyana Sacrifice;
these are the progressive higher from one to the next. These four sacrifices
offer Bhogam (happiness). That being so, the ones who are desirous of
emancipation, worship Siva by the
knowledge-sacrifice (ஞான
பூசை
or
ஞான வேள்வி).
By Veeraswamy Krishnaraj
These are the five sacrifices.
Take note that the verse 275 gives four plus
JnAna-yAkam
separately--highlighted.
ஐவகையாகம்
= Five Sacrifices. Five kinds of sacrifice or varieties of spiritual discipline.
KarumayAkam, ThavayAkam, SepayAkam, TiyAnayAkam, and JnAnayAkam (கருமயாகம்,
தவயாகம்,
செபயாகம்,
தியானயாகம்,
ஞானயாகம்).
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).
Of all these sacrifices, the best is Jnana-Yakam which confers emancipation.
The following description is slightly different from what is said above about
JnAna-yAkam.
Jnana-Yakam =
ஞானயாகம்
=
ஞான பூசை.
JnanaPusai or knowledge sacrifice consists of Otal1,
Otuvittal2, Telital3,
Telivittal 4, Manatil
Tarittal5 (ஓதல்1,
ஓதுவித்தல்2,
தெளிதல்3,
தெளிவித்தல்
4,
மனத்தில் தரிதல்5
) Recitation1, Teaching2,
Clear-minded understanding3,
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.
கேட்டலுடன் சிந்தித்தல் தெளிதல் நிட்டை
கிளத்தல்
என ஈர்
இரண்டாம் கிளக்கில் ஞானம்
வீட்டை
அடைந் திடுவர்
நிட்டை மேவி னோர்கள்
மேவாது தப்பினவர் மேலாய பதங்கட்கு
ஈட்டிய
புண்ணிய
நாதராகி இன்பம்
இனிது
நுகர்ந்து
தரனருளால்
இந்தப் பார்மேல்
நாட்டிய
நல் குலத்தினில்
வந்து
அவதரித்துக் குருவான்
ஞானநிட்டை அடைந்தவர் நாதன் தாளே.
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.
தானம்
யாகம்
தீர்த்தம் ஆச்சிரமம் தவங்கள்
சாந்தி
விரதம்
கன்ம யோகங்கள் சரித்தோர்
ஈனம்
இலாச் சுவர்க்கம்பெற்று
இமைப்பளவில் மீள்வர்
ஈசன்
யோகக்
கிரியா சரியையினின்
நின்றோர்
ஊனம்
இலா முத்திபதம் பெற்று
உலக மெல்லாம்
ஒடுங்கும்
போது
அரன்முன்
நிலாது
ஒழியின்
உற்பவித்து
ஞானநெறி அடைந்து
அடைவர் சிவனை அங்கு
நாதனே முன்னிற்கின் நணுகுவர்
நற்றாளே.
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 (பதமுத்தி
=
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.
சிவஞானச் செயலுடையோர் கையில் தானம்
திலம்
அளவே செய்திடினும் நிலம்
மலைபோல் நிகழ்ந்து
பவமாயக் கடலின்அழுந்தாதவகை எடுத்துப்
பரபோகம்
துய்ப்பித்துப் பாசத்தை அறுக்கத்
தவம்
ஆம் பிறப்பு
ஒன்றின் சாரப் பண்ணி
சரியைகிரி யாயோகந் தன்னிலும்
சா ராமே
நவம்
ஆகும் தத்துவஞா னத்தை நல்கி
நாதன்அடிக் கமலங்கள் நணுகுவிக்கும் தானே.
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.
ஞானத்தால் வீடு
என்றே நான்மறைகள் புராணம்
நல்லஆ கமம்
சொல்ல அல்லவாம்
என்னும்
ஊனத்தார்
என்கடவர்
அஞ்ஞானத்தால்
உறுவதுதான் பந்தம்
உயர் மெய்ஞ்ஞா னந்தான்
ஆனத்தால்
அதுபோவது
அலர்கதிர்
முன்னிருள்போல்
அஞ்ஞானம் விடப்பந்தம் அறும்முத்தி யாகும்
ஈனத்தார் ஞானங்கள் அல்லா ஞானம்
இறைவன்
அடி ஞானமே ஞானம்
என்பர்.
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.
சூரியகாந்தக்
கல்லினிடத்தே செய்ய
சுடர்தோன்றி யிடச்சோதி தோன்று மாபோல்
ஆரியனாம் ஆசான்வந்து
அருளால் தோன்ற
அடிஞானம் ஆன்மாவில் தோன்றும்;
தோன்றத்
தூரியனாம் சிவன்தோன்றும் தானும் தோன்றும்
தொல்லுலகம்
எல்லாம்
தன்னுள்ளே தோன்றும்
நேரியனாய்
பரியனுமாய்
உயிர்க்குயிராய் எங்கும்
நின்றநிலை எல்லாம்
முன் நிகழ்ந்து தோன்றும்.
280 (VIII.28)
As the sun rises in the horizon, the sunstone becomes hot; likewise when the
Guru by Siva's (ஆரியன்
= 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 (நேரியன்
= Very Subtle Being). Siva is all-pervasive and expansive (பரியன்).
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.
மிக்கது
ஒரு பக்குவத்தில் மிகு
சத்திநிபாதம்
மேவுதலும் ஞானம்விளைந்து
ஓர்ருருவின் அருளால்
புக்கு
அநுட்டித் தேநிட்டை புரிந்து ளோர்கள்
பூதலத்தில் புகழ்சீவன் முத்த ராகி
தக்க
பிரியாப்பிரியம்
ஒன்றி ஓட்டில்
தபநியத்தில் சமபுத்தி பண்ணி
சங்கரனோடு
ஒக்க
உறைந்து
இவர்
அவனை அவன்
இவரை விடாதே
உடந்தையாய்ச் சிவன்
தோற்றம்
ஒன்றுமே காண்பர்.
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 =
சீவன் முத்தி)
in their corporeal body. In Srivaishnavism, it is not so; the devotees get
incorporeal liberation (Videha Mukti =
விதேக முத்தி)
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.
அறியாமை அறிவு
அகற்றி அறிவினுள்ளே
அறிவுதனை அருளினால் அறியாதே அறிந்து
குறியாதே குறித்து
அந்தக் கரணங்க ளோடும்
கூடாதே வாடாதே குழைந்து
இருப்பை யாயின்
பிரியாத சிவன்தானே பிரிந்து தோன்றி
பிரபஞ்ச பேதம்
எல்லாம்
தானாய்த்
தோன்றி
நெறியாலே இவையெல்லாம் அல்ல வாகி
நின்று
என்றும் தோன்றிடுவன் நிராதாரன்
ஆயே.
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 (அந்தக்
கரணங்கள்)--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
(நிராதாரன்),
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 (சுட்டறிவு)
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 =
நிராதாரன்)
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
283/328. Jivan-Muktas merge with Siva.
புண்ணியமேல் நோக்குவிக்கும் பாவகீழ் நூக்கும்
புண்ணியனைப் பூசித்த புண்ணியத்தி னாலே
நண்ணியஞா னத்தினால் இரண்டினையும் அறுத்து
ஞாலமொடு கீழ்மேலும் நண்ணா னாகி
எண்ணுமிக லோகத்தே முத்திபெறும் இவன்றான்
எங்கெழிலென் ஞாயிறெமக் கென்றுகுறை வின்றிக்
கண்ணுதல்தன் நிறைவதனிற் கலந்து காயம்
கழிந்தக்கால் எங்குமாய்க் கருதரன்போல் நிற்பன்.
283
Merit lifts the soul to heaven; sin sends the soul down to the Netherworld. By
worshipping the Punniyan (The Lord resplendent in Merit, Siva), and gaining
merit, the soul acquires the Great and True Siva-Jnanam, cuts asunder both (sin
and merit), stops going up or down and attain in this world Jivan-Mukti. These
Jivan-Muktas bask in the plenitude of Siva with the third eye and live in this
world saying, "what do we care, where the sun rises; we have no wants." When the
time comes to shuffle off the mortal coil, the Jivan-Muktas without fail merge
with all-pervasive Siva.
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.
284/328. Siva-Jnanis transcend all worldly
activities.
ஞாலமதின் ஞானநிட்டை யுடையோ ருக்கு
நன்மையொடு தீமையிலை நாடுவது
ஒன்று
இல்லை
சீலம்
இலை தவம்
இல்லை விரதமொடு
ஆச் சிரமச்
செயல்
இல்லை தியானம்
இல்லை சித்தமலம்
இல்லை
கோலம்
இலை புலன்
இல்லை கரணம்
இல்லை;
குணம்
இல்லை குறி
இல்லை குலமும்
இல்லை
பாலருடன் உன்மத்தர் பிசாசர்குணம் மருவிப்
பாடலினொடு
ஆடல்
இவை பயின்றிடினும் பயில்வர்.
284
In this world, having attained the pinnacle of Siva Jnanam by meditation, there
is neither goodness, nor evil, nor any pursuits of anything. There is no need
for observance of any religious austerities, Asrama obligations, and meditation.
They have no impurity in their Cittam. They do not find any need for applying
religious marks. There is neither sense perception nor sense organs. They are
not subject to the three Gunas, Sattva, Rajas and Tamas. They have no targets to
meet and achieve. They do not entertain caste or class differences. They engage
in song and dance, acting like children, behaving like mad men, and conducting
themselves as if seized by devils.
Verse 285/328. Siva-Jnanis soul belongs to Aran;
They remain tranquil in the midst of whirlwind of human activity.
தேசம்
இடம் காலம்திக்கு ஆசனங்கள்
இன்றி
செய்வது
ஒன்று போல்செய்யாச் செயலதனைச் செய்து
அங்கு
ஊசல்படும்
மனம்
இன்றி உலாவல் நிற்றல்
உறக்கம்
உணர்வு
உண்டிபட் டினி
இருத்தல் கிடத்தல்
மாசு
அதனின்
தூய்மையினின் வறுமை வாழ்வின்
வருத்தத்தின்
திருத்தத்தின் மைதுனத்தில் சினத்தின்
ஆசையினின் வெறுப்பின்
இவை
அல்லாதும்
எல்லாம்
அடைந்தாலும் ஞானிகள்தாம் அரன்
அடியை அகலார்.
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.
286/328. Transform Pasu-Karanam to Siva-Karanam.
இந்நிலைதான் இல்லையேல் எல்லாம்
ஈசன்
இடத்தினினும் ஈசன்
எல்லா இடத்தினினும் நின்ற
அந்நிலையை அறிந்து
அந்தக் கரணங்கள் அடக்கி
அறிவது
ஒரு குறி
குருவின் அருளினால் அறிந்து
மன்னுசிவன் தனை
அடைந்து நின்றவன்
தனாலே
மருவுபசு கரணங்கள் சிவகரணம்
ஆக
துன்னியசாக் கிரம்
அதனில் துரியா தீதம்
தோன்றமுயல் சிவா
நுபவம் சுவநுபூ திகமாம்.
286
If this condition does not obtain in a person, one should understand that all
are Isan (Siva) and Isan pervades all objects. Further he should subdue his
sense organs, realize Him by the Grace of the Gurus, attain closeness to Siva,
transform Pasu Karanas into Siva Karanas, and endeavor to attain Turiyatitam in
Sakala-Sakkiram. Because of this endeavor, one should experience Sivanubhavam as
one's own.
Turiyatitam
=
துரியாதீதம்
= the end stage of Turiya, whereby the soul becomes one with the object of
meditation.
Sakkiram
=
சாக்கிரம்
= Jagrat in Sanskrit = soul in the awakening state. Other states are Dream
Sleep, Deep Sleep and Turiya.
BG12
Go to BG12 file for more details about the 5 states of the soul.
Pasu-karanam
=
பசுகரணம் = சீவ கரணம் =
the internal and external organs that serve as instruments for enjoyment. Also
known as
தனு கரண புவன போகம் (body-Sense
organs as instruments-world-experienced object.
Pasu-Karanam transforms into Siva-Karanam, when Karanam's target is Siva and not
the body.
கரணம்
= Karanam = a combination of Mind, Buddhi,
Intellect and Ego (மனம்,
புத்தி,
சித்தம்,
அகங்காரம்)
தனு = உடம்பு;
கரணம் = மன முதலிய கருவிகள்;
புவனம் = உடம்புக்கு ஆதாரமாகிய உலகம்.
போகம் = அநுபவிக்கப்படும் பொருள். --Arumuga
Navalar.
अन्तःकरण )December
22, 2014
|
|||
Entity |
definition (Tamil Lexicon) |
commonly known as |
Sivaya Subramuniya Swamy Hawaii
|
மனம் |
Reasoning faculty.
|
Lower mind |
Instinctive mind |
புத்தி
|
Reason, power of discernment or judgment |
Higher mind |
Intellectual mind |
சித்தம்
|
Determinative faculty |
Individual consciousness |
Consciousness |
அகங்காரம்
|
Self-love, egotism |
Ego |
Ego or I-maker |
மனம் =
Reasoning faculty. Instinctive mind
புத்தி =
power of discernment or judgment
சித்தம் =
Determinative faculty.
அகங்காரம் =
Self-love, egotism.
Mind reasons, Buddhi discerns, Chittam determines and Ego applies the filter of
self-love, self interest and Ego to the first three.
When a person is exposed to a situation,
reasoning, discernment, and determination occur in
that sequence and later the filter of
self-interest is applied and only then a
response or lack of response takes place.
Verse 287/328. Relinquish self-love and attachment
to external objects to attain Siva.
சாக்கிரத்தே அதீதத்தைப் புரிந்தவர்கள் உலகில்
சருவசங்க நிவிர்த்திவந்த தபோதனர்கள் இவர்கள்
பாக்கியத்தைப் பகர்வது
என்?
இம்மையிலே உயிரின்
பற்று
அறுத்துப் பரத்தை
அடை பராவுசிவர் அன்றோ
ஆக்குமுடி கவித்து அரசு ஆண்டு
அவர்கள்
அரிவையரோடு
அனுபவித்து அங்கு இருந்திடினும் அகப்பறு அற்று இருப்பர்
நோக்கி
இது புரியாதோர் புறப்பற்று அற்றாலும்
நுழைவர்
பிறப்பினில்,
வினைகள் நுங்கி டாவே.
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 (அகப்பற்று).
The ones who do not understand this, though they have abandoned attachment to
family and property (புறப்பற்று)
will take rebirth on account of their self-love.
சரவசங்க நிவிர்த்தி =
Sarvasanga Nivirtti = relinquishment of all attachments.
அகப்பற்று
= AkappaRRu = attachment to self or self-love.
புறப்பற்று
= PurappaRRu = External attachment, as attachment to property and family.
தபோதனர்
= TapOtanar = Hermit or Ascetic.
Verse 288/328. Perceiving God transcends perception
by the senses.
கருவிகழிந் தால்
காணார்
ஒன்றும்
எனில் காணார்
காணாதார் கன்னிகைதான் காமரதம் காணாள்
மருவி
இரு வரும்புணர வந்த இன்பம்
வாயினால் பேசரிது மணந்தவர்தாம் உணர்வர்
உருவின்
உயிர் வடிவதுவும் உணர்ந்திலர்
காண் சிவனை
உணராதார் உணர்வினால் உணர்வது
கற் பனைகாண்
அருள்பெறின்அவ் இருவரையும் அறிவு
இறந்து
அங்கு அறிவர்
அறியாரேல் பிறப்பும்
விடாது
ஆணவமும்
அறாதே.
288 .
Retort. With loss of Sense organs, perception does not occur. Answer. The
non-perceiver is like the premarital virgin who has never known sexual bliss.
The sexual bliss of the pair is not describable by words of mouth but realized
only by the married ones. The ones who have not realized Siva do not realize the
form of the soul. Their claim of realization is a figment of their imagination.
Upon gaining Grace, they perceive Siva by transcending their senses. The
unrealized ones are hounded by rebirth. Their egoism is not severed.
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.
Jnana-Nishtai =
ஞான நிஷ்டை =
Spiritual knowledge obtained by and from meditation.
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.
பல்நிறங்கள் அவைகாட்டும் படிகம்
போல் உள்ளம்
பலபுலன்கள் நிறம்
காட்டும் பரிசுபார்த் திட்டு
இந்நிறங்கள் என்நிறம்
அன்று
என்று தன்தன்
எழில்நிறம்
கண்டு
அருளினால் இந்நிறத்தின் வேறாய்
பொய்ந்நிற
ஐம்புல
நிறங்கள் பொய்யெனமெய் கண்டான்
பொருந்திடுவன் சிவத்தினொடும் போதான் பின்னை
--
முன்
நிறைநீர் சிறை
முறிய முடுகி
ஓடி
முந்நீர்சேர்ந்து
அந்நீராய்ப் பின்
நீங்கா முறைபோல்.
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.
Verse 290/328. Savikalpa SamAdhi.
எங்கும்தான் என்னின் எய்த வேண்டா
எங்கும்
இலன் என்னின்
வே று இறையும்
அல்லன்
அங்கம்சேர் உயிர்போல்வன் என்னின் அங்கத்து
அவயவங்கள் கண்போலக் காணா--ஆன்மா
--
இங்குநாம் இயம்பும்
தத்துவங்களின் வைத்து
அறிவது
இறைஞானம்
தந்து
தாள்
ஈதல்
சுடர் இழந்த
துங்கவிழிச் சோதியும்உட் சோதியும்பெற் றாற்போல்
சோதிக்குள்
சோதியாய்த் தோன்றிவன் காணே.
290
Retort. If God is everywhere, there is no need to reach Him. If He is not
all-pervasive, he is not of godhood. If you say He is like the soul with the
body and the limbs, organs of the limbs do not perceive like the eyes. Answer.
The soul perceives with the said Tattvas. Siva-Jnanam dawns. It is like the
eyeless man getting the eyes and the sight. The soul gets its inner effulgence
and thereby one gets to see God's Effulgence appear within effulgence.
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 (சவிகற்பசமாதி
),
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 (நிர்விகற்பசமாதி),
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.
பாசிபடு குட்டத்தில் கல்லினைவிட்டு
எறியப்
படும்
பொழுது நீங்கிஅது விடும்
பொழுதில் பரக்கும்
ஆசுபடும்
மலம்மாயை
அருங்கன்மம் அனைத்தும்
அரன்
அடியை உணரும்போது
அகலும்
பின் அணுகும்
நேசமொடும்
திருவடிக்கீழ்
நீங்காதே தூங்கும்
நினைவுடையோர் நின்றிடுவர் நிலையதுவே ஆகி
ஆசையொடும் அங்கும்
இங்கும்
ஆகிஅல மருவோர்
அரும்பாசம்
அறுக்கும் வகை அருளின்வழி உரைப்பாம்.
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.
பாசஞா னத்தாலும்
பசுஞானத் தாலும்
பார்ப்பரிய பரம்பரனைப் பதிஞானத் தாலே
நேசமொடும் உள்ளத்தே நாடிப் பாத
நீழல்கீழ் நில்லாதே நீங்கிப் போதின்
ஆசைதரும் உலகம்
எலாம் அலகைத்தே ராம்
என்று
அறிந்து
அகல அந்நிலையே
ஆகும்
பின்னும்
ஓசைதரும் அஞ்சு
எழுத்தை
விதிப்படி உச்சரிக்க
உள்ளத்தே புகுந்து
அளிப்பன் ஊனமெலாம்
ஓட.
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 (அலகைதேர்).
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.
அலகைத்தேர்
= Mirage, the devil's car.
பாசஞானம்
= PAsa-Jnanam = Knowledge obtained through the senses and the mind;
spiritual ignorance.
பசுஞானம்
= Pasu-jnanam = Limited knowledge of the soul as acquired by the
senses (சிற்றறிவு).
The condition of the soul, in which its intelligence is obscured by its
connection with matter. (சிற்றறிவு
= useless secular non-spiritual knowledge)
பதிஞானம்
= Pathi-Jnanam = Knowledge of the Supreme Being;
இறைவனைப் பற்றிய அறிவு.
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 (பதார்த்தம்
= Eternal uncreated things in the universe, three in number, viz.,
Pati, Pacu,
Pācam;
சைவ
சமயத்துக் கூறப்படும்
பதி
பசு
பாசம்
என்ற மூவகை மூலப்பொருள்கள்.
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 எழுத்து
= Five letters = Five Syllables = Na-Ma-Si-Va-Ya
= NaMaSiVaYa
.
OM NAMASIVAYA
Verse 293/328. PAsa-Jnanam and Pasu-Jnanam are
defined and berated.
வேதம்
சாத்திரம்
மிருதி புராணம்
கலை ஞானம்
விரும்பு
அசபை
வைகரி
ஆதித்திறங்கள் மேலாம்
நாதமுடி வான
எல்லாம் பாசஞானம்
நணுகிஆன்மா
இவை
கீழ் நாட லாலே
காதலினால் நான்பிரமம்
என்னும்
ஞானம்
கருதுபசு ஞானம்
இவன்
உடலில்
கட்டுண்டு
ஓதிஉணர்ந்து
ஒன்று
ஒன்றாய் உணர்ந்திடலால் பசு
ஆம்
ஒன்றாகச் சிவன்
இயல்பின் உணர்ந்திடுவன் காணே. 293
(IX.2)
PAsa-Jnanam covers all these: Vedas, Sastras, Smirti, Puranas, Kalai-Jnanam,
desirable Asapai Mantra, Vaikari and three other sounds, and Tattvas beginning
with Earth and ending in NAda. The soul by resorting to these entities is
subject to rebirth. When the Soul in a fit of self-love declares, 'I am Brahmam',
that is Pasu-Jnanam. The soul is bound
by the body. Since he learns by recitation, reading or perception one by one and
one at a time, he is called Pasu. Siva on the other hand is of the nature of
Intuitive Knowledge coming from within Him.
If you have to grade these Jnanams, Pati-Jnanam
is Supersupreme, incomparable, incontrovertible, inimitable and divine. Its
object is Siva and helps the soul to attain the feet of Siva. While soul is the
object of Pasu-Jnanam (the
soul's knowledge), which is knowledge gained by the soul from sense
organs which are Asat. And yet it makes the soul feel like million bucks (like
Brahmam). It gives the soul a sense of self-arrogation.
Pasu-Jnanam does not reveal
Pati-Jnanam.
PAsa-Jnanam is third below the 2nd
Pasu-Jnanam and has its object in MAyeya.
PAsajnana (Sense-knowledge) is not tall enough to know and reach
Siva. PAsa-Jnanam is a deliberate
misnomer because that knowledge obtained from PAsa or fetters cannot be true
knowledge. PAsa-Jnanam is obtained from
the Tattvas. In PAsa-Jnanam the soul has been hijacked by a band of gypsies,
also known as senses. It takes a Guru or a king to let the soul know it is a
prince, taken away by the gypsies. One the prince of soul comes to know its true
identity distinct from the senses, the soul wants to reach the Supreme. The dam
that holds the flood waters (verse 289) is
PAsa-jnanam. Once the soul of flood waters rams through the broken
dam and rushes to merge with the sea of Siva-Jnanam or Pati-Jnanam, the soul is
breaking out of PAsa-jnanam and joins
the Supreme.
அசபை
= 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
வைகரி
= 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.
கரணங்கள் கெட
இருக்கை முத்தி
ஆம் என்னில்
கதியாகும் சினைமுட்டை கருமரத்தின் உயிர்கள்
மரணம்
கொண் டிடஉறங்க
மயங்கிமூர்ச் சிக்க
வாயுத்தம் பனைபண்ண வல்விடத்தை அடையச்
சரணங்கள் புகும்நிழல்போல் தனைஅடையும்
சமாதி
தவிராது மலம்
இதுவும் பசுஞானம்
ஆகும்
அரணங்கள்
எரித்தவன்தன் அடியை
அறிவு
இறந்து
அங்கு
அறிந்திடீர்!
செறிந்ததுகள் அகற்றி டீரே. 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.
சிவனை
அவன் திருவடிஞா னத்தால் சேரச்
செப்புவது செயல்
வாக்கு சிந்தை யெல்லாம்
அவனை
அணு கா
என்றும் ஆத லானும்
அவன்
அடிஅவ்
ஒளிஞானம்
ஆத லானும்
இவனும்
யான் துவக்கு
உதிரம்
இறைச்சி மேதை
என்பு
மச்சை சுக்கிலமோ இந்திரியக் கொத்தோ
அவம்
அகல எனை
அறியேன் எனும்ஐயம்
அகல
அடிகாட்டி ஆன்மாவைக் காட்டலானும்.
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 (ஒளிஞானம்).
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.
கண்டிடும்
கண் தனைக்காணா கரணம் காணா
கரணங்கள் தமைக்காணா உயிருங் காணா
உண்டி
அமர் உயிர்தானும் தன்னைக் காணாது
உயிர்க்குயிராம் ஒருவனையும் காணா தாகும்
கண்டசிவன் தனைக்காட்டி உயிரும் காட்டிக்
கண்ணாகிக் கரணங்கள் காணமல் நிற்பன்
கொண்டு
அரனை உள்ளத்தில்
கண்டு
அடிகூடின் பாசம்
கூடாது கூடிடினும் குறித்து
அடியின் நிறுத்தே.
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.
குறித்து
அடியின் நின்று,
அட்ட குணம்
எட்டுச் சித்தி,
கோகநதன் முதல்வாழ்வு குலவுபதம்
எல்லாம்
வெறுத்து,
நெறி அறுவகையாவும் மேலொடு
கீழ்
அடங்க
வெறும்பொய்
என நினைந்து
இருக்க;
மேலொடு
கீழ்
இல்லான்
நிறுத்துவது
ஓர் குணம்
இல்லான் தன்னை
ஒரு வர்க்கும்
நினைப்பரியான்,
ஒன்றும்
இலான் நேர்படவந்து
உள்ளே
பொறுப்பு
அரிய பேரன்பை அருளி
அதன்வழியே
புகுந்திடுவன் எங்கும்
இலாப் போகத்தைப் புரிந்தே.
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 (போகம்).
Kulam =
குலம்
= Family Kuri =
குறி
= medallion (These words were introduced by S.S.Mani and are not in the verse.)
Verse 298/328. Meditation on Siva; Attainment of
Purity; I became That.
கண்டஇவை அல்லேன்
நான் என்று,
அகன்று காணாக்
கழிபரமும் நான்
அல்லேன் எனக்கருதி,
கசிந்த
தொண்டினொடும் உளத்து
அவன்தான் நின்றகலப் பாலே
சோகமெனப் பாவிக்க,
தோன்றுவன்வேறு
இன்றி
விண்டு
அகலும் மலங்கள்
எல்லாம் கருடதியா னத்தால்
விடம்
ஒழியும் அதுபோல விமலதையும் அடையும்
பண்டைமறை களும்அதுநான்
ஆனேன்
என்று
பாவிக்கச் சொல்லுவது
இப் பாவகத்தைக் காணே.
298 (IX.7)
One should leave saying that I am not the things that I see. One should consider
and realize that he is not the Supreme which is beyond his reach. When one
renders service to the fellow devotees with love, Siva will appear in the heart
and mind (during meditation). At that moment, when you identify the Supreme
Being as you (சோகம்பாவனை
in meditation), Siva will appear non-different from you; all the Malas will fall
off from the soul; and your soul will become pure. By Garuda-DhyAnam, the
snake's poison is destroyed; likewise by meditation of Siva, the soul attains
Vimalam (Purity). The ancient Vedas say, 'I became That.' It is in the same
strain (spirit of an utterance), one can find in this disposition or situation.
சோகம்பாவனை
= The meditation identifying the individual soul with the Supreme Being.
சோகம்பாவித்தல்
= To meditate identifying oneself with the Supreme Being.
கருடதியானம்
= Garuda-DhyAnam. Garuda Purana states that by Mantras a person can be cured of
snakebite poisoning.
Verse 299/328. Kundalini yoga.
அஞ்செழுத்தால் ஆன்மாவை அரனுடைய பரிசும்
அரன்
உருவும்
அஞ்செழுத்தால் அமைந்தமையும் அறிந்திட்டு
அஞ்செழுத்தால் அங்ககர நியாசம் பண்ணி
ஆன்மாவின் அஞ்செழுத்தால் இதயத்து
அர்ச்சித்து
அஞ்செழுத்தால்
குண்டலியின்
அனலை
ஓம்பி
அணைவு
அரிய கோதண்டம் அணைந்து
அருளின் வழிநின்று
அஞ்செழுத்தை விதிப்படிஉச் சரிக்கமதி அருக்கன்
அணை
அரவம் போல்
தோன்றும் ஆன்மாவில் அரனே.
299 (IX.8)
By five letters, we should know that the soul belongs to Siva. one should
realize that Aran's Form abides in five letters. One should perform purification
ceremony with Anga-Kara-Nyasam. By the five letters, one should worship Siva in
his heart (Anahata Chakra). By five letters, one should kindle the fire of
Kundalini (Kundali). One should know Bhru-madhya is the set of meditation.
Observing the path of Grace, one should enunciate the five letters in the
prescribed manner. Then, Siva will make His effulgent appearance to the soul, as
Rahu and Ketu appear to embrace the moon and the sun during the respective
eclipses.
Kothandam =
கோதண்டம்
= Space between eyebrows. Bhru-Madhya in Sanskrit, the seat of Ajna Chakra.
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.
Sivanar makes references to Kundalini Chakras. For detailed information on
Chakras go to
Kundalini Power.
Verse 300/328.
நாட்டும்
இத யந்தானும்
--
நாபியினில் அடியாய்
ஞாலம்
முதல் தத்துவத்தால் எண்விரல் நாளத்தாய்
மூட்டுமோ கினிசுத்த வித்தைமலர்
எட்டாய்
முழு
இதழ்எட்டு
அக்கரங்கள் முறைமையினில் உடைத்தாய்;
காட்டுகம லாசனம்மேல்;
ஈசர்,
சதா சிவமும்
கலாமூர்த்த மாம்;
இவற்றின் கண்ணாகும்
சத்தி
வீட்டைஅருள் சிவன்
மூர்த்தி மானாகி சத்தி
மேலாகி நிற்பன்;
இந்த விளைவு
அறிந்து போற்றே.
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;
காரணம். நாபிக்கமல முதற்கிழங்கு.
By Veeraswamy Krishnaraj
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 (மூர்த்திமான்
=
Image of God;
அர்ச்சை வடிவம்.
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.
அந்தரியாகம்
தன்னை முத்தி
சாதனமாய்
அறைந்திடுவர் அதுதானும் ஆன்மசுத்தி யாகும்
கந்த
மலர் புகை
ஓளி
மஞ்சனம்
அமுது முதலாக்
கண்டன
எலாம்
மனத்தால் கருதிக் கொண்டு
சிந்தையினில்
அர்ச்சிக்க சிவனை
ஞானத்தால்
சிந்திக்கச் சிந்திக்க தர்ப்பணத்தை விளக்க
வந்திடும்அவ் ஒளிபோல மருவிஅரன்
உளத்தே
வரவர
வந்திடுவன்
பின் மலமானது
அறுமே.
301 (IX.10)
The learned say that the Internal Worship known as Antar Yagam is an instrument
of Sadhana for the attainment of VIdu (வீடு
=
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.
தர்ப்பணம்
= Mirror.
Verse 302/328. Worship Siva with shed flowers and
stay in the righteous path.
புறம்பேயும் அரன்கழல்கள் பூசிக்க வேண்டில்
பூமரத்தின் கீழ்
உதிர்ந்த போதுகளுங் கொண்டு
சிறந்து
ஆருஞ் சீர்ச்சிவனை ஞானத்தால்
அங்குச்
சிந்திக்கும் படிஇங்குச் சிந்தித்துப் போற்றி
அறமபாவங் கட்குநாம் என்கடவேம் என்றும்
ஆண்டவனைக் கண்டக்கால் அகம்புறம்
என் னாதே
திறம்பாதே பணிசெய்து நிற்கை
அன்றோ
சீர்
அடியார் தம்முடைய செய்தி தானே.
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 303/328. Siva transforms the soul to His likeness.
இந்தனத்தின் எரி
பாலின் நெய்
பழத்தின் இரதம்
எள்ளின்
கண் எண்ணெயும்போல் எங்கும்
உளன் இறைவன்
வந்தனைசெய்து
எவ்விடத்தும்
வழிபடவே அருளும்
மலம்
அறுப்போர்
ஆன்மாவில்
மலர்
அடி
ஞானத்தால்
சிந்தனைசெய்து
அர்ச்சிக்க சிவன்உளத்தே தோன்றி
தீ
இரும்பை செய்வதுபோல் சீவன் தன்னைப்
பந்தனையை அறுத்துத்
தானாக்கித்தன்
உருவப்
பரப்பெல்லாம்
கொடுபோந்து
பதிப்பன்
இவன் பாலே.
303. (IX.12)
As fire exits in the wood, butter in the milk, juice in the fruit, and oil in
Sesamum seed, God exists everywhere. He confers Grace to all who worship Him
everywhere. The ones desirous of severing the Malams should in their souls
meditate by Knowledge emanating from the lotus-feet of Siva, and worship Siva so
He dawns in your mind and soul; as the fire transforms the iron to its likeness,
shreds all bonds; makes your soul transform to His likeness and form; and
immerses the soul in his Bliss.
பயனியல்.
பத்தாஞ் சூத்திரம்
(10th Sutra)
Verse 304/328.Siva protects and stands by His
servitor.
இவன்
உலகில்
இதம்
அகிதம் செய்த எல்லாம்
இதம்
அகிதம் இவனுக்குச் செய்தார்பால் இசையும்
--
அவன்
இவனாய் நின்றமுறை ஏகனாகி
அரன்பணியின் நின்றிடவும் அகலும் குற்றம்
சிவனும்
இவன் செய்தி
எல்லாம் என்செய்தி என்றும்
செய்தது
எனக்கு
இவனுக்குச் செய்தது
என்றும்
பவம்
அகல உடனாகி நின்று
கொள்வன் பரிவால்
பாதகத்தைச் செய்திடினும் பணி
ஆக்கி விடுமே.
304 (X.1)
(Siva abides inseparably with His devotees.) The ones who did good and
evil to the servitors of Siva will in return receive the fruits of their acts.
The servitors will not suffer the Karmic consequences. The stain (the Malams)
will leave the soul of the servitor who does the work of Siva, who in turn
accepts all deeds of the servitors as His work, and all deeds performed by
others for His servitors as deeds done to Him. That being so, the servitor's
rebirth is exhausted. Because of the servitor's love for Siva, Siva assumes all
evil deeds of the servitor as His own, expunges all evil fruits of karma and
stands by His servitor.
Siva absolves the enlightened servitor of all Karma, which Siva Himself assumes.
Verse 305/328. Remove the mental warp of 'I and
mine.'
யான்
செய்தேன் பிறர்
செய்தார் என்னது
யான் என்னும்
இக்கோணை ஞான
எரியால்
வெதுப்பி நிமிர்த்து
தான்செவ்வே நின்றிட
அத் தத்துவன்
தான் நேர
தனை
அளித்து முன்நிற்கும் வினை
ஒளித்திட்டு
ஓடும்
நான்
செய்தேன் எனும்
அவர்க்குத் தான்
அங்கு
இன்றி
நண்ணுவிக்கும் போகத்தை
பண்ணுவிக்கும்
கன்மம்;
ஊன்செய்யா ஞானந்தான் உதிப்பின் அல்லால்
ஒருவருக்கும் யான்
எனது
இங்கு ஒழியாது
அன்றே.
305 (X.2)
Entertaining in the mind of what others did to you and you did to others, is
warp of the mind. By the fire of Knowledge, one should heat and make the warp
straight. If one abides in such rectitude, Tattuvan will present Himself to him
and the immanent Karma will hide and scoot. God does not make Himself
known to the one who arrogates to himself the deeds he performed. God will make
them eat the fruits of his Karma and generate new Karma. If one does not sever
himself from the sense organs and unless he acquires the highest knowledge, no
one can remove the mental warp of 'I and mine'.
தத்துவன் =
Tattuvan = God as the ultimate Reality.
Verse 306/328.
இந்திரியம்
எனைப்பற்றி நின்றேஎன் வசத்தின்
இசையாதே தன்வசத்தே எனையீர்ப்பது
இவற்றைத்
தந்தவன்றன்
ஆணைவழி நின்றிடலால் என்றும்
தான்
அறிந்திட்டு
இவற்றினொடும்
தனை
உடையான் தாள்கள்
வந்தனைசெய்து
இவற்றின்வலி அருளினால் வாட்டி
வாட்டம்
இன்றி இருந்திடவும் வரும்செயல்கல்
உண்டேல்
முந்தனுடைச்
செயல்
என்று முடித்து
ஒழுக வினைகள்
மூளா!
அங்கு
ஆளாகி மீளான்
அன்றே.
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 (முந்தன்
= 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.
சலமிலன் ஆய் ஞானத்தால் தனை
அடைந்தார் தம்மைத்
தானாக்கித் தலைவன்அவர் தாம்
செய்வினை தன்னால்
நலமுடனே பிறர்செய்வினை
ஊட்டி
ஒழிப் பானாய்
நணுகாமல் வினை
அவரை நாடிக் காப்பன்
உலகினில்
என் செயல்
எல்லாம் உன்விதியே நீயே
உள்நின்றும்
செய்வித்தும்
செய்கின்றாய்
என்றும்
நிலவுவதோர் செயல்
எனக்கு
இன்று உன்செயலே என்றும்
நினைவார்க்கு வினைகள்
எல்லாம் நீங்கும் தானே.
307 (X.4)
Sequential translation. Siva is without likes or dislikes; the enlightened ones
who attained Him through Jnanam become Him. The Lord (தலைவன்)
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 (தலைவன்)
makes unenlightened others eat their Karma with good intentions and thus
expunges them. Siva protects the enlightened from Karma seeking them.
The Lord (தலைவன்)
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.
There are three Karmas (Sanchita (தொல்வினை),
Kriyamana (எருவினை
=
Agami) and Prarabdha (நுகர்வினை);
there are three fruits (desirable good fruits, undesirable bad fruits and mixed
fruits).
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.
Prarabdha Karma, Nukarvinai, (நுகர்வினை--eating
karma at present) Actively sprouting seed karma)
Arabdha
Karma: begun, started, initiated, sprouting.
An-arabdha
Karma: not begun, not sprouting, seed.
Sanchita:
Accumulated; stored dormant seeds = Silos or storehouse.
Sanchita karma,
Tolvinai (தொல்வினை--
ancient karma; Storehouse seed karma,
the silos)
Kriyamana
Karma (AgAmi): coming; being made; actively made.
Agami Karma, Eruvinai (எருவினை--coming,
approaching, impending, harvested seed Karma)
1. Prarabdha Karma, Nukarvinai, (நுகர்வினை--eating
karma at present) Actively sprouting seed karma)
2. Agami Karma, Eruvinai (எருவினை--coming,
approaching, impending, harvested seed Karma)
3. Sanchita karma, Tolvinai (தொல்வினை--
ancient karma; Storehouse seed karma, the silos)
Prarabdha, Agami and Sachita Karmas are Sanskrit terms.
Nukar (நுகர்)
+Vinai
(வினை)
=
Eat, consume + Karma; Eru = (எரு)
Impending; Tol = (தொல்)
distant in the past.
sivagn20.jpg
Verse 308/328. All efforts of the human soul will
lead to rebirth, if he does not obtain enlightenment of the Siva Jnanam
நாடுகளில் புக்கு
உழன்றும் காடுகளிள் சரித்தும்
நாகமுழை புக்கு
இருந்தும் தாகமுதல் தவிர்ந்தும்
நீடுபல காலங்கள் நித்தராய்
இருந்தும்
நின்மலஞா னத்தையில்லார் நிகழ்ந்திடுவர் பிறப்பில்;
ஏடுதரு மலர்க்குழலார் முலைத்தலைக்கே இடைக்கே
எறிவிழியின் படுகடைக்கே கிடந்தும்இறை ஞானங்
கூடுமவர் கூடரிய வீடும் கூடி
குஞ்சித்த சேவடியும் கும்பிட்டே இருப்பர்.
308 (X.5)
Though they have paid homage to the enlightened ones in many nations, took
ablutions in the sacred waters, wandered around in the forests, performed Yoga
Sadhana in many caves, and performed meditation for many years tolerating
hunger, thirst and the like but have not received pure Siva Jnanam, they are
subject to rebirth. Though they lived with damsels wearing fragrant flowers on
their coiffure, but attained enlightenment of Siva Jnanam which is very
difficult to obtain, they will always worship the raised curved feet (குஞ்சிதபாதம்)
of Siva.
309/328. Jiva Muktas suffer very little from Karma,
which dies with the death of the body.
அங்கித்தம் பனைவல்லார்க்கு
அனல்சுடா தாகும்;
ஔடதம்
மந் திரம்
உடையார்க்கு அருவிடங்கள்
ஏறா;
எங்கித்தைக் கன்மமெலாம் செய்தாலும் ஞானிக்கு
இருவினைகள் சென்று
அணையா முன்செய்வினை இங்குத்
தங்கிப்போம் பாத்திரமும் குலாலன்வினை தவிர்ந்த
சக்கரமும கந்தித்துச் சுழலு மாபோல்
மங்கிப்போய் வாதனையால் உழல்விக்கும் எல்லா
மலங்களும்பின் காயமொடு மாயும் அன்றே.
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.
அங்கித்தம்பனை:
(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.
பதினொராம் சூத்திரம்
Eleventh Sutra
Verse 310/328. Siva Jnanis obtain Jivan Mukti and
enjoy Bliss of Siva under His lotus-feet.
காயம்
ஒழிந்தால் சுத்தனாகி ஆன்மா
காட்டக்
கண்டிடுந்தன்மை
உடைய
கண்ணுக்கு
ஏயும்உயிர் காட்டிக்கண் டிடுமா போல
ஈசன்
உயிர்க்குக்
காட்டிக் கண்டிடுவன்;
இத்தை
ஆயும்
அறிவும்
உடையனாய் அன்பு செய்ய
அந்நிலைமை இந்நிலையின் அடைந்தமுறை யாலே
மாயம்
எலாம் நீங்கி
அரன் மலரடிக்கீழ்
இருப்பன்
மாறாத சிவானுபவம் மருவிக் கொண்டே.
310 (XI.1)
Upon death of the body, the soul becomes pure. The eyes are of the nature of
seeing the objects when pointed out. The soul sees objects when pointed out;
Isan (Siva) points out and sees the object. The Siva Jnanis have explored the
nature of God, the soul and the eyes and show deep abiding love to God. Siva
Jnanis obtain liberation before death and while living (Jivan Mukti) which
is normally obtainable only after death. Thus, with the removal of MAyA and its
evolutes (during life), the Siva Jnanis abide under the lotus-feet of Siva, and
embrace the unchanging Sivanupavam (சிவானுபவம்
= experiencing the bliss of Siva).
Verse 311/328. Siva-Jnanam is the best knowledge,
which ensures liberation.
பரஞானத்தால்
பரத்தைத்
தரிசித்தோர்
பரமே
பார்த்திருப்பர் பதார்த்தங்கள் பாரார் பார்க்க
வருஞானம் பலஞானம்;
அஞ்ஞான விகற்பம்;
வாச்சிய
வாசகஞானம் வயிந்தவத்தின் கலக்கம்
தருஞானம் போகஞா திரு,
ஞான,
ஞேயம்
தங்கிய
ஞானம்
சங்கற்பனை
ஞானம்
ஆகும்
திருஞானம் இவை
எல்லாம் கடந்த
சிவஞானம்
ஆதலால் சீவன்முத்தர் சிவமேகண்டு
இருப்பர்.
311 (XI.2)
By supreme Jnanam, they had auspicious vision of the Supreme and would not see
(pay attention to) the worldly objects. The knowledge coming from the objects
are many and diverse. That knowledge is Ajnana Vikarpam (அஞ்ஞான
விகற்பம்
= Diverse non-knowledge = Differential Knowledge = Unspiritual Knowledge =
Faustian Knowledge). This knowledge is based on words and word meanings and
thus, subject to doubt and confusion proceeding from Vainthavam (வயிந்தவம்
= MAyA and its evolutes). These are Experiential Non-spiritual Knowledge.
Once confusion subsides with due contemplation, knowledge about the knower (ஞாதிரு),
the Knowledge and the Known (ஞேயம்
= Siva) become obvious to the knowing soul (ஞாதிரு).
This knowledge is Sankarpa Jnanam (
சங்கற்ப
ஞானம்
= Relative knowledge). Tiru Jnanam (திரு
ஞானம்
= Sacred Knowledge) transcends all else and is called Siva Jnanam (சிவஞானம்
= Knowledge of Siva or God). Thus Jivan Muktas (சீவன்
முத்தர்
= The living-liberated) always have their sight on Siva.
Verse 312/328. Once Anava Malam is cured, there is
no need for the cure (body).
அநாதிஉடல்;
ஒன்றினைவிட்டு
ஒன்று
பற்றிக் கன்மால்
ஆய்
அழிந்து வருதலால் அந்தம்
இல்லை
பின்
ஆதி அருள் பெற்றவர்கள் நித்த
உருவத்தைப்
பெற்றிருக்கை முத்தி
எனில் பெறும்பதமே;
இதுவும்
இனாதுநிலை இதுதானும் காயம்
உண்டேல்
இருங்கன்மம்
மாயைமலம்
எல்லாம்
உண்டாம்
மனாதிதரும்
உடல்
ஆதி காரியத்தால் அநாதி
மலம்
அறுக்கும் மருந்து
அற்றால் உடன்மாயும் காணே.
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 (பதமுத்தி
= 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.
தெரிவு
அரிய மெய்ஞ்ஞானம் சேர்ந்த வாறே
--
சிவம்
பிரகாசிக்கும்
இங்கே சீவன்
முத்தன்
ஆகும்
உரியமலம்
ஔடதத்தால் தடுப்புண்ட விடமும்
ஒள் எரியின் ஒளிமுன்னர் இருளும் தேற்றின்
வருபரல்சேர் நீர்மருவு கலங்கலும்
போல்
ஆகி
மாயாதே தன்சத்தி மாய்ந்து காயம்
திரியும்
அளவும்
உளதாய்
பின்பு
காயம்
சேராத
வகைதானும் தேயும்
அன்றே.
313 (XI.4)
With the arrival of MeyJnanam (மெய்ஞ்ஞானம்
= 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.
ஆணவந்தான் அநாதிஅந்தம்
அடையா தாகும்
அடையின்அந்த ஆன்மாவும் அழியும்
எனில் செம்பில்
காணல்
உறும் களிம்பு
இரத குளிகைபரி சிக்கக்
கழியும்
செம்பு
உருநிற்கக் கண்டோம்
அன்றே
தாணுவின்
தன் கழல்
அணையத் தவிரும்
மலம் தவிர்ந்தால்
தான்சுத்த னாய்
இருக்கை முத்திஅரன் தாளைப்
பூணவேண் டுவது
ஒன்றும்
இல்லை
எனில் அருக்கன்
புகுதஇருள் போம்
அடியிற் பொருந்தமலம் போமே.
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.
பாடாணவாதசைவம்
=
PAtANavAta Saivam . Saiva sect in advocacy of the doctrine of stone-soul.
The doctrine that the soul has Anava Malam clinging to it even in the final
state and that it lies still in a stone-like condition when attaining salvation.
When Anava Malam dies, the soul also dies, according to their doctrine.
பேதவாதசைவம்
=
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
அகச்சமயம் (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.
பேதசித்தாந்தம்
=
BhEtha-SiddhAntam = The doctrine that the Supreme Being and the individual soul
exist as two different entities, as light and darkness.
Verse 315.328. Malam does not perish but simply
left the liberated soul.
நெல்லினுக்குத் தவிடுஉமிகள் அநாதி யாயே
நெல்லைவிட்டு நீங்கும்வகை நின்றநிலை நிகழ்த்தீர்
!
சொல்லியிடின் துகளற்ற அரிசியின்பால்
இல்லை
தொக்கு
இருந்து மற்ரு
ஒருநெல் தோன்றி டாவாம்
மெல்ல
இவை விடும்
அறவே இவைபோல அணுவை
மேவும்
மலம்
உடல்
கன்மம் அநாதி
விட்டே நீங்கும்
நல்ல
சிவ முத்தியின்
கண் பெத்தான் மாவை
நணுகிநிற்கும்
ஆதலால் நாசமும்
இன் றாமே.
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.
Verse 316/328. Siva is the life of the souls.
எவ்விடத்தும் இறை
அடியை இன்றி
அமைந்து
ஒன்றை
அறிந்து
இயற்றி
இடாஉயிர்கள்
ஈசன் தானும்
செவ்விதினில்
உளம்புகுந்து
செய்தியெலாம் உணர்ந்து
சேட்டிப்பித்து
எங்குமாய்ச்
செறிந்து நிற்பன்
இவ்வுயிர்கள் தோற்றும்
போது
அவனை
இன்றித் தோற்றா
இவற்றினுக்கு
அம் முதல்
எழுத்துக்கு
எல்லாமாய் நிற்கும்,
அவ்
உயிர்போல் நின்றிடுவன் ஆதலால்
நாம்
அரன்
அடியை அகன்று
நிற்பது
எங்கே யாமே?
316 (XI.7)
Without the Grace of all-pervasive Siva, the free souls cannot perceive or act.
He enters the heart and mind, cognizes all, activizes the soul and remains
omnipresent. These souls cannot come into existence with the bodies without Him.
In this instance, He stands as the letter A stands among all letters. He is the
life of all the souls. So where is chance that we can stand apart from the feet
of Siva?
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? By Veeraswamy Krishnaraj
Verse 317/328. Siva Jnanam shines; only Siva-Jnani
with insight can see.
எங்கும்
தான் நிறைந்து
சிவன் நின்றானாகில்
எல்லாரும் காணவே வேண்டுந்தான்
என்னில்
இங்குந்தான் அந்தகருக்கு
இரவி
இருள்
ஆகும்
ஈசன்
அருள்
கண்ணில்லார்க்கு
ஒளியாயே
இருளாம்
பங்கந்தான்
எழும்பதுமம் பக்குவத்தை
அடையப்
பரிதி
அலர்த்திடுவதுபோல் பருவம்
சேர் உயிர்க்குத்
துங்கஅரன் ஞானக்கண் கொடுத்து
அருளினாலே
சோதிக்குள் சோதியாய்த் தோன்றிடுவன் காணே.
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.
சென்று
அணையும் நிழல்போலச் சிவன்
நிற்பன்
என்னில்
சென்று
அணையும் அவன்
முதலி சிவத்தை
அணைந்து
ஒன்றாய்
நின்றது
உயிர் கெட்டு
என்னில் கெட்டது
அணைவு
இன்றாம்
நின்றதேல்
கேடு
இல்லை அணைந்து
கெட்டது
என்னில்
பொன்றினதேல்
முத்தியினைப் பெற்றவர்
யார்?
புகல்நீ
பொன்றுகையே முத்தியெனில் புருடன்நித்தன்
அன்றாம்
ஒன்றியிடும்
நீரொடுநீர்
சேர்ந்தாற்போல் என்னில்
ஒருபொருளாம் அதிபதியோடு
உயிர்
பொருளொன்று
அன்றே.
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 (அதிபதி
= Master; Master of the Universe = Siva) did not become one substance (Reality),
that argument does not hold water.
The Avikaara VAdhis (அவிகாரவாதிகள்)
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 (பரிணாமவாதிகள்)
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 (ஐக்கவாதசைவர்கள்)
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 (அகப்புறசமயம்
= 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. அகப்புறசமயம்
= Inner Outer Religion). = Religious sects not
intimately related to the Saiva Siddhanta, six in number:
பாசுபதம்,
மாவிரதம்,
காபாலம்,
வாமம்,
வைரவம்,
ஐக்கவாத சைவம்.
Verse 319/328 Liberated soul earns its right only
to enjoy being with Siva on account of Grace of Siva.
செம்பு
இரத
குளிகையினால் களிம்பு
அற்றுப் பொன்னாய்ச்
செம்பொனுடன் சேரும்மலம் சிதைந்தால் சீவன்
நம்பனுடன் கூடும்
எனில் பொன்போல்
அல்லன்;
நற்குளிகை போலஅரன் நணுகுமலம் போக்கி
அம்பொன்
அடிக் கீழ்வைப்பன் அருங்களங்கம் அறுக்கும்
அக்குளிகை தானும்பொன்
ஆகாது;
ஆகும்
உம்பர்பிரான்
உற்பத்தி
ஆதிகளுக்கு
உரியன்
உயிர்தானும்
சிவானுபவம்
ஒன்றினுக்கும்
உரித்தே.
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.
இரத குளிகை
= Iratha KuLikai = Mercury pill; Pill used by Siddhars for ailments and
alchemy.
பேதவாதசைவம்
=
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
அகச்சமயம் (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.
பேதசித்தாந்தம் = BhEtha-SiddhAntam = The doctrine that the Supreme Being and the individual soul exist as two different entities, as light and darkness.
Verse 320/328. Siva is Arul-Cit; soul is Arul-seeking
Cit.
சிவன்
சீவன்
என்று
இரண்டும் சித்து
ஒன்றாம்
என்னில்
சிவன்
அருள்சித்து
இவன்
அருளைச் சேரும்
சித்து
அவன்தான்
பவம்
கேடு
புத்திமுத்தி பண்ணும்
சித்து
அவற்றில்
படியும்
சித்து
அறிவிக்கப்படும்
சித்தும்
இவன்தான்
அவன்தானே அறியும்
சித்து
ஆதலினால்
இரண்டும்
அணைந்தாலும்
ஒன்றாகாது
அநந்நியமாகய்
இருக்கும்
இவன்தானும் புத்தியும்
சித்து
இவன்
ஆமோ புத்தி?
இது
அசித்து
என்றிடில்
அவனுக்கு
இவனும்
அசித்தாமே.
320 (XI.11)
Though both Siva and Jiva are Cit (intelligent), Siva is Arul-Cit and soul is
Arul-seeking Cit. Siva is of the nature of offering Buddhi and Mukti. Cit
that abides in the soul is
Cit instilled by Siva. Siva is self-knowing,
all-knowing and self-contained Cit, so though they embrace and come together,
they never become one and yet remain without difference. Sometimes Buddhi is
called Cit. Buddhi can never be the soul. Buddhi is Acit; Soul is Acit when it
is compared to Siva.
அருள்சித்து
= Arul-Cit = Grace Plus Supreme Intelligence (Siva). Jiva,
சீவன்
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.
இரும்பைக்காந் தம்வலித்தாற்போல்
இயைந்து
அங்கு
உயிரை
எரிஇரும்பைச் செய்வதுபோல் இவனைத்தான்
ஆக்கி
அரும்பு
இத்து
இந்தனத்தை
அனல்
அழிப்பது
போல் மலத்தை
அறுத்த
அமலன் அப்பு
அணைந்த உப்பேபோல்
அணைந்து
விரும்பிப்
பொன்னினை
குளிகை
ஒளிப்பதுபோல்
அடக்கி
மேளித்துத் தான்
எல்லாம் வேதிப்பான்
ஆகி
கரும்பைத்
தேனை
பாலை
கனியமுதை
கண்டை
கட்டியைஒத்து
இருப்பன்
அந்த முத்தியினில் கலந்தே.
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 (அமலன்
= 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.
வேதிப்பான்
= one who transmutes. Alchemist. The one who transmutes mercury and copper into
gold.
மேளி-த்தல்
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.
செங்கமலத் தாள்
இணைகள் சேரல்
ஒட்டாத்
திரிமலங்கள் அறுத்து
ஈசன் நேசரொடும் செறிந்திட்டு
அங்கு
அவர்தம் திருவேடம் ஆலயங்கள்
எல்லாம்
அரன்
எனவே தொழுது
இறைஞ்சி ஆடிப் பாடி
எங்குமியாம் ஒருவர்க்கும்
எளியோம்
அல்லோம்
யாவர்க்கும் மேலானோம் என்று
இறுமாப்பு
எய்தி
திங்கள்
முடியார்
அடியார் அடியோம்
என்று
திரிந்திடுவர்
--
சிவஞானச் செய்தி
உடையோரே.
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 =
திருவேடம்
= 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.
ஈசனுக்கு
அன்பு
இல்லார் அடியவர்க்கு
அன்பு
இல்லார்
எவ்வுயிர்க்கும் அன்பு
இல்லார் தமக்கும்அன்பு
இல்லார்
பேசுவது
என் அறிவிலாப் பிணங்களை
நாம் இணங்கில்
பிறப்பினினும் இறப்பினினும் பிணங்கிடுவர் விடு
நீ;
ஆசையொடும் அரனடியார் அடியாரை அடைந்திட்டு
அவர்கருமம் உன்கரும மாகச் செய்து
கூசி
மொழிந்து
அருள்ஞானக் குறியில் நின்று
கும்பிட்டுத் தட்டமிட்டுக் கூத்தாடித் திரியே.
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.
அருள்ஞானம்
= Arul-Jnanam = Bliss-Knowledge = Siva-Jnanam.
Verse 324/328.Worshipping servitors of Siva with
Saiva Sacraments is like worshipping Siva Himself.
அறிவு
அரியான் தனை
அறிய யாக்கை ஆக்கி
அங்கு
அங்கே உயிர்க்குயிராய் அறிவுகொடுத்து
அருளால்
செறிதலினால் திருவேடம் சிவன்
உருவே ஆகும்
சிவோகம்பா விக்கும்
அத்தால் சிவனும்
ஆவர்
குறியதனால் இதயத்தே அரனைக் கூடும்
கொள்கையினால் அரன்
ஆவர் குறியொடுதாம் அழியும்
நெறியதனால்
சிவமேயாய்
நின்றிடுவர்
என்றால்
நேசத்தால் தொழுதிடு
நீ பாசத்தார் விடவே.
324 (XII.3)
Siva is above and beyond comprehension. For people of the world to know the Soul
of the souls, He gives the Saiva Sacraments (Accouterments) and Grace to His
true servitors. The sacred sacraments are Siva's form. These servitors, of the
nature of Siva are thus Siva Himself. Since they have the sign of Siva in their
heart and worship Him, they are Siva Himself. They are devoid of self arrogation
in the worship of the sign of Siva, and remain as Sivam. Worship them with love
and see the bonds breakdown and leave.
Verse 325/328. Siva manifests in many ways to His
servitors.
திருக்கோயில்
உள்
இருக்கும் திருமேனி தன்னைச்
சிவன்
எனவே கண்டவர்க்குச் சிவன்
உறைவன் அங்கே
உருக்கோலி மந்திரத்தால் எனநினையும் அவர்க்கும்
உளன்
எங்கும் இலன்
இங்கும் உளன்
என்பார்க்கும்
விருப்பாய வடிவாகி இந்தனத்தின் எரிபோல்
மந்திரத்தின் வந்து
உதித்து மிகும்
சுரபிக்கு எங்கும்
உருக்காண
ஒண்ணாத
பால்முலைப்பால் விம்மி
ஒழுகுவது போல்
வெளிப்பட்டு
அருளுவன்
அன் பர்க்கே.
325 (XII.4)
For the devotees who see Siva in the Sacred Icons in the Sacred Temples, Siva
resides there. For the ones who think of Siva with Mantras; and for the ones who
say that Siva exists here, there and everywhere, Siva manifests in the desirable
form. He appears like the fire in the churning fire-sticks; He appears in the
Mantras. Like the Surabhi, whose milk remains hidden throughout the body, yet
appears in the udder of the cow and drips as letdown, God will manifest Himself
and confer Grace to His loving Anpar (அன்பர்
= Siva-Jnanis)
The way of Chariyai. The ones who worship the sacred icons in the sacred temples
as Siva Himself will receive Grace without Siva appearing in person. The ways of
Kiriyai and Yogam. The ones who worship and meditate on Siva lingam and
other icons with the Mantras and the ones who hold the heart and mind as the
sacred Temple of Siva and worship His forms as Omnipresent form receive Grace
from Siva. He appears in the desirable form as the fire emits from the churning
of the fire-sticks and as milk comes upon milking. For these three kinds of
worshippers and true servitors, Siva appears as the unseen milk pervading the
whole body of the cow appears in the udder of the cow. Sivanar stresses that
temple worship is essential for all. Translation from Tamil commentary by S.S.
Mani.
Verse 326/328. Jnanam, Yogam, Kriyai and Chariyai
are the paths to Mukti.
ஞான
யோகக்
கிரியா சரியை நாலும்
நாதன்தன் பணிஞானி நாலினிக்கும் உரியன்
ஊனம்
இலா யோகமுதல் மூன்றினுக்கும் உரியன்
யோகி
கிரி யாவான்தான் ஒண்
கிரியை
ஆதி
ஆனஇரண் டினுக்கு
உரியன் சரியையினில் நின்றோன்
அச்சரியைக் கேஉரியன் ஆதலினால் யார்க்கும்
ஈனம்
இலா ஞானகுரு வேகுருவும் இவனே
ஈசன்
இவன் தான்என்றும் இறைஞ்சி ஏத்தே.
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.
Verse 327/328. Guru shows the way to the feet of
Siva.
மந்திரத்தால் மருந்துகளால் வாய்த்தவியோ கத்தால்
மணிஇரத குளிகையினால் மற்றும் மற்றும்
தந்திரத்தே சொன்னமுறை செய்ய வேத
சகலகலை ஞானங்கள் திரிகால ஞானம்
அந்தம்
இலா அணிமாதி ஞானங்கள்
எல்லாம்
அடைந்திடும்
ஆசான்அருளால் அடிசேர் ஞானம்
வந்திடும்
மற்று
ஒன்றாலும் வாரா தாகும்
மற்றவையும் அவன்
அருளால் மருவும்
அன்றே.
327 (XII.6)
By Mantra, medicine, Great Yoga, and Mercury; by the precepts of Tantra Sastras,
Vedas, and many sacred texts; and by prescient knowledge of the past, present
and future, one can obtain the eight Siddhis like Anima. By the Grace of Guru,
one can obtain the knowledge of reaching the feet of Siva (அடி
சேர் ஞானம்).
It is not obtainable by other means. All other knowledge are obtainable by
Guru's Grace.
Verse 328/328. Guru by sight, thought and touch
confers Grace to the souls.
பரம்பிரமம் இவன்
என்றும்
பரசிவன்தான் என்றும்
பரஞானம் இவன்
என்றும் பராபரன்தான் என்றும்
அரன்தரும்
சீர் நிலை
எல்லாம் இவனே
என்றும்
அருட்குருவை வழிபடவே அவன்
இவன்தான்
ஆயே
இரங்கியவா ரணம்
ஆமை மீன்
அண்டம் சினையை
இயல்பினொடும் பரிசித்தும் நினைந்தும் பார்த்தும்
பரிந்து
இவைதாம்
ஆக்குமா போல்
--
சிவமே
ஆக்கும்
பரிசித்தும் சிந்தித்தும் பார்த்தும் தானே.
328 (XII.7)
By saying that Guru is Parabrahmam, Paramasiva, Para-Jnanam, ParAparan, and all
Great states as given by Siva, one should worship the Guru of Grace as Siva
Himself. If one worships Guru as said, Siva enters Guru and Guru becomes Siva.
The hen touches (incubates) its egg; the turtle thinks about its eggs; and the
fish looks at its eggs, all in love to see the eggs transform into their
respective forms. In like manner, Guru touches the soul, thinks of the soul, and
looks at the soul and confers Grace to change the soul's form into Sivam.
Regard Sivabetham (சிவபேதம்
= Manifestation or aspect of Siva)
as Gurumurthy and worship the Spiritual Preceptor (ஞானாசாரியன்).
Once you worship in such ways, Siva Himself will possess the Guru. He morphs the
soul to His likeness by three faculties: touching, thinking and looking.
Parabrahmam is Sorupasivam; Parasivan is Tatastha Siva; Civam, Catti, Nātam,
Vintu, Catācivam, Īcan, Uruttiraṉ, Māl, Ayaṉ;
சிவம்,
சத்தி,
நாதம்,
விந்து,
சதாசிவம்,
ஈசன்,
உருத்திரன்,
மால்,
அயன் என்ற ஒன்பதுவகையான
சிவபேதம் (Manifestation
or aspect of Siva)
End of Sivagnana Siddhiar Supakkam. sivagn25.jpg