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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
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, அப்தன்
or Father in Heaven? Here is what Jesus Christ says.
John 14:6 (Bible New International Version) 14.6Jesus answered, "I am the way and
the truth and the life. No one comes to the Father except through me.
The father in heaven = Abba (APPAN = அப்தன் in Tamil.)
We have to assume that Siva of Saivism and Father of the Christian faith are one and the same;
different religions call Him by different names.
Hindus believe that Siva in Kailas, Vishnu in Paramapadam or Vaikuntam, Father in heaven,
and other Gods are different names for one God. God, all religions, paths (spokes), and people
form a wheel, the hub of which is God by many names. Other religions do not embrace this view
of the Hindus. Many external religions behave as if it is a one-rim-one-spoke-one-hub outfit. The
people whirl around in the rim becoming dizzy at hearing many religious touts (missionaries and
zealots of other religions) declare that they will take them to the hub of God along the spoke of
their chosen path. These narrow-minded touts with tunnel vision are hell-bent that they own God,
don't seem to know and don't want to know that the wheel has many spokes and thus many paths
to the hub of God. God, I am sure, is not in the sole possession of one people, one tout, one
zealot, one religion.... God owns us and not vice versa.
linked article: Primer in Saiva Siddhanta

Subject: Sivagnana Siddhiar Supakkam (சித்஡ி஦ர் A treatise on Šaiva Siddhānta).

Verses 1-328
Supakkam = 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. ஡ிரு஥ந்஡ி஧ம்

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 = ஓி஬ஞாண ஓித்஡ி஦ர் சுதக்஑ம் --

அருள் ஢ந்஡ி ஓி஬ணார்.
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
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.
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

எருக஑ாட்டன் இருசஓ஬ி஦ன் ன௅ம்஥஡த்஡ன்

஢ால்஬ாய்஍ங் ஑஧த்஡ன்ஆறு
஡ரு க஑ாட்டம் திறந஦ி஡஫ித் ஡ாழ்ஓறட஦ான்
஡ரும் எரு஬ா஧஠த்஡ின் ஡ாள்஑ள்
உருக஑ாட்டு அன்சதாடும் ஬஠ங்஑ி எ஬ாக஡
இ஧வுத஑ல் உ஠ர்க஬ார் ஓிந்ற஡த்
஡ிருக஑ாட்டும் அ஦ன்஡ிரு஥ால் சஓல்஬ன௅ம் என்
கநாச஬ன்ணச் சஓய்னேம் க஡க஬

= 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.
அறு஬ற஑ ஓ஥஦த் க஡ார்க்கும் அவ்஬஬ர் சதாருள் ஆய் க஬று ஆம்
குநி஦து உறடத்஡ாய் க஬஡ ஆ஑஥ங்஑பின் குநி இநந்து அங்கு
அநி஬ிணில் அருபால் ஥ன்ணி அம்ற஥க஦ாடு அப்தன் ஆ஑ிச்
சஓநிவு எ஫ி஦ாது ஢ின்ந ஓி஬ன் அடி சஓன்ணி ற஬ப்தாம்
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.



Aham and Puram அ஑ம் ன௃நம் 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 =
The Saivites (and SriVaishnavites) had defeated the Jains and the Buddhists (on the
debating platforms), considered to be the Outside-outside (Outer External--
Purappuram) elements and facilitated mass conversions back to Saivism and
Srivaishnavism. To this category, the alien religions were added by the Saivites. Saivism
is the nucleus around which are the concentric aggregates of other religions and the
outermost circle is made of Buddhism, Jainism, Judaism, Islam, and Christianity. Saivism
is the innermost religion and the Dharma it represents and the Outer External religions
are not Dharmic.

To emphasize that Siva is Foremost among gods of all sects and religions, Sivanar
eulogizes Siva as follows.

Verse 115. Whatever god you have (may worship), Siva the Father, the Mother and
PAkanar (the One beyond all Karmas) will become that god. Those gods (of other sects
and religions) are subject to Vedanai (pleasure and pain). The (lesser) gods are subject to
death. They take birth. They perform deeds (that generate karma). Siva devoid of all
these (burden of Karma, birth and death), knowingly dispenses Grace.

Buddhism died but is rising from the dead and showing the gem of a leaf bud now among
the oppressed Hindus. Think of Ambedkar. Jainism is a flicker of its noble presence in
Tamil Nadu. Alien religions of invaders and occupiers took their nascent roots and grew
strong so as to oppress the native religions by virtue of the brutality and authority of the
invaders and occupiers. The ruling British controlled the printing press and used it to
advance Christianity and denigrate Hinduism. From around 1865, Tamils had access to
the printing press and the Tamil polemical literature was blossoming in the wilderness of
foreign religions. Many palm leaf religious texts were put on paper for the public to
appreciate the greatness of the religion of the native soil. Arumuga Navalar (1822-1879)
of Sri Lanka was in the forefront in this task.

With all the conversions in the name of Jesus Christ, the Curse of Caste is deeply
embedded in the hyphenated Christians: Naidu-Christians, Reddy-Christians, Vellalar-
Christians, Kamma-Christians, Dalit-Christians. Obviously the guaranteed salvation and
equality in Christianly are defeated roundly by these hyphenations, separation and
endogamous marriages. It is not uncommon among Christians to announce and claim
superiority that their ancestors were Brahmins, Reddys, Naidus, Velalars, Chettiars....
Dalit-Christians are the bottom of the heap, which is regrettable, and offensive to the
moral, legal and ethical concerns of a community, a nation and the world. The
hyphenated Christians always fall back on their ancestral heritage, when it comes to
marriage, social standing, association.... Dalits are escaping discrimination and
segregation by education and migration into cities. Matrimonial columns are the place to
find out about castes, hyphenated castes couched in code words and the desired
prospective spouses. I had the opportunity to associate with ease with Muslims,
Brahmin-Christians and Dalit-Christians in my professional and personal life. Dalit
oppression and suppression are so locally pervasive, severe, and intolerable in some
instances that they take refuge in the alien so-called creedal religions (formal creeds
which of necessity limit and restrain thought) which took upon the mantle to salvage the
world of unbelievers and which are driven by prophets, dogmas, central authority,
occupations, military campaigns, colonialism, organizations, misrepresentations, false
promises, conversions, and wealth. Hindus are largely to blame for these conversions. If
they don't treat their brethren well, they fall into the hands of alien religions. Once the
conversions have been accomplished, the Hindu organizations bend over backwards to
reconvert them back to the Hindu faith. In the west Christianity suffers the same malady
by separation by race, color, ethnicity.... Black church burning is an example of
intolerance of Christianity of blacks. We have our castes; they have the race.

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.

High caste Christians discriminate against low caste Dalit Christians. Dalit = oppressed,
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
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 for details of the meaning of this ceremony), and one
which prepares him to study the scriptures.
The conversion business seems to be thriving well in tribal areas and villages for a sack
of rice or some such thing. There is violence, death, destruction of property, and burning
of temples and churches. Let us assume for the moment that the whole world has
converted to only one religion. Will that stop wars, poverty, pestilence, occupations,
internecine feuds and killings and all other atrocities and inequities and guarantee
universal education and healthcare; good nutrition; comity of nations; peace; amity;
arrest of global warming; saving the earth, air, water and eco system; prevention of
green-house gases and rising oceans; fair distribution of wealth and resources? Certainly
not. If a religion ignores all of the above and is looking for numbers, conversion is the
way to go. The alien religions do not have a proven record of internal peace and harmony
which very much invalidates their desire and action to impose their will, material values,
twisted precepts and unrefined tenets on a people who have a very long tradition of
indigenous culture, universal values and deep-thought philosophy.

The Americans who understood and know Saiva Siddhanta Philosophy were/are Satguru
Sivaya Subramuniyaswami and Satguru Bodhinatha Veylanswami of Kauai's Hindu
Monastery. Saiva Siddhanta Philosophy is so rich that these two Americans knew the
Real Thing when they saw one. At the same time take Governor Bobby Jindal. The
Satgurus converted from Christianity to Hinduism and delved deep into Hinduism and
Saiva Siddhanta. They attained spiritual perfection--Sadhana. What Jindal rejected in
Hinduism, these two accomplished perfected souls saw and realized One man's trash is
another's treasure. Perfection is a measure of man and religion.
Sayings of Ramakrishna

18. He who feels thirsty does not discard the water of the river merely because it is muddy, nor
does he begin to dig a well to find clear water. So he who feels real spiritual thirst does not
discard the religion near at hand, be it Hinduism or any other, nor does he create a new religion
for himself. A really thirsty man has no time for such deliberations.

1039. Remain always strong and steadfast in your own faith, but eschew all bigotry and

To advance the career in foreign countries, Indian Diaspora change their first names, last
names, religion and or enter into a marriage of convenience to local people not entirely
out of love and conviction. The regrets they may have are they cannot wash all the Hindu
DNA off their genome, they are born with, no matter what their religion is, cannot bleach
their skin and change the eye color. It is the Hindu DNA that brought them to the foreign
shores and changing all that is changeable but germane to one's very being is denying
one's own distinct identity and self-respect. I have witnessed preferential treatment of
Indian Christians in the West when it comes to jobs. Gov. Bobby (Piyush) Jindal was
elected Governor not only because he had such a brilliant (Hindu) mind and superb
resume but also mainly because he became a catholic. Being Hindu in body, DNA, and
physiognomy, ambivalent in soul and becoming a catholic in mind are three different
things. The body, mind and soul are split three ways and this demands reintegration in to
one, which never happens. Body stays the same; the soul and mind need reintegration to
conform to the new faith. The reason why I am stressing the body aspect of a person
being Hindu is that when there is a need for transplantation of organ, the convert cannot
go to his new-found brethren and accept the organ, because his body will reject it. It is
more likely his genetic Hindu brethren are compatible with him. He has to go to his own
genetic kind to find a compatible donor, which is most likely a Hindu blood relative.
Would he refuse a Hindu kidney out of his religious conviction? The lily truth is that the
convert does not become a lily among lilies. Brown Rose, may be. There is no question a
medley of flowers look good.
The Christians have an edge over Hindus. At the same time, I must admit, Hindus got in
to positions by sheer superior education, skills and competence. When it comes to
political advancement of Indians in foreign shores as naturalized citizens, consider your
religion first in the context of the voting public, who wants to know from you whether
they can have a beer, go bowling or on a fishing trip with you. That is euphemism for
confluence of values, comfort level, race, religion, education, intellect, amiability,
political views, family values, legacy name and umpteen other parameters. If ethnic
Indians (Hindus, Muslims and Christians) want to have a political clout in USA, multiply
like..., become a vocal minority and flex your political muscles. The Americas will
become brown like Indians in less than a few hundred years. America will not look like a
peeled potato pilgrim but a bag of russet potatoes. The inexorable change has already
taken place. The palette and tonality of race and ethnicity in America are showing signs
of fading and getting swarthier by the day. There is 'Brownian Movement' in American
melting pot milieu Iceland may be the last holdout. The medley of flowers need in the
future some rearrangement and reemphasis, representative of the census.
The following passage caught my attention. The notion that the oppressed Hindus will
find haven in other religions is squarely defeated by fatwa like this in today's India. It is
like the gamboling fish deciding whether to fall on the red-hot spit or sizzling pan.
'In fact, some Muslim jurists went to the extent of fabricating Prophetic narrations
describing certain professions like “weaving, tailoring and hair cutting” as
“despicable” and issued fatwas, declaring weavers, barbers and tailors to be not
equal to those Muslims who pursue “respectable” professions.'
I see Nirvana in this Fatwa. Without weavers, barbers and tailors we all can sport
knee-length beards that will conceal our shame, strut in the open meadows in the
company of peacocks free of clothes or sweat on a hot summer day, go shopping in
the Malls, visit our friends, in-laws and naked swamis without a stitch of clothes and
worship in temples, mosques, and churches in our naked glory.

Verse 3. Siva's Greatness.

Devotees, as slaves of God.
Isan =

The soul according to Saiva Siddhanta.

Kevala: Soul plus Anava Mala.

Sakala: Soul plus three Malas and Siva Sakti.

Suddha: Soul plus Siva Sakti.

Sakalar class soul Pralayakalar class soul Vijnanakalar class soul
3 Malas: Anava, Maya and
Anava and Maya Malas Anava Malam

2) 3 4 5
Sakti Sadasiva , Isvara , Sadvidya

Tattvas 36 in number in the descending order. The first five are Suddha or Pure Tattvas
(1-5). The second 7 Tattvas are Suddha-Asuddha or Pure-Impure Tattvas (6-12). The
Third category of Tattvas are Asuddha or Impure Tattvas (13-36).

Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10,
Rāga11, Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile
sense18, vision and color19, tasting20, smell21, speech22, grasp23, ambulation24,
evacuation25, procreation26, sound27, palpation28, form29, taste30, odor31, ether32, air33,
fire34, water35 Earth36.

When Sakalars with three impurities get rid of Kanma or Karma, they graduate to a
higher class, Pralayakalars. Sakalars with three Malas were wallowing in Asuddha
(impure) Maya ( 24 Tattvas beginning with #13 to #36) Go to Tatttvas-36. Man's soul is
Tattva#12. Having moved to a higher ground, the Pralayakalars roil in Suddha-Asuddha
Maya Tattvas (Pure and impure Maya). Srikanta Rudras also belong to this category.
Once the Pralayakalars lose their Maya Malam, they become Vijnanakalars with Anava
Mala only. You might remember that anyone having only Anava Mala is said to belong
to Kevala state; now Kevala state is the lowest rung of the ladder of liberation that
Vijnanakalars have to scale; they are still enveloped by Asuddha Maya. There are four
steps they have to ascend to reach Point Bliss: Each step one above the other is a purer
state, Kevala-kevala, Kevala-sakala, Kevala-suddha, and Kevala-Arul. The 24 tattvas
(#13 to #36), known as Anma Tattvas belonging to the body, involute into the soul of the
aspirant (Tattva #12), as he moves from Sakalar state to Pralayakalar state. This
aggregate of 25 Tattvas merge into six Vidya Tattvas (Suddha-Asuddha Tattvas, #6 to
#11). This aggregate of 31 Tattvas (#6 to #36) merges into Suddha Vidya Tattva (#5) of
Suddha Tattvas, which involutes into Isvaram(#4), Sadakhyam (#3) and finally into Sakti
Tattva (#2). Sakti stands with all the lower Tattvas involuted (dissolved or merged) in
her (#2) and Siva (#1) stands with her.


Verse 7. Means of Knowledge.

அபற஬ ஑ாண்டல் ஑ரு஡ல் உற஧ அதா஬ம் சதாருள் எப்ன௃ ஆறு ஋ன்தர்

அபற஬ க஥லும் எ஫ின௃ உண்ற஥ ஍஡ி஑த்க஡ாடு இ஦ல்ன௃ ஋ண஢ான்கு
அபற஬ ஑ாண்தர் அற஬஦ிற்நின் க஥லும் அறந஬ர் அற஬ ஋ல்னாம்
அபற஬ ஑ாண்டல் ஑ரு஡ல் உற஧ ஋ன்ந இம் னென்நின் அடங்஑ிடுக஥

அபற஬ ஑ாண்டல்
஑ரு஡ல் உற஧ அதா஬஥ சதாருள் எப்ன௃

எ஫ின௃ உண்ற஥ ஍஡ி஑ம் இ஦ல்ன௃

஑ாண்டல் ஑ரு஡ல் உற஧

஑ாண்டல் ஑ரு஡ல் உற஧

஑ாண்டல் ஑ரு஡ல் உற஧
அதா஬ம் சதாருள்

எ஫ின௃ உண்ற஥ ஍஡ி஑ம் இ஦ல்ன௃

Alavai = அபவ஬ Pramanam = Mans of Acquiring Knowledge.

஑ாண்டல் அதா஬ம் சதாருள்
஑ரு஡ல் உற஧

எப்ன௃ எ஫ின௃ உண்ற஥ ஍஡ி஑ம் இ஦ல்ன௃

அபவ஬ அப

அபவ஬ Means of acquiring certain knowledge,

அபற஬ aḷavai , n. < அப-. 1. Measure, of which four kinds are mentioned in ancient
literature, viz., ஋ண்஠ல், ஋டுத்஡ல், ன௅஑த்஡ல், ஢ீட்டல். (஢ன். 290.) 2. Standard of
measure; அப வுக்஑ரு஬ி. 3. Means of acquiring correct know- ledge, which are three, viz.,
஑ாண்டல், ஑ரு஡ல், உற஧; ஡ருக்஑ப் தி஧஥ா஠ம். (ஓி. ஓி. அபற஬.
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.

Chianciano Spa cures

hepatic. biliary and bronchial conditions. That is tradition.

஥ாசு அறு ஑ாட்ஓி ஍஦ம் ஡ிரிவு இன்நி ஬ி஑ற்தம் ன௅ன்ணா
ஆசு அந அநி஬து ஆகும்; அனு஥ாணம் அ஬ிணாதா஬ம்
கதசுறும் ஌துக் ச஑ாண்டு ஥நசதாருள் சதறு஬து ஆகும்
஑ாசு அறும் உற஧ இம்஥ாணத்து அடங்஑ிடாய் சதாருறபக் ஑ாட்டும் 8

அபற஬ aLavai : Means of acquiring correct knowledge, which are three, viz., காண்டல்
கரு஡ல் உவ஧ ஡ருக்கப் தி஧஥ா஠ம்

காண்டல் Perception; means of perception; தி஧த்஡ி஦ட்ஓப்தி஧஥ா஠ம்

கரு஡ல் Law of Inference; அனு஥ாணப்தி஧஥ா஠ம்


஡ருக்கப் தி஧஥ா஠ம் Means of Reasoning, arguing, discussion, debate, disputation

஑ண்ட சதாருறப இ஧ட்டுநக஬ ஑ரு஡ல் ஍஦ம் ஡ிரி஦க஬
ச஑ாண்டல் ஡ிரிவு ஆம் சத஦ர் ஓா஡ி கு஠க஥ ஑ன்஥ம் சதாருள் ஋ண ஍ந்து
உண்டு அவ்஬ி஑ற்த உ஠ர்஬ினுக்குப் சதாருபின் உண்ற஥ ஥ாத்஡ி஧த்஡ின்
஬ிண்டல் இல்னா அநிவு ஆகும் ஬ி஑ற்தம் இல்னாக் ஑ாட்ஓிக஦

஑ாண்டல் ஬ா஦ில் ஥ணம்஡ன்க஬ ஡றணக஦ா டு க஦ா஑க் ஑ாட்ஓி ஋ண

ஈண்டு ஢ான்஑ாம் அனு஥ாணம் ஡ணக்கும் திநர்க்கும் ஋ன்று இ஧ண்டாம்
஥ாண்ட உற஧஡ந் ஡ி஧஥ந்஡஡ி஧த்க஡ாடு உதக஡ ஓச்சஓால் ஋ண னென்நாம்
ன௄ண்ட அபற஬க்கு ஋஡ிர்ன௃னன் ஡ன் இ஦ல்ன௃ சதாது ஋ன்று இ஧ண்டாக஥

Katchi Alavai ( Perception by means of acquiring knowledge) is fourfold:

1) Sense Perception ஬ா஦ிற்஑ாட்ஓி vāyir-kātci: Apprehending faculty of the senses;
இந்஡ிரி஦க் ஑ாட்ஓி

Mental Perception = ஥ாண஡க்஑ாட்ஓி Mānatha-k-kātci = Determinate perception by the

soul through the functioning of the intellect; ஆன்஥ா ன௃த்஡ி஡த்து஬த்஡ில் ஢ின்று ஓ஬ி஑ற் த஥ாய்
அநினேம் அநிவு

3) Self-Consciousness or Experiential Perception ஡ன்க஬஡றணக்஑ாட்ஓி = tanvētanai-k-

kātci = Self-perception of pleasure and pain brought about by arāka-tattuvam, etc.;
அ஧ா஑ா஡ி஡த்து஬ங்஑பாலுண்டாகும் இன்தத் துன்தங்஑றப ஆன்஥஬நி஬ால் அநிற஑
அருந்஡ின்தத் துன்தன௅ள்பத் ஡நி஬ினுக் ஑஧ா஑஥ா஡ி ஡ருந்஡ன்க஬஡றண ஦ாங் ஑ாட்ஓி

4) Yogic Perception or Intuition = க஦ா஑க்஑ாட்ஓி yōka-k-kātci = Yogic perception of the

soul, transcending the limitations of time and place; ஆன்஥ா க஦ா஑ஓ஥ா஡ி஦ால்
஑ானக஡ஓங்஑பாற் ஑ட்டுக்குட்தடாது அநினேம் அநிவு

Inference from one's own perception and Inference employed to

enlighten others.

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.

The nature of an
object ascertained by means of perception are twofold:

஡ன்ணி஦ல்பு taṉ-ṉ-iyalpu = (Intrinsic) Peculiar quality, distinguishing

feature or characteristic; ஓிநப்ன௃க் கு஠ம் அவ்஬ப்சதாருள் ஑ட்குக் கூறும் ஡ன்ணி஦ல்ன௃
சதாது஬ி஦ல்ன௃ ஥ாத்஡ிற஧ ஦ின் ன௅஧ணு஡னால்

That which is common or shared by many; generality.

Verse 11. General Quality and Peculiar Quality.

அன்ணி஦ ஓா஡ி னேம்஡ன் ஓா஡ினேம் அ஑ன்று ஢ிற்நல்

஡ன்ணி஦ல்ன௃ அன்ண ஦த்ற஡த் ஡஬ிர்ந்து஡ன் ஓா஡ிக்கு எத்஡ல்
துன்ணி஦ சதாது இ஦ற்ற஑ சஓான்ண இவ்஬ி஧ண்டி னுள்கப
஥ன்ணி஦ சதாருள்஑ள் ஦ாவும் அடங்஑ிடு ஥ாணம் உற்நால்
஡ன்ணி஦ல்பு ) 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.

஡ன்ணி஦ல்பு = one's
own special quality).

Cow Horse
Kingdom: Animalia
Kingdom: Animalia
Phylum: Chordata
Phylum: Chordata
Class: Mammalia
Class: Mammalia
Order: Artiodactyla
Order: Perissodactyla
Family: Bovidae
Family: Equidae
Subfamily: Bovinae
Genus: Equus
Genus: Bos
Species: E. caballus (Equus caballus)
Species: Bos taurus (Binomial name for cow)

Verse 12. Sense Perception and Intellectual Perception

உ஦ிரின் ஏடு உ஠ர்வு ஬ா஦ில் எபி உரு ஆ஡ி தற்நிச்

சஓ஦ிர் உரு ஬ி஑ற்தம் இன்நித் ச஡ரி஬து இந் ஡ிரி஦க் ஑ாட்ஓி
அ஦ர்வு இல் இந்஡ிரி஦ ஞாணம் ஍ம்ன௃னன் ஓார்ந்து உ஦ிர்க்஑ண்
஥஦ர்வு அந ஬ந்஡ ஞாணம் ஥ாண஡க் ஑ாண்டல் ஆக஥

Sense Perception)

Intellectual Perception)

Sense Perception =

Apprehending faculty of the senses vāyiür-kātci).

Intellectual Perception = ஥ாண஡க்காட்சி Mānatha-k-kātci = Determinate perception by

the soul through the functioning of the intellect.

Verse 13. Self-Perception and Yogic Perception.

அருந் ன்தத் துன்தம் உள்பத் நி஬ினுக் ஧ா஑

஡ரும் ஡ன்க஬ ஡றண஦ா ஑ாட்ஓி ஓ஥ா஡ி஦ா ஥னங்஑ள் ஬ாட்டிப்
சதாருந்஡ி஦ க஡ஓ ஑ான இ஦ல் ஑ல் சதாருள்஑ ல்னாம்
இருந்து ஠ர்஑ின்ந ஞாண க஦ா஑஢ ஑ாண்ட க஥


Yoga, consisting of eight elements, viz., iyamam, niya- mam, ācaṉam, pirāṇāyāmam,
pirattiyākāram, tāraṇai, tiyāṉam, camāti; இயமம், நியமம், ஆஓ ணம்
தி஧ா஠ா஦ா஥ம் தி஧த்஡ி஦ா஑ா஧ம் ஡ா஧ற஠

ச஥ா஡ி camāti , n. < samādhi. 1. (Yōga.)

aṣṭāṅka-yōkam அஷ்டாங்஑க஦ா஑த்துள் ஥ணத்ற஡ப்
த஧ம்சதாரு கபாடு ஍க்஑ி஦ப்தடுத்஡ி ஢ிறுத்துற஑ ஓினப் உற஧

த஡சகானம் ē ā இடன௅ம் சதாழுதும்.

க஡ஓ஑ானந் ச஡ரிந்து கதஓக஬ண்டும்.
Experiential Perception ஡ன்க஬஡றணக்஑ாட்ஓி = 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 = க஦ா஑க்஑ாட்ஓி yōka-k-kātci = Yogic perception of the soul,

transcending the limitations of time and place; ஆன்஥ா க஦ா஑ஓ஥ா஡ி஦ால் ஑ானக஡ஓங்஑பாற்
஑ட்டுக்குட்தடாது அநினேம் அநிவு Yogic Perception is eight-limbed practice, decimates the
impurities ( and perceives all objects as they are in their qualities without regard to Time
or Place, while the Yogi is remaining in one place.

The aim of the various kinds of yogas is to destroy ego and find one‘s true identity, that is
Atman (soul); and the result is the experience, Kaivalya, bliss and liberation. Kaivalya is the state
of absolute freedom and splendid isolation; Purusa detaches itself from prakriti. Before one
experiences Kaivalya or Samadhi, one should make sure that one meets certain qualifications,
known as Angas (which means limbs or body parts):
(1) இயமம் = Yama: sexual abstinence (celibacy), ahimsa (noninjury), no lies, no theft,
no greed.
(2) நியமம் = Niyama: meditation on Brahman or Isvara; silence (mauna); study of
Vedas (svādyāya), Upanishads, and moksa-promoting books; repeating of mantra OM; Tapas
(ascetic practice); Sauca (clean body and mind) ; Santosha (contentment); Isvara Pranidhāna
(submission to God, God-Pleasing actions).
(3) ஆஓணம் = Asana: body positions and postures.
(4) தி஧ா஠ா஦ா஥ம் Prānayama: breath control .
(5) தி஧த்஡ி஦ா஑ா஧ம் Pratyahara (withdrawal): no contact between senses and objects
of senses. This should come natural to him.
(6) ஡ா஧ற஠ Dharana: concentration and focus of mind on an object or idea .
(7) Dyana: meditation.
(8) Samādhi: Convergence, one-pointedness, Subject and object (Yogi) unity.

Yogis have the unique ability to see the present, the past and the future.

Verse 14. Proposition, Inference, Enlightenment.

தக்஑ னென்நின் னென் றட஦ சதாருறபப் தார்த்து ஠஧த்

஡க்஑ ஞாண ஡ன்சதாருட்டாம் திநர்஡ம் சதாருட்டாம் அனு஥ாணம்
ச஡ாக்஑ இ஬ற்நா திநர் ஦ச் சஓால்ன ம் அச்சஓால்லும்
஥ிக்஑ ஬஦த்஡ிசணாடு ச஬஡ிக஧஑க்சஓால் ண இ஧ண்டாம்
Concomitance, Concordance, Accord (between proposition and Conclusion): அன்னு஬஦ம்
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.


Inference from one's own perception and Inference employed to

enlighten others.

னென்று தக்஑ம் தக்஑ம் ஢ிகர் தக்கம் ஢ி஑ரில் தக்஑ ணத்

க஡ான்றும் தக்஑ து஠ிசதாருளுக் ட உ஬ற஥ ஢ி஑ர் தக்஑ம்
ஆன்ந சதாருள் சஓன் றட஦ா஡ ட ஢ி஑ரில் தக்஑ ன௅஡ல்
஌ன்ந இ஧ண்டும் சதாரு ண்ற஥஑ ட஥ாம் என்று சதாரு ன்நாம்
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; தக்க
(Proposition: the hill is on fire); (2) Why? the reason (because it smokes); (3) Give me an
instance. the example ( simile = whatever has smoke has fire, for
example, a kitchen; (4) the application (so does the hill); and (5) the statement of the
conclusion (the hill is on fire). --Dr. Radhakrishnan. I have added the equivalent Tamil terms.

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.

தக்கம் Proposition to be proved or established;

Example: the hill is on fire.
அனு஥ாணத்஡ின் உறுப்தினுள் ஥றன ச஢ருப் ன௃றடத்து ஋ன்நதுகதான்ந

சதக்கம் ஢ிகர்தக்கம் , n. < sa-pakka. (Log.)

An instance in which the major term is found
concomitant with the middle term, as kitchen when fire is the major term. ஢ிகர்
தக்கம் ஢ிகர்தக்கம் the hill is on fire) is the
Kitchen. ஢ிகர்தக்கம் ஢ி஑ர்

3 ஬ிதக்கம் = = 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. ஋஡ிரிறட஦ாண ச஑ாள்ற஑.
அனு஥ாணவுறுப்ன௃ள் து஠ிசதாருபில்னா ஬ிடம். ஓதக்஑த்துண்டா஡லும்
஬ிதக்஑த்஡ின்நிக஦ ஬ிடு஡லும் (஥஠ி. 29, 123-4).

1. This mountain is on fire.

2. Presence of smoke. Cause or reason. (Hetu)

3. Where there is smoke, there
சதக்கம் Example. Kitchen. (Drishtantam)
is fire.
4. There is smoke on the hill.
5. Fire is not found in the lake ஬ிதக்கம் = Counter Instance.
6. Therefore there is fire on
the hill

சாத்஡ி஦ம் .
Verse 16. Reason, Nature, Effect and Non-perception.
஌து னென் ம் இ஦ல்ன௃ ஑ாரி஦த் த௃த னத்஡ி ற஬
ஏ஡ ல்ன௃ ஥ா஥஧த்ற஡க் ஑ாட்டல் உறு஑ா ரி஦ம் ன௃ற஑஡ன்
ஆ஡஦ா஦ அணல்஑ாட்ட கும் அத௃த னத்஡ி஦து
ஓீ஡ ஥ின்ற஥ தணி஦ின்ற஥ ஑ாட்டல் கதாலு சஓப்தி

Reasoning; Statement of reason, the second member of an Indian

syllogism; middle term.

(a‹upalatti-y-„tu = Inference of the absence of one thing from the absence of something else.)
Verse 17. Concomitance and Negation.

ன௃ற஑஦ால் அண ண் டுக்஑றப ன்ணப் ன௃஑நல் அந்த௃஬஦ம்

஬ற஑஦ாம் அண னா த்துப் ன௃ற஑ ன் கும் ஥னரிசணாடு
ன௅ற஑ ர் ஢ீரிற் கதா ன்று ச஥ா஫ி஡ல் ச஬஡ிக஧ ஑ச்சஓால்இற஬
ச஡ாற஑஦ால் உறுப் ந் ச஡ாடுங்கூடச் சஓால்லு ஬ா஧ பர் து஠ிந்க஡

1. This mountain is on fire Pratijñā

2. Because there is smoke. Cause. (Hetu)
3. Where there is no smoke,
சதக்கம் Example. Kitchen. (Drishtantam)
there is no fire.
4. This mountain is not
without smoke.
5. Therefore there is fire on
the mountain.

Verse 18. Inference and its relationship with Karma.

கதாது ஢ாற்நத் ஡ால்அநி஡ல் ன௄ர்஬க் ஑ாட்ஓி அனு஥ாணம்

ஏது ன௅றந஦ா நி஬ின்அப ஠ர்஡ல் ஑ரு஡ல் அனு஥ாணம்
஢ீ஡ி ஦ா ன௅ ஑ன்஥தன ஢ி஑ழ்஬ ஡ிப்கதா ச்சஓய்஡ி
ஆ஡ி ஦ா஑ ஬ரும்த஦ன் நி஡ல் உற஧஦ால் அனு஥ாணம்

Purva Katcchi Anumanam (

அ஢ா஡ிக஦ அ஥ன ஦ அநி஬ன்த௄ல் ஆ஑ ஥ந்஡ான்
தின்ஆ஡ி஥ா நின்நிப் கத஠ல் ஡ந்஡ி஧ ஥ந்஡ி ஧ங்஑ள்
஥ணா஡ி஑ள் அடக்஑ித் ச஡ய்஬ம் ஬஫ிதடும் ஬ாய்ற஥ ஦ாகும்
஡ ஡ிஈ னா஡ான் ஡ன்ற஥ ஠ர்த்து ல் உதக஡ ஓந்஡ான்

ஈண்டு தக்஑ப் கதானி ஢ாண துப் கதானி ரு னென்நா

க஬ண்டும் ஋ழுனெண கும் ஬ிபங்கு ஬ற஥ப் கதானி ச஧ான்தான்
஑ாண்டு க஡ால்஬ித் ஡ாணம் இ஧஠ ருதத் ஧ண்டாம் ஑ரு஡ி ற஬
஦ாண்ட ஫ி஬ர் அற஬ னாம் அபக்஑ில் அறுத஡ ந்஡ாகும்

Semblance of reason, fallacy).


எரு஬கணா ருத் என் ன்று ற஧த்஡ிடும் உன஑ ல்னாம்

஬ருன௅றந ஬ந்து ஢ின்று கதா஬தும் ஆ஡ னாகன
஡ருத஬ன் எரு஬ன் க஬ண்டும் ஡ான்ன௅஡ல் ஈறு ஑ி
஥ரு஬ிடும் அ஢ா஡ி ன௅த்஡ ஓித்து ரு ஥ன்ணி ஢ின்கந

உ஡ிப்ததும் ஈ ண்சட று ற஧ப்த ங் ன் ன௅ன்கணார்

஥஡ித்துன ஢ா஡ி ஦ா஑ ஥ன்ணி஦ ன்த ன்ணின்
இ஡ற் ஦ான் அனு஥ா ணா஡ி கட ப்ன௄ ஡ா஡ி ல்னாம்
஬ி஡ிப்தடி க஡ாற்நி ஥ா஦க் ஑ா஠னா க஥஡ி ணிக்க஑

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.

இ஦ல்ன௃஑ாண் க஡ாற்நி ஥ாய்ற஑ ஋ன்நிடின் இ஦ல்தினுக்குச்,

சஓ஦ன஡ின் நி஦ல்ன௃ சஓய்஡ி சஓய்஡ிக஦ல் இ஦ல்த ஡ின்நாம்,
இ஦ல்த஡ாம் ன௄஡ந் ஡ாகண இ஦ற்நிடுஞ் சஓய்஡ி ச஦ன்ணில்,
சஓ஦ல்சஓய்஬ான் எரு஬ன் க஬ண்டுஞ் சஓ஦ற்தடும் அகஓ஡ ணத்஡ால்.

The materialist (

Arguments for the existence of God.

஢ினம்ன௃ணல் அணல்஑ால் ஑ா஠ ஢ிறுத்஡ிடும் அ஫ிக்கும் ஆக்கும்
தனந்஡ரு ச஥ாரு஬ ணிங்குப் தண்஠ிட க஬ண்டா ச஬ன்ணின்
இனங்஑ி஦ க஡ாற்ந ஢ிற்நல் ஈநிற஬ இறஓ஡ னாகன
஢னங்஑ிபர் க஡ாற்ந ஢ாஓம் ஡ணக்஑ினா ஢ா஡ன் க஬ண்டும். 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 ( who is not subject to creation and

Verse 25. There is a Cause and its effect.

ஓார்திணில் க஡ான்று ச஥ல்னாம் ஡ருத஬ன் இல்றன ச஦ன்ணில்

க஡ரின்இல் ன஡ற்க஑ா க஡ாற்நம் உள்ப஡ற் க஑ா஢ீ சஓப்தாய்
ஏரின்இல் னதுவுந் க஡ான்நா துள்பக஡ல் உ஡ிக்஑ க஬ண்டா
கஓார்஬ினா ஡ி஧ண்டு ஥ின்நி ஢ிற்தது க஡ான்று ஥ன்கந. 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


ச஥஠ர் றஓணர்


ன௃த்஡஥஡த்஡ில் சஓௌத்஡ி஧ாந்஡ி஑ப் திரிற஬ச் கஓர்ந்஡஬ன்

சசௌத்஡ி஧ாந்஡ிகம் ā ā
சூத்஡ி஧திட஑த்ற஡஥ட்டும் தி஧஥ா஠஥ா஑க் ச஑ாள் ளும் சதௌத்஡஥஡ப் திரிவு


க்ஷ஠த்஡ில் க஡ான்நி஦஫ி஬து ன௃த்஡ி க஠தங்஑ச஥ணப்
ன௃த்஡ிச஑ட்டன௃த்஡னுற஧ ஓி஬ப் தி஧தந் ஓி஬ஞா ச஢ஞ்சு



சற்காரி஦஬ா஡ம் , n. < id. + kārya. சதாருள் ஑ா஧஠ப்சதாருபில்

உள்பது ஋ன்னுங் ச஑ாள்ற஑ ஓி கதா தா தக்

Verse 26. The Potter, the Clay and the Pot Theory.

உள்ப஡ னது ன்நி ஢ின்ந ன் ப஡ ண்டாம்

இல்னக஡ ல்றன கும் க஡ாற்நன௅ம் இறஓ஦ா஡ாகும்
உள்ப஑ா஧஠த்஡ ண்டாம் ஑ாரி஦ ஡ிக்கும் ஥ண்஠ில்
இல்ன஡ாம் த ஑டா஡ி ஋஫ில்஡஧ ஦ற்ந஬ாணால்

Verse 27. Objects remain subtle until manifestation.

எருசதா ரு஬ ன்நி உப ன கு ன்ணில்

஡ருசதாரு ண்கட ன்நாம் ஡ன்ற஥ ன் ன்கந ண்டாய்
஬ரு஡ ன் னது ஑ார்஦ ன௅஡ ப஡ாகு ன்ணில்
஑ரு஡ ஑ாரி஦஥ ண்டாய் க஡ாற்நன௅ ஑ருத்஡ா ஬ா ம்

஑ா஦த்஡ின் அ஫ிவு க஡ாற்நம் ஑ண்டணம் உன ஑ா஠ா

஢ீ இத்ற஡ உற஧த்஡ ஬ா ங் ன் ணி ஢ி஑஫த்஡ ண்ற஥
஥ா஦த்஡ உன஑ம் ன௄஢ீர் ஡ீ஬பி ஬ாண ஡ி
஦ த்஡ா ன்நி ன்று க஡ான் ஢ின் ஫ி஡ னாகன

ஏர் டம் அ஫ி஦ப் தின்னும் ஏர் டம் ஢ிற்கும் எக்஑ப்

தாரிடம் அ஫ி஬ ன்நாம் ஋ன்நிடி த஦ில்஬ி஡ ஋ல்னாம்
஑ார் ட ஡ணி ஑ாட்டும் அங்கு஧ ஑஫ினேம் க஬ணில்
ஓீர் றடத்து னகு ஑ானஞ் கஓர்ந்஡ிடப் சத஦ர்ந்து சஓல்லும்

஑ானக஥ ஑டவுபா஑க் ஑ண்டணம் ச஡ா஫ிலுக் ன்ணில்

஑ானக஥ா அநிவு ன்நாகும் ஆ஦ினும் ஑ாரி஦ங்஑ள்
஑ானக஥ ஡஧க஬ ஑ாண்டும் ஑ா஧஠ண் ஬ி஡ி஦ னுக்குக்
஑ானன௅ம் ஑டவுள் ஬னால் துற஠க் ஑ா஧஠ம்஑ாண்


தக஬னப்சதாருள் The Supreme
Being, as the one without a second. (Determining Cause.)

஢ி஥ித்஡கா஧஠ம் ā ṇ ,
஑ா஧஠ம் னென்நனுள் குடத்துக்குக் கு஦஬ன்கதானக் ஑ாரி஦த்க஡ாடு அனு
஬ிருத்஡ி஦ில்னா ஑ா஧஠ம் அ஡ற்கு ஢ி஥ித்஡஑ா஧஠ங் க஑஬னப்சதாரு
சபன்ததூஉம் குநள் உற஧ ஡ருக்஑ஓங் தக்
தக஬னப்சதாருள் ē
த஧ப்தி஧஥ம் க஑஬னப் சதாருறபக஦ தா஬ித் ஡ல் க஬ண்டு஡னான்
குநள் உற஧

சககாரி = துவ஠க்கா஧஠ம்

துற஠க்஑ா஧஠ம் அடுத்து஬ரு஥ணண ஓ஑஑ாரி஑பாம் க஬஡ா சூ

துவ஠க்கா஧஠ம் ṇ ṇ
குடத்துக்குத் ஡ண்டு ஓக்஑஧ம்கதால் ஑ாரி஦஢ி஑ழ்ச்ஓிக்கு
உ஡஬ி஦ா஦ிருக்கும் ஑ா஧஠ம் ச஡ா சஓால் உற஧ 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

- 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.

அ஫ிந்஡தின் அணுக்஑ள் ஡ாக஥ அ஑ின஥ாய் ஬ந்து ஢ின்று

஑஫ிந்஡ிடும் ஑ன்஥ ன்ணில் ஑ன்஥ன௅ம் அணுவும் கூட
ச஥ா஫ிந்஡ிடும் ஓடக஥ ஑ி ச஥ா஫ி஡னான் ன௅டி஦ா சஓய்஡ி
எ஫ிந்஡ிடும் அணு஧ தங்஑ள் உன னாம் டுங்஑ம் ன்கந
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.

஑ா஧஠ அணுக்஑ள் ச஑ட்டால் ஑ாரி஦ உனகு ன்ணில்

஑ா஧஠ம் ஥ாற஦ ஑க் ஑ாரி஦ம் ஑ா஠னாகும்
஑ா஧஠ம் ஥ாற஦ ன்றண ஑ாண்த ங் ணுக஬ ன்ணில்
஑ா஧஠ம் ஥ாற஦ க஦஑ாண் ஑ாரி஦ம் அணு஬ி ஑ண்டால்

஑ாரி஦ம் ன்த ன்றண ஑ா஧஠ அணு ன்ணில்

஑ாரி஦ம் அ஬஦஬த்஡ால் ஑ண்டணம் ஑டா஡ி கதான
஑ாரி஦ உரு஬ ல்னாம் அ஫ி஡ரு ஑ா஧ ஠த்஡ால்
஑ாரி஦ உறுப் ஥ாற஦ ஡ருச஥ணக் ஑ரு஡ டாக஦
அ஬஦஬ம் உடனின் உறுப்ன௃ ஡ங்஑
ப஬஦ ஬ம் கதால்஬ண ச஑ாய்஡ார் தா஧஡ ஬ஓந்஡ அங்஑ம்

றஓக஦ா஑ம் ō

஑னக்ற஑ றஓ க஦ா஑ஓம்தந்஡ம் ஓி ஓி
ன௃஠ர்ச்ஓி இ஧வுத஑ கனற஫஦ர்஑ள் றஓக஦ா஑ ஥ா஦ிகணாம்
஡ானே ஋ங்கு஢ிறந

க஡ாற்நன௅ம் ஢ிறன஦ம் ஥ீ றும் ஥ாற஦஦ின் ச஡ா஫ின ன்கந

ஓாற்நிடம் ன஑ம் ஬ித்துச் ஓா஑ா஡ி அணுக்஑பா஑
஌ற்நக஡ ண்டு ஢ிற்கும் இல்னக஡ ற஦஬ ன்நாம்
஥ாற்ந ஢ீ ஥நந்஡ா த்஡ால் ஥ாற஦ற஦ ஥஡ித்஡டாக஦

஥ாற஦஦ி உள்ப ஬ஞ்ஓம் ஬ரு஬து கதா஬ ஆகும்

஢ீ ங் ல்றன ன்ணில் ஢ி஑ழ் ஡ிடு ன௅஦னி க஑ாடு
கதாய் உகும் இறன஑ள் ல்னாம் ஥஧ங்஑பின் ன௃க்குப் கதா஡ின்
ஆ஦ிடும் அதுவு ன்ணில் ஑ா஧஠ம் ஑ிடக்஑ ஆக஥


Verse 36. The Lord, the Hypostasis of the world.

஑ருது஑ா஧஠ம் உண்டா஑க் ஑ாரி஦ம் உள்ப ஡ா஑ி
஬ரு஡னால் அ஢ா஡ி ற஬஦ம் ஥ற் ரு ஑டவுள் த்ற஡த்
஡ரு஡னால் ஆ஡஦ா஑ச் ஓாற்நல் ஆகும் ஥ாற஦க்
ரு஬ உள்ப஬ாறு உற஧ப்த க஑ள் ஢ீ

Verse 37. Maya is the origin of man. Indirect knowledge suggests there must be a God.

ன௃த்஡ி஥ற் ஑ாரி஦த்஡ால் ன௄஡ா஡ி ன௃ருடன் ஡ானும்

அத்஡னு ஑஧஠ம் சதற்நால் அநி஡னால் அ஬ற்றந ஥ாற஦
உய்த்஡ிடும் அ஡ணால் ஥ாற஦க்கு உ஠ர் ன்றும் ல்றன ன்கந
ற஬த்஡ிடும் ஡ணால் ஋ல்னாம் ஬ரு஬ிப்தான் ரு஬ன் க஬ண்டும்

ப௃஡ல் துவ஠

஑ாரி஦ ஑ா஧ ஠ங்஑ள் ன௅஡ல் துற஠ ஢ி஥ித்஡ம் ஑ண்டாம்

தாரின்஥ண் ஡ிரிற஑ தண்ணு ஥஬ன் ன௅஡ல் துற஠ ஢ி஥ித்஡ம்
க஡ரின் ஥ண் ஥ாற஦ ஆ஑ ஡ிரிற஑஡ன் ஓத்஡ி ஆ஑
ஆரி஦ன் குனான ணாய்஢ின் ஆக்கு஬ன் அ஑ினம் ல்னாம்
Verse 39. The evolution of Tattvas from Bindu (஬ிந்து

஬ிந்து஬ின் ஥ாற஦ ஆ஑ி ஥ாற஦஦ின் அவ்஬ி஦த்஡ம்

஬ந்஡ிடும் ஬ிந்துத் ஡ன்தால் ற஬஑ரி ஆ஡ி ஥ாற஦
ன௅ந்஡ிடும் அ஧ா஑ம் ஆ஡ி ன௅க்கு஠ம் ஆ஡ி னெனம்
஡ந்஡ிடும் ஓி஬ண ஬ன்஡ன் ஓந்஢ி஡ி ஡ன்ணில் ஢ின்கந

Maya's Avyakta (அவ்஬ி஦த்஡ம் Unmanifest state) becomes Bindu Maya (the origin of the
world and beings). Bindu (஬ிந்து gives rise to Vaikari Speech (and the preceding Madhyama,
Pasyanti and the Para forms of speech). Five Tattvas like ArAkam (அ஧ாகம்
Kāla7, Niyati8, Kalā9, Vidya10, Rāga11). Then comes the three Gunas (Sattva,
Rajas, and Tamas) from Prakriti (ப௄னம்
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( அவ்஬ி஦த்஡ம் and when it manifests it is
Vyaktham ( ஬ி஦த்஡ம் . 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 =


Verse 40. Vaikhari = Articulated Speech = வ஬கரி

ற஬஑ரி சஓ஬ி஦ில் க஑ட்த ஡ாய் அத்஡ ஬ஓணம் ஆ஑ி

ச஥ய்஡ரும் உ஡ாண ஬ானே க஥஬ிட ஬ிறபந்஡ ஬ன்ணம்
சதாய்஦ந அறடவு உறடத்஡ாய் ன௃ந்஡ி஑ா ஧஠஥து ஆ஑ி
஍஦ம் ல் தி஧ா஠ ஬ானே அறடந்து ழுந்து அறடவு உறடத்஡ாம்

Vaikari is the speech that is heard by the ears of the listener and that is spoken by the speaker.
The speech makes us realize the meaning of the words. It is the cause of communication and
understanding between the speaker and the listener. It is the product of Udāna Prāna (

Udāna Prāna: Ascending breath. This energy is resident in the heart, throat, palate, and skull and
between the eyebrows. Udana's headquarters is the throat--Visuddha Chakra of Kundalini.
Udāna is the breath in the throat rising upwards. It is the expiratory air, which is needed for
articulation. For more information of Breath, go to BG04, commentary on BG4.29-30 verses.

Vaikhari: (Articulation, Speech) It is the speech that originates in the larynx. Vaikhari is the
mother (origin) of letters of Alphabet (Varna), syllables (Pada), words (Vak), and sentences

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.

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 =

உள் உ஠ர் ஏறஓ ஆ஑ி சஓ஬ி஦ிணில் உறு஡ல் சஓய்஦ாது
எள்பி஦ தி஧ா஠ ஬ானே ஬ிருத்஡ிற஦ உறட஦து அன்நி
ச஡ள்பி஦ அக்஑஧ங்஑ள் ஓிந்஡ிடும் சஓ஦னது இன்நி
ச஥ ள்பக஬ ஋ழு஬து ஆகும் ஥த்஡ிற஥ க஬ந ஡ாக஦

Madhyama Vak (

க஬ற்றுற஥ப் தட்ட ஬ன்ணம் ச஬வ்க஬று ஬ிதா஑ம் ஆ஑ி

க஡ாற்று஡ல் அறட எடுக்஑ி சஓா஦ம்தி஧ ஑ாஓம் ஆ஑ி
ஓாற்நி஦ ஥஦ினின் அண்டம் ஡ரித்஡ிடும் ஓனக஥ கதான் அங்கு
ஆற்நக஬ உறட஦ ஡ா஑ிப் றதஓந்஡ி அ஥ர்ந்து ஢ிற்கும்


சூக்கு஥ ஬ாக்஑து உள் ஏர் கஓா஡ி஦ாய் அ஫ி஬து இன்நி
ஆக்஑ிடும் அ஡ி஑ா஧த்஡ி அ஫ி஬ிறண ஡ன்றணக் ஑ண்டால்
஢ீக்஑ம் இல் அநி ஆணந்஡ம் ன௅஡ன்ற஥ ஢ித்஡ி஦ம் உறடத்஡ாய்ப்
கதாக்ச஑ாடு ஬ரி இறபப்ன௃ம் ஬ி஑ா஧ன௅ம் ன௃ருடன் இன் ஆம்

஢ி஑ழ்ந்஡ிடும் ஬ாக்கு ஢ான்கு ஢ி஬ிர்த்஡ா஡ி ஑றனற஦ப் தற்நித்

஡ி஑ழ்ந்஡ிடும் அஞ்ஓ ஡ா஑ச் சஓ஦ல்தரி ஠ா஥ம் அன்று
ன௃஑ழ்ந்஡ிடும் ஬ிருத்஡ி ஆகும் தடம் குடில் ஆணால் கதான
஥஑ிழ்ந்஡ிடும் தி஧஥ம் அன்று ஥ா஥ாற஦ ஋ன்தர் ஢ல்கனார்

தஞ்சகவன pañca-kalai.

Kāla7, Niyati8, Kalā9, Vidya10, Rāga11

Purusa and Mayai..
஬ித்ற஡஑ள் ஬ித்ற஡ ஓர் ஓ஡ாஓி஬ர் ஋ன் ஬ர்க்கு
ற஬த்துறும் த஡ங்஑ள் ஬ன்ணம் ன௃஬ணங்஑ள் ஥ந்஡ி ஧ங்஑ள்
஡த்து஬ம் ஓரீ஧ம் கதா஑ம் ஑஧஠ங்஑ள் ஡ா னான௅ம்
உய்த்஡ிடும் ற஬ந்஡ ஬ ஡ான் உதா஡ாண ஥ா஑ி ஢ின்கந

Adhva = A

1 2
3 4 5 6


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.

= attuva-cutti = 'Purification of attuvƒs,' annihilation, by the Guru

while initiating, of all the karmas which remain stored as cancitam in the six attuvƒs, leading to
the sundering of the bonds mƒyai and ƒ–avam and eventually to liberation;

attuvƒ-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.;
¬êõñ¢ ðî¤ù£øÂ÷¢ åù¢Á.
னெ஬ற஑ அணுக்஑ ளுக்கும் ன௅றநற஥஦ால் ஬ிந்து ஞாணம்
க஥஬ிண ஡ில்றன ஆ஑ில் ஬ிபங்஑ி஦ ஞாணம் இன்நாம்
ஏ஬ிட ஬ிந்து ஞாணம் உ஡ிப்தக஡ார் ஞாணம் உண்கடல்
கஓவு஦ர் ச஑ாடி஦ி ணான்஡ன் கஓ஬டி கஓ஧னாக஥
ஆ஠஬ம் ஆ஠஬஥னம் ஡ிரு஥ந்

ஆ஠஬஥னம் āṇ
சபான்று ஓி ஓி ஥றநஞா

ஆ஠஬஥னத்஡ால் ஆன்஥ாவுக் குண்டாகும் அஞ்ஞாணம்

1 2
Attuva-Suddhi, Purification of Attuvas are necessary for liberation.
3 4 5 6

அரு஬ிணில் உரு஬ம் க஡ான்நி அங்஑ாங்஑ி தா஬ம் ஆ஑ி

உரு஬ிணில் உரு஬஥ாக஦ உ஡ித்஡ிடும் உன஑ம் ஋ல்னாம்
சதரு஑ிடும் சுருங்கும் கத஡ா கத஡க஥ாடு அகத஡ ஥ாகும்
எரு஬கண ஋ல்னாம் ஆ஑ி அல்ன஬ாய் உடனும் ஆ஬ன்


அருஉரு ஈண஡ாகும் ஬ி஑ா஧ன௅ம் அ஬ி஑ா ஧த்஡ின்

஬ரு஬தும் இல்றன ஋ன்ணின் ஬ான் ஬பி ஆ஡ி ன௄஡ம்
஡ரு஬து ஡ன்ணின் க஥஑ ஓனணஓத் ஡ங்஑ கபாடும்
உரு஬஥ின் உருக஥று ஋ல்னாம் உ஡ித்஡ிடும் உ஠ர்ந்து ச஑ாள்கப
஬ிகா஧ம் அ஬ிகா஧ம்

஥ண்஠ிணில் ஑டா஡ி ஋ல்னாம் ஬ரு஬து குனானணாகன

஋ண்஠ி஦ உரு஬ம் ஋ல்னாம் இ஦ற்று஬ன் ஈஓன் ஡ானும்
஑ண்ணு ஑ாரி஦ங்஑ள் ஋ல்னாம் ஑ா஧஠ம் அ஡ணில் ஑ாண்தன்
தண்ணு஬து ஋ங்க஑ ஢ின்று இங்கு ஋ன்நிடில் த஑஧க்க஑ள் ஢ீ

Verse 50. God as the Creator, Preserver and Destroyer.

ஓீனக஥ா உன஑ம் கதானத் ச஡ரிப்தரிது அ஡ணால் ஢ிற்கும்

க஑ானன௅ம் அநி஬ார் இல்றன ஆ஦ினும் கூநக்க஑ள் ஢ீ
ஞானம் ஌஫ிறணனேம் ஡ந்து ஢ிறுத்஡ிப்தின் ஢ாஓம் தண்ணும்
஑ானக஥ கதானக் ச஑ாள் ஢ீ ஢ிறனசஓ஦ல் ஑டவுட் ஑ண்க஠

஑ற்நத௄ல் சதாருளும் சஓால்லும் ஑ருத்஡ிணில் அடங்஑ித் க஡ான்றும்

சதற்நினேம் ஓாக்஑ி ஧ா஡ி உ஦ிரிணில் திநந்து எடுக்஑ம்
உற்நதும் கதான ஋ல்னா உன஑ன௅ம் உ஡ித்து எடுங்஑
தற்சநாடு தற்நது இன்நி ஢ின்நணன் த஧னும் அன்கந

BG12 ← Click this hyperlink for explanation of Turiya etc.


஑டவுபின் அ஬த்ற஡ னென்நனுள் ஞாணன௅ம்
஑ிரிற஦னேம் ஓ஥஥ா஑வுள்ப ஢ிறன

உ஦ிர் அற஬ எடுங்஑ிப் தின்னும் உ஡ிப்தது ஋ன் அ஧ன்தால் ஋ன்ணில்

சஓ஦ிர் உரு ஥னத்஡ின் ஆகும் ஓிற஡ந்஡து ஌து ஋ன்ணில் ஓித்஡த்து
அ஦ர்வு எ஫ி஑ாரி஦ங்஑ள் அ஫ினேம் ஑஧஠ம் ஑ிறடக்கும்
த஦ில்஡ரு ஑ாரி஦ம்தின் தண்டுகதால் தண்ணும் ஈஓன்

Verse 53. Siva is immutable.

க஡ாற்று஬ித்து அபித்துப் தின்னும் துறடத்஡ருள் ச஡ா஫ில்஑ள் னென்றும்

கதாற்நக஬ உறட஦ன் ஈஓன் ன௃குந்஡து ஬ி஑ா஧ம் ஋ன்ணில்
ஓாற்நி஦ ஑஡ிக஧ான் ஢ிற்஑ ஡ா஥ற஧ அனரும் ஑ாந்஡ம்
஑ாற்நிடும் ஑ணறன ஢ீரும் ஑஧ந்஡ிடும் ஑ாஓி ணிக்க஑

உற஧த்஡இத் ச஡ா஫ில்஑ள் னென்றும் னெ஬ருக்கு உன஑ம் ஏ஡

஬ற஧த்து எரு஬னுக்க஑ ஆக்஑ி ற஬த்஡து ஋ன்றண ஋ன்ணின்
஬ிற஧க்஑஥ னத்க஡ான் ஥ாலும் ஌஬னான் க஥஬ி கணார்஑ள்
ன௃ற஧த்஡ அ஡ி஑ா஧ ஓத்஡ி ன௃ண்஠ி஦ம் ஢ண்஠ னாகன

இறு஡ி஦ாம் ஑ானம் ஡ன்ணில் எரு஬கண இரு஬ரும் ஡ம்

உறு஡ி஦ில் ஢ின்நார் ஋ன்ணின் இறு஡ி஡ான் உண்டா஑ா஡ாம்
அறு஡ி஦ில் அ஧கண ஋ல்னாம் அ஫ித்஡னால் அ஬ணால் இன்னும்
சதறுதும் ஢ாம் ஆக்஑ம் க஢ாக்஑ம் கதர் அ஡ி ஑஧஠த்஡ாகன
சஓான்ணஇத் ச஡ா஫ில்஑ள் ஋ன்ண ஑ா஧஠ம் க஡ாற்ந ஋ன்ணில்
ன௅ன்ண஬ன் ஬ிறப஦ாட்டு ஋ன்று ச஥ா஫ி஡லும் ஆம் உ஦ிர்க்கு
஥ன்ணி஦ ன௃த்஡ி ன௅த்஡ி ஬஫ங்஑வும் அருபால் ன௅ன்கண
துன்ணி஦ ஥னங்஑ள் ஋ல்னாம் துறடப்ததும் சஓால்ன னாக஥


உ஦ிர்க்கு ஥ன்ணி஦ ன௃த்஡ி ன௅த்஡ி ஬஫ங்஑வும்

ன௅த்஡ி துன்ணி஦ ஥னங்஑ள் ஋ல்னாம் துறடப்ததும்

Verse 57.

அ஫ிப்ன௃ இறபப்ன௃ ஆற்நல் ஆக்஑ம் அவ்஬஬ர் ஑ன்஥ம் ஋ல்னாம்

஑஫ித்஡ிடல் த௃஑஧ச் சஓய்஡ல் ஑ாப்தது ஑ன்஥ எப்தில்
ச஡஫ித்஡ிடல் ஥னங்஑ள் ஋ல்னாம் ஥றநப்ன௃ அருள் சஓய்஡ி ஡ானு
த஫ிப்ன௃ எ஫ி தந்஡ம்஬டு
ீ தார்த்஡ிடில் அருகப ஋ல்னாம்
அரு஬க஥ா உரு஬ா ரூதம் ஆணக஡ா அன்நி ஢ின்ந
உரு஬க஥ா உற஧க்கும் ஑ர்த்஡ா ஬டிவு ஋ணக்கு உ஠ர்த்து இங்கு ஋ன்ணின்
அரு஬ன௅ம் உரு஬ா ரூதம் ஆணதும் அன்நி ஢ின்ந
உரு஬ன௅ம் னென்றும் சஓான்ண எரு஬னுக்கு உள்ப ஬ாக஥

Verse 59.

஢ண்஠ிடும் உரு஬ம் ஋ன்ணின் ஢஥க்கு உப உரு஬ம் கதானப்

தண்஠ிட எரு஬ன் க஬ண்டும் இச்றஓக஦ற் தனரும் இச்றஓ
஑ண்஠ி஦ உரு஬ங் ச஑ாள்கபம் ஦ாம் சதரும் ஑டவுள் ஡ானும்
஋ண்஠ி஦ க஦ா஑ ஓித்஡ர் கதால் உரு இறஓப்தன் ஑ாக஠

஬ித்஡஑ க஦ா஑ ஓித்஡ர் க஬ண்டுருக் ச஑ாள்ளு ஥ாகதால்

உத்஡஥ன் ச஑ாள்஬ன் ஋ன்ணின் அ஬ர்஑பிள் எரு஬ன் ஆ஬ன்
அத்஡ற஑ ஦஬ர்஑ள் ஋ல்னாம் ஆக்கு஬ ஡ருபால் ஆங்கு
ற஬த்஡து ஥ாற஦ ஋ன்ணின் ஬டிச஬னாம் ஥ாற஦ ஆக஥

஬ித்஡஑ க஦ா஑ ஓித்஡ர்

Siddhar = Siddha = Perfected ones;
ன௄஧஠ அருறப அறடந்க஡ார் 3. Mystics who have acquired the aṣṭa-mā-citti ;
அஷ்ட஥ாஓித்஡ி ஦றடந்க஡ார் ஌று஦ர்த் க஡ார் ஓித்஡஧ாய் ஬ிறப஦ாடி஦ சஓ஦ல்

the quality that makes a thing what it is; the essential nature of a thing.

஥ாற஦஡ான் ஥னத்ற஡ப் தற்நி ஬ரு஬க஡ார் ஬டி஬ம் ஆகும்

ஆ஦ஆ ஠஬ம் அ஑ன்ந அநிச஬ாடு ச஡ா஫ிறன ஆர்க்கும்
஢ா஦஑ன் ஋ல்னா ஞாணத் ச஡ா஫ில் ன௅஡ல் ஢ண்஠ னாகன
஑ா஦க஥ா ஥ாற஦ அன்று ஑ாண்தது ஓத்஡ி ஡ன்ணால்

ஓத்஡ிக஦ ஬டிவு ஋ன் நாலும் ஡ான்தரி ஠ா஥ம் ஆகும்

஢ித்஡க஥ா அ஫ினேம் அத்஡ால் ஢ின்஥னன் அருக஬ ஋ன்ணில்
அத்து஬ா ஥ார்க்஑த்து உள்பான் அனன் இ஬ன் அருற஥ ஡ன்றணப்
ன௃த்஡ி஡ான் உறடற஦ கதான இருந்஡றண ன௃஑ன஑க஑ள்஢ீ
உன஑ிணில் த஡ார்த்஡ம் ஋ல்னாம் உரு஬க஥ாடு அரு஬ம் ஆ஑ி
஢ின஬ிடும் என்று என்று ஆ஑ா ஢ின்நஅந் ஢ிறனக஦ கதான
அனகு இனா அநி஬ன் ஡ானும் அரு஬க஥ ஋ன்ணில் ஆய்ந்து
குன஬ி஦ த஡ார்த்஡த்து என்நாய்க் கூடு஬ன் குநித்஡ிடாக஦
BhOgam = enjoyment = Enjoyment of eight kinds (அஷ்டததாகம்)
Eight kinds of BhOga or enjoyment according Tamils
சதண் ஆவட அ஠ிகனன் ததாசணம் ஡ாம்பூனம் தரி஥பம் தாட்டு பூ஬஥பி

஡ாம்பூனம் (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.
உக்஑ி஧ன் ஬஧தத்஡ி஧ன்

Verse 72. Siva's Effulgence is the Light of lights.

Click this link for explanation of the following terms. TATTVAS-36

Original producer or passive creative power of the material

Primer in Saiva Siddhanta.

Verse 81.

āṇava ஆ஠஬த்஡ால் ஥றநப்ன௃ண்டு
அனெர்த்஡ ஥ாய்ச் சஓ஦னற்றுக்஑ிடக்கும் ஆன்஥ா஬ின் ஢ிறன

ஆ஠஬஥னம் āṇava-malam ஆ஠஬஥னம் āṇava-malam

ன௅ம்஥னங்஑ளு சபான்று
a ஓ஑னா஬த்ற஡ cakalāvattai Avattai =
kāraṇa-cakalam) =
஑ா஧஠ஓ஑னம் kāraṇa-cakalam (Saiva.)

kāraṇā- vattai, q.v.; ஑ா஧஠ா஬த்ற஡ னென்நனுப் ஆன்஥ாக்஑ள் க஡஑ச஥டுத்துச்

ஓணண஥஧஠ங்஑ளுக்கு உட்தடும் அ஬த்ற஡.

Suddha State = Suddha Avastha in Sanskrit = சுத்஡ா஬த்ற஡ cuttāvattai

., niṉ-
mala-cākkiram, niṉ-mala-coppaṉam, niṉ-mala-cuḻutti, niṉmala-turiyam, niṉ-mala- turiyātītam
஢ின்஥னஓாக்஑ி஧ம் ஢ின்஥னசஓாப்தணம் ஢ின்஥னசுழுத்஡ி ஢ின்஥னதுரி஦ம்
஢ின்஥னதுரி஦ா஡ீ஡ம் ஋ண ஍஬ற஑஦ிண஡ாய் ஥ன஢ீங்஑ிப் திந஬ி஦ற்று ஆன்஥ா சுத்஡
஥ா஦ிருக்கும் ஢ிறன ஓி ஓி

Verse 85. Suddha Tattvas: Siva, Sakti, Sadasiva, Isa, Mahesvara and Suddha Vidya.

(Šaiva.) Aspect of God in which action is predominant, one of three avattai

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).

Verse 87.
Sakti, which comes from the root Sak, "to have power," "to be able," means power. As She
is one with Siva as Power-holder (Saktiman), She as such Power is the power of Siva or
Consciousness. There is no difference between Siva as the possessor of power (Saktiman) and
Power as It is in Itself. The power of Consciousness is Consciousness in its active aspect. Whilst,
therefore, both Siva and Sakti are Consciousness, the former is the changeless static aspect
of Consciousness, and Sakti is the kinetic, active aspect of the same Consciousness.
Woodroffe, Serpent Power page 31.
சசாரூதனட்ச஠ம் = corūpa-laṭcaṇam = =

஡டத்஡னக்க஠ம் = taṭatta-lakkaṇam =

Click for more on PATI.



Verse 95.

ஆற்றுப்சதருக்குப் கதானத் ச஡ாடர்ச்ஓி஦ாய்த்

ச஡ான்றுச஡ாட்டு஬ரும் இரீ஡ி

அணா஡ி an-ādi.
஌ன ēla , ஌ன்

னெனம் mūlam , n. < mūla.

ன௅றந murai , n.

., ன௃ரு஭ார்த்஡ம் ஥ாந்஡ர்க்கு உறு஡ிச஦ண

உ஦ர்ந்க஡ா஧ா சணடுக் ஑ப்தட்டசதாருள் குநள் உற஧ப்தா஦ி஧ம்
anpu arul acAram upasAram uRavu sIlam thavam

vantittal vanangal vAymai turavu adakkam aRivu archchital



஡ன்ஓரீ஧ம் ஬ிட்டு ஥ற்சநாருஓரீ஧த்஡ிற் ன௃கும் ஬ித்ற஡ ஦ாழ் அ஑

தி஧ா஧த்஡ம் ஆ஑ா஥ி஦ம்
God Siva is the Supreme Being, the Lord of lords. He alone prevails everywhere. Not an atom
moves except by His will. Ganesha, Karttikeya, Indra, Agni and all the 330 million Gods of
Hinduism are beings just as we are, created by Lord Siva and destined to enjoy union with Him.
The Gods are souls of high evolution. They are very old and mature souls, mighty beings
who live in the Sivaloka. Though neither male nor female, they may be popularly depicted as
Gods and Goddesses. The devas are benevolent beings of light abiding in the higher Antarloka.
They help guide evolution from their world between births. The asuras are demonic beings of
darkness, immature souls who temporarily inhabit Naraka, the lower Antarloka. Devas
and asuras are usually subject to rebirth. We worship Siva and the Gods. We neither worship
the devas nor invoke the asuras. Karttikeya, Ganesha and all the Gods, devas and asuras worship
Siva. The Vedas explain, "From Him, also, are born the Gods, in manifold ways, the celestials,
men, cattle, birds, the in-breath and the out-breath, rice and barley, austerity, faith, truth, chastity
and the law." Aum Namah Sivaya.

Vishnu's birth as human in many of His births in this world according to Vayu Purana chapter
Alavai = அபவ஬ Pramanam = Mans of Acquiring Knowledge.
஑ாண்டல் அதா஬ம் சதாருள்
஑ரு஡ல் உற஧

எப்ன௃ எ஫ின௃ உண்ற஥ ஍஡ி஑ம் இ஦ல்ன௃

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).

஬ி஡ிப்தடி சூக்கு஥த்க஡ உரு஬ரும் ஬ிறண஦ால் இங்க஑

உ஡ித்஡ிடா உரு஬஥ா஑ உரு஬ரும் ஥஧ங்஑ள் ஬ித்஡ில்

஑஡ித்து ஋ழும் ஥஧ன௅ம் ஬ித்தும் ஑஫ினேம் தின் அ஫ினேம் சூக்஑ம்

஥஡ிக்கு ஋ழு ஑றன஑ள் கதான ஬ரு஬து கதா஬஧ாக஥

According to injunction of Siva, from subtle body comes the form (gross body) on account of
Karma. Doubt: When the tree dies, its subtle seed also dies. In like manner, would the subtle
body die when the gross body dies? That the tree appears from a seed as an analogy for the gross
body appearing from the subtle body is only a partial and not a comprehensive analogy. Answer.
The applicable analogy here is that one digit of the moon among its 16 digits remains
indestructible, keeping the latter as the cause and other digits wax and wane, thus contributing to
the phases of the moon. Similarly, the subtle body remains indestructible, while the gross bodies
appear from and subside in it.

Rebirth or
Entity Physical body Subtle Body Death
Pranamaya Kosa Yes Yes No No
Manonmaya Kosa Yes Yes Yes No
Yes Yes Yes (transmigrating
Anatahkarana Yes No No No
5 Sensory organs Yes No No No
5 Motor organs Yes No No No
No No No Yes in liberation
Pranamaya Kosa Breath, Life-Energy Sheath.
Mind Sheath. Variously called: Subconscious
Manonmaya Kosa mind, thought, desire and emotion. Book:
Dancing with Siva.
Vijnanamaya Kosa Knowledge Sheath. Sheath of cognition.
Inner organ: Manas16, Ahamkara15 and Buddhi14
Antakharana (The Tattvas)

5 Sensory perceptions (organs of) hearing, touch, sight, taste, smell

(organs of) speech, grasp, ambulation,
5 Motor actions
excretion, reproduction
The Pure soul, ready for merger with the
Anandamaya Kosa

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.
தூன஥ாம் உரு஬ினுக்குச் சூக்கு஥ம் ன௅஡ல் அ஡ற்கு

னெனம், ஥ான்; அ஡ற்கு னெனம் க஥ா஑ிணி அ஡ன் ன௅஡ல்஡ான்

க஥னா஡ாம் ஬ிந்து ஓத்஡ி ஓி஬ம் இற஬ ஥ிறஓ ஦ாம் ஋ல்னாம்

ஓான இன்று ஆகும் -- ஆன்஥ாச் ஓி஬த்஡ிறணச் ஓார்ந்஡ கதாது. 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.
஥ான் = mAn = The manifest primordial cause of the material world. See னெனப்தகு஡ி (Mula
Prakriti). னெனப்தகு஡ி = mUlap Pakuthi = Mula Prakriti = Root substance or matter which
according to Samkhya has three Gunas: Sattva, Rajas and Tamas. க஥ா஑ிணி = Asuddha
Tattvas. TATTVAS-36.

Third Section: னென்நாம் அ஡ி஑஧஠ம்.

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

அ஧ன்஬ி஡ி அருப ச஡ன்கந அறநந்஡ணன் அதுவும் ன௅ன்கண

஡ற஧ ஢஧கு அருந்துநக்஑ம் ஡னு஑஧஠ா஡ி ஋ல்னாம்

஬ரு஬தும் சஓய்து அ஢ா஡ி ஥னங்஑ள் இம்஥ருந்஡ால் ஡ீர்த்து

த஧஑஡ிதுவும் ஡ந்து தா஡ தங் ஑஦ன௅ம் 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.

஋ழும் உடல் ஑஧஠ம் ஆ஡ி இற஬ ஥னம் ஥னம் ஥னத்஡ால்

஑ழுவு஬ன் ஋ன்று சஓான்ண ஑ா஧஠ம் ஋ன்றண? ஋ன்ணின்

சஓழு஢ற஬ அறுற஬ ஓா஠ி உ஬ர் சஓநி஬ித்து அழுக்ற஑

ன௅ழு஬தும் ஑஫ிப்தன் ஥ாற஦ ச஑ாடு ஥னம் எ஫ிப்தன் ன௅ன்கணான். 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.

உ஬ர் = uvar = salty, brackish . அறுற஬ = 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
which, when expunged with the Grace of God, results in liberation. ¢

Verse 143. Mayai (Maya Malam) is the Power of Siva to remove the impurities of the soul.

஢ித்஡஥ாய் அரு஬ாய் ஌஑ ஢ிறன஦஡ாய் உன஑த்஡ிற்க஑ார்

஬ித்து஥ாய் அஓித்஡ாய் ஋ங்கும் ஬ி஦ாதி஦ாய் ஬ி஥ன னுக்க஑ார்

ஓத்஡ி஦ாய் ன௃஬ண கதா஑ம் ஡னு஑஧஠ன௅ம் உ஦ிர்க்஑ாய்

ற஬த்஡க஡ார் ஥ன஥ாய் ஥ாற஦ ஥஦க்஑ன௅ம் சஓய்னேம் அன்கந. 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.

஬ி஥ன னுக்கு ஏரு ஓத்஡ி = The stainless one Power = The creative Energy of Siva. Also
known as தரிக்஑ி஧஑ஓத்஡ி = Parigraha Sakti in Sanskrit. அஓித்து = A-cittu = acit in Sanskrit
= that which is non-intelligent, matter. ஬ி஦ாதி = Viyapi = pervasion.

There are three entities: God, Cit and Acit. God is Siva. Cit is the that which is intelligent
(human beings). Acit is matter, which is non-intelligent.

Verse 144. Under Siva's aegis, Time being past, present, and future exercises time
constraints over beings and the world.

஥ாற஦஦ில் ஑ானக஥ாடு ஢ி஦஡ி தின் ஑னா஡ி க஡ான்றும்;

ஆ஦ அக்஑ானம் னென்நாய் ஆக்஑ினேம் அபித்தும் கதாக்஑ிக்

஑ா஦க஥ாடு உனகுக்கு ஋ல்னாம் ஑ானஓங்ற஑஦ிறணப் தண்஠ி

஢ா஦஑ன் ஆற஠஦ாகன ஢டத்஡ிடும் ஓ஑த்ற஡ ஋ல்னாம். 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.

஑ானம் = KAlam = Time. Principle of Time. ஑னாor ஑றன = Kalai = Art, Learning
principle. ஑ானஓங்ற஑ = KAlasangai = Imposition of time constraints.

This verse 144 is variance from Verse 26 of Sivaprakasam. Siddhiar Suppakam, 2nd Sutra, 3rd
Adhikaranam, verse 144 Sivagnana_siddhiar by Sivanar says that KAla (஑ானம் = time), Niyati
(஢ி஦஡ி) and KalA (஑றன) appear in that order. In the verse 25 of Sivapprakasam KalA (஑றன)
takes antecedence. SivapprakAsam

Verse 145. Tattvas (Niyati, KalA, Vidya Tattvas) blossom out, so Vidya can experience the
sense objects.

஢ி஦஡ி தின் க஡ான்நி ஑ன்஥ ஢ிச்ஓ஦ம் தண்஠ி ஢ிற்கும்;

அ஦ர்வு இனாக் ஑றன தின் க஡ான்நி, ஆ஠஬ம் எ஡ிக்஑ி ஓித்஡ின்

சஓ஦ல்ன௃ரி ஑ிரி஦ாஓத்஡ி ச஡ரி஬ிக்கும் ஓிநிக஡; ஬ித்ற஡

உ஦ர்஑றன ஦஡ணில் க஡ான்நி அநி஬ிறண உ஡ிக்஑ப் தண்ணும். 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

஬ிச்றஓ஦ில் அ஧ா஑ம் க஡ான்நி ஬ிறண஬஫ி கதா஑த் ஡ின்஑ண்

இச்றஓற஦ப் தண்஠ி ஢ிற்கும்; ச஡ா஫ில், அநிவு, இச்றஓ னென்றும்

ற஬ச்ஓகதாது, இச்ஓா ஞாணக் ஑ிரிற஦ன௅ன் ஥ரு஬ி, ஆன்஥ா

஢ிச்ஓ஦ம் ன௃ருடன் ஆ஑ி, சதாதுற஥஦ின், ஢ிற்தன் அன்கந. 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 தஞ்ஓ஑ஞ்சு஑ம் (தஞ்ஓ஑ஞ்சு஑ம் = தஞ்ஓ + ஑ஞ்சு஑ம் = 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

Niyati. Niyati8 is the Cosmic Justice which doles out rewards and or punishments for one's acts.
Man's tendency is to avoid unpleasant fruits and invite and enjoy pleasant fruits as a consequence
of his acts. Niyati forces the person to accept what is coming to him, whether it is pleasant or
unpleasant. The fruits of good deeds are his to enjoy and no less the fruits of bad deeds are his
too. This is Cosmic Law of Deed and Consequence. Karma has the appropriate fruits on hand.
The fruit has to be delivered to the person owning the deed. Karma needs a deliverer or dispenser
to the addressee. Thus Karma is dependent on Niyati for its dispensation and thus is Niyati-
sāpekṣa. This fruit is addressee-specific and non-transferable; Niyati delivers the fruit to the
addressee. N

Kalā9 = Kalaa = Kalai = : variable aptitude of the soul to spiritual knowledge. Cognition.
Kalai is an evolute of Maya, the 6th principle. The word is derived from Kal - to learn ( ) . It
refers to the acquisition of knowledge of surroundings and all other categories of Tattvas, arts
and sciences and spiritual knowledge. We have limited knowledge. It is one of the limiting
jackets that we wear, meaning that our knowledge is only a contracted and diminished form of
Siva's knowledge. KalA imposes finitude and limited experience of spirituality; by removing
limitations of KalA, one attains Moksa. Remember it is one of the restraining sheaths. Karma
and body go hand in hand with the doer, and being non-luminous cannot lift the dark veil of
Mala. But KalA offers help and works against obscuration caused by Mala, facilitating the
reactivation of stalled Kriya Sakti. KalA's unique feature is that it identifies itself with the
individual self, acts like a co-ordinate agent of the self rather than an instrument and thus
becomes the agent of action. Pundits say that KalA fuses the agency and the instrumentality so
much so the self would be devoid of manifest consciousness, if it is not for KalA.

KalA and Sakti: KalA has more than one meaning. Sakti has parts; that is KalA. Sakti displays
Her Power or Vibhuti; that is KalA. KalA is also one of the Kancukas or enveloping Saktis that
make the Purusa12 consciousness. Kankukas cut down the natural perfections of the Supreme
Self and thus constitute the enveloped or limited self or Purusa12. What it means is that
limitations are imposed on the human being and his consciousness. Our consciousness is no
where near Siva's Consciousness.

Kalai helps in the eradication of localized anava (I-ness) so that Kriya sakti (action power)
comes into play in acquiring worldly and spiritual knowledge. If one considers oneself as the
center and master of the universe, where is the need to acquire knowledge? That is anavam,
which should be curbed to receive spiritual knowledge. Kalaa gives that opportunity to the soul
to directly perceive the Truth by suppressing Anava Mala; it rends open the cloud of Anava Mala
to let in some light (spiritual knowledge). Another source tells that KalA Tattva is the 3rd
sheath or Kancuka--straitjacket, garment.(See below for details) It is actually Kriya Sakti of
Siva that has undergone contraction and degradation, which means that its omnipotence has
contracted to limited potency, which creates a rich milieu for karma to thrive in a compromised
individual. The radiant power of Siva is basically blocked by this KalA Tattva screen so that the
individual sole does not get enough light of wisdom. (Think of sunscreen lotion--here KalA
lotion or KalA Jacket prevents exposure to spiritual wisdom.)

Vidya10: Soul's ability to discriminate. Vidya is a cognate with wit, vita, Vid, Cid, Veda, and
Vittai. It takes its origin from Kalai, 9th principle, gives wisdom to the soul, and helps the
aspirant overcome the asuddha maya tattva consisting of prejudice, misconception, wrong belief,
illusion, delusion, distortion, and obscuration. Vidyaa Tattva is the fourth outer Kancuka where
Jnana Sakti of Siva has contracted; the individual soul has scanty Divine Wisdom.

Rāga11 = Arâgam --Tamil spelling): Soul's desire to experience the world. Ragam is
desire, passion and love. It is the evolute of the 10th principle, Vidya. It is the Iccha Sakti
(desire) of an individual to acquire, posses, and exploit objects, interact with people and enjoy
the world. It is modulated by Buddhi and Vidya. Raaga is the fifth outer sheath wherein the
Iccha Sakti of Siva has undergone contraction and transformation and manifests as passions,
desires and wants of earthly nature.

Verse 147. Mula Prakriti, the Three Gunas and nine subsets.

஬ரும்கு஠ம் ஬டி஬ாய் னெனப்தி஧஑ிரு஡ி ஑றன஦ில் க஡ான்நித்

஡ரும்குணம் னென்நாய், என்நில்஡ான் னென்நாய் ன௅ம்னென்று ஆகும்,

இருங்கு஠ ரூத஥ா஑ி இற஦ந்஡ிடும், ஋ங்கும் ஆன்஥ா;

சதருங்கு஠ ஬டி஬ாய், கதா஑ ஓா஡ணம் சதந்஡஥ாக஥. 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.

கு஠ம் = 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

ஓித்஡஥ாம் அவ்஬ி஦த்஡ம் ஓிந்஡றண஦துவும் சஓய்னேம்;

ன௃த்஡ி அவ்஬ி஦த்஡ில் க஡ான்நிப் ன௃ண்஠ி஦ தா஬ம் ஓார்ந்து,

஬த்து஢ிச்ஓ஦ன௅ம் தண்஠ி, ஬ரும் சு஑ துக்஑ க஥ா஑ப்

தித்஡ிணின் ஥஦ங்஑ி, ஞாணக் ஑ிரிற஦னேம் கத஠ி ஢ிற்கும். 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.

தித்து = pittu = Excessive zeal, infatuation. ஥஦ங்கு஡ல் = mayankutal = confusion,


Verse 149. Ahamkaram coming from Buddhi claims individuality.

ஆங்஑ா஧ம், ன௃த்஡ி஦ின் ஑ண் உ஡ித்து, அ஑ந்ற஡க்கு ஬ித்஡ாய்,

ஈங்கு ஆர்஡ான் ஋ன்கணாடு எப்தர் ஋ன்று, '஦ான் ஋ன்ணது' ஋ன்கந

஢ீங்஑ாக஡ ஢ிற்கும்; ஡ானும் னென்ந஡ாய் ஢ி஑ழும் ஋ன்தர்.

தாங்கு ஆர்ன௄஡ா஡ி, ற஬஑ாரி஑ம், ற஡ஓ஡ந்஡ான் ஋ன்கந.

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.

அ஑ந்ற஡ = Akantai = Conception of individuality. Conceit, arrogance, haughtiness;


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.

஥ண஥து ற஡ஓ஡த்஡ின் ஬ந்து, எரு சதாருறப ன௅ந்஡ி

஢ிறண஬தும் சஓய்து அங்கு ஍஦ ஢ிறனற஥஦ின் ஢ிற்கும்; ஆங்க஑,

இணம்஥னி கஓாத்஡ி஧ா஡ி, ஑ன்஥இந்஡ிரி஦ம் ஋ல்னாம்,

ன௅ணம் உற஧ சஓய்஡ற஬஑ா ரி஑ம் ஡ரும் ஋ன்தர் ன௅ன்கணார். 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.

ற஡ஓ஡ம் = Taijasa in Sanskrit = Rajasa Ahamkaram. கஓாத்஡ி஧ம் = ear.

஑ன்஥இந்஡ிரி஦ம் = Kanma Indriyam = Karmendriya in Sanskrit = Motor organs.
ற஬஑ரி஑ம் = 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.

஢ல்சஓ஬ி, து஬க்குக், ஑ண், ஢ா, ஢ாஓி ஍ந்஡ிறணனேம், ஢ல்கனார்,

ன௃த்஡ி இந்஡ிரி஦ம் ஋ன்று ன௃஑ன்நணர்; இற஬ ஡஥க்குச்,

ஓத்஡, ஢ற் தரிஓ, ரூத, இ஧஡, ஑ந்஡ங்஑ள் ஍ந்தும்,

ற஬த்஡ணர், ஬ிட஦஥ா஑ அறட஬ிணின் ஥ருவும் ஋ன்கந. 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.

து஬க்கு = tuvakku = skin. ன௃த்஡ி இந்஡ிரி஦ம் = Jnaendriyas = Sense organs. ஬ிட஦ம் =

objects of sense. அறடவு = ataivu = abide or take refuge. ஥ருவு = maruvu = join together
or combine.

Verse 152. Karmedriyas, the organs and their functions.

஬ாக்க஑ாடு தா஡ம் தா஠ி தானேக஬ாடு உதத்஡ம் ஍ந்தும்

஢ீக்஑ிணர் ன௅ன்கண ஑ன்க஥ந்஡ிரி஦ங்஑ள் ஋ண ஢ிறணந்க஡;

ஆக்஑ி஦ ஬ஓண, ஑஥ண, ஡ாணன௅ம் ஬ிஓர்க்஑ ஆணந்஡ம்

ஊக்஑஥ார் ஍ந்தும் ஍ந்஡ின் ச஡ா஫ிசனண ஏ஡ிணாக஧. 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.

஬ாக்கு, தா஡ம், தா஠ி, தானே, உதத்஡ம் = vakku, pAtham, pAni, PAyu, and upattam =
Speech, feet, hands, anus, and Generative organ.

஬ஓணம், ஑஥ணம், ஡ாணம் ஬ிஓர்க்஑ம் ஆணந்஡ம் = Vasanam, Kamanam, Dhanam,

Visargam and Anantham = Speech, Walking, Giving, Evacuation, and Coition.

Verse 153.

஬஦ா஡ி சஓாத்஡ி஧ா஡ி ன௃நத்து ஬ாழ் ஑ரு஬ி ஆகும்.

ஏ஦ா஡ ஥ணா஡ி ஑ா஦த்து உ஠ரும் உட்஑ரு஬ி ஆகும்

ஆய்஬ார்஑ட்கு அ஧ா஑ம் ஆ஡ி அ஬ற்நின் உட்஑ரு஬ி ஋ன்தர்.

஥ா஦ாள் ஡ன் ஬஦ிற்று, இ஬ற்நால் துடுக்குண்டு ஬ாழும் ஆன்஥ா. 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.

ஏறஓ ஢ன் தரிஓ ரூத இ஧஡ ஑ந்஡ங்஑ள் ஋ன்று

கதசு஥ாத்஡ிற஧஑ள் ஍ந்தும் திநக்கும் ன௄ ஡ா஡ி ஑த்஡ின்

க஢ஓ இந்஡ிரி஦ங்஑ட்கு ஢ி஑ழ் அநிவு இ஡ணாற் ஑ாண்டும்,

ஆறஓகஓர் ஥ணா஡ி ஡ன்஥ாத்஡ிற஧ ன௃ரி அட்ட஑ந்஡ான். 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.

ன௃ரி஦ட்ட஑ம் = puriyattakam = Subtle body.

Verse 155. Tanmatras and the Great Elements.

ஓாற்நி஦ தஞ்ஓ ஡ன்஥ாத்஡ிற஧஑பின் ஓத்஡ம் ன௅ன்ணாத்

க஡ாற்றும் ஬ான் ஬பி ஡ீ ஢ீர் ஥ண் ச஡ாடக்஑ிக஦ என்றுக்கு ஏன்று அங்கு

஌ற்ந஥ாம் ஏறஓ ஆ஡ி இருங்கு஠ம் இறஓந்து ஢ிற்கும்

ஆற்நக஬ ஬ிட஦ம் ன௄஡ம் அங்஑ாங்஑ி தானத்து ஆக஥

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

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

Compartment four, Water: 50% is water and 12.5% each of ether, air, fire, and

Compartment five, Earth: 50% is earth and 12.5% each of ether, air, fire, and

Subtle and Subtle and Subtle and Subtle and Subtle and
nonspecific nonspecific nonspecific nonspecific nonspecific
Air Ether Ether Ether Ether
12.5 12.5 12.5 12.5 12.5
% Ether % Air % Fire % Water % Earth
50% 50% 50% 50% 50%
Fire Fire Air Air Air
12.5 12.5 12.5 12.5 12.5
% % % % %

water Water Water Fire Fire

12.5 12.5 12.5 12.5 12.5
% % % % %

Earth Earth Earth Earth Water

12.5 12.5 12.5 12.5 12.5
% % % % %
Gross and Gross and Gross and Gross and Gross and
Specific Specific Specific Specific Specific
Hearing Touch Vision Tasting Smelling
Ears Skin Eyes Tongue Nose
Vestibulococ Sensory Visual Taste Olfactory
hlear Pathways Pathways Pathways Path.
Auditory Somatic Visual region Gustatory Olfactory
region of the sensory of cerebral region of region of
cerebral region of the cortex cerebral cerebral
cortex cortex cortex cortex
Buddhi & Buddhi & Buddhi & Buddhi & Buddhi &
Purusa Purusa Purusa Purusa Purusa

Sound = Touch = Form = Taste Smell =

ஓவச ஊறு உரு஬ம் =சுவ஬ ஢ாற்நம்
Gross Ether = Fire =
Air = ஬பி Water = ஢ீர் Earth = ஥ண்
Elements ஬ான் ச஢ருப்பு
Shapes Circle = Hexagon = Triangle = Crescent = Square =
அறுதகாண ப௃க்தகா஠ ஢ாற்தகா஠
஬டி஬ம் ஬ட்டம் திவந
ம் ம் ம்
Color Smoky = Black Red White Yellow
஢ிநம் புவக஢ிநம் கருவ஥ சசம்வ஥ சதான்வ஥
Bija sound Akaram Yakaram Rakaram Vakaram Lakaram
அக஧ம் ஦க஧ம் ஧க஧ம் ஬க஧ம் னக஧ம்
Skin =
Senses Ears = சச஬ி Eyes = கண் tongue = ஢ா Nose = ஢ாசி
அப௃஡த்து இரு஡வன ஬ச்சி஧ாப௅஡
அவட஦ாப அறு புள்பி ஡ா஥வ஧
பி த஥஫ி ம்
Ambrosial two-headed
Icon Lotus Thundrbolt
drop plough
அ஡ிச஡ய்஬ ஥தகசு஬஧
ச஡ாசி஬ன் உருத்஡ி஧ன் ஡ிரு஥ால் அ஦ன்
ம் ன்
Presiding deity Sadasivan Mahesvaran Rudra Tirumal Iyan
கவன சாந்஡ி஦஡ீ஡ சாந்஡ி ஬ித்஡ி஦ா தி஧஡ிட்டா ஢ி஬ிருத்஡ி
Auditory Sensory Gustatory Olfactory
Brain Centers Visual Center
Center Center Center Center
அ஡ிச஡ய்஬ம் = Presiding deity.

Verse 156. Ether pervades, Air moves, Fire scalds, water cools and Earth supports all.

இ஧ந்஡஧஥ா஑ி ஬ான் ஡ான் இடம் ச஑ாடுத்஡ிடும்; ஓனித்துப்

த஧ந்஡ற஬ ஡ி஧ட்டும், ஑ால் ஡ீ ஑ட்டு என்று ஬ித்஡ல் தண்ணும்

஢ி஧ந்஡஧ம் குபிர்ந்து ஢ின்று த஡ஞ்சஓனேம், ஢ீர், ஥ண் ஡ானும்

உ஧ந்஡ரு ஑டிண ஥ா஑ித் ஡ரித்஡ிடும்; உ஠ர்ந்து ச஑ாள்கப. 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.

இ஧ந்஡ி஧ம் = Space.

Verse 157. The Five Gross Elements have each individual shape, color, and letter.

஥ண், ன௃ணல், அணல், ஑ால், ஬ான்; தால் ஬டிவு ஢ாற்க஑ா஠ம், ஆகும் --

஡ண்திறந னென்று க஑ா஠ம் ஡கும் அறுக஑ா஠ம் ஬ட்டம்.

஬ண்சதான்ற஥ ச஬ண்ற஥ சஓம்ற஥ ஑றுப்கதாடு தூ஥ம் ஬ன்ணம்.

஋ண்஡ரும் ஋ழுத்துத் ஡ாணும் ன, ஬, ஧, ஦ அவ்வு஥ாக஥. 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.

= ப௄ன
Element Color Shape Bija Mantra
Earth Golden Square Lakaram = னக஧ம்
Water White Crescent Vakaram = ஬க஧ம்
Fire Red Triangle Rakaram = ஧க஧ம்
Air Black Hexagon Yakaram = ஦க஧ம்
Ether Smoky Circle Akaram = அக஧ம்

Verse 158. The icons of the Gross Elements or Pancha Bhutas and their Presiding Deities.

குநி஑ள் ஬ச்ஓி஧த்஡ிகணாடு க஑ா஑஢஡ம் சு஬த்஡ி

அறுன௃ள்பி அன௅஡஬ிந்து அ஡ிச஡ய்஬ம் -- அ஦ன் ஥ால் ஆ஡ி
சஓநின௃஑ழ் ஈஓகணாடு ஓ஡ாஓி஬ம் ன௄஡ ச஡ய்஬ம்
ச஢நி஡ரு ஑றன ஍ந்஡ிற்கும் ஢ி஑ழ்த்து஬ர் இந்஡ ஢ீர்ற஥. 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

஬ச்ஓி஧ானே஡ம் = vachchirAyutham = A mystic symbol in the form of a thunderbolt,

representing the element earth.

அ஡ிச஡ய்஬ம் = Presiding Deity.

஍ந்து ஑றன஑ள்: 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

Subdivisions of Kala or Kalai.

1. Nivirrti Kala: ஢ி஬ிர்த்஡ி ஑றன Sphere of action for the Energy of Siva which
emancipates the soul from bondage. When the soul reaches the sphere of Bindu; Nivirrti Kala
erases all doubts of the soul. (Presiding deity: Sadasiva)

2. Pratista Kala: தி஧஡ிட்டா஑றன Sphere of action of the Energy of Siva, which lead the
soul to the liberated state. (Presiding Deity = Mahesvara.)

3. Vidya Kala: ஬ித்஡ி஦ா஑றன 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

4. Sānti Kala: ஓாந்஡ி஑றன 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

5. Sāntiyatita Kala: ஓாந்஡஦஡ீ஡஑றன Sphere of action for the Energy of Siva which
destroys all the turbulent elements in fully ripened souls, one of panca-kalai. (Presiding Deity =

Definition of the terms are found in Tamil Lexicon.

Verse 159. 5 Suddha Tattvas, 1Cit-Acit Tattva, 30 Asuddha Tattvas.

சுத்஡஡த் து஬ங்஑ள் ஋ன்று ன௅ன்ணக஥ சஓான்ண ஍ந்தும்

இத்஡ற஑ற஥஦ின் இ஦ம்ன௃ம் இற஬ ன௅ப்தத் ச஡ான்று ஥ா஑

஡த்து஬ம் ன௅ப்தத்஡ாநாம் றஓ஡ன்ணி ஦ங்஑ள் ஍ந்தும்

ஓித்து அஓித்து ஆன்஥ா என்று ன௅ப்ததும் அஓித்க஡ சஓப்தில். 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

Cit = ஓித்து = Intelligent or Sentient. Acit = அஓித்து = 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 = சுத்஡ ஡த்து஬ங்஑ள் =

றஓ஡ன்ணி஦ம் = 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 = அசுத்஡ ஡த்து஬ங்஑ள் =

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.

஍ந்துசுத் ஡த்஡ின் ஑ீ ழ் ஌ழ் -- சுத்஡ாசுத் ஡ம் அசுத்஡ம் --

஡ந்஡ிடும் ன௃஥ான் ஑ீ ழ் ஋ண்னென்நா஦஡த் து஬ம்; ஓீ஬ர்க்கு

஬ந்஡ிடும் திக஧஧ ஑ாண்டம்! ஥ருவுகதா஑ ஓ஦ித்஡ி ஧த்க஡ாடு

அந்஡ம் இல் அணுக்஑ளுக்குப் கதாக்஑ி஦ ஑ாண்டம் ஆக஥.

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 (தித஧஧க காண்டம்). தித஧஧கன் (Prerakan) is
Energizer, Organizer, One who effectuates any action; Director; Directing Agent. Naturally the
First Five Tattvas are the Energizers of the other Tattvas. Siva1, Sakti2, Sadasiva3, Isvara4,
Sadvidya5. (5)
The Seven Tattvas (MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 ) are called Mixed
Tattvas (஥ிஓி஧ ஡த்து஬ங்஑ள் = 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.

஡த்து஬ ரூத஥ாகும் ஡ரும் அரு உரு஬ம் ஋ல்னாம்;

஡த்து஬ம் தூன சூக்஑ த஧ங்஑ளும் ஆ஑ி ஢ிற்கும்

஡த்து஬ம் ஡ன்ணில் ஓாரும் அணுக்஑ள் ஓா஡ாக்஑ி஦த்஡ில்

஡த்து஬ம் ஓத்஡ம் ஓாரும் ஓ஑னன௅ம் ஡த்து஬ம் ஑ாண். 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 (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, 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.

஡த்து஬ம் ஋ண் னென்றும் சஓன்று ஆன்஥஡த் து஬த்து எடுங்கும்.

஬ித்ற஡஦ின் எடுங்கும் ஆறும் ஓி஬த்஡ிணில் எடுங்கும் னென்றும்

஢ித்஡஡த் து஬ம் இம்னென்றும் ஋ன்தார்஑ள் இ஧ண்டும் ஢ின்ந

ஓத்஡஥ாம் ஓி஬த்து எடுங்கும்; க஡ாற்நன௅ம் இதுகதால் 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.

ச஥ாய்஡ரு ன௄஡ம் ஆ஡ி க஥ா஑ிணி அந்஡ம் ஆ஑

சதாய்஡ரு ஓ஥஦ம் ஋ல்னாம் ன௃க்கு ஢ின்நிடும் ன௃஑ன்று

ச஥ய்஡ரு றஓ஬ ஥ா஡ி இருனென்றும் ஬ித்ற஡ ஆ஡ி

஋ய்து஡த் து஬ங்஑ள் ஌னேம் என்றும் இன்று ஋ம் இறநக்க஑. 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

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

ஓி஬ம் ஓத்஡ி ஢ா஡ம் ஬ிந்து ஓ஡ாஓி஬ன் ஡ி஑ழும் ஈஓன்

உ஬ந்஡ருள் உருத்஡ி஧ன்஡ான் ஥ால் அ஦ன் என்நின் என்நாய்ப்

த஬ந்஡ரும் அரு஬ம் ஢ாலு இங்கு உரு஬஢ால் உத஦ம் என்று ஆய்

஢஬ம் ஡ரு கத஡ம் ஌஑ ஢ா஡கண ஢டிப்தன் ஋ன்தர். 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
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.

ஓி஬ம் ஓத்஡ி ஢ா஡ம் ஬ிந்து ஓ஡ாஓி஬ம் ஈஓன்

உருத்஡ி஧ன் ஥ால் அ஦ன் ஋ன்ந என்தது஬ற஑஦ாண ஓி஬கத஡ம் ஓி ஓி

Verse 165. The Nine corresponding Saktis

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.

Siva of nine forms and Sakti of nine forms.

Siva Sivam1 Sakti2 NAdam3 Bindu4 Sadasivam5 Isa6 Rudra7 Mal8 Brahma9
Sakti Sivam1 Sakti2 NAdam3 Bindu4 Manonmani5 Mahesvari6 Uma7 Tirumakal8 Kalaimakal9

Verse 166. Sivam the source of Sakti.

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 = The formless Šiva, as the embodiment of energy.

Verse 167. Siva-Sakti is the cause of creation of beings.

Siva begets Sakti; Sakti begets Sivam. Both of them unite and beget all the world's beings.
Bhavan (Siva) is yet a Brahmachari; Sakti of Milk-sweet words and speech is yet a Virgin. They,
of the Supreme Knowledge from Tapas, know this nature of Siva-Sakti.

Parasiva and Parasakti sport Kriya Sakti--Action Power-- to create this world of beings.
Verse 168. Who is a Tattva Jnani?

The body, the organs, the world, the objects of the senses, the Highest Goal, bondages,
Liberation are associated with the soul; the Tattvas subside, involute or take refuge (in Sakti
Tattva). Knowing all this well, going past and above the Nivrrti Kalai ( and
realizing the Supreme Substance make one the Tattva Jnani (Knower of Tattvas).

஡ற்த஧ம் = That which is highest.

Those who have taken refuge.

தஞ்சகவன pañca-kalai (five powers of Siva) Nivrrti Kalai is one of the five Powers of Siva.

n. (Šaiva.) The five spheres of action of the five forms of Šiva, viz., nivirttikalai, piratiṭṭā-
kalai, vittiyākalai, cāntikalai, cāntiyatītakalai, one of two kinds of artta-p-pirapañcam, q. v.;
அ஧஡ப்தி஧தஞ்ஓம் இ஧ண்டனுள் என்றும் ஢ி஬ிர்த்஡ி ஑றன தி஧஡ிட்டா஑றன
஬ித்஡ி஦ா஑றன ஓாந்஡ி஑றன ஓாந்஡ி ஦஡ீ஡஑றன ஋ன்று
஍஬ற஑ப்தட்டது஥ாண ஓி஬ஓத்஡ி஢ிறன. ஓி. கதா. தா. தக். ன௃துப்.)

The Purification of the soul in my opinion proceeds as follows starting from

Though they are listed as nivirttikalai, piratiṭṭā- kalai, vittiyākalai, sāntikalai, sāntiyatītakalai,
the purification or application of power sequence is I beleive is Vittiya-Kalai, Santi-Kalai,
SAnityatitta-kalai, Pratitta-Kalai and Nivrrti-Kalai.

All the Tattvas from most distal Tattva Earth36 to the Tattva Sadasiva3 subside or involute in a
retrograde fashion in Sakti2 Tattva. It is my understanding that once all these Tattvas are
absorbed by Sakti, the soul becomes pure and ready for merger with Siva1 Tattva.

Vittiya-Kalai , Santi-Kalai , SAnityatitta-Kalai , Pratitta-Kalai and Nivrrti-Kalai

At this stage five events (Vittiya-Kalai , Santi-Kalai , SAnityatitta-Kalai , Pratitta-Kalai

and Nivrrti-Kalai ) 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-Kalai is taking the soul out of the constraints of Kankukas imposed by Kāla7, Niyati8,
Kalā9, Vidya10, Rāga11 which also helped the soul acquire spiritual knowledge. Maya, the
progenitor of all distal Tattvas, subside in Sakti. The VittiyA-Kalai is taking the pristine soul
with no contaminating Malas, burdening Tattvas and constraining Kankukas (஑ஞ்ஓ஑ம் =
literally girdle) towards ஬டுீ (literally Home or Liberation).

Santi-Kalai is removal of residual turbulence in the fully mature soul.

SAnityatitta-Kalai is removal of any residual afflictions of the realized soul.

Pratitta-Kalai = Siva Sakti takes the Jivama (the individual soul) to Mukti or liberation.

Nivrrti-Kalai the last and the Fifth Power or purification step is total and irrevocable
emancipation of soul (from all impurities, bondage, constraints, and afflictions).

Bindu has five KalAs or powers: Nivrtti, PratistA, VidyA, and SAnti and SAntyatita. These
KalAs are present in the body, and a guru can locate them for the pupil.


Kāla7, Niyati8, Kalā9, Vidya10, Rāga11

Purusa12 and Mayai..

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
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
Verse 169. Jiva suffers in this world to expunge Karma and Anava Malam.

஋ல்னா஥ாய்த் ஡த்து஬ங்஑ள் இற஦ந்஡து ஋ன், அணுவுக்கு? ஋ன்ணின்

ச஡ால்னா஦ ஑ன்஥ம் ஋ல்னாம் துய்ப்தித்துத் துறடத்஡ற்கும் தின்

஢ில்னாற஥ ன௅ற்று ஬ித்து ஢ீக்஑வும் கூடி ஢ின்ந

சதால்னா஡ ஆ஠஬த்ற஡ப் கதாக்஑வும் ன௃குந்஡து அன்கந. 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.

என்ந஡ாய் அக஢஑ஓத்஡ி உறட஦஡ாய் உடணாய் ஆ஡ி

அன்ந஡ாய் ஆன்஥ா ஬ின்஡ன் அநிக஬ாடு ச஡ா஫ிறன ஆர்த்து

஢ின்று கதாத்஡ிருந்து ஬த்ற஡ ஢ி஑ழ்த்஡ி சஓம்திணில் ஑பிம்ன௃ ஌ய்ந்து

஋ன்றும் அஞ்ஞாணம் ஑ாட்டும் ஆ஠஬ம் இற஦ந்து ஢ின்கந. 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 (அஞ்ஞாணம் ) and remaining intrinsic to the soul.

கதாத்து = Hole, hollow; சதாந்து. . Vice, fault. ஬த்ற஡ = softness.

Anava Mala (ஆ஠஬ ஥னம்). Anava is derived from Anu for atom and atomic soul and Anavam
is a limitation put upon the soul, a limitation of the Universal Consciousness of Siva-Sakti.
Malam is Impurity and thus darkness beyond darkness. It is Pre-Cosmic. It is unseen and yet
makes its presence felt. The self or soul is in an inhibited state, the cause of inhibition being
Avidya or ignorance. Anava Mala is called a principle of obscuration. Obscuration indicates the
limited knowledge of the individual soul. Siva, not of limited knowledge, is never obscured by
any Malam or impurity. What drives the soul into activity that generates Karma? It is the
primordial privation and obscuration. They provide the impetus to act and desire for Bogha
(enjoyment and suffering). Liberation by its very nature brings an end to Bhoga. Siva who is
Ever Free and the liberated souls do not have a penchant for Bhoga.

Cit = Intelligence. The individual soul is endowed with Cit. Mala is the cause of privation of Cit-
Sakti of man and thus a veil.

There is paucity of Prakasa or Light, plethora of doership and toxic cognition of unconscious
entities (buddhi, Prana and body) as the self. Simply put this individual thinks, he regards body,
breath, intellect... as the self and not the self (soul) qua self, because he can see the body but
cannot see the soul or the self. He thinks he is body and not the soul.

Verdigris (஑பிம்ன௃ = Kalimpu) is the green corrosive patina on or in the copper vessel, the cause
being weathering, exposure to air, seawater or acetic acid. With air, it is Copper carbonate; with
seawater, copper chloride; and with acetic acid, Copper acetate. As verdigris of the copper,
Anava Malam is the concomitant of the soul and has very many toxic powers.

AvAraka Sakti (ஆ஬ா஧கசத்஡ி) 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.

ஆ஬ா஧஑ம் = That which covers, screen, veil. It is called āvaraṇa in Sanskrit. ஆ஬ா஧஑ஓத்஡ி =
AvAraka Sakti = Veiling power.

அக஡ா஢ி஦ா஥ி஑ா ஓத்஡ி = 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.

஥னம் ஋ண க஬று என்று இல்றன ஥ா஦ா ஑ாரி஦஥து? ஋ன்ணின்

இனகு உ஦ிர்க்கு இச்ஓா ஞாணக் ஑ிரிற஦஑ள் ஋ழுப்ன௃ம் ஥ாற஦;

஬ின஑ிடும் ஥னம் இ஬ற்றந க஬றும் அன்று; அதுக஬நா஑ி

உனகு உடல் ஑஧஠ம் ஆ஑ி, உ஡ித்஡ிடும், உ஠ர்ந்து ச஑ாள்கப. 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.) (இச்றஓ, ஞாணம், ஑ிரிற஦
(Sanskrit) = ஬ிற஫வு, அநிவு, சஓ஦ல் are Tamil words for them. In English, they are
Desire, Knowledge and Action.

Verse 172. Maya's cloud lifts and the knowledge shines forth.

஥ாற஦க஦ ஆன்஥ ஞாணக் ஑ிரிற஦ ஥றநத்து ஢ிற்கும் --

தூ஦ அப்தரி஡ி ஡ன்றணச் சுடர்ன௅஑ில் ஥றநத்஡ாற் கதான

கதாய்ன௅஑ில் அ஑னச் கஓா஡ி ன௃ரிந்஡ிடும் அதுக஬ கதான

஑ா஦ன௅ம் அ஑ன, ஞாணத் ச஡ா஫ில் தி஧஑ாஓம் ஆக஥. 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.

தரி஡ிற஦ ன௅஑ில்஥ றநப்தப் தாய் எபி ததுங்஑ணாற்கதால்

உரு உ஦ிர் ஥றநக்஑ின் ஞாணக் ஑ிரிற஦஑ள் எ஫ிக்கு஥ாகும்;

஑ரு஡ிடும் இச்ஓா ஞாணக் ஑ாரி஦ம் ஑ா஦ம் சதற்நால்

஥ரு஬ிடும் உ஦ிர்க்குக் ஑ா஦ம் ஬ந்஡ிடா ஬ிடில், ஥றநப்கத. 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

Verse 174.
கத஡ ஑ாரி஦ம் ஥றநத்து ஢ின்நது ன௃஑ம்஥னம்஑ாண்;
ஏ஡னாம் கு஠ன௅஥ா஑ உ஦ிரினுள் ஬ி஧஬னாகன
஑ா஡னால் அ஬ித்ற஡ ஓிந்஡ ஡ரும் ஑றன ஆ஡ி ஥ாற஦
ஆ஡னால் இ஧ண்டும் கஓா஡ி இருள் ஋ண க஬நாம் அன்கந. 174.
Anava Malam (and not Maya) veils Desire, Knowledge and Action. Since Anava Malam is
intrinsic to the soul, Anavam becomes the quality of the soul. Ancient Maya generates Tattvas
like KalA to destroy desire-born ignorance. So the two are different in that Maya is the Light and
Anavam is Darkness.

Maya generates Tattvas like KalA to dissipate the darkness cast by the veiling power of Anava
Malam and thus enlighten the soul. Thus Maya is Light and Anavam is Darkness.

S.S. Mani makes the following observation: By the last four verses, the precept of non-existence
of Anava Malam as proposed by the Pasupatas was roundly rejected by Sivanar, who stressed the
existence of Anava Malam.

Verse 175. Soul's nature is intelligence.

ன௃ருடன் ஡ன் கு஠ம் அ஬ித்ற஡ ஋ணின், ஓடம், ன௃ருடன் ஆகும்;

குருடன் ஡ன் ஑ண்஠ின் குற்நம் ஑ண்஠ின் ஡ன் கு஠க஥ா? கூநாய்!

஥ருள் ஡ன் ஡ன் கு஠ம் அது ஆ஑ி, ஥னம் அஓித்து ஆ஑ி ஢ிற்கும்;

ச஡ருள் ஡ன் ஡ன் கு஠ம் அது ஆ஑ி ஓித்து ஋ண ஢ிற்கும், ஓீ஬ன். 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 (தாடா஠஬ா஡ி) premise is soul's nature is non-

intelligence, which Sivanar rejects.

Verse 176. Analogy for the three impurities.

ன௅ம்஥னம், ச஢ல்னினுக்கு ன௅றபக஦ாடு ஡஬ிடு உ஥ிப்கதால்,

஥ம்஥ர்சஓய்து, அணு஬ின் உண்ற஥ ஬டி஬ிறண ஥றநத்து ஢ின்று,

சதாய்ம்ற஥சஓய் கதா஑ தந்஡ கதாத்஡ிருத் து஬ங்஑ள் தண்ணும்,

இம் ஥னம் னென்நிகணாடும் இரு஥னம் இறஓப்தன், 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.

உ஥ி = umi = chaff, husk. ஡஬ிடு = thavidu = Bran. ஥ம்஥ர் = Mammar = Delusion, Distress,
sorrow, affliction.

Verse 177. The five impurities of the soul.

஥ாற஦஦ின் ஑ாரி஦த்ற஡ ஥ாக஦஦஥னம் அது ஋ன்றும்,

஌னேம் ன௅ம்஥னங்஑ள் ஡த்஡ம் ச஡ா஫ினிறண இ஦ற்ந ஌வும்

தூ஦஬ன் ஡ணது ஏர் ஓத்஡ி ஡ிக஧ா஡ாண ஑ரி஦து ஋ன்றும்

ஆய்஬ர்; இம் ஥னங்஑ள் ஍ந்தும், அணுக்஑றப அற஠ந்து ஢ிற்கும். 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

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 = ஥ாக஦஦ம் = has two meanings depending on the context. It refers to the seven
Suddha-Asuddha Tattvas: MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 .
2) MAyEyam = ஥ாக஦஦ம் = Its second meaning is that it is one of the five Malams or
impurities. The action of all the seven Tattvas afore-mentioned is called MayEyam. In its
Impurity aspect MAyEyam has four parts: Tanu = ஡னு = body; Karanam = ஑஧஠ம் = organs;
Bhuvanam = ன௃஬஠ம் = World; Bhogam = கதா஑ம் = objects of experience.

Thus MayEyam refers to first the seven Tattvas and second its functions. In its second
connotation it is an impurity.

஡ிக஧ா஡ணஓத்஡ி (TirOtAna-satti) derives from ஡ிக஧ா஡ம் (TirOtam) meaning obscuration.

Verse 178. The roiling soul takes a spin of life, death, and the three worlds.
஥னம், ஥ாற஦, ஑ன்஥ம், ஥ாக஦஦ம், ஡ிக஧ா஡ா஦ி ஥ன்ணி,
ஓன஥ாரும் திநப்ன௃ இநப்தில் ஡ங்஑ி இத்஡ற஧ ஑ீ ழ் க஥லும்,
஢ிறன஦ா஡ ச஑ாள்பி ஬ட்டம் ஑நங்கு ஋ண ஢ி஥ிடத்஡ின் ஑ண்
அன஥ாரும் இறந஬ன் ஆற஠஦ால், உ஦ிர் ஢டக்கும் அன்கந. 178.

The five Impurities, Anava Malam, Mayai, Kanmam, MAyEyam, and TirOtAyi abide in the
soul, which roils in birth and death and goes to the worlds of Earth, Hell and Heaven. This
movement of the soul is like the unsteady Kolli-Vattam and the kite going up, down and around
in a spin under the aegis of injunctions of Siva.

Kolli-Vattam = ச஑ாள்பி ஬ட்டம் = 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.

அண்டஓம், சுக஬஡ஓங்஑ள், உற்திச்ஓம், ஓ஧ானேஓத்க஡ாடு

஋ண்஡ரு ஢ால், ஋ண் தத்து ஢ான்கு த௄நா஦ி஧த்஡ாய்

உண்டுதல் க஦ாணி ஋ல்னாம் எ஫ித்து ஥ானுடத்து உ஡ித்஡ல்

஑ண்டிடில், ஑டறனக் ற஑஦ால் ஢ீத்஡ிணன் ஑ாரி஦ம் ஑ாண். 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 (சுத஬஡சம்), sweat-born (insects and
vermin); Udbhijjas (உற்தீசம்), seed-born; Jarayujas (ச஧ாப௅சம்), 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.

஢ார்த஦ில் க஡஦ந்஡ன்ணில், ஢ான்஥றந த஦ினா ஢ாட்டில்

஬ி஧வு஡ல் எ஫ிந்து, க஡ான்நல் ஥ிக்஑ ன௃ண்஠ி஦த்஡ான் ஆகும்;

஡ற஧஦ிணில் ஑ீ ற஫ ஬ிட்டுத் ஡஬ம் சஓய் ஓா஡ி஦ிணில் ஬ந்து,

த஧ஓ஥஦ம் ஑ண் சஓல்னா; தாக்஑ி஦ம் தண்க஠ாண் ஆக஡. 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.

ஓா஡ி = JAti = Family, clan, race, Attribute common to a class.

Verse 181. Being a Saiva Siddhanta religionist is a Great Privilege.

஬ாழ்ச஬னும் ற஥஦ல் ஬ிட்டு, ஬ற்ய்ற஥஦ாம் ஓிறுற஥ ஡ப்தி,

஡ாழ்ச஬னும் ஡ன்ற஥க஦ாடும் றஓ஬஥ாம் ஓ஥஦ம் ஓாரும்

ஊழ்சதநல், அரிது ஓான; உ஦ர்ஓி஬ ஞாணத்஡ாகன,

கதாழ் இப ஥஡ி஦ிணாறணப் கதாற்று஬ார், அருள் சதற்கநாக஧. 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).

஬ாழ்வு = High life which implies youth, education, wealth, influence and privilege. High life
engenders hubris, which must be given up. The one enveloped by poverty suffers privation and
humiliation. A realized soul must leave these two extremes. Siva is the only One who has all
these qualities and yet transcends them all. To practice and adhere to Saiva Siddhanta are a
difficult proposition. Once a soul accomplishes them, he stands to obtain the Grace of Siva.

Verse 182. Serve Siva with body, mind, and speech.

஥ானுடப் திந஬ி ஡ானும் ஬குத்஡து, ஥ணம் ஬ாக்கு ஑ா஦ம்,

ஆணிடத்து ஍ந்தும் ஆடும் அ஧ன் த஠ிக்஑ா஑ அன்கநா

஬ணிடத்஡஬ரும் ஥ண்க஥ல் ஬ந்து அ஧ன் ஡றண அர்ச்ஓிப்தர்;

ஊன் ஋டுத்து உ஫லும் ஊ஥ர் என்றநனேம் உ஠஧ார், அந்க஡ா! 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!

ஆவணந்து = The five products of the cow (தஞ்ஓ஑வ்஦ம்), namely Milk, Curds, Butter, cow
dung and cow urine (தால், ஡஦ிர், க஑ா஥஦ம் and க஑ாஓனம். Komayam = க஑ா஥஦ம் = க஑ா +
஥஦ம் = க஑ா + ஥஦ம் = cow + dung. Kosalam = க஑ாஓனம் = க஑ா + ஓனம் = Cow + urine. ஓனம்
= Water, Urine. Ko = cow. ஊ஥ர் = friends and relatives. உ஫ல் = 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
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

Verse 183. From embryo to old age, death is a certainty. Redeem yourself when you can.

஑ரு஬ினுள் அ஫ி஬஡ானேம், ஑஫ிந்஡ிடாது அ஫ி஬஡ானேம்

தரி஠஥ித்து அ஫ி஬஡ானேம், தானணாய் அ஫ி஬஡ானேம்,

஡ரு஠ாணாய் அ஫ி஬஡ானேம், ஡ான் ஢ற஧த்து அ஫ி஬஡ானேம்,

உரு஬க஥ அ஫ிக஬஦ாணால், உள்பகதாக஡ தார், உய்஦. 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.

தரி஠஥ித்஡ல் = < parinam. To undergo transformation or evolution; ஡ரு஠ன் = youth.

உய்஡ல் = To be saved, redeemed; To be relieved, as from trouble; To escape, as from danger.

Verse 184. Life is precarious.

எரு ன௃னன் த௃஑ரும் கதாது, அங்கு என்று இல்றன; என்நின் தாலும்

஬ரும் த஦ன் ஥ாநி ஥நி ஬ந்஡ிடும்; ஋ல்னாம் ஥ாறும்,

எரு சதாழுது; உ஠ரின் உண்டாம் அல்னது இவ் அல்னல் ஬ாழ்க்ற஑

஥ருள் ஑ணவு அதுவும் கதான ஥ானேம், தின் ஥ானேம் அன்கந. 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.
அல்னல் = Affliction, distress, evil, misfortune, privation. ஥ருள் = Bewilderment of mind,
confusion; ஥஦க்஑ம் (Swoon); Ignorance of right and wrong; mistaking one for another;
delusion; illusion; ஥ாய்஡ல் = to hide, vanish, perish, to be annihilated, terminated.

Verse 185. The rich and the haughty live a high life and remain senseless.

அரிஓணம் ன௄ஓி, ஥ாறன அ஠ிந்து, சதான்ணாறட ஓாத்஡ி

தரிஓணம் தின்ன௃ சஓல்ன, தா஧஑ர் தரிக்஑, ச஑ாட்ட,

஬ரிஓின்ணம் ஊ஡ ச஡ாங்஑ல் ஬ந்஡ிட உ஠ர்வு ஥ாண்டு

சதரி஦஬ர் கதச்சும் இன்நிக் ஑ிடத்஡னால் தி஠த்க஡ாடு எப்தர். 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.

தா஧஑ன் = Carrier, Bearer. ஬ரி = Music.

Verse 186. Stop being a Zombie; Be a Siva Worshipper.

தி஠த்஡ிறண எத்து ஬ாழ்க஬ார் தின்஢றடப் தி஠ங்஑ள் கதான

உ஠க்஑ிக஦ உ஫ல்஬ர்ீ உங்஑ள் உடல் உ஦ிர் உ஠ர்வும் ஋ல்னாம்

஑஠த்஡ிடத் க஡ான்நி ஥ானேம் ஑ா஦ம் ஋ன்று அநிந்து எருக்஑ால்

஬஠ங்குநீர் அ஧றண; ஋ன்றும் ஬ாண஬ர் ஬஠ங்஑ ற஬ப்தன். 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.
உ஠க்கு஡ல் = 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.

உ஦ிச஧ணப் தடு஬து இந்஡ உடனின் க஬று; உப஡ாய் உற்றுச்

சஓ஦ிர் உறும்; இச்ஓா ஞாணச் சஓய்஡ி஑ள் உறட஦஡ா஑ிப்

த஦ில்வுறும்; இன்தத் துன்தப் தனங்஑ளும் த௃஑ரும் தார்க்஑ில்;

து஦ிசனாடும்; அஞ்சு அ஬த்ற஡ப் தடும்; உண்ற஥ துரி஦ா஡ீ஡ம். 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.

சஓ஦ிர்² 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: ஢ணவு1, கணவு2, உநக்கம்3, and ததருநக்கம்5

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 ஜாக்கி஧வ஡ ஸ்஬ப்ணம் சு஭ீப்஡ி துரி஦ம் துரி஦ா஡ீ஡ம்
சாக்கி஧ம் தசாப்தணம் சு஫ித்஡ி துரி஦ம் துரி஦ா஡ீ஡ம்
Pure Tamil ஢ணவு கணவு உநக்கம் ததருநக்கம் ? ததர்-ததருநக்கம்

1 2
5 5

Turiya has subdivisions as listed below.

(1) Visva is soul in the waking state

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 (
, 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

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 (

. 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 ( ) 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

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....

All manifestations show abhaya mudra: freedom from fear, depicted by

the open palm of the right hand raised to the level of the chest and facing forward.
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.

உடனின் க஬று உ஦ிர் ஌ன்? இந்஡ உடல் அன்கநா உ஠ர்஬து? ஋ன்ணின்

உடல் ஓ஬஥ாண கதாதும் உடனினுக்கு உ஠ர்வு உண்கடா஡ான்?

உடனின் ஬ானேப் கதாணால் உ஠ர்ச்ஓி இன்று உடலுக்கு ஋ன்ணின்

உடனின் ஬ானேப் கதா஑ா஡ உநக்஑த்தும் உ஠ர்஬து இன்கந. 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.

அநி஬து ஍ம்சதாநிக஦ ஋ன்ணின் உநக்஑த்஡ின் அநி஦ா ஬ாகும்

அநி஬தும் என்று என்நா஑; என்று என்நாய் அநினேம் ஋ன்ணின்

அநிவு஑ள் என்றந என்று அங்கு அநிந்஡ிடா; ஍ந்ற஡னேம் ச஑ாண்டு

அநி஬து என்று உண்டு; அது ஆன்஥ா; ஍ம்சதாநி அநிந்஡ிடாக஬. 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.

அநிந்஡ிடும் , தி஧ா஠ ஬ானே அடங்கு஡ல் ஬ிடு஡ல் சஓய்஡ால்;

அநிந்஡ிடாது உடல் உநக்஑த்து அநி஬ின்ற஥, ஑஧஠ம் இன்ற஥;

அநிந்஡ிடும் ன௅஡னி ஆ஑ின் அது஢ிற்஑க் ஑஧஠ம் கதா஑;

அநிந்஡ிடும் தி஧ா஠ன் ஡ன்றண அடக்஑ினேம் ஬ிட்டும் ஆன்஥ா. 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.

உ஠ர்஬ண ஑஧஠ம் ஋ன்ணில் என்றந என்று உ஠஧ா; ச஬வ்க஬று

அற஠ ஡ரும் -- சஓ஦ல்஑ள் ஢ான்கும் அநிந்து அற஬ அடக்஑ி ஆக்஑ிப்

ன௃஠ரும் உள் ஑ரு஬ி ஆக்஑ி ன௃நக் ஑ரு஬ி஦ினும் கதாக்஑ி

இற஠ ஡ரும் இ஬ற்நின் க஬நாய் ஦ான் ஋ணது ஋ன்தது ஆன்஥ா. 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 = ஥ணம், ன௃த்஡ி, அ஑ம்஑ா஧ம், ஓித்஡ம் =
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 (உண்ற஥ ஬ிபக்஑ம் ) about AnatahKarnam, Verse 17.
அந்஡க் ஑஧஠ம் அறடக஬ உற஧க்஑க் க஑ள்:
அந்஡஥ணம் ன௃த்஡ினேடன் ஆங்஑ா஧ம் -- ஓிந்ற஡ இற஬
தற்நி஦து ஢ிச்ஓ஦ித்துப் தல்஑ால் ஋ழுந்஡ிருந்து அங்கு
உற்நது ஓித்஡ிக்கும் உ஠ர். 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

஑ரு஬ி ஆம் ஥ணன௅ம் ன௃த்஡ி அ஑ங்஑ா஧ம் ஓித்஡ம் ஢ான்கும்

஥ரு஬ி ஆன்஥ாக஬ ஋ன்ண ஬ரும்; ஡ீதம் ஋ணத் ச஡ரிந்து அங்கு

எரு஬ி ஆன்஥ா஬ின் உண்ற஥ உ஠ர்ந்஡஬ர் ஡ற஥ உ஠ர்ந்க஡ார்;

஡ரும் இது தசுஞாணம் தின் ஓி஬ ஞாணம், ஡ணக்கு க஥னாம். 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.
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
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
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

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 ஥வ்வும், ஥ணம், தத்஡ி, அ஑ங்஑ா஧ங்஑ள்,

சஓவ்஬ி஦ ஬ிந்து ஢ா஡ம், ஓித்஡க஥ாடு உள்பம் ஆகும்;

எவ்ச஬னும் ஋ழுத்஡ாம் ஍ந்தும் உ஠ர்வு உ஡ித்து எடுங்கு஥ாறும்

தவ்஬ன௅ம் ஡ிற஧னேம் கதாலும்; தார்க்஑ில், இப் தண்ன௃ம் க஡ான்றும். 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.

அ஦ன்அரி அ஧னும் ஈஓர் ஓ஡ாஓி஬ம் அ஡ிச஡ய்஬ங்஑ள்

உ஦஬ரும் அவ்க஬ாடு உவ்வும் ஥வ்஬ிந்து ஢ா஡ங் ஑ட்குப்
த஦ன் உறும் அஞ்ஓில் ஆன்஥ாப் த஧஬ிடில் அஓித்஡ாம் தார்க்஑ில்
ஓ஦ம் உறு ஬பி இ஧ண்டும் ஡஬ிர்த்துநின் ஡ானும் க஡ான்றும்

The presiding deities of Akaram1, Ukaram2 , Makaram3, Bindu4, and Nada5 respectively are
Ayan1C, Hari2C, Aran3C, Isan4C, and Sadasivam5C . When the soul pervades and abides in the five
entities, the soul acquires Cit or Intellect. If the soul does not abide in them, it is Acit (inert =
Jada = ஓடம்). The soul's nature is understood by the ones who control the two airs (breaths) in
their Yoga practice.

஬பி = wind

When the Yogi brings the up-breath and the down-breath (Prana and Apana) to course through
the Susumna Nadi, he obtains superconsciousness and union with Siva. BG04 <<<----Click
for more information on Vital Airs of the body.

Prāna has fivefold actions: (Prana can be air or energy according to its context.)
When Yogis direct the vital airs up the Susumna Nadi to upper Chakra, it is NOT the air that
goes up the psychic channel. It is the energy flow that goes up the channel.
(1) Prana: The commonly known prāna is the air moving through the mouth and the nostrils
into and out of the lungs (exchange of gases). The heart is headquarters for Prana
(2) Samāna Prāna: Equalizing breath. The energy igntes the bodily fire and resides in the
digestive system, the heart, and the circulatory system, the umbilicus and the joints. Here
prana is digestive function of the stomach and intestines, rhythmic contraction and
relaxation of the heart muscle, the flow of blood through circulatory system and the
movements of the joints. Its headquarters is the Navel (its domain is abdomen)..
Remember Manipura Chakra's headquarters is in the umbilicus.
(3) Apāna Prāna: Downward breathing. It pulls against Prana. It resides in the throat, the
back of the thoracic cage, intestinal canal, generative organs, and the legs. Apana remains
in and modulates the excretory and generative organs. Apana's headquarters is anus --
Muladhara Chakra of Kundalini. (Simply put, Apana is the air that passes as flatus,
which consists of 64% Nitrogen, 19% Hydrogen, 14% carbon dioxide, 9% Methane, 1%
oxygen, and some foul-smelling sulphides. The proportion of these gases is variable;
hydrogen, methane, oxygen may be infinitesimal. There are some people who produce
excessive amount of Methane or Hydrogen, both of which are flammable gases. It has
been reported that the Methane and Hydrogen producers can produce flame in the
operating room, when electrocautery is used during abdominal surgery.)
(4) Udāna Prāna: Ascending breath. This energy is resident in the heart, throat, palate, and
skull and between the eyebrows. Udana's headquarters is the throat--Visuddha Chakra
of Kundalini. Udāna is the breath in the throat rising upwards. It is the expiratory air.
(5) Vyāna Prāna: Pervading breath or diffused breath. It is the vital air that circulates
throughout the body or is diffused through the body. It is the oxygen that is carried by the
blood through out the body. It is the son of Udana and the father of Apana Prana. It
prevents body from disintegration and hold the body together.
This energy is resident everywhere, but concentrated in the circulatory system and sweat
glands (sweating), and plays a role in the redistribution of biological fluids in the body.
Vyana's headquarters is the whole body.
You may notice a correlation here between the centers or Chakras of Kundalini and the
Pranas. Apana, Samana, Udana, Prana, and Vyana represent body consciousness and not
the Higher Consciousness present in Sahasrara Chakra. Above the Higher Consciousness
is Pure Consciousness. The ascending breath residing at Visuddha chakra stops short of
Ajna Chakra, the transitional zone between body consciousness and Higher
Consciousness, which is a dilute version of Pure Consciousness.

Verse 195. The knower and the object of knowledge are different.

ஆன்஥ா஬ின் ஬டிவு ஡ாகண அக஢஑ார்த்஡க் கூட்டம் ஋ன்ணில்

தார்ப்தார்஑ட்கு ஆன்஥ா இன்நாய்ப் தனசதாருள் உண்ற஥ ஆகும்
கஓர்ப்தா஦ தனக஬ உண்ற஥ ஋ன்நிடில்; சஓன்று இற்றந
ஏர்ப்தான் க஬று உ஠ர்க஬ார்க்கு ஋ல்னாம் உ஠ர்சதாருள் க஬ந ஡ாக஥. 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

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
3 3A
Pranava-Tattva-Deity Makaram Mind Aran3C
Pranava-Tattva-Deity Bindu4 Cit4A Isan4C
Pranava-Tattva-Deity Nada 5 Intellect5A Sadasivam5C
Verse 196. Brahman and the soul and their nature.

அநிவு, இச்றஓ, சஓ஦ல்஑ள் ஋ல்னாம் அறடந்து அணல் ச஬ம்ற஥னேம் கதால்

குநி உற்று அங்கு ஌஑ அக஢஑ கு஠கு஠ி தா஬ம் ஆ஑ி,
ச஢நினேற்று ஢ிற்கும் ஋ன்ணின் ஢ி஑ழ் ன௃னன் ஑஧஠ம் ஋ல்னாம்
சஓநிவுற்று, அங்கு அநிவு ச஑ாள்ப க஬ண்டுக஥ா, ஓீ஬ ணார்க்க஑. 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 ( ) Transformation. They are of two kinds: Total

Transformation and Partial Transformation. When milk becomes Yogurt (Curds or n
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 = Pure Maya)
undergoes Augmentation (Vrtti = Virutti = and not transformation.

தரி஠ா஥஥் = parināmam , n. < pari-ṇāma. Transformation, evolution, modification, as the

turning of milk into curds

தரி஠ா஥஬ா஡ம் = 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

கு஠ங்஑றப இன்நி என்நாம் குநி உறடத்து ஆன்஥ா ஋ன்ணின்

இ஠ங்஑ிடா, இச்ஓா ஞாணக் ஑ிரிற஦஑ள் இற஬ உடற்஑ண்;
தி஠ங்஑ிடும் ஓந்஢ி ஡ிக்஑ண் ஋ணில் தி஠த்து உநக்஑த்து இன்நாம்
உ஠ங்஑ிடும் ஑஧஠ம் ஋ன்ணில் ஓந்஢ி஡ி எ஫ிந்து அன்கந. 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

ஓந்஢ி஡ி கு஠ம் ஡ாகும் ஡ான் ஋ன்கதால் ஋ன்ணின் ஑ாந்஡ம்

ன௅ன் இரும்ன௃ ஋ன்நாய்; ஈர்க்கும் ன௅றநற஥ உண்டு அ஑ற்நல் இன்நாம்;

உன்னு஡ல் எடுங்஑ள் ஏடல் இருத்஡கன ஑ிடத்஡ல் ஢ிற்நல்

஋ன்னும் இத்ச஡ா஫ில்஑ள் ஥ற்றும் இ஦ற்று஬து ஆன்஥ா ஋ன்கண? 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 உ஦ிர் ஋ன்ணின் இந்஡ உடனினுள் ஑ா஠ க஬ண்டும்

஬ரு஬து தரி஠ா஥த்஡ாய் அ஢ித்஡஥ாம் ன௄஡ம் ஆகும்;

஑ரு஬ிணில் த௃ற஫னே஥ாறும் ஑ாட்டிட க஬ண்டும்; ஑ண்஠ில்

஥ரு஬ிடாது ஋ன்ணின் உன்஡ன் ஬ா஦ிணால் உரு அன்று ஋ன்கண. 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.

அ஢ித்஡ி஦ம் = 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. --

Verse 200. Subtle body is not the soul.

சூக்கு஥ உரு஬து ஋ன்ணில் தூன஑ா஧஠஥ ஡ாகும்;

ஆக்஑ி஦ ஥ணா஡ி ஡ன்஥ாத்஡ிற஧, ஬டிவு, அகஓ஡ணம், தின்

஢ீக்஑ி஦ சூக்கு஥த்க஡ ஢ிற்தது ஏர் உரு உண்டு ஋ன்ணின்

ஆக்஑ிடும் உரு஬ம்; ஋ல்னாம் அஓித்து஥ாய் அ஢ித்஡ம் ஆக஥. 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 (த௃ண்ணுடம்ன௃). 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
(஥ீ த௃ண்ணுடம்ன௃ ), 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

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

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
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

Verse 201. Debunking that soul is form-formless.

அருவுரு ஋ன்ணில், ஆன்஥ா அருஉரு ஆ஬து இன்நாம்;

உருஅரு ஆ஑ா஡ாகும்; எரு சதாருட்கு, இ஧ண்டு ஡ன்ற஥
஬ரு஬தும் இல்றன; ஑ாட்ட ஬ன்ணிகதால் ஥ருவும் ஋ன்ணில்,
உரு஬ன௅ம் ஑ா஠ க஬ண்டும்; உண்ற஥னேம் எ஫ிந்து கதாக஥. 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

ஓந்஡ி஧ன் ஬டிவு கதான ஡ான் அரு உரு஬ம் ஋ன்ணின்

஬ந்து ஢ம் ஑ண்஠ில் க஡ான்றும் ஬டிவு உப஡ாம் உ஦ிர்க்கும்;
இந்஡ ஊண் உரு஬ம் ஡ாணாய் ஋ழு஬தும் உ஦ிக஧ ஋ன்ணின்.
தந்஡஥ாய் அஓித்஡ாய் ஆன்஥ாப் தவு஡ி஑ம் ஆகும் அன்கந. 202

தவு஡ி஑ம் = 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 (தஓம்) and release, and
remains eternal. And yet it is obvious that the soul-body is non-intelligent, and a product of the
five elements.

The soul is described as Cit-Acit and Sat-Asat, a state which is neither fully Cit nor fully acit. Cit
= Consciousness and Sentience. Acit = Insentient, unconscious. The soul is also Sat-Asat. Sat =
That which exists through all times, the Imperishable. Asat = That which is unstable and

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 Greater

Sat Sea Sound Taste Fire color
= Soul
Soul, Sat- hot
copper Rice Water Body melody Fruit crystal
Pasu = Asat water
verdigris on Salt in sea
Pasa = Asat husk colors
copper water

Asat Soul with Pasa before

Kevala state unintelligent

Sat-Asat soul, life on earth Sakala state: Living and intelligent-unintelligent

breathing soul-body.
Sat soul in Suddha state.
Sat State Intelligent
liberated soul

Pati (Siva) Pasu (individual soul) Pasa (bonds)

Omniscient, Omnipotent, Nescient, Impurities (Mum-
Parviscient, (Parvipotent,
Omnipresent, Immanent and malam), clingy, causes
Parvipresent), sat and cit; full
Transcendent; Sat, Cit, and metampsychosis. Insentient,
of maladies of the soul
Ananda unintelligent.
Pure Sat, Pure Cit and Pure
sat-cit of dilute variety Asat-Acit
Pasu with Pati is sat-Sat; cit- Acit = Insentient

Sat-Asat in its Kevala and

Sakala state.

Pasu with Pasa is sat-Asat and


Verse 203. Soul, Formless?

அரு அ஬ி ஑ாரி ஆன்஥ா ஆ஑ா஦ம் கதான, ஋ன்ணின்

உரு஬ிறணக் ஑ட்டி ஆட்டி ஏட்டி ஥ீ ட்டு உனா஬ப் தண்஠ி
஥ரு஬ி ஢ிற்தித்து இருத்஡ி ஑ிடத்஡ி ஥ண் ன௃஧ட்டி ஥ற்றும்
சதரு ஬ி஑ா஧ங்஑ள் ஋ல்னாம் ஡ரு஬து ஋ன்? கதஓிடாக஦! 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.
அஓித்ச஡ணின் உ஠஧ாது ஆன்஥ா அஓித்துச்ஓித்து ஆகும் ஋ன்ணின்
அஓித்துச்ஓித்து ஆ஑ா ஡ாகும்; ஓித்஡ஓித்து ஆ஬து இல்றன;
அஓித்து எரு ன௃ந஥ாய் என்நில் ஓித்து எரு ன௃ந஥ாய் ஢ில்னாது;
அஓித்து உநாச் ஓித்க஡ ஋ன்ணின் அஓித்து அறடந்து அநி஬து இன்நாம். 204.

If the soul is Acit (non-intelligent matter), it will not know anything. Some say Acit in
association with the mind can become Cit. This premise is unacceptable. Some say that Acit will
never be Cit. Cit does not become Acit. An object cannot be Acit in one aspect and Acit in
another aspect. Some say that soul is Cit one time and Acit another time. Acit has no cognition.

Here is the purport of the verse 204. Here is a delightful play on words: Cit and Acit.

Soul, if it is Acit (non-intelligent), has no cognition. Vaisedikars (ற஬கஓடி஑ர்) 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.

உ஦ிரிறண அணு஬து ஋ன்ணின் உடல் தனது஬ா஧ம் ஏடும்;

த஦ில்஬உநக் ஑ட்டு஠ாது தா஧ன௅ம் ஡ரித்துச் சஓல்னாது
அ஦ர்வுறும் அஓித்஡ாய் ன௄஡ அணுக்஑பின் என்ந஡ாகும்;
இ஦ல்ன௃ உறும் அ஬஦ ஬த்஡ால் - அணு உரு - இநக்கும் அன்கந. 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.

உடனிணில் ஌க த஡சி உ஦ிர் ஋ணின் உரு஬ாய் ஥ானேம்;

தடர் வுறும் அநிவு இன்று ஋ங்கும் சுடர் எபிப் தண்ன௃ அது ஋ன்ணின்
சுடர்ச஡ாடின் சுடு஬து ஋ங்கும் ச஡ாட்டிடம் அநிவு உண்டாகும்;
அடர் ன௃னணிடத்தும் எக்஑ அநிவு ஋஫ க஬ண்டும் அன்கந. 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.

஌கத஡சி = 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 =
கு஠ = Attribute. GuNi = கு஠ி = 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 (஬ி஦ாத஑ம் ). Man can see and apprehend a
palpable object. That object is ஑ண்ட சதாருள் or sighted object. Ether is அகண்டம் Indivisible
Object, unsighted or object, Pervasive object. All sighted manifest objects have a spatial
configuration. All manifest objects come under He, She, and It, which are apprehended by Direct
Knowledge (Point-and-Show = சுட்டிக்஑ாட்டு஡ல் ) and thus constitute the world.
The causal substance is known as ஑ா஧஠ம் or Cause. The effect is called ஑ாரி஦ம் 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 அ஬஦஬ம் (limb or part).
There are myriad souls in this world; they are not visible to the eye. The souls are clothed with
the body that is visible to the eyes. The world and the body are many, each one existing in its
own space, remains as Ekadesai, consist of parts and are inert (ஓடம் = Jada). They lend
themselves to Pratyaksha or direct knowledge and the Hetus (஌து) and are subject to appearance
and disappearance.
சுட்டநிவு = That kind of intellect by which it apprehends on object or entity in one timeframe.
This is circumscribed knowledge. It is knowing an object by its genus, species and other
parameters. It is direct knowledge of an object.

Counterargument. Lamp is a gross object. Its light is a subtle object of the gross lamp. Both are
objects or entities. Both of them are not of the pair GuNa-GuNi (Object and its attribute). Light
(எபி) is part of the body of the lamp and its limb (அ஬஦஬ம்). 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.

உரு஬ிணில் ஢ிறநந்து ஢ின்று அங்கு உ஠ர்ந்஡ிடும் உ஦ி஧து, ஋ன்ணின்
஥ரு஬ிடாது உநக்஑ம் ஬ா஦ில் அநிவு எக்஑ ஬஫ங்஑ க஬ண்டும்;
சதரு஑ிடும் சுருங்கும் கதா஡ம் கதர் உடல் ஓிற்று உடல் ஑ண்;
஬ரும் உடல் குறநக்஑ எக்஑க் குறநந்து தின் ஥ானேம் அன்கந. 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 (ஓ஥஠ர்) hold the above-mentioned faulty views on soul.
஌கத஡சி = EkadEsi = That which is found only within a limited area; a delimited object. GuNa
= கு஠ = Attribute. GuNi = கு஠ி = 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. ஦ாழ்ப்தா஠ம், Sri Lanka.

Verse. 208. The idea of All-pervasiveness of the soul demands explanation.

஋ங்கும் ஡ான் ஬ி஦ாதி஦ாய் ஢ின்று உ஠ரும் இவ் ஆன்஥ா ஋ன்ணின்
஡ங்஑ிடும் அ஬த்ற஡ கதாக்கு ஬஧வு஑ள் ஓாற்நல் க஬ண்டும்
தங்஑ம் ஆர் ன௃னன் என்று என்நாப் தார்த்஡ிடல் த஑஧ல் க஬ண்டும்;
இங்கு ஋னாம் எ஫ிந்஡ால் ஢ிற்தது ஋ங்ஒணம்? இ஦ம்தல் க஬ண்டும். 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.

சுத்஡஥ாம் ஆன்஥ ஓித்ற஡த் து஑ள் உடல் ஥றநத்஡து ஋ன்ணின்
ற஬த்துநாது உடல் ஑ண் ஬ா஦ில் ஑஧஠ங்஑ள் ஬஫ி஦ால் ஞாணம்;
எத்துறும் ஥னம்; அற்நாலும் உறும் ஥னம் ஬டும்
ீ இன்நாம்;
சதத்஡ன௅ம் அறட஦ான்; ன௅த்஡ணா஦ப் தி஧஑ாஓணாக஥. 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 (சதத்஡ம்). The soul must
shine as Muttan (Jivan Mukta = one with released soul).

சதத்஡ம் = Pettan = the soul in bondage with three Malas (Maya, Kanma and Anava Malas).
ப௃த்஡ன் = Muttan = Muktan = One who has attained salvation; Jivan-mukta. ஥ாவ஦ =
MAyA = Primordial matter. Matter, one of mu-m-malam, q.v., of three kinds, viz., vintu, mōkini,

This verse 209 is very terse and compact with ellipses and needs explanation.
Soul has two states: Pettam and Mukti (Soul in bondage and soul in liberation). In Sakala state
in association with the body soul is in bondage.
Soul from beginningless time is of pure form. In the phenomenal world, MAyA Tattva's evolute,
the body obstructs the knowledge of the soul, so say some. MAyA's evolutes like the body and
the organs enlighten the soul and do not pose any obstruction. It is improper to suggest that the
pure soul suffers obstruction from MAyA's evolutes for no reason at all. MAyA that seized the
soul for no reason and having obtained liberation can come back to seize the soul again for no
reason. In that sense, there is no possibility of release anytime. If they argue that MAyA would
not seize the soul after liberation, soul should shine forth as Muktan from beginningless time
without subjection to bondages.

Verse 210. The embodied soul is a bound soul or Pasu (Pasu = தசு).
அஓித்து அரு஬ி஦ாத஑ம் கதால் ஬ி஦ாத஑ம் அரு஬ம் இன்நாய்
஬ஓித்஡ிட ஬ரும் ஬ி஦ாதி ஋னும் ஬஫க்கு உறட஦ன் ஆ஑ி
஢ஓித்஡ிடா ஞாணச் சஓய்஡ி அ஢ா஡ிக஦ ஥றநத்து ஢ிற்கும்
தசுத்து஬ம் உறட஦ன் ஆ஑ிப் தசு ஋ண ஢ிற்கும் ஆன்஥ா. 210.

Anma is formless. Its formlessness and pervasion are unlike the nature of MAyA. Soul, wherever
it abides, is pervasive. Soul's Knowledge is imperishable. From beginningless time, Anava
Malam veils Will, Knowledge and Action. So he becomes holder of Pasutvam and the soul
stands as Pasu (bound soul).

அசித்து = acit = soul bound by rope of Anava Malam. தசு = pasu = (literal meaning,
animal, cow). Individual soul, spirit, as bound by pācam (pAsam = தாசம் = rope) the soul
tethered to the post of Samsara by ropes of bondage.
தசுத்து஬ம் = Pasutvam = the state of being a bound soul.

த஡ிகணா஧ா஥஬ன் ற஢஦ா஦ி஑ன்

Soul is KuNi --கு஠ி--and its attribute (KuNam= கு஠ம்) is Intellect or knowledge. Its
knowledge is not pervasive. GuNi can remain pristine; attribute may be faulty. Ether is all-
pervasive (஬ி஦ாத஑ம்) and its attribute is sound, which is not pervasive. Sound arises and dies.
Likewise is the knowledge of the soul, which is EkadEsi, subject to appearance and destruction.
That is his argument.

A pot in the dark exists though not seen but is seen in the light. We cannot deny the existence of
the pot. We cannot say that the pot came into existence anew in the light. Likewise, Ether exists
whether you hear the sound or not. The kettledrum sound upon beating with the stick reveals the
Ether. It is like the light revealing the pot and the sound revealing Ether.

Soul‘s knowledge is of the same nature. Whether knowledge is apparent or veiled; understood
one time and ununderstood another time; and revealed in one place and unrevealed at another
place, that is the state of EkadEsi of the soul. That state is not natural for the soul. That vitiator
of the soul is Anava Malam.
Water‘s coolness is its nature. Where is the cool in the hot water? Did the cool perish? Heat
applied to the water suppressed the cool in the hot water. The cool returns once the water is left
in the room. The natural cool of the water did not perish but was suppressed by the applied heat.
When GuNi (object with attribute) exists, its attribute does not perish. That being so Pervasion
is the Guna of the soul. Knowledge will never perish. --ஆறுன௅஑ ஢ா஬னர் = Arumuka NAvalar

Verse 211. The embodied soul takes birth from MAyA; later interacts with Tattvas and
Gunas to obtain illumination.
஥ாற஦஦ின் ஬஦ிற்றுள் ஥ன்ணி ஬ரும் சஓ஦ல் ஞாணம் இச்றஓ
஌னேம் அக் ஑னா஡ி னென்நால் ஌஑க஡ஓத்஡ில் ஌ய்ந்து இங்கு
ஆனேம் ன௅க்கு஠ங்஑ள் அந்஡க் ஑஧஠ங்஑ள் ஆ஡ி ஋ல்னாம்
஑ா஦ம் சதத்஡ங்஑ள் ஆ஑ி ஑னந்து ஢ிற்கும் ஆன்஥ா. 211.

஥ன்னு஡ல் = To remain long; to stay. ஌கத஡சி = EkadEsi = That which is found only within a
limited area; a delimited object. ஌காத஡சம் = ēka-tēcam Contextual meaning is Asuddha
Tattva or Impure Tattvas. That which is inferior; One side; Small degree; Rareness, scarceness
= ஌஑ க஡ஓ஥ா஑ அங்க஑ அது ஑ிறடக்கும். ; Anomaly, difference; Blunder, mistake,
discrepancy, inconsistency; Unevenness = ஓ஥ ஥ின்ற஥. இந்஡ ஢ினம்
஌஑க஡ஓ஥ா஦ிருக்஑ிநது.; Abuse = ஢ிந்ற஡ = reproach அ஬ன் ஋ன்றண
஌஑க஡ஓ஥ா஑ப் கதஓிணான்.; That which is inferior, low in rank or character = ஢ிந்ற஡.
அ஬ன் ஋ன்றண ஌஑க஡ஓ஥ா஑ப் கதஓிணான்.; அந்஡க்க஧஠ம் anta-k-karanam. , n. <
antak-karana. Inner organ; Inner seat of thought, feeling and volition, consisting of four aspects,
viz., ஥ணம், ன௃த்஡ி, ஓித்஡ம், அ஑ங்஑ா஧ம் (Mind, Buddhi, Determinative Faculty, and Ego);
உட்஑ரு஬ி (Inner organ). சதத்஡ம் = Pettan = the soul in bondage with three Malas (Maya,
Kanma and Anava Malas).

The soul remained in the womb of MAyai and acquired qualities such as Will, Knowledge and
Action, abided in Asuddha Tattvas such as KalA, Vidya, and RAga, and receives illumination.
Later the three Tattvas combine or interact with Inner Organ (Mind, Buddhi, Determinative
Faculty, and Ego) and the three Gunas (Sattva, Rajas, and Tamas); the soul in bondage abides in
all these.

Verse 212. The subtle body acquires a gross body, accumulates Karma and eats the
appropriate fruits.
சூக்கு஥ க஡஑ி ஆ஑ித் தூன ரூதத்஡ின் ஥ன்ணி
ஓாக்஑ி஧ம் ன௅஡னாய் உள்ப அ஬த்ற஡ உள் ஡ங்஑ி ஋ங்கும்
கதாக் ச஑ாடு ஬஧வும் ஋ல்னாம் ன௃ரிந்து ன௃ண்஠ி஦ங்஑ள் தா஬ம்
ஆக்஑ினேம் தனன்஑ள் ஋ல்னாம் அருந்஡ினேம் ஢ிற்கும் ஆன்஥ா. 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.

஥ருவு ஆணந்஡ம் ஬ிஞ்ஞாணம் ஥கணாதி஧ா஠ன் அன்ண஥஦ம்
உரு஬ாம் ஡ன்ற஥ உண்டாய் ன௅ன் என்றுக்கு அன்று சூக்கு஥஥ாய்
஬ரு஥ாம் அன்ண஥஦ம் தற்நி; ஥ாற஦ ன௅஡ல் ஑ா஧஠ம் ஆகும்,
அரு஬ாய் ஆன்஥ா ஍ங்க஑ாஓத்து ஆர்ப்ன௃ண்டு அ஬ற்நின் அ஑ம் ன௃ந஥ாம். 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

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 (஑ா஧஠ உடல்1, ஑ஞ்சு஑ உடல்2; கு஠ உடல்3, த௃ண்ணுடல் 4, and தரு

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
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.

க஡ாற்தாற஬க் கூத்தும் ச஡ால்றன ஥஧ப்தாற஬ இ஦க்஑ன௅ம் ஓீர்த்
க஡ர்தாரின் சஓனவும் க஬நாய்ச் சஓலுத்துக஬ார் சஓய்஡ி ஡ானும்
தார்ப்தா஦ க஬டம் ஑ட்டி ஆடுக஬ார் தரிசு கதாலும்
ஆர்ப்தா஦ ஑ா஦ந் ஡ன்றண ஆன்஥ா ஢ின்று ஆட்டும் ஆகந. 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
The poet has listed the entities differently simply for the sake of rhythm and syntax.

The proper order is 1) Chariot, 2) Wooden puppet, 3) leather puppet, 4) Transmigration, and
5) the multi-role actor, which correspond to 1) Food Sheath, 2) Vital Air Sheath, 3) mind
Sheath, 4) Cognition Sheath, 5) Bliss Sheath. Sheath = Body.

Parakaya Pravesanam = The one who can transmigrate from one body to the next.

Verse 215. Your soul is different and separate from your physical body.
஋ன் உடல் சதாநி தி஧ா஠ன் ஑஧஠ம் ஋ன் உ஠ர்வு ஋ன்நக்஑ால்
஡ன்ணின் க஬நாகும் ஢ீ ஋ன் ஡ன்஥றண ஋ன்ந ஋ல்னாம்
஢ின்ணின் க஬நாகும்; ஋ன்ணின் ஢ீங்஑ிடா இற஬ இங்கு ஋ன்ணின்
உன்ணின் ஆகும் ஢ீ஦ாம் உ஑ிர்஥஦ிர் உ஑வும் ஑ாண்டி. 215.

You may say, " my body, my organs of sense, my breath, and my motor organs are all not
different from my own self." In reality they are separate and different from you. In like manner,
you say, "your wife and your husband are not separate and different from you." It is possible that
you say, "yes, my spouse is different from me. My body, my sense organs, and my motor organs
are my own." In reality, they are also different and separate from you. Your nails and your hair
separate and leave you. Likewise the soul, that you are, is separate and different from your body
and all the rest.

Verse 216. Your soul sheds the body as you would shed your clothes.
சதான் அ஠ி ஆறட ஥ாறன கதாது க஥னாண கதாது இங்கு
஋ன் அ஠ி ஦ான் ஋ன்று உன்ணி இருந்஡றண; திரிந்஡ கதாது
஢ின் அ஠ி ஢ீனேம் அல்னா அ஦ிற஠; ஑ா஦ம் ஢ின்ணின்
அன்ணி஦ம் ஆகும்; உன்றண அநிந்து ஢ீ திரிந்து தாக஧. 216.

Golden apparel, robes, and the garland, you considered, that when worn are not separate from
you. They are a part of you , you think. Upon shedding the accouterments, you realized that they
and you are separate. Likewise your body is separate from you (your soul). Thus by realizing
yourself, you stand apart from them.

Verse 217. Soul is different and separate from the Sheaths.

உடல் ஦ான் அல்கனன்! இந்஡ உ஠ர்வு ஦ான் அல்ன ஆண
஑டன் ஦ாது ஋ன்ணின் க஬று ஑ண்டு உ஠ர்வு ஋ன்ணது ஋ன்ற஑
இடர் இனா ஋ன் ஡ன் ஆன்஥ா ஋ன்ந கதாது ஆன்஥ா க஬கநா?
஡ிடண஡ா உ஦ிற஧ க஬று ஑ண்டிடார் சஓப்தகன ஑ாண். 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.

Verse 218. Buddhi, Mind, Jiva, Knowledge, God are separate entities.
ன௃ந்஡ிற஦ ஥ண஥து ஋ன்றும் ஥ண஥து ன௃ந்஡ி ஋ன்றும்
ஓிந்ற஡ற஦ச் ஓீ஬ன் ஋ன்றும் ஓீ஬றணச் ஓிந்ற஡ ஋ன்றும்
ன௅ந்஡றண ஆன்஥ா ஋ன்றும் ஆன்஥ாற஬ ன௅ந்஡ன் ஋ன்றும்
஬ந்஡ிடும்; ஋ந்஡ன் ஆன்஥ா ஋ன்நது ஥ர்று என்றநக் ஑ாண். 218.

Buddhi is known as mind; Mind is known as Buddhi. Knowledge is known as Jiva (soul); Jiva is
known as Knowledge. God the First Cause is known as soul; soul is known as the First Cause.
All these connotations, denotations, synonums and associations express primary and secondary
names. Yet they are different and separate from each other.

Verse 219. Soul and its sheaths.

அநிவு, உடல், ஓிந்ற஡ ஆன்஥ா அ஠஡னால் ஆன்஥ா ஋ன்தர்
஋நிசுடர் ஬ிபக்கு இருக்கும் இடத்ற஡னேம் ஬ிபக்கு ஋ன்நாற்கதால்
சதாநின௃னன் ஑஧஠ம் ஋ல்னாம் ன௃னப்தடும் அகத஡஥ா஑ிப்
திநி஡஧ாது அநி஬து ஆன்஥ா அநிசதாருள் தின்ணம் ஆக஥. 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.

஑ண்டு உ஠ர் ன௃ருடன் க஬று ஑ணவு ஑ண்டு எடுங்஑ிக் ஑ா஦ம்
உண்டினேம் ஬ிறணனேம் இன்நிக் ஑ிடந்து உ஦ிர்த்஡ிட உ஠ர்ந்து
஑ண்டிடும் ஑ணவும் சஓால்னி எடுக்஑ன௅ம் ஑ரு஡ி க஬நாய்
உண்டினேம் ஬ிறணனேம் உற்று இங்கு உ஠ர்த்஡ிட உ஠஧ா ஢ிற்கும். 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: ஢ணவு1, கணவு2, உநக்கம்3, and ததருநக்கம்5

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
ஜாக்கி஧வ஡ ஸ்஬ப்ணம் சு஭ீப்஡ி துரி஦ம் துரி஦ா஡ீ஡ம்
சாக்கி஧ம் தசாப்தணம் சு஫ித்஡ி துரி஦ம் துரி஦ா஡ீ஡ம்
Pure Tamil ஢ணவு கணவு உநக்கம் ததருநக்கம் உ஦ிர்ப்தடங்கள்

1 2
5 5

Verse 221. Embodied soul needs MAyA and its evolutes to acquire knowledge.
ன௃ருடகண அநி஬ணா஑ில் சதாநின௃னன் ஆ஡ி கதா஡ம்
஡ரு஬து ஋ன்? அநிவு ஥ா஦ா ஡னு ஑஧஠ா஡ி தற்நி
஬ரு஬து இங்கு; அ஢ா஡ி஦ா஑ ஥னத்஡ிணின் ஥றநந்து ஢ிற்தன்
அரு஬ணாய்; இ஬ற்கநாடு ஆளும் அற஥ச்ஓரும் அ஧஑ம் கதால்஬ன். 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 = ப௄ன்நாம் அ஡ிக஧஠ம்

Verse 222. The soul explores the outer world by the senses.
தறட ச஑ாடு த஬ணி கதாதும் தார்஥ன்ணன் ன௃கும்கதாது இல்னில்
஑றட ச஡ாறும் ஬ிட்டு ஬ிட்டு ஑ா஬லும் இட்டுப் தின்ணர்
அறட஡ரும் ஡ணிக஦ அந்஡ப்ன௃஧த்஡ிணில்; அதுகதால் ஆன்஥ா
உடனிணில் அஞ்சு அ஬த்ற஡ உறும் உ஦ிர் ஑ா஬னா஑. 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.)
ஓாக்஑ி஧ம் ன௅ப்தற஡ந்து த௃஡னிணில்; ஑ணவு ஡ன்ணில்
ஆக்஑ி஦ இருதத்ற஡ந்து ஑பத்஡ிணில்; சுழுறண னென்று
஢ீக்஑ி஦ இ஡஦ம் ஡ன்ணில் துரி஦த்஡ில் இ஧ண்டு ஢ாதி;
க஢ாக்஑ி஦ துரி஦ா஡ீ஡ம் த௃஬னின் னெனத்஡ின் என்கந. 223.

Sakkiram (wakefulness) has 35 functional instruments. The soul abides in Bhrumadya (between
the eyebrows -த௃஡ல்). 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 = துரி஦ா஡ீ஡ம். One functional entity = soul. (Total is one)

Turiya-atita = துரி஦ா஡ீ஡ம். = 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
(அ஬ிச்றஓ or அ஬ித்ற஡= Spiritual ignorance).

2) Turiya = Turiya = கதருநக்஑ம் = துரி஦ம்: Two functions are present: Soul and Prana. (In
all 2 Entities)

3) Deep Sleep = Susupti = சுழுத்஡ி = உநக்஑ம். Three organs functional: Soul, Citta, and
Prana. (3 entites)

4) Dream Sleep = Svapna = ஑ணவு....25 organs are functional (25). Soul, Citta, and Prana.
Buddhi14, Ahamkara15, Manas16. sound27, palpation28, form29, taste30, odor31 Voice22,
grasp23, ambulation24, evacuation25, procreation26 (9 Airs): Apana, Samana, Udana,
Vyana, NAga, KUrma, Krkara, Devadatta, and Dhanamjaya (25 entities)

5) Wakefulness = Jagrat = ஓாக்஑ி஧ம்.( 35) Soul, Citta, and Prana. Buddhi14, Ahamkara15,
Manas16. hearing17 touch18, Seeing19, tasting20, and smell21; Ears, Skin, Eyes, Tongue, and
Nose; Voice22, grasp23, ambulation24, evacuation25, procreation26; sound27, palpation28,
form29, taste30, odor31 (9 Airs): Apana, Samana, Udana, Vyana, NAga, KUrma, Krkara,
Devadatta, and Dhanamjaya (35 entities)
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11,
Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and
color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27,
palpation28, form29, taste30, odor31, ether32, air33, fire34, water35 Earth36

Five states of the soul: Waking state, Dream Sleep State, Deep Sleep State, Turiya
State, Turiyatita state.
Instruments or organs: 35 organs....., 25 organs............., three organs......., Two
organs, only one organ.
The soul abides in......: Forehead....., neck....................., heart..................,
Navel........., Muladhara Chakra.
The Chakras..............: Ajna............, Visuddha.............., Anahata.............,
Manipura.., Muladhara Chakra.

Verse 224. The soul descends and takes birth and ascends and attains liberation.
இரு஬ற஑ ஓாக்஑ி஧ா஡ி அ஬த்ற஡஑ள் இ஦ல்ன௃஡ானும்
எரு஬ற஑ ஑ீ க஫ த௄க்஑ி உற்த஬ம் ஑ாட்டும்; என்று
சதரு஑க஥ல் க஢ாக்஑ித் ஡ீ஦ திநப்ன௃! க஦ா஑ில்
஡ரு஬க஡ார் ஓ஥ா஡ி ஡ானும் ஡ாழ்ந்து தின் ஓணணம் ஓாரும். 224.

Wakefulness and the other four states (as previously mentioned) are of two kinds. One kind is
descent and birth. The second kind is ascent and cuts asunder the evil of rebirth. Yoga Samadhi
state likewise gives descent and birth.

Sivanar refers to three different states: Sakala-Kevala State ; Sakala-Sakala State ; and
Sakala-Suddha State; all belong to life on earth. These states are explained below. Sakala is
the awake state within which there are three states. Awake and unconscious ; Awake, alert and
functional ; Awake and attainment of Bliss .
Kevala, Sakala and Suddha states: Soul's natural state, before birth in a body, is Kevala with
Anava Mala (Sahaja Mala, innate impurity) as the coloring agent; When the soul acquires a body
on account of Karma, it is in Sakala state, a multicolored state in which Malas and Siva Sakti are
the coloring agents; When all Malas are extinct, the soul is in Suddha state, where Siva Sakti is
the only coloring agent (colorless translucent crystal). Kevala Avastha is night in slumber;
Sakala state is day in phenomenal awakening and awareness; Suddha state is merger with Siva.

Kevala state, the soul is not aware of Sakti or Light of Knowledge. in Sakala state, the soul is
only a little aware of the Light of Sakti because of the envelope of Malams and a veil of
Tirodhana Sakti. In Suddha Avastha, the Light is perceived by the soul.
Mular says that there are nine states for the soul to pass through: three Kevala series, three
Sakala series, and three Suddha series.
1 2 3 4 5 6 7 8 9
States of Jiva

Kevala-Kevala—1 Atita-atitia Kevala-Sakala—2 Vaindava Kevala-Suddha--3 (Vijnanakala

state manifestation state)
Sakala-Kevala—4 Jagrat-Atita Sakala-Sakala—5 Jagrat Sakala-Suddha—6 Tat-Para
State within jagrat State State
Suddha-Kevala—7 State of Suddha-Sakala—8 Expansive Suddha-Suddha—9 Siva-
Upasantha Turiya State 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,


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.

அநி஡ரு ன௅஡ல் அ஬த்ற஡ அறட ஡ரும் இடத்க஡ ஍ந்தும்
சஓநி஡ரும் ஑஧஠ம் ஡ன்ணில் சஓ஦ல்க஡ாரும் ஑ண்டு ச஑ாள் ஢ீ
திந஬ினா ஞாணத் க஡ாரும் திநப்ன௃அந அருபால் ஆங்க஑
குநிக஦ாடும் அஞ்சு அ஬த்ற஡ கூடு஬ர், ஬டு
ீ 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
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.
஍ந்துஓாக்஑ி஧த்஡ின் ஢ான்கு ஑ண஬ிணில், சுழுறண னென்று
஬ந்஡ிடும் துரி஦ம் ஡ன்ணில் இ஧ண்டு என்று துரி஦ா஡ீ஡ம்,
஡ந்஡ிடும் ஓாக்஑ி஧ா஡ி அ஬த்ற஡஑ள் ஡ாணம் க஡ாறும்
உந்஡ிடும், ஑஧஠ம் ஡ன்ணில் சஓ஦ல்க஡ாறும்; உ஠ர்ந்து ச஑ாள்கப. 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.

Sadasiva Mahesvara Suddha-Vidya
Awake State Siva Tattva Sakti Tattva Tattva
Tattva Tattva
Sadasiva Mahesvara
Dream Sleep Siva Tattva Sakti Tattva
Tattva Tattva
Deep Sleep Siva Tattva Sakti Tattva
Turiya Siva Tattva Sakti Tattva
Turiyatita Siva Tattva

Verse 227. The Causal Avasthas: Kevalam, Sakalam and Suddham.

க஑஬ன ஓ஑ன சுத்஡ம் ஋ன்று னென்று அ஬த்ற஡ ஆன்஥ா
க஥வு஬ன் க஑஬னம்஡ன் உண்ற஥ ச஥ய் சதாநி஑ள் ஋ல்னாம்
஑ா஬னன் ச஑ாடுத்஡ கதாது ஓ஑னணாம்; ஥னங்஑ள் ஋ல்னாம்
ஏ஬ிணகதாது, சுத்஡ம் உறட஦ன், உற்த஬ம் துறடத்க஡. 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.

அ஬த்வ஡ = Avattai = Avastha in Sanskrit = State in English. Awake State1, Dream Sleep
State 2, Deep Sleep State3, Turiya4 , Turiyatita5. These are known as Kariya Avasthas
(Action States) whose cause are Causal Avasthas or கா஧஠ அ஬த்வ஡கள். தக஬னம்,
சகனம் and சுத்஡ம் (Kevala, Sakala and Suddha Avasthas).
Kevalam or solitude (orphan State) is the incorporeal state of the soul in cosmic sleep hidden
by Anava Malam. Sanskrit Kevala is Tamil's உண்ற஥ (uNmai), meaning that the soul is in its
intrinsic state..
Sakalam (சகனம்) is the corporeal state of the soul (life on earth with body and organs
according to its Karma), enjoying to a limited degree Will, Knowledge and Action ( Iccha ,
Jnana and Kriya = இச்றஓ, ஞாணம், ஑ிரி஦ம் = ஬ிற஫வு, அநிவு, ஆற்நல்).
Suddham (சுத்஡ம்) 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.
English Awake State1 Dream Sleep2 Deep Sleep3 Turiya4 Turiyatita5
Sanskrit Jagrat Svapna Susupti Turiya Turiyatita
Sanskrit Visva Taijasa Prajna Turiya Turiyatita
ஜாக்கி஧வ஡ ஸ்஬ப்ணம் சு஭ீப்஡ி துரி஦ம் துரி஦ா஡ீ஡ம்
சாக்கி஧ம் தசாப்தணம் சு஫ித்஡ி துரி஦ம் துரி஦ா஡ீ஡ம்
Pure Tamil ஢ணவு கணவு உநக்கம் ததருநக்கம் உ஦ிர்ப்தடங்கள்

Verse 228. The orphan status of the soul in Kevala Avastha. devoid of Will, Knowledge and
அநிவு இனன்; அனெர்த்஡ன், ஢ித்஡ன், அ஧ா஑ா஡ி கு஠ங்஑கனாடும்
சஓநிவு இனன், ஑னா஡ிக஦ாடும் கஓர்வு இனன் சஓ஦ல்஑ள் இல்னான்
குநி இனன், ஑ருத்஡ா அல்னான், கதா஑த்஡ில் ச஑ாள்ற஑ இல்னான்
திநிவு இனன், ஥னத்஡ிகணாடும் ஬ி஦ாதிக஑ ஬னத்஡ில் ஆன்஥ா. 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

Verse 229. Soul is one and many are its corporeal forms according to its Karma.
உரு஬ிறணக் ச஑ாண்டு கதா஑, கதாக்஑ி஦த்து உன்ணல், சஓப்தல்
஬ருசஓ஦ல் ஥ரு஬ி, ஓத்஡ம் ஆ஡ி஦ாம் ஬ிட஦ம் ஡ன்ணில்
ன௃ரி஬தும் சஓய்து இங்கு ஋ல்னா க஦ாணினேம் ன௃க்கு உ஫ன்று
஡ிரி஡ரும் ஓ஑ன஥ாண அ஬த்ற஡஦ில் ஓீ஬ன் சஓன்கந. 229.

In the corporeal state, the soul experiences the world. The soul perceives the sense-objects by the
mind, speech, and body and engages in thought, word and deed. The soul perceives sound etc. by
the five sense organs. The soul enters, roils and wanders in many wombs (8.4 million in all)
depending upon its Karma and takes birth in the many corporeal forms and states (ranging from a
worm, insects, animals to humans).

Verse 230. Equable resolution of merit and demerit, removal of impurities, augmentation of
spiritual knowledge and attaining Suddha state at the feet of Siva.
இரு஬ிறணச் சஓ஦ல்஑ள் எப்தில் ஈஓன் ஡ன் ஓத்஡ி க஡ா஦
குரு அருள் சதற்று, ஞாண க஦ா஑த்ற஡க் குறு஑ி, ன௅ன்றணத்
஡ிரி஥னம் அறுத்துப் தண்றடச் ஓிற்நநிவு எ஫ிந்து, ஞாணம்
சதரு஑ி, ஢ா஦஑ன் ஡ன் தா஡ம் சதறு஬து சுத்஡஥ாக஥. 220.

The two-deed resolution (இரு஬ிறண எப்ன௃) takes place; the soul is imbued in Siva Sakti and
obtains Guru's Grace and Yoga knowledge; the soul cuts asunder the three impurities of
antiquity; thus, with the removal of its imperfect knowledge, the soul's spiritual knowledge
wells up; and Suddha state of the soul is attaining the sacred feet of Siva with the augmentation
of the spiritual knowledge.

Fifth Section
Verse 231. Omniscient and all-pervasive Siva is the knower and activizer of the soul.
சதாநி, ன௃னன் ஑஧஠ம் ஋ல்னாம் ன௃ருடணால், அநிந்து ஆன்஥ாற஬
அநி஡஧ா அற஬க஦ கதான, ஆன்஥ாக்஑ள் அறணத்தும் ஋ங்கும்
சஓநி஡ரும் ஓி஬ந்஡ணாகன அநிந்஡ிடும்; ஓி஬றணக்஑ா஠ா
அநி஡ரும் ஓி஬கண ஋ல்னாம் அநிந்து அநி஬ித்தும் ஢ிற்தன். 231

Motor, sensory and inner organs apprehend with the help of Purutan or the soul, though these
organs do not by themselves perceive the activizing soul. All the souls perceive the world on
account of the all-pervasive Siva. And yet the soul does not perceive the soul-activizing principle
that is Siva. Omniscient Siva who confers knowledge to and stands by the souls.
இ஧ண்டாம் அ஡ி஑஧஠ம்.
Verse 232. Siva apportions fruits according to karma of the soul.
இறந஬கண அநி஬ிப்தாகணல், ஈண்டு அநிவு ஋஬ர்க்கும் எக்கும்,
குறநவு அ஡ி஑ங்஑ள் ஡த்஡ம் ஑ன்஥க஥ல் க஑ா஥ான் க஬ண்டா;
ன௅றந஡ரு சஓ஦ற்குப் தாரும் ன௅பரி஑ட்டு இ஧஬ி஦ம் கதால்
அறந஡ரு ஡த்஡ம் ஑ன்஥த்து அப஬னுக்கு அபிப்தன் ஆ஡ி. 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.

அநிந்஡ிடும் ஆன்஥ா -- என்றந என்நிணால் அநி஬஡ானும்,
அநிந்஡ற஬ ஥நந்஡னானும் அநி஬ிக்஑ அநி஡னானும்
அநிந்஡ிடும் ஡ன்ற஥னேம்஡ான் அநி஦ாற஥஦ானும் ஡ாகண
அநிந்஡ிடும் அநி஬ன் அன்நாம்; அநி஬ிக்஑ அநி஬ன் அன்கந. 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.
஑ரு஬ி஦ால், சதாருபால், ஑ாட்டால், ஑ானத்஡ால், ஑ரு஥ம் ஡ன்ணால்,
உரு஬ிணால், அப஬ால், த௄னால், எரு஬஧ால், உ஠ர்த்஡னானும்
அரு஬ணாய், உண்ற஥ ஡ன்ணில் அநி஦ாது ஢ிற்ந னானும்
எரு஬கண, ஋ல்னாம் ஡ானும் உ஠ர்த்து஬ன், அருபிணாகன. 234.

Knowledge comes to the soul from the following: Instruments, Sense organs, Tattvas, Time,
Form, Means of Knowledge, Sacred Texts, and Instructions. Without the help of these 8 entities,
the soul stands incorporeal and ignorant in Kevala-Anava State. Omniscient Siva by His Grace
brings the soul and these entities together and thus makes the soul perceive.

Verse 235. Siva performs five functions like creation, maintenance, destruction, obscuration
and Grace without any outside help and is the Soul of the souls.
஑ரு஬ினேம், சதாருளும், ஑ாட்டும், ஑ானன௅ம் ஑ரு஥ம் ஡ானும்,
உரு஬ன௅ம், அபவும் த௄லும் எரு஬ரும் உ஠ர்த்஡ல் இன்நி
அரு஬ணாய் உன஑ம் ஋ல்னாம் அநிந்து அற஬ ஆக்஑ி க஬நாய்,
எரு஬கண உ஦ிர்஑ட்கு ஋ல்னாம் உ஦ிரு஥ாய், உ஠ர்த்஡ி ஢ிற்தன். 235.

Siva, without the help of instruments, sense organs, Tattvas, Time, corporeality, Means of
knowledge, Sacred texts and instructions from others, remains formless and knowledgeable of all
the worlds, performs the five functions like creation etc., remains as the Soul of the souls and
stays one with the souls and yet different from them.

Verse 236. Siva and MAyai do not mingle. The MAyA-driven corporeal soul will attain
liberation under the aegis of Siva upon expiation of Karma.
இறந஬ன் ஡ன் ஓந்஢ி஡ிக் ஑ண் உன஑ின் ஡ன் கஓட்றட ஋ன்னும்
஥றந஑ளும் ஥நந்஡ாய்; ஥ாற஦ ஥ரு஬ிடான், ஓி஬ன் அ஬ன் ஑ண்
உறந஡஧ாது அகஓ஡ணத்஡ால்; உருவுறட உ஦ிர் ஑ட்கு ஋ல்னாம்
஢ிறநத஧ன் ஓந்஢ி஡ிக்஑ண் ஢ீடு உ஠ர்வு, உ஡ிக்கும் அன்கந. 236.

You forget the statements of the sacred texts that the world comes into being before Him by His
efforts. Siva is all-pervasive, not part of the MAyai, which is non-intelligent ( Acit = அகஓ஡ணம்).
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.
உன஑க஥ உரு஬ா஑ க஦ாணி஑ள் உறுப்த஡ா஑,
இனகுகதர் இச்ஓா ஞாணக் ஑ிரிற஦ உட்஑஧஠஥ா஑,
அனகுஇனா உ஦ிர் ன௃னங்஑ட்கு அநி஬ிறண ஆக்஑ி ஍ந்து
஢னம் ஥ிகுச஡ா஫ில்஑கனாடும் ஢ாட஑ம் ஢டிப்தன் ஢ா஡ன். 237.

Siva is of the form of the universe. His form includes all of the following. There are many
disparate wombs as His body parts. His Inner Organs are Desire, knowledge, and Action. Siva
confers knowledge to the innumerable embodied souls. Thus Nathan (Siva) performs the eternal
drama of five acts.

Siva is of the form of the Universe consisting of 224 worlds. Siva's body parts are the 8.4 million
disparate wombs. Siva is the embodiment of all creatures of the universe. By Desire, Knowledge
and Action, He performs the drama of Creation, Maintenance, Destruction, Obscuration and
Grace. He confers intelligence and knowledge to the embodied souls according to the weight of
their Karma. Many roles He plays on the stage of the universe.

Verse 238. Many wombs, many bodies, many objects of experience, & increasing
knowledge: all lead to liberation.
ச஡ரிந்து ச஑ாண்டு ஏக஧ாஎன்நா஑ச் சஓன்று ஍ந்து ன௃னனும் தற்நிப்
ன௃ரிந்஡ிடும் உ஠ர்஬ிகணாடும் கதா஑ன௅ம் ச஑ாடுத்து க஦ாணி
஡ிரிந்஡ிடு ஥துவும் சஓய்து சஓய்஡ி ஑ண்டு உ஦ிர்஑ட்கு ஋ல்னாம்
஬ிரிந்஡ிடும் அநிவும் ஑ாட்டி ஬ட்றடனேம்
ீ அபிப்தன் -- க஥கனான். 238.

Siva confers the soul specific knowledge from each one of the five senses. Siva lets the soul
experience BhOgam (கதா஑ம் = objects of enjoyment) within the limitations of its intellect. Siva
lets the soul wander in many wombs depending on its Karma. Thus the knowledge of the soul
expands and matures under the tutelage of Siva, who eventually confers VIdu (஬டு ீ = Home =

Verse 239. Siva is Sakti; Sakti is Siva. He gives Grace by destroying illusion as the sun
drives out the darkness.
Siva is Sakti; Sakti is Siva. Terul Siva confers Arul by destroying Marul as the sun drives
out Irul.
அருபது ஓத்஡ி ஆகும், அ஧ன்஡ணக்கு; அருறப இன்நித்
ச஡ருள்ஓி஬ம் இல்றன; அந்஡ ஓி஬ம் இன்நிச் ஓத்஡ி இல்றன;
஥ருபிறண அருபிணால் ஬ாட்டி ஥ன் உ஦ிர்க்கு அபிப்தன் -- ஑ண்஑ட்கு
இருபிறண எபி஦ால் ஏட்டும் இ஧஬ி஦ப் கதான --ஈஓன். 239.
Grace is Sakti. That is the Nature of Siva: giving Grace. Without Grace, there is no Siva's
wisdom (ச஡ருள்ஓி஬ம்). Without Siva, there is no Sakti. As the sun drives out the darkness for
the eyes to see, He destroys Marul (஥ருள் = confused vision or illusion) by Grace (அருள்)
which He confers to the soul.

I cannot fail to notice the alliteration: Irul, Marul, Terul and Arul (இருள், ஥ருள், ச஡ருள்,
அருள் = Darkness, Illusion, Wisdom, and Grace). Darkness and Illusion are the afflictions of the
soul which cast a veil around the soul. Wisdom and Grace of Siva lifts this obscurant veil and
lets the Light of Wisdom of Siva touch and enlighten the soul.
The sun removes the external darkness; likewise the veil of darkness by the impurities are
destroyed by the Light of Wisdom of Siva.

Verse 240. Siva is Sat, that which exists through all times.
அநிவுறும் சதாருகபா, ஈஓன் அநிவு உநா஡஬கணா? ஋ன்ணின்
அநிசதாருள் அஓித்து அஓத்஡ாம் அநி஦ா஡து இன்நாம்; ஋ங்கும்
சஓநிஓி஬ம் இ஧ண்டும் இன்நிச் ஓித்க஡ாடு ஓத்஡ாய் ஢ிற்கும்;
ச஢நி஡ரு ஓத்஡ின் ன௅ன்ணர் அஓத்ச஡னாம் ஢ின்நிடாக஬. 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. ச஢நி = 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
Pati = Siva. pasu = soul. PAsa = bondage.

Verse 241.
ஆ஬஡ாய் அ஫ி஬து ஆ஑ி ஬ரு஡னால் -- அநிவு ஡ானும் -
஡ா஬னால் உனகு கதா஑ம் ஡னு஑஧஠ா஡ி ஆ஑ி
க஥஬னால் ஥னங்஑ள் ஆ஑ி ஬ி஧஬னால் க஬றும் ஆ஑ி
ஏ஬னால் அஓத்஡ாம் -- சுட்டி உ஠ர்சதாருள் ஆண ஋ல்னாம். 241.

Soul's knowledge comes into existence and goes out of existence. It of the nature of
impermanence and fleeting. This knowledge is of the world, instruments and world's objects. It
has a close association with impurities. It is subject to variability and destruction; thus it is Asat.
It is object of Direct knowledge (சுட்டி உ஠ர்சதாருள் ).

Verse 242. The world of celestials and earthlings are Asat.

஥ண்஡ணில் ஬ாழ்வும் ஬ாணத்து அ஧சு அ஦ன் ஥ானார் ஬ாழ்வும்
஋ண்஡ரு ன௄஡ கத஡ க஦ாணி஑ள் ஦ாவும் ஋ல்னாம்
஑ண்டஇந் ஡ி஧஥ா ஓானம் ஑ணாக் ஑ழு ஡ி஧஡ம் ஑ாட்டி
உண்டு கதால் இன்நாம் தண்தின் உன஑ிறண அஓத்தும் ஋ன்தர். 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.
உ஠஧ா஡ சதாருள் ஓத்து ஋ன்ணின் எரு த஦ன் இல்றன; ஡ானும்
ன௃஠஧ாது; ஢ான௅ம் சஓன்று சதாருந்து஬து இன்நாம் ஋ன்றும்
஡஠஬ா஡ ஑ரு஥ம் என்றும் ஡ரு஬தும் இல்றன; ஬ாணத்து
இ஠ர் ஆர்ன௄ந் ச஡ாறடனேம் ஆற஥க்கு ஋ழு஥஦ிர்க் ஑஦ிறும் கதாலும். 243
Challenge the existence of God as Sat. (All known objects are Asat.) If an unknown object were
regarded as Sat, there is no utility proceeding from that said object. Besides it does not come into
being and we do not abide in it. That object does engage in any action. The object that is
unknowable by any and all means is like the sky-flower garland and a rope made of the hair of a

Verse 244. The Supreme is Sat and Cit beyond mind and speech. MayAvAdi's debunked.
஡த்து஬ம் ஓத்து அஓத்துச் ஓ஡ஓத்தும் அன்று ஋ன் நால் ஋ன்
உய்த்து உ஠ர்ந்து உண்கடா இன்கநா? ஋ன்ந஬ர்க்கு உண்டு ஋ன்று ஏ஡ில்
ற஬த்஡ிடும் ஓத்க஡ ஆகும்; ஥ணத்ச஡ாடு ஬ாக்஑ி இநந்஡
ஓித்துரு அது அ ஓித்஡ாம் ஥ணத்஡ிணால் க஡ர்஬து ஋ல்னாம். 244
Some raise questions: What do mean when you say that the Supreme (substance) or God is not
Sat; It is not Asat; It is not Sat-Asat either; thus, It is unquantifiable and unknowable. Is that
object existent or non-existent? The answer to these doubters is that It exists and It is Sat. It is of
the form of Cit beyond mind and speech. All objects apprehended by the mind are Acit.

Verse 245. God is knowable by Grace (indirect knowledge = ஒ஫ிபு). MayAvAdi's are
அநிசதாருள் அஓித்஡ாய் க஬நாம்; அநிவுநாப் சதாருள் ஓத்து ஋ன்ணின்
அநித஬ன் அநி஦ாணா஑ில் அது இன்று த஦னும் இல்றன
அநித஬ன் அருபிணாகன அ஢ந்஢ி஦ ஥ா஑க் ஑ாண்தன்;
அநிசதாருள் அநி஬ாய் க஬நாய் அநிவு அருள் உரு஬ாய் ஢ிற்கும். 245
(Objection is raised.) Knowable objects are Acit (being inert or Jada, subject to destruction). If
Unknowable Object is Sat, it should become knowable to the knowing soul. If It is not knowable,
that Substance does not exist. It does not have a utilitarian value. (The Answer) By the
Omniscient's Grace, He appears non-different. That Supreme Knower manifests as Knowledge
different from all others and as the form of Grace.

Verse 246. True meditation is knowing the Supreme Siva by abiding in His Grace in an
undifferentiated state.
தா஬ிப்தது ஋ன்ணின் தா஬ம்; தா஬஑ம் ஑டக்஑ின் தா஬ம்
தா஬ிக்கும் அது஢ான் ஋ன்ணின் தா஬஑ம்; தா஬ம் ச஑ட்டுப்
தா஬ிப்தது ஋ன்ணின் தா஬ம் தா஬றண இநந்து ஢ின்று
தா஬ிக்஑ப் தடு஬஡ாகும் -- த஧ம்த஧ன் அருபிணாகன. 246
By BhAva (meditation) one gains direct knowledge of an object with the help of mind and other
instruments. Thus it is subject to destruction and therefore serves no useful purpose. BhAva
without the participation of mind etc. refers to soul in Kevala state and serves no useful purpose.
Leaving aside these two, meditation is impossible and of no avail. If one says that he is reaching
an unattainable object by meditation, it is of no avail. True meditation is knowing the Supreme
Siva by abiding in His Grace in an undifferentiated state.

The Yoga proponents say that Siva is realizable by the path of Yogic meditation, the concept of
which is debunked.

Verse 247. Siva who is different and non-different from, and illuminating to the soul, is not
knowable by the soul's intellect.
அன்ணி஦ம் இனாற஥஦ானும் அநி஬ினுள் ஢ிற்ந னானும்
உன்ணி஦ ஋ல்னாம் உள்஢ின் று உ஠ர்த்து஬ன் ஆ஡னானும்
஋ன்ணது ஦ான் ஋ன்று ஏதும் இரும் சஓருக்கு அறுத்஡னானும்
஡ன் அநிவு அ஡ணால் ஑ாணும் ஡ற஑ற஥஦ன் அல்னன்; ஈஓன். 247

Siva is one (non-different) with the soul, different from the soul, abides with the soul and its
knowledge and enlightens the soul. Siva severs the egoistic arrogance, I and Mine; He is not
knowable by the soul's intellect.
Siva by His nature does lend Himself for categorization and analysis in terms of knower,
knowable object and knowledge.

அன்ணி஦ம் இனாற஥஦ானும் (difference absence = absence of difference). அநி஬ித௃ள்

஢ிற்நனானும் '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.

என்சநனும் அ஡ணால் என்சநன்றும் உற஧ப்ததுண்டு ஆற஑஦ாகன
஢ின்நணன் க஬நாய்; ஡ன்ணின் ஢ிங்஑ிடா ஢ிறனற஥஦ாகன
தின்நி஦ உ஠ர்வுக்கு ஋ட்டாப் சதருற஥஦ன்! அநி஬ின் உள்கப
஋ன்றும் ஢ின்நிடு஡ னாகன இ஬ன் அ஬ன் ஋ன்ணனாக஥. 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.

இ஬ன் = This male = the soul. soul. அ஬ன் = That male person = Siva.

஌஫ாஞ் சூத்஡ி஧ம் = 7th Sutra

Verse 249. Sat-Sivam is imperishable. Asat is perishable.

அறணத்தும் ஓத்து ஋ன்ணின் என்றந அநிந்஡ிடாது அஓத்஡ால் ஋ன்ணின்
ன௅றணத்஡ிடாது அஓத்து ஓத்஡ின் ன௅ன் இருள் இ஧஬ி ன௅ன்கதால்;
஢ிறணப்தது இங்கு அஓத்க஡ ஋ன்ணின் ஓத்஡ின்ன௅ன் ஢ினாற஥஦ானும்,
஡றணக்ச஑ாடு ஋ன்று உ஠ர்஡னானும், ஡ான் அஓத்து உ஠஧ாது அன்கந. 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
(ஓி஬ாத்து஬ி஡ றஓ஬ர்). Why don't we assume the premise that Sat-Sivam apprehends the Asat
principle such as bondages (தாஓம்)? The answer. Siva is an all-pervasive Principle and thus is
capable of apprehending all only in generality and not in particularity. Moreover, as is darkness
in the presence of sun, Asat in the presence of Sat stands to lose. S.S.Mani
The second question is raised by SivasankarAnthi Vadhis (ஓி஬ஓங்஑ி஧ாந்஡ ஬ா஡ி஑ள்). What is
the objection to the premise that in the presence of the soul, the Asat principle and its instruments
perform the acts of Siva and apprehends the Sat-Sivam? Instruments and sense organs are inert
and have no intrinsic knowledge and serve as tools for apprehension by the soul. Asat does not
stand before Sat and does not have a fighting chance against Sat. Thus the premise is
unacceptable. S.S.,Mani

Since the principles of Sat and Asat are discounted as not capable of apprehension, the Sat-Asat
principle, that is the soul, stands apart from the principles of Sat and Asat and is able to
apprehend objects. That is the conclusion arrived at as Indirect Knowledge (எ஫ின௃ அபற஬). --
S.S. Mani.

Verse 250/328. Soul is like the flower wherein the fragrance abides in the bud, while the
bloom reveals it.
ஓத்து அஓத்து அநி஬து ஆன்஥ா; ஡ான் ஓத்தும் அஓத்து அன்று
஢ித்஡ணாய்ச் ஓ஡ஓத் ஡ா஑ி ஢ின்நிடும்; இ஧ண்டின் தாலும்
எத்துஉடன் உ஡ித்து ஢ில்னாது; உ஡ி஦ாதும் ஢ின்நிடாது,
ற஬த்஡ிடும் க஡ாற்நம் ஢ாற்நம் ஥னரிணின் ஬ரு஡ல் கதாலும். 250
Anma (soul) apprehends both Sat and Asat (தாஓம் = impurities). Soul is neither Sat nor Asat.
Soul is eternal and Sat-Asat. Thus soul has no existence in both one time and has an existence in
both another time. Soul is like the flower, wherein the abiding fragrance makes its appearance
(not from the bud but from the bloom).
உ஡ித்஡ல் = 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.
சுத்஡ச஥ய்ஞ் ஞாண க஥ணிச் கஓா஡ிதால் அஓத்து அஞ்ஞாணம்
எத்துநா; குற்நம் ஋ல்னாம் உற்நிடும் உ஦ிரின் ஑ண்க஠;
ஓத்து உபகதாக஡ க஬நாம் ஓ஡ஓத்தும் அஓத்தும் ஋ல்னாம்
ற஬த்஡ிடும் அ஢ா஡ி஦ா஑ ஬ாரி஢ீர் ன஬஠ம் கதாலும். 251
Asat-Ajnanam does not afflict Siva of Pure and True Jnanam with Effulgence as His sacred
body. All faults come to rest in the soul. Sat, Sat-Asat, and Asat are ever existent. It is like the
salt which abides in the sea water and not where the sea is. (Asat-Ajnanam does not afflict Siva
but the soul.

Ajnanam = அஞ்ஞாணம் = spiritual ignorance; here italso refers to the Bondages of the soul.
Asat is inert and matter not capable of spiritual knoweldge.
Siva is of the form of Knowledge. The fetters never afflict Him. Soul has limited intellect and
knowledge. Thus the fetters afflict the soul. Ocean has the saltiness in its water. Land water is
not laden with salt. Siva is like the ocean. Souls are like the brine. The bondages that afflict the
soul are like the salt. Siva is very subtle Cit (அ஡ிசூக்கு஥ ஓித்து); soul is gross Cit(தூன ஓித்து).
His Consciousness is Pure and Supreme; soul's is human consciousness. Adapted from S.S.

Verse 252/328
அநி஬ிக்஑ அநி஡னானும் அ஫ி஬ின்நி ஢ிற்நனானும்
குநிசதற்ந ஓித்தும் ஓத்தும் கூறு஬து உ஦ிருக்கு ஈஓன்
ச஢நி஢ித்஡ ன௅த்஡ சுத்஡ ஓித்ச஡ண ஢ிற்தன் அன்கந --
திநி஬ிப்தன் ஥னங்஑ள் ஋ல்னாம் தின்னு஦ிர்க்கு அருபிணாகன. 252
Soul's nature is to learn what it is taught.( It is incapable of knowing without being taught. Once
taught, it can prevent rebirth.) It is imperishable. Thus soul is Cit-Acit. Siva is Pure Cit, Pure
Consciousness with omniscience, being by nature free from bonds. Siva confers Grace by
removing all impurities.
Siva is ஢ித்஡ ன௅த்஡ அ஡ிசூக்கு஥ ஓித்து-ஓத்து. (Eternal Siva free from bonds and subtle
ன௅த்஡ ஢ித்஡ன் (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.
஥ன்ண஬ன்஡ன் ஥஑ன்க஬ட ரிடத்க஡ ஡ங்஑ி
஬பர்ந்து அ஬றண அநி஦ாது ஥஦ங்஑ி ஢ிற்தப்
தின் அ஬னும் ஋ன்஥஑ன் ஢ீ ஋ன்று அ஬ரின் திரித்துப்
சதருற஥ச஦ாடும் ஡ான் ஆக்஑ிப் கதணு ஥ாகதால்
துன்ணி஦஍ம் ன௃னக஬டர் சு஫னிற் தட்டுத்
துற஠஬றணனேம் அநி஦ாது து஦ர் உறும் ச஡ால் உ஦ிற஧
஥ன்னும்அருல் குரு ஆ஑ி ஬ந்து அ஬ரின் ஢ீக்஑ி
஥னம் அ஑ற்நித் ஡ாணாக்஑ி ஥ன஧டிக்஑ீ ழ் ற஬ப்தன். 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.
உற஧஡ரும் இப்தசு஬ர்க்஑ம் உ஠ரின் னென்று ஆம்
உ஦ரும் ஬ிஞ் ஞாண஑னர் தி஧ப஦ா஑னர் ஓ஑னர்
஢ிற஧஦ின்஥னம் ஥னம்஑ன்஥ம் ஥னம் ஑ன்஥ம் ஥ாற஦
஢ிற்கும்; ன௅஡ல் இரு஬ர்க்கு ஢ி஧ா஡ா஧ம் ஆ஑ிக்
஑ற஧஦ில்அருட்த஧ன், து஬ி஡ா ஓத்஡ி஢ிதா ஡த்஡ால்
஑஫ிப்தன், ஥னம்; ஓ஑னர்க்குக் ஑ன்஥ எப்தில்
஡ற஧஦ில்ஆ ஓான்னெர்த்஡ி ஆ஡ா஧ ஥ா஑ித்
஡ரித்து எ஫ிப்தன் ஥னம் ஓதுர்த்஡ா ஓத்஡ி ஢ிதா஡த்஡ால். 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.

஢ி஧ா஡ா஧ம். = Absence or lack of foundation or support; ஆ஡ா஧஥ின்ற஥ . =. Independence, not

needing extraneous support, as an attribute of deity; ஡ீ஬ி஧ம் = intense. ஡ீ஬ி஧஡஧ம் = more
intense. ஥ந்஡஡஧ம் = Exceeding slowness, as of pace or of procedure. ஥ந்஡ம் = Slowness,
tardiness. ஥ான் = antelope. ஥ழு = axe. ஑ன்஥ எப்ன௃ = இரு஬ிறண எப்ன௃ =
இரு஬ிறணச஦ாப்ன௃ = two-deed resolution. Sin and merit come to a zero sum status.
ஆஓான்னெர்த்஡ி = Guru form or body. ஓத்஡ி஢ிதா஡ம் = 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 (ஓத்஡ி஢ிதா஡ம் =
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 (ஆஓான்னெர்த்஡ி ). The first
two receiving help from Siva is called Niradharam, meaning that there is no physical presence of
Siva offering help. That kind incorporeal Siva's help is twofold: TIviram and TIvirataram
(஡ீ஬ி஧ம், ஡ீ஬ி஧஡஧ம்), meaning Intense and Hyperintense.

Malaparipākam-- stage of the soul when its three Malams (impurities) meet
with the causes of their removal. (Causes = agents = detergents)

Iru-Vinai-y-Oppu-- (= 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.

The help that these three classes get from Siva either in Niradhara or Adhara basis (incorporeal
or corporeal) is called Sattinipatham (ஓத்஡ி஢ிதா஡ம் = descent of Sakti into the soul = descent of
Siva Jnana of Spiritual Knowledge or Grace). Sattinipatam is fourfold: Mantam, Mantataram,
TIviram, TIvirataram (஥ந்஡ம், ஥ந்஡஡஧ம், ஡ீ஬ி஧ம், ஡ீ஬ி஧஡஧ம் = Manda, Mandatara, TIvira,
TIviratara or TIviratIvira).

The descent of Grace on to the soul proceeding from Parasakti (Sadasiva) takes place at a slow
pace (Manda) to start with, picks up speed (Mandatara) followed by intense (Tivira-- in
Tamil) and hyperintense (Tivirativara) penetration or pervasion. Descent and pervasion are
proportional to the graduated weakening of Anavamala; it appears as if Anavamala is weakened
by maturity of Malas (like the ripe fruit falling off) and the graduated penetration of the soul by
Grace (Sattinipatam). According to Unmai Vilakkam, the soul, Anava Mala, and Pati still hold
together in Mukti or liberation. How is that possible? Anava Mala has morphed from an
obstructionist to a facilitator (transformation). Once Grace has pervaded the soul, Anava Mala
becomes the purveyor of Bliss in Suddha state; remember, once Anava Mala was a purveyor of
nescience in Kevala and Sakala state. Tirodhana Sakti, which is the veiling power of the Lord,
has morphed into Arul Sakti. Arul = Grace. The Grace receiver becomes a self-realized and self-
recognized person full of Siva's Grace. There nine grades of Grace: 1) Tivira Saktipata and
Tivirativira Saktipata, 2) Tiviramadhya S, 3) Tiviramanda S, 4) Madhyativira S, 5)
Madhyamadhya S, 6) Madhyamanda S, 7) Mandativira S, 8) Manda madhya S, and 9) Manda
manda S.

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: ஡ீ஬ி஧ம் and ஡ீ஬ி஧-஡ீ஬ி஧ம்). The
descent of Siva's Grace happens on individuals with the life-changing results in that the
individuals becomes Master Gurus and disciples. The flow of Grace is categorized into nine
channels from hyperintense flow and to slow-slow flow of Grace: Three main flows are: intense,
medium and slow: each category has intense, medium and slow versions; all amount to nine
categories. The Hyperintense flow of Grace is like a deluge or a tsunami; the body, the mind and
the soul are so overwhelmed by it such that the person dies. He is physically dead and yet he is
alive in delivering Grace to others deserving Grace, who feel his presence. Siva has made him
(the Guru) the repository of Grace for others to receive it from him.

2) The second Tiviramadhya Saktipata . ஡ீ஬ி஧஥த்஡ி஥ம். 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 (஡ீ஬ி஧஥ந்஡ம்) 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 (஥த்஡ி஥஡ீ஬ி஧ம்) 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 (஥த்஡ி஥-஥த்஡ி஥ம்) 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 (஥த்஡ி஥஥ந்஡ம்) 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 (஥ந்஡-஡ீ஬ி஧, ஥ந்஡-
஥த்஡ி஥ம், ஥ந்஡-஥ந்஡ம்) 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

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

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
தன஬ி஡ம்ஆ ஓான்தாஓ க஥ாஓணந்஡ான் தண்ணும்
தடி஢஦ணத்து அருள்தரிஓம் ஬ாஓ஑ம் ஥ா ண஡ன௅ம்
அனகு இல்ஓாத் ஡ி஧ம்க஦ா஑ம் அவுத்஡ி ஧ா஡ி
அக஢஑ம் உப; அ஬ற்நின் அவுத்஡ிரி இ஧ண்டு ஡ிநணாம்
இனகுஞா ணம் ஑ிரிற஦ ஋ண; ஞாணம் ஥ணத்஡ால்
இ஦ற்று஬து ஑ிரிற஦; ஋஫ில் குண்ட஥ண்டனம் ஆ஡ி
஢ினவு஬ித்துச் சஓய்஡ல்஑ிரி ஦ா஬஡ி; ஡ான் இன்னும்
஢ிர்ப்தீஓம் ஓதீஓம் ஋ண இ஧ண்டா஑ி ஢ி஑ழும். 255. (VIII.3)
Siva comes in the form of Guru to remove the impurities in many ways. This is known as Diksa
(஡ீக்வக or ஡ீட்வக) or Initiation by sight, by touch with hand, by touch with foot, by
instructions from sacred texts, by Yoga, and by fire ceremony. Hotri (அவுத்஡ிரி) 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

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
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.

அவுத்஡ிரி = Avuttiri = ஐத்஡ிரி஡ீட்றஓ = 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 ஡ீக்ற஑ or ThIkkai or Initiation.
ஓ஥குண்டம் = Fire pit; Pit dug in the ground for keeping sacrificial fire.
Jnanavathi is sacrifice by thought. KriyAvathi is sacrifice by actions or rituals.
Jnanavathi (ஞாண஬஡ி) A mode of religious initiation in which the guru mentally performs the
necessary rites by invoking mental images of the accouterments of sacrifice.
KriyAvathi (கிரி஦ா஬஡ி) 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 (஢ிர்ப்தீச஡ீட்வச) 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 (சதீச஡ீட்வச ) 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. உதனாக஡ரு஥ிணி (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.
சி஬஡ரு஥ிணி (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 (தீ சம்) in
Tamil is Bija in Sanskrit. Bija means seed. Bija Mantra = Seed Mantra = One syllable Mantra
= by convention Bija Mantra is one syllable Mantra. Sometimes compound letters form the Bija
Mantras (Hreem). Seedless Mantras: NirpIsam is chanting of Mantras without Bija Mantras.
Seeded Mantras: SapIsam is chanting of Mantras with the inclusion of Bija Mantras.
தீஓாட்ஓ஧ம் = 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 (தீஓாட்ஓ஧ம் 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.

Verse 256/328. The duties and limitations of NirpIsa/NirathikAra Initiation.

தானச஧ாடு ஬ாலீஓர், ஬ிருத்஡ர்தணி ச஥ா஫ி஦ார்,
தனகதா஑த் ஡஬ர் ஬ி஦ா஡ிப் தட்ட஬ர்க்குப் தண்ணும்
ஓீன஥து ஢ிர்ப்தீஓம்; ஓ஥஦ா ஓா஧ம்
஡ி஑ழ்சுத்஡ி, ஓ஥஦ின௃த்஡ி஧ர்க்கு ஢ித்஡த்து
஌லு஥஡ி ஑ா஧த்ற஡ இ஦ற்நி, ஡ானும்
஋஫ில்஢ி஧஡ி ஑ாற஧ ஋ண ஢ின் று இ஧ண்டாய் ஬ிபங்கும்
ஓான஢ி஑ழ் க஡஑தா ஡த்஡ிகணாடு
ஓத்஡ி஦஢ிர் ஬ா஠ம்஋ண, ஓாற்றுங் ஑ாகன. 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

Worship entails three duties: Nithyam, Naimithikam, and KAmiyam (஢ித்஡ி஦ம், ற஢஥ி஡ி஑ம்,
and ஑ா஥ி஦ம்). The followers of NirAthikAra Diksa perform daily duties. ற஢஥ி஡ி஑ம்
(Naimithikam) is occasional or periodic rite, ceremony, festival... done on special occasions and
specific days. ஑ா஥ி஦ம் (kAmiyam) refers to actions performed with the expectation of progeny
or wealth. ஢ிர்஬ா஠஡ீட்றஓ (NirvAna Diksa) is initiation ceremony performed by Guru to
expunge the sins and the impurities and is twofold: ஓத்஡ிக஦ா஢ிர்஬ா஠஡ீட்றஓ and
அஓத்஡ிக஦ா஢ிர்஬ா஠஡ீட்றஓ . (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.

ஏ஡ி உ஠ர்ந்து எழுக்஑ச஢நி இழுக்஑ா ஢ல்ன
உத்஡஥ர்க்குச் சஓய்஬து உ஦ர் தீஓம்; இ஬ர் ஡ம்ற஥
஢ீ஡ி஦ிணால் ஢ித்஡ி஦ ற஢ ஥ித்஡ி஑ ஑ா ஥ி஦த்஡ின்
஢ிறுத்஡ி ஢ி஧ம்ன௃ அ஡ி஑ா஧ம் ஢ி஑ழ்த்து஬தும் சஓய்து
ஓா஡஑ா ஓாரி஦ரும் ஆக்஑ி ஬டு

஡ரு஬ிக்கும்; உகனா஑ஓி஬ ஡ரு஥ி஠ி ஋ன்று இ஧ண்டாம்;
ஆ஡னிணான் அ஡ி஑ாற஧ ஦ாம்; ஓ஥஦ ஬ிகஓட,
஢ிரு஬ா஠ம், அதிகட஑ம் இ஬ற்று அடங்கும் அன்கந. 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 (ஓதீஓம்) practitioners adhere strictly to their chosen path. Nithyam (஢ித்஡ி஦ம்) involves
daily rituals. Naimithikam (ற஢஥ி஡ி஑ம்) involves special rites and vows. Kamiyam (஑ா஥ி஦ம்)
involves observances for fulfilling desires and wishes.
Loka Tarumini and SivaTarumini, which are AdhikAra Diksa, guarantee blessedness.
Samaya- Diksa (ஓ஥஦஡ீட்றஓ) is a mode of religious initiation admitting a person into the fold
of Šaivaism.
Viseta-Diksa (஬ிகஓட஡ீட்றஓ) 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 (஢ிரு஬ா஠஡ீட்றஓ ) is initiation of pupil to perform temple services.
Abisheka-Diksa (அதிகட஑஡ீட்றஓ ) is a ceremony installing a person as Guru.

Verse 258/328. The Paths and Bliss.

அ஫ி஬ினாக் ஑ிரிற஦஦ிணால் ஆ஡ல்ஓத்஡ி ஥த்஡ான்
ஆ஡ல், அத்து ஬ாசுத்஡ி தண்஠ி, ஥னம் அ஑ற்நி
எ஫ி஬ினாச் ஓி஬ம்தி஧஑ா ஓித்஡ற்கு ஞாணம்
உ஡ிப்தித்து உற் த஬ம் துறடப்தன், அ஧ன், எரு னெ஬ர்க்கும்
஬ழு஬ினா ஬஫ிஆநாம், ஥ந்஡ி஧ங்஑ள், த஡ங்஑ள்
஬ன்ணங்஑ள், ன௃஬ணங்஑ள், ஡த்து஬ங்஑ள், ஑றன஑ள்,
஑஫ி஬ினாது உற஧த்஡ன௅றந என்நின் என்று ஬ி஦ாத்஡ி;
஑ருது஑றன ஓத்஡ி஦ின்஑ண்; ஓத்஡ிஓி஬ன் ஑ண்஠ாம். 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.

ப௄஬ர் = Three kinds of people. உத்஡஥த்஡ில் உத்஡஥ர்; உத்஡஥த்஡ில் ஥த்஡ி஥ர்; உத்஡஥த்஡ில்

அ஡஥ர் = the most exalted among the exalted; middling among the exalted; lowest among the
அத்து஬ாக்கள் = Adhvas in Sanskrit = Paths = Mantram, Patham, Vannam, Bhuvanam,
Tattvam, and Kalai = ஥ந்஡ி஧ம், த஡ம், ஬ன்ணம், ன௃஬ணம், ஡த்து஬ம், ஑றன஑ள் = Mantra, Word,
Letters, Earth, Tattvas, and KalAs.

Adhva = A
Verse 259/328. Brahma and Vishnu are the presiding deities.
஥ந்஡ி஧ங்஑ள் ன௅஡ல் ஍ந்தும் ஑றன ஍ந்஡ின் ஬ி஦ாத்஡ி;
஥ருவும் ஥ந்஡ி஧ம் இ஧ண்டு த஡ங்஑ள் ஢ால் ஌ழ்;
அந்஡஢ிறன ஋ழுத்து என்று; ன௃஬ணம் த௄ற்சநட்டு;
அ஬ணி ஡த்து஬ம் என்று; ஢ி஬ிர்த்஡ி, அ஦ன் ச஡ய்஬ம்,
஬ந்஡ிடும் ஥ந்஡ி஧ம் இ஧ண்டு த஡ங்஑ள் னெக஬ழ்;
஬ன்ணங்஑ள் ஢ானாறு, ன௃஧ம்஍ம்தத் ஡ாறு;
஡ந்஡ிடும் ஡த்து஬ங்஑ள் இருதத்து னென்று
஡ரும் தி஧஡ிட் டா஑றன, ஥ால் அ஡ிச஡ய்஬ம் ஡ாணாம். 259
Two Mantras, twenty-eight words, the last one letter, 108 worlds, and Earth Tattva subside in
Nivrrti KalA, whose presiding deity is Brahma. Two Mantras, 21 words, 24 letters, 56 worlds,
and 23 Tattvas subside in Pratishta Kalai, whose presiding deity is Tirumal (Vishnu).

Verse 260/328.The presiding deities: Rudra and Mahesvara.

஬ித்ற஡஦ின், ஥ந்஡ி஧m இ஧ண்டு த஡ம் ஢ால் ஍ந்து
஬ி஧வும்஋ழுத்து ஌ழு ன௃஧ம் இருதத்து ஌ழு
஡த்து஬ன௅ம் ஏர் ஌ழு, ஡ங்கும்; அ஡ி ச஡ய்஬ம்
஡ாவு இல் உருத்஡ி஧ன் ஆகும் ஓாந்஡ி ஡ன்ணில்
ற஬த்஡ண ஥ந்஡ி஧ம் இ஧ண்டு, த஡ங்஑ள் த஡ிசணான்று
஬ன்ணம் எரு னென்று, ன௃஧ம் த஡ிசணட்டு, ஆகும்;
உத்஡஥஥ாம் ஡த்து஬ன௅ம் எருனென்று ஆகும்;
உ஠ரில், அ஡ி க஡஬ற஡னேம் உ஠ர் ஈஓன் ஆக஥. 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.

ஓாந்஡ி஦ா஡ீ஡ ஑றன ஡ன்ணின் ஥ந்஡ி஧ங்஑ள்
஡ாம் னென்று த஡ம் என்று அக்஑஧ங்஑ள் த஡ிணாறு
஬ாய்ந்஡ன௃஧ம் னெற஬ந்து ஡த்து஬ங்஑ள் இ஧ண்டு
஥ருவும்; அ஡ி க஡஬ற஡னேம் ஥ன்னு ஓ஡ாஓி஬ர் ஆம்
஌ய்ந்஡ன௅றந ஥ந்஡ி஧ங்஑ள் த஡ிசணான்று த஡ங்஑ள்
஋ண்தத்ச஡ான்று அக்஑஧ங்஑ள் ஍ம்தத்ச஡ான்று ஆகும்;
ஆய்ந்஡ன௃஧ம் இருத௄ற்கநாடு இருதத்து ஢ானாம்
அநி஡ரு஡த்து஬ம் ன௅ப்தத்஡ாறு; ஑றன ஍ந்க஡. 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 (எடுக்஑ம்)

Verse 262/328.
னென்று ஡ிநத்து அணுக்஑ள் சஓனேம் ஑ன்஥ங்஑ட்கு
ன௅ன்ணிறன஦ாம் னெ஬ி஧ண்டாம் அத்து஬ா஬ின்
ஆன்நன௅றந அற஬ அருத்஡ி அறுத்து ஥னம் ன௅஡ிர்஬ித்து
அரும்தரு஬ம் அறட஡லுக஥ ஆஓாணா஑ித்
க஡ான்நி த௃஑஧ா஡஬ற஑ ன௅ன் சஓய் ஑ன்஥த்
து஑ள் அறுத்து அங்கு அத்து஬ாத்துடக்கு அநக஬ கஓா஡ித்து,
஌ன்ந உடல் ஑ன்஥ம் அணுத஬த்஡ிணால் அறுத்து இங்கு
இணிச் சஓய் ஑ன்஥ம், னென஥னம் ஞாணத்஡ால் இடிப்தன். 262

Soul accumulates Karma by thought, word and deed (஥ணம், ச஥ா஫ி, ச஥ய்). 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.
னென஥னம் =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.
ன௃நச்ஓ஥஦ ச஢நி஢ின்றும் அ஑ச்ஓ஥஦ம் ன௃க்கும்
ன௃஑ன்஥ிரு஡ி ஬஫ிஉ஫ன்றும், ன௃஑லும்ஆச் ஓி஧஥
அநத்துறந஑ள் அற஬ அறடந்தும் அருந்஡஬ங்஑ள் ன௃ரிந்தும்
அருங்஑றன஑ள் தனச஡ரிந்தும் ஆ஧஠ங்஑ள் தடித்தும்
ஓிநப்ன௃றட஦ ன௃஧ா஠ங்஑ள் உ஠ர்ந்தும் க஬஡
ஓி஧ப்சதாருறப ஥ி஑த்஡பிந்தும் சஓன்நால் ற஬ஓத்
஡ிநத்஡றட஬ர்; இ஡ில்ஓரிற஦ ஑ிரி஦ா க஦ா஑ம்
சஓலுத்஡ி஦தின் ஞாணத்஡ால் ஓி஬ணடிற஦ச் கஓர்஬ர். 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.

Extracts from Saiva Siddhanta by Schomerus. What the verse 263 says in Tamil is here
explained by Schomerus.

The soul has to pass through these several stages, to be fit for birth as a Saivite. Of course
further stages could easily be distinguished, as the stages below Ahamkara have the most
influence, and two or three tattvas can be said to share the leadership, and different tattvas may
have more or less influence. Actually there are as many stages as there are non-Saivite religions
and philosophies, which are usually grouped together as purasamaya (புந ச஥஦ம்), 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

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 ச஥஦ம் = inner religions) as
opposed to Purasamaya (புந ச஥஦ம் = non-Saivite religions). When eventually born into Saiva
Siddhanta one is still not yet entitled to the teaching that brings release, having three further
stages to work through first, called Carya, Kriya, and Yoga (சரிவ஦, கிரிவ஦, த஦ாகம்): also
named Dasamarga (servant's. way), Putramarga (child's way) and Sahamarga (friend's way).
After these the soul enters the inner sanctum, the Jnana-stage or Sanrnarga (good way), where
salvation actually takes place.

If the soul fulfils the requirements of non-Saivite religions, and walks in them, upholds the
requirements of the books of law, carries out the duties of station set down in the Vedas (i. e.
duties obligatory for a student, a father, a recluse, and for a sannyasin who has fulfilled all his
duties to the world); and does harsh penances; if it learns various difficult scientific texts, studies
Vedas, PurAnas, and Upanishads, then it achieves Saiva Siddhanta. Having completed the Carya,
KriyA and Yoga stages it will through knowledge reach Siva's feet. (Siddhiar VIII.ll)
The lowest stage within Saiva Siddhanta is Carya (Chariyai or ஓரிற஦), This is described in
Siddhiar VIII.19 as follows: .

As the three stages' of Carya, Kriya, and Yoga immediately precede the actual process of
sanctification, they are called preparatory in a very special sense; and will be more fully
discussed in Chapter VI: Here we may give just a brief account of their characteristics.

The lowest stage within Saiva Siddhanta is Carya (சரிவ஦), This is described in Siddhiar
VIII.19 as follows: To sweep and wash the floor of the temple of the Gracious One (Siva), so
that it shines; to pluck flowers to bind them into different garlands for the god; to praise him and
sing to him; to set up lights that do not go out; to lay down flower-gardens, to honor him
whenever one sees his holy garments, and to ask 'Say, what can I do; dog that I am?' (஢ா஦ணார்),
and to carry out his commands - this is a servant's way, and those who do this CaryA will attain
to Sivaloka.

At this stage one is to serve Siva, as a faithful servant serves his lord. The services rendered are
external ones. Loyal service is repaid by being taken to Siva's heaven after death. After enjoying
the blessedness due, the soul is born again as a Saivite, with different duties to fulfill. The duties
of the second or Kriya (கிரிவ஦)stage, according to Siddhiar VIII.20 are as follows:

The way of a child is to take fresh and sweet-smelling flowers, lights that bum with a fragrant
smell, oil etc. and ambrosia; to do the five purifications; to set up an altar and picture; to meditate
upon the intellect of the god in the picture and thus to consecrate the picture, rendering homage
to it with pure devotion, making petitions to it and praising it, and out of love to make burnt
offerings. Those who daily perform this KriyA will attain the presence of the One without Mala

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 (ஆ஡ா஧ம்) known and its significance bethought; then holding on to these you swing
up, enjoy ambrosia in the place of the shining heaven of the moon, so the body is replete; then
meditate upon the perfect light, perform the eight yogas correctly, so that actions cease. Such
will attain to the form of Siva. (Siddhiar VIII.21)

This deals with the inmost service of God. A religious person serves God as a man serves his
friend. As a friend understands his friend even better than a son understands his father, and much
better than a servant does his lord, so does the religious person at this stage understand the nature
of God better than at the former stages; so is he now better placed to render service worthy of the
nature of God as intelligence. So he worships God at this stage with his intellect, as he did in the
Carya stage with his body, and in the Kriya stage with his senses. Loyal service is rewarded at
the yoga stage by SArUpya, conformity to Siva and similarity in appearance.
But yoga is still not the highest stage. Knowledge and service of God come step by step, as at the
Carya and Kriya stages, for in each case the organs of thought are material in character. But
knowledge and service of God cannot be fully conveyed by matter; so the last word must be yet
to come. At the yoga stage, then, the soul is not yet at its final destination, but is high up on the
ladder that reaches salvationwards. The soul has a sense, at this stage, that God is not to be found
in matter, so it strives in its yearning for God to cut free from material things, and to restrain its
organs from involving it further with them and ensnaring it again in matter. When the soul has
got free of matter it then enters a quite new stage, called suddha avastha, Here the soul is
progressively assimilated to God, the pure intelligence.

Souls in the upper stages, which comprise sakala avastha (சகன அ஬த்வ஡), first get control of
matter as tattvas, and through these of other matter; and then have to get free of matter again.
They must enter matter and then leave it again, going-out from self and then drawing back into
self again; explicatio then implicatio, evolutio then involutio; not forgetting that the exit from
matter, the drawingback into self, implicatio, involutio is completed only in suddhaavastha
(சுத்஡ அ஬த்வ஡), the moves made in sakala avastha being merely preparatory. Stages 1
through 7 could be compared with a someone's arrival and growth up to school age, 8 through 12
with primary school, 13 with a transitional class, and then 14 - 16 with secondary school.
Suddha-avastha could then be compared with University.

8-12 are stages of regress. Religions are non-Saivite. 8 represents the life of the senses, 9-12
lives devoted to religion and philosophy; led in 8 by Ahamkara; in 9 by Buddhi; in 10 by
purusha; in 11 by Raga-Kala; and in 12 by Maya.

13-16 are stages where souls have gradually to get free again of the tattva. Religion is Saivite,
and lives are devoted to the service of God; at 14 with the body, with the senses at 15, and at 16
by meditation.
Here Sivanar clearly states that the soul has to attain perfection (native blessedness) in the
external religions other than Saivism and later will take birth in Saivism and still later in Saiva
Siddhanta to observe Chariya (ஓரிற஦), Kriyai (஑ிரிற஦) and Yogam (க஦ா஑ம்).

264/328. Liberation is in the eye and mind of the beholder.

இம்ற஥க஦ ஈச஧ட்டு ஆண்டு ஋ய்஡ி ஋஫ில் ஆரும்
஌ந்஡ிற஫ ஆர் ன௅த்஡ி ஋ன்றும் இரும் சு஬ர்க்஑ ன௅த்஡ி
அம்ற஥க஦ ச஦ன்நன௅த்஡ி ஍ந்து ஑ந்஡ம்
அநக்ச஑டுற஑ ஋ன்றும் அட்ட கு஠ம் ன௅த்஡ி ஋ன்றும்
ச஥ய்ம்ற஥க஦ தாடா஠ம் கதால்ற஑ன௅த்஡ி ஋ன்றும்
஬ிக஬஑ன௅த்஡ி ஋ன்றும் ஡ன் ச஥ய்஬டி஬ாம் ஓி஬த்ற஡ச்
சஓம்ற஥க஦ சதறுற஑ன௅த்஡ி ஋ன்றும் சஓப்ன௃஬ர்஑ள்
ஓி஬ன் அடிற஦ச் கஓரும் ன௅த்஡ி சஓப்ன௃஬து இங்஑ி஦ாக஥. 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 = சஓௌத்஡ி஧ாந்஡ி஑ர் ). Some say that attaining the
eight qualities like knowledge is liberation (ஆரூ஑஡ர்). Some say the state of salvation is when
the soul is supposed to lie still like a piece of stone (தாடா஠ன௅த்஡ி, ற஬கஓடி஑ர்). Some say
that discriminating knowledge of the Tattvas is liberation (஬ிக஬஑ன௅த்஡ி ). 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 (சஓௌத்஡ி஧ாந்஡ி஑ம் ) believe removing five Gandhakas as liberation and in
Buddhist Sutras only. ஆரூ஑஡ர் 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
ஏது ஓ஥஦ங்஑ள் சதாருள் உ஠ரும் த௄ல்஑ள்
என்கநாடு என்று எவ்஬ா஥ல் உபதனவும் இ஬ற்றுள்
஦ாது ஓ஥஦ம்சதாருள்த௄ல் ஦ாது இங்கு? ஋ன்ணில்
இது ஆகும் அது அல்னது ஋னும்தி஠க்஑து இன்நி
஢ீ஡ி஦ிணான் இற஬ ஋ல்னாம் ஏரிடத்க஡ ஑ா஠
஢ின்ந து஦ா ச஡ாரு ஓ஥஦ம்? அதுஓ஥஦ம் சதாருள்த௄ல்
ஆ஡னிணான் இற஬ ஋ல்னாம் அரு஥றந ஆ஑஥த்க஡
அடங்஑ி஦ிடும் இற஬ இ஧ண்டும் அ஧ன் அடிக்஑ீ ழ் அடங்கும். 265
There are many religions in the landscape. Tenets of each one of these religions and their
explicatory texts are many indeed. They are not necessarily in agreement with one another.
Among these religions, which is the foremost? What explicatory texts of this religion are there to
deliberate on its essence? Is there a religion that does not have controversies, does say 'this is
and this is not' , and declares all the just principles in one place? The texts that explicate its tenets
in a clear fashion are the exponent of the highest Truth. That being so, all religions inhere and
abide in sacred texts and Agamas. The Sacred Texts and Agamas abide under the feet of Siva.
Saiva Siddhanta holds the view that God has created many religions, each one of which is an
exact fit for and compatible with the degree of maturity of the individual soul. Having
experienced embodied life in each one of the external religions, becoming mature in that religion
and transcending all the internal controversies in that religion, the soul eventually will arrive at
the just tenets of Saiva Siddhanta. After its arrival, the soul will acquire Jnana (Spiritual
Wisdom) and attain liberation.

266/328. Vedas and Siva Agamas are the foremost among sacred Texts.
அரு஥றந ஆ஑஥ம் ன௅஡னூல் அறணத்தும் உற஧க்ற஑஦ிணான்
அபப்ன௃ அரி஡ாம் அப்சதாருறப அ஧ன் அருபால் அணுக்஑ள்
஡ரு஬ர்஑ள் தின் ஡ணித்஡ணிக஦ ஡ாம் அநிந்஡ அப஬ில்
஡ர்க்஑ச஥ாடு உத்஡஧ங்஑பிணாற் ஓ஥஦ம் ஓா஡ித்து
஥ிரு஡ி ன௃஧ா஠ம் ஑றன஑ள் ஥ற்றும் ஋ல்னாம்
ச஥ய்ந்த௄னின் ஬஫ி ன௃றட஦ாம் அங்஑ம்க஬ ஡ாங்஑ம்
சுரு஡ிஓி஬ா ஑஥ம்எ஫ி஦ச் சஓால்லு஬து என்று இல்றன
சஓால்லு஬ார் ஡஥க்஑றநக஦ா சஓால்சனா஠ாக஡. 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 (஬஫ி த௄ல்) of four Vedas and Siva Agamas.
Explication of these Secondary Works are called Angas or Sciences auxiliary to the Vēdas
(ன௃றட த௄ல்). 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.

க஬஡த௄ல் றஓ஬த௄ல் ஋ன்று இ஧ண்கட த௄ல்஑ள்;
க஬று உற஧க்கும் த௄ல் இ஬ற்நின் ஬ிரிந்஡ த௄ல்஑ள்;
ஆ஡ித௄ல் அ஢ா஡ிஅ஥னன் ஡ருத௄ல்; இ஧ண்டும்;
ஆ஧஠த௄ல்; சதாதுறஓ஬ம் அரும்ஓிநப்ன௃ த௄னாம்
஢ீ஡ி஦ிணால் உன஑ர்க்கும் ஓத்஡ி஢ிதா ஡ர்க்கும்
஢ி஑ழ்த்஡ி஦து ஢ீள்஥றந஦ின் எ஫ிசதாருள் க஬஡ாந்஡த்
஡ீது இல்சதாருள் ச஑ாண்டு உற஧க்கும் த௄ல்றஓ஬ம்; திநத௄ல்
஡ி஑ழ்ன௄ர்஬ம்; ஓி஬ா஑஥ங்஑ள் ஓித்஡ாந்஡ம் 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.

ஆ஧஠நூல் = Ārana nul = A portion of the Vēda.

஡ிகழ்பூர்஬ம் = பூர்஬தக்கம் or பூர்஬தக்ஷம் = Purva Pakkam = First part of an argument,
containing the views of an opponent, opp. to cittāntam (Siddhanta); prima facie.
சித்஡ாந்஡ம் = 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.
ஓித்஡ாந்஡த்க஡ ஓி஬ன்஡ன் ஡ிருக்஑றடக்஑ண் கஓர்த்஡ிச்
சஓணணம் என்நிகன ஓீ஬ன் ன௅த்஡ ஧ா஑
ற஬த்து ஆண்டு ஥னங்஑ழு஬ி ஞாண ஬ாரி
஥டுத்து ஆணந்஡ம் சதா஫ிந்து ஬ரும்திநப்றத அறுத்து
ன௅த்஡ாந்஡ப் தா஡஥னர்க் ஑ீ ழ்ற஬ப்தன் ஋ன்று
ச஥ா஫ிந்஡ிடவும் உன஑ர் ஋ல்னாம் னெர்க்஑ர் ஆ஑ிப்
தித்஡ாந்஡ப் சதரும்தி஡ற்றுப் தி஡ற்நிப் தா஬ப்
சதருங்கு஫ி஦ில் ஬ழ்ந்஡ிடு஬ர்;ீ இது ஋ன்ண தி஧ாந்஡ி. 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 (தித்஡ாந்஡ம் ) is embracing external religions. தி஧ாந்஡ி =

illusion, madness.
Siva expunges all sins, removes all impurities, confers Jnanam and gives refuge under His
liberating (ன௅த்஡ாந்஡ம் ) lotus feet. That being so why are the ignoramuses of the world embrace
spiritual ignorance (தித்஡ாந்஡ம் ) 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.
இறந஬ன் ஆ஬ான் ஞாணம் ஋ல்னாம் ஋ல்னா
ன௅஡ன்ற஥அனுக்஑ி஧஑ம் ஋ல்னாம் இ஦ல்ன௃றட஦ான் இ஦ம்ன௃ம்
஥றந஑ள் ஆ஑஥ங்஑பிணான் அநிச஬ல்னாம் க஡ாற்றும்
஥஧தின் ஬஫ி ஬ருக஬ார்க்கும் ஬ா஧ாக஡ார்க்கும்
ன௅றநற஥஦ிணால் இன்தத் துன்தம் ச஑ாடுத்஡னாகன
ன௅஡ன்ற஥ச஦னாம் அநிந்தும் ன௅஦ங்கு இ஧ண்டு கதா஑த்
஡ிந஥஡ணால் ஬ிறணஅறுக்கும் சஓய்஡ி஦ாகன
கஓரும் அனுக்஑ி஧஑ம் ஋னாம்; ஑ாணுதும்஢ாம், ஓி஬ற்க஑. 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.

ஓன்஥ார்க்஑ம் ஓ஑஥ார்க்஑ம் ஓற்ன௃த்஡ி஧ ஥ார்க்஑ம்
஡ா஡஥ார்க்஑ம் ஋ன்றும் ஓங்஑஧றண அறடனேம்
஢ன்஥ார்க்஑ம் ஢ால் அற஬஡ாம் ஞாணம் க஦ா஑ம்
஢ற்஑ிரி஦ா ஓரிற஦ ஋ண ஢஬ிற்று஬தும் சஓய்஬ர்
ஓன்஥ார்க்஑ ன௅த்஡ி஑ள் ஓாகனாக்஑ி஦ ஓா஥ீ ப்தி஦
ஓாரூப்தி஦, ஓானேச்ஓி஦ம் ஋ன்றுஓதுர் ஬ி஡஥ாம்
ன௅ன்஥ார்க்஑ ஞாணத்஡ால் ஋ய்தும் ன௅த்஡ி
ன௅டிவு ஋ன்தர்; னென்நினுக்கும் ன௅த்஡ித஡ம் ஋ன்தர். 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.

ப௃த்஡ித஡ம் = mutti-patam = the state of final beatitude; க஥ாட்ஓத஡஬ி. 2. The state of spiritual
knowledge; ஞாண஢ிறன.

271/328. What is TAta Marga or path? Living in the world of Siva.

஡ா஡஥ார்க்஑ம் ஓாற்நில், ஓங்஑஧ன்஡ன் க஑ா஦ில்
஡னம்அனகு இட்டு இனகு஡ிரு ச஥ழுக்கும் ஓாத்஡ிப்
கதாது஑ளும் ச஑ாய்து ன௄ந் ஡ார்஥ாறன ஑ண்஠ி
ன௃ணி஡ற்குப் தனஓற஥த்துப் ன௃஑ழ்ந்து தாடி
஡ீதுஇல் ஡ிரு ஬ிபக்கு இட்டு, ஡ிரு஢ந்஡ ஬ணன௅ம்
சஓய்து ஡ிரு க஬டங்஑ண்டால் அடிக஦ன் சஓய்஬து
஦ாது? த஠ி஦ீர்! ஋ன்று த஠ிந்து அ஬ர்஡ம் த஠ினேம்
இ஦ற்று஬து; இச்ஓரிற஦ சஓய்க஬ார் ஈஓன் உனகு இருப்தர். 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.
ன௃த்஡ி஧஥ார்க் ஑ம்ன௃஑னின், ன௃஡ி஦஬ிற஧ப் கதாது
ன௃ற஑ எபி஥ஞ் ஓணம் அன௅து ன௅஡ல்ச஑ாண்டு ஍ந்து
சுத்஡ிசஓய்து ஆஓணம், னெர்த்஡ி னெர்த்஡ி ஥ாணாம்
கஓா஡ிற஦னேம் தா஬ித்து ஆ஬ா஑ித்து சுத்஡
தத்஡ி஦ிணால் அருச்ஓித்து த஧஬ிப் கதாற்நிப்
தரி஬ிசணாடும் ஋ரி஦ில்஬ரு ஑ாரி஦ன௅ம் தண்஠ி
஢ித்஡லும் இக் ஑ிரிற஦஦ிறண இ஦ற்று க஬ார்஑ள்
஢ின்஥னன்஡ன் அரு஑ிருப்தர், ஢ிறணனேங் ஑ாகன. 272
Fresh-smelling flowers, incense, sacred lamp, articles for ritual ablution of the idol, food
offerings to God, 5-part purification, Seat for the deity, invocation of the God in the form of
Light and of life into the idol (Prana Prathista in Sanskrit), invitation of the deity (ஆ஬ா஑ம்),
worship by pure devotion, eulogizing God with love, offering flowers, keeping alive the
sacrificial fire, doing all these ritual acts daily: these are called Makanmai (஥஑ன்ற஥ = Satputra
Marga or path = the path of the son). By these acts the devotees abide very close to Ninmalan
(Siva with no impurities).

஥ஞ்ஓணம் = Manjanam = Abhishekam = ablution of the idol. 5-part purification is Pancha

Suddhi (தஞ்ஓ சுத்஡ி).
அன௅து = Amuthu = Affix to the names of articles of food and drink, as offered to God or His
devotees, e.g., தருப்தன௅து, ஑நி஦ன௅து, ஡஦ி஧ன௅து, இறன஦ன௅து; 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.
ஓ஑஥ார்க்஑ம் ன௃னன் எடுக்஑ித் ஡டுத்து஬பி இ஧ண்டும்
ஓனிப்ன௃ அற்று ன௅ச்ஓது஧ ன௅஡ல் ஆ஡ா஧ங்஑ள்
அ஑஥ார்க்஑ம் அநிந்து அ஬ற்நின் அரும்சதாருள்஑ள் உ஠ர்ந்து அங்கு
அற஠ந்துகதாய் க஥ல் ஌நி அனர்஥஡ி஥ண் டனத்஡ின்
ன௅஑஥ார்க்஑ அன௅து உடனம் ன௅ட்டத் க஡க்஑ி
ன௅ழுச்கஓா஡ி ஢ிறணந்஡ிருத்஡ல் ன௅஡னா஑ ஬ிறண஑ள்
உ஑஥ார்க்஑ அட்டாங்஑ க஦ா஑ ன௅ற்றும்
உ஫த்஡ல்; உ஫ந் ஡஬ர்ஓி஬ன் ஡ன் உரு஬த்ற஡ப் சதறு஬ர். 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 ச஡ா஫ற஥ ச஢நி.
For Chakras go to Kundalini Power.

Ashtanga Yogam = அட்டாங்஑ க஦ா஑ம். literally it means Yoga that involves 8 limbs as listed
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
(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.

ஓன்஥ாக்஑ம் ஓ஑ன஑றன ன௃஧ா஠ க஬஡ம்
ஓாத்஡ி஧ங்஑ள் ஓ஥஦ங்஑ள் ஡ாம்தனவும் உ஠ர்ந்து
தன்஥ார்க்஑ப் சதாருள்தனவும் ஑ீ ஫ா஑ க஥னாம்
த஡ி-தசு-தாஓம் ச஡ரித்துப் த஧ஓி஬றணக் ஑ாட்டும்
஢ன்஥ார்க்஑ ஞாணத்ற஡ ஢ாடி ஞாண
கஞ஦ச஥ாடு ஞா஡ிருவும் ஢ாடா ஬ண்஠ம்
தின்஥ார்க்஑ச் ஓி஬னுடணாம் சதற்நி ஞாணப்
சதருற஥ உறடக஦ார் ஓி஬றணப் சதறு஬ர் ஡ாகண. 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 (த஡ி-தசு-தாஓம்); 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.

ஞாணத௄ல் ஡றண ஏ஡ல் ஏது஬ித்஡ல்
஢ற்சதாருறபக் க஑ட்தித்஡ல் ஡ான்க஑ட்டல் ஢ன்நா
ஈணம் இனாப் சதாருள் அ஡றணச் ஓிந்஡ித்஡ல் ஍ந்தும்
இறந஬ன் அடி அறட஬ிக்கும் ஋஫ில்ஞாண ன௄றஓ
ஊணம் இனாக் ஑ன்஥ங்஑ள் ஡தம்சஓதங்஑ள் ஡ி஦ாணம்
என்றுக்கு என் று உ஦ரும்; இற஬ ஊட்டு஬து கதா஑ம்
ஆணற஬஦ான் -- க஥னாண ஞாணத்஡ால் அ஧றண
அருச்ஓிப்தர் ஬டு ீ ஋ய்஡ அநிந்க஡ார் ஋ல்னாம். 275
These are the five aspects of lofty knowledge-sacrifice (஋஫ில் ஞாண ன௄றஓ) 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 (ஞாண ன௄றஓ or ஞாண க஬ள்஬ி).

These are the five sacrifices. Take note that the verse 275 gives four plus JnAna-yAkam
஍஬ற஑஦ா஑ம் = Five Sacrifices. Five kinds of sacrifice or varieties of spiritual discipline.
KarumayAkam, ThavayAkam, SepayAkam, TiyAnayAkam, and JnAnayAkam (஑ரு஥஦ா஑ம்,
஡஬஦ா஑ம், சஓத஦ா஑ம், ஡ி஦ாண஦ா஑ம், ஞாண஦ா஑ம் ). 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 = ஞாண஦ா஑ம் = ஞாண ன௄றஓ. JnanaPusai or knowledge sacrifice consists of
Otal1, Otuvittal2, Telital3, Telivittal 4, Manatil Tarittal5 (ஏ஡ல்1, ஏது஬ித்஡ல்2, ச஡பி஡ல்3,
4 5 1 2 3
ச஡பி஬ித்஡ல் , ஥ணத்஡ில் ஡ரி஡ல் ) Recitation , Teaching , Clear-minded understanding ,
Clarity in teaching 4, Knowledge abiding in the mind5 .
ōtal1, ōtuvittal2, teḷital3, teḷivittal4, maṉattiṟṟarittal5
276/328. Meditation is a sure-fire way of attaining Siva's feet.
க஑ட்டலுடன் ஓிந்஡ித்஡ல் ச஡பி஡ல் ஢ிட்றட
஑ிபத்஡ல் ஋ண ஈர் இ஧ண்டாம் ஑ிபக்஑ில் ஞாணம்
ீ அறடந் ஡ிடு஬ர் ஢ிட்றட க஥஬ி கணார்஑ள்
க஥஬ாது ஡ப்திண஬ர் க஥னா஦ த஡ங்஑ட்கு
ஈட்டி஦ ன௃ண்஠ி஦ ஢ா஡஧ா஑ி இன்தம்
இணிது த௃஑ர்ந்து ஡஧ணருபால் இந்஡ப் தார்க஥ல்
஢ாட்டி஦ ஢ல் குனத்஡ிணில் ஬ந்து அ஬஡ரித்துக் குரு஬ான்
ஞாண஢ிட்றட அறடந்஡஬ர் ஢ா஡ன் ஡ாகப. 276

Listening and learning; deliberation on the learnt material; gaining lucidity; and meditation are
the four ways Knowledge dawns on the mind. The ones engaged in meditation will attain the
higher bliss of liberation. Having not mastered meditation, remaining in the first three steps,
destined to the enjoy the higher worlds according to their good Karma, and by the Grace of Siva
they will be born in a good family. After that, they will receive Spiritual Instructions from the
Gurus, engage in meditation, obtain spiritual knowledge and attain Siva's feet.

277/328. There are two heavens: Inferior one and Siva's feet. Spiritual Knowledge is the
ticket to liberation.
஡ாணம் ஦ா஑ம் ஡ீர்த்஡ம் ஆச்ஓி஧஥ம் ஡஬ங்஑ள்
ஓாந்஡ி ஬ி஧஡ம் ஑ன்஥ க஦ா஑ங்஑ள் ஓரித்க஡ார்
ஈணம் இனாச் சு஬ர்க்஑ம்சதற்று இற஥ப்தப஬ில் ஥ீ ள்஬ர்
ஈஓன் க஦ா஑க் ஑ிரி஦ா ஓரிற஦஦ிணின் ஢ின்கநார்
ஊணம் இனா ன௅த்஡ித஡ம் சதற்று உன஑ ச஥ல்னாம்
எடுங்கும் கதாது அ஧ன்ன௅ன் ஢ினாது எ஫ி஦ின் உற்த஬ித்து
ஞாணச஢நி அறடந்து அறட஬ர் ஓி஬றண அங்கு
஢ா஡கண ன௅ன்ணிற்஑ின் ஢ணுகு஬ர் ஢ற்நாகப. 277
Charity, Sacrifice, dipping in the sacred waters, observance of Asramas, performing Tapas,
performing propitiatory rites, observing ceremonial fasting, and performing Yoga are all good
deeds. The performers of these austerities will go stainless heaven, enjoy heavenly life there and
return back to earth. The ones who engage in Chaiyai, Kiriyai and Yogam will attain flawless
and yet Inferior state of heaven (த஡ன௅த்஡ி = 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.
ஓி஬ஞாணச் சஓ஦லுறடக஦ார் ற஑஦ில் ஡ாணம்
஡ினம் அபக஬ சஓய்஡ிடினும் ஢ினம் ஥றனகதால் ஢ி஑ழ்ந்து
த஬஥ா஦க் ஑டனின்அழுந்஡ா஡஬ற஑ ஋டுத்துப்
த஧கதா஑ம் துய்ப்தித்துப் தாஓத்ற஡ அறுக்஑த்
஡஬ம் ஆம் திநப்ன௃ என்நின் ஓா஧ப் தண்஠ி
ஓரிற஦஑ிரி ஦ாக஦ா஑ந் ஡ன்ணிலும் ஓா ஧ாக஥
஢஬ம் ஆகும் ஡த்து஬ஞா ணத்ற஡ ஢ல்஑ி
஢ா஡ன்அடிக் ஑஥னங்஑ள் ஢ணுகு஬ிக்கும் ஡ாகண. 278
The gift given to the hands of Siva-Jnanis, though of the size of a sesame seed, will expand like
the land and rise like a mountain. This kind of gift prevents one from taking birth in the ocean of
Samsara, ensures enjoyment of supreme happiness, cuts asunder the fetters of bondage, helps the
soul accomplish Chariyai, Kriyai, and Yogam, give the soul the needed spiritual knowledge and
take the soul to the sacred flower-feet of Siva.

279/328. The True Spiritual Knowledge comes from the feet of Siva.
ஞாணத்஡ால் ஬டு ீ ஋ன்கந ஢ான்஥றந஑ள் ன௃஧ா஠ம்
஢ல்னஆ ஑஥ம் சஓால்ன அல்ன஬ாம் ஋ன்னும்
ஊணத்஡ார் ஋ன்஑ட஬ர் அஞ்ஞாணத்஡ால்
உறு஬து஡ான் தந்஡ம் உ஦ர் ச஥ய்ஞ்ஞா ணந்஡ான்
ஆணத்஡ால் அதுகதா஬து அனர்஑஡ிர் ன௅ன்ணிருள்கதால்
அஞ்ஞாணம் ஬ிடப்தந்஡ம் அறும்ன௅த்஡ி ஦ாகும்
ஈணத்஡ார் ஞாணங்஑ள் அல்னா ஞாணம்
இறந஬ன் அடி ஞாணக஥ ஞாணம் ஋ன்தர். 279
The four Vedas, Puranas, and the good Agamas say that by Spiritual Knowledge, one can attain
liberation. There is a deficiency in the statement of the imperfect ones (those of external
religion), when they say that liberation can be attained by other means. Bondage of soul happens
on account of spiritual ignorance. To break clear of fetters, True Spiritual Knowledge should
dawn on the soul, upon which spiritual ignorance dissipates like darkness before the sun. When
ignorance leaves, the fetters fall with the attainment of Mukti. The knowledge promulgated by
others is not true knowledge. The Knowledge of Siva's Feet is True Knowledge, so say the

280/328.As Siva's Knowledge dawns on the soul, Siva Himself will appear. Siva is Noble,
Subtle and Expansive.
சூரி஦஑ாந்஡க் ஑ல்னிணிடத்க஡ சஓய்஦
சுடர்க஡ான்நி ஦ிடச்கஓா஡ி க஡ான்று ஥ாகதால்
ஆரி஦ணாம் ஆஓான்஬ந்து அருபால் க஡ான்ந
அடிஞாணம் ஆன்஥ா஬ில் க஡ான்றும்; க஡ான்நத்
தூரி஦ணாம் ஓி஬ன்க஡ான்றும் ஡ானும் க஡ான்றும்
ச஡ால்லுன஑ம் ஋ல்னாம் ஡ன்னுள்கப க஡ான்றும்
க஢ரி஦ணாய் தரி஦னு஥ாய் உ஦ிர்க்கு஦ி஧ாய் ஋ங்கும்
஢ின்ந஢ிறன ஋ல்னாம் ன௅ன் ஢ி஑ழ்ந்து க஡ான்றும். 280 (VIII.28)
As the sun rises in the horizon, the sunstone becomes hot; likewise when the Guru by Siva's
(ஆரி஦ன் = 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 (க஢ரி஦ன் = Very Subtle Being). Siva is all-pervasive and expansive
(தரி஦ன்). 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
஥ிக்஑து எரு தக்கு஬த்஡ில் ஥ிகு ஓத்஡ி஢ிதா஡ம்
க஥வு஡லும் ஞாணம்஬ிறபந்து ஏர்ருரு஬ின் அருபால்
ன௃க்கு அத௃ட்டித் க஡஢ிட்றட ன௃ரிந்து கபார்஑ள்
ன௄஡னத்஡ில் ன௃஑ழ்ஓீ஬ன் ன௅த்஡ ஧ா஑ி
஡க்஑ திரி஦ாப்திரி஦ம் என்நி ஏட்டில்
஡த஢ி஦த்஡ில் ஓ஥ன௃த்஡ி தண்஠ி ஓங்஑஧கணாடு
எக்஑ உறநந்து இ஬ர் அ஬றண அ஬ன் இ஬ற஧ ஬ிடாக஡
உடந்ற஡஦ாய்ச் ஓி஬ன் க஡ாற்நம் என்றுக஥ ஑ாண்தர். 281 (VIII.29)
The soul upon attaining maturity, Sattinipatham will happen; Spiritual Knowledge dawns on the
soul. By Guru's Grace, they observe religious austerities, do meditation and gain Spiritual
Knowledge. The ones who do the meditation attain Jivan Mukti while still alive. They do not
have likes and dislikes, look at gold (and the worthless) dispassionately, regard it (them) with
equal mind and become one with Siva (Advaitam). They hold on to Siva; Siva holds on to them.
Thus, they see only the vision of Siva.

In Saivism, mature souls get Jiva Mukti, meaning they attain liberation while alive (Jiva Mukti =
ஓீ ஬ன் ன௅த்஡ி) in their corporeal body. In Srivaishnavism, it is not so; the devotees get
incorporeal liberation (Videha Mukti = ஬ிக஡஑ ன௅த்஡ி) meaning they obtain liberation after

282/328. Go to Siva without egotism and free from the clutches of Inner Organ. He will
present to you as NirAthAran.
அநி஦ாற஥ அநிவு அ஑ற்நி அநி஬ினுள்கப
அநிவு஡றண அருபிணால் அநி஦ாக஡ அநிந்து
குநி஦ாக஡ குநித்து அந்஡க் ஑஧஠ங்஑ கபாடும்
கூடாக஡ ஬ாடாக஡ குற஫ந்து இருப்றத ஦ா஦ின்
திரி஦ா஡ ஓி஬ன்஡ாகண திரிந்து க஡ான்நி
தி஧தஞ்ஓ கத஡ம் ஋ல்னாம் ஡ாணாய்த் க஡ான்நி
ச஢நி஦ாகன இற஬ச஦ல்னாம் அல்ன ஬ா஑ி
஢ின்று ஋ன்றும் க஡ான்நிடு஬ன் ஢ி஧ா஡ா஧ன் ஆக஦. 282 (VIII.30)
Removing ignorance and Knowledge; knowing by Guru's Grace the Divine Wisdom within
knowledge without instruction; meditating without thoughts; and not interacting , languishing or
blending with Inner Organ (அந்஡க் ஑஧஠ங்஑ள்)--If you remain in that state, the inseparable
Siva will appear to you as the world in diversity. By His virtuosity, Siva makes them all illusory
and will make appearance for all times as NirAthAran (஢ி஧ா஡ா஧ன்), Siva the Independent.

Ignorance is the intrinsic state of the soul in Kevala state. A little knowledge is present in the
soul in Sakala state, in which the knowledge is gained by perception or when it is pointed out
anew. Soul knows an object only when it confronts the object of knowledge. When the soul roils
in ignorance, Siva is unapprehendable By demonstrative knowledge (சுட்டநிவு) Siva is
unapprehendable. Thus Sivanar says that one should remove ignorance. Siva is Intellect of all
intellects, Knowledge of all knowledge. If the soul approaches with egoistic feeling of 'I can
apprehend Siva', one cannot apprehend Him. He can be seen only through the medium of Grace.
Siva the unknowable becomes knowable if Siva confers Grace of Knowledge in the intellect.
Once one apprehends Siva without egotism, one should not join and interact with the Inner
Organ, and become mired and languish in its clutch, but show sincere love for Siva's sacred
feet, and remain with your heart, mind and soul fixed in Him. In this state, Siva the Independent
(NirAthAran = ஢ி஧ா஡ா஧ன்) will appear to confer Grace. --S.S.Mani.
Setting aside both ignorance and sense-knowledge, yet with inner wisdom by the Guru's grace
without ever learning it; thinking thoughtlessly, suffering though with no Antahkarana to suffer
and no Avastha to suffer in --if you melt down your desires like that then will the inseparable
Siva come, appearing to you as the Universe; and at last, at the Jnana stage of understanding, he
will seem neither different nor non-different, but eternal, transcendent, present everywhere.--

283/328. Jivan-Muktas merge with Siva.

ன௃ண்஠ி஦க஥ல் க஢ாக்கு஬ிக்கும் தா஬஑ீ ழ் த௄க்கும்
ன௃ண்஠ி஦றணப் ன௄ஓித்஡ ன௃ண்஠ி஦த்஡ி ணாகன
஢ண்஠ி஦ஞா ணத்஡ிணால் இ஧ண்டிறணனேம் அறுத்து
ஞானச஥ாடு ஑ீ ழ்க஥லும் ஢ண்஠ா ணா஑ி
஋ண்ணு஥ி஑ கனா஑த்க஡ ன௅த்஡ிசதறும் இ஬ன்நான்
஋ங்ச஑஫ிசனன் ஞா஦ிசந஥க் ச஑ன்றுகுறந ஬ின்நிக்
஑ண்ணு஡ல்஡ன் ஢ிறந஬஡ணிற் ஑னந்து ஑ா஦ம்
஑஫ிந்஡க்஑ால் ஋ங்கு஥ாய்க் ஑ரு஡஧ன்கதால் ஢ிற்தன். 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

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.

ஞான஥஡ின் ஞாண஢ிட்றட னேறடக஦ா ருக்கு
஢ன்ற஥ச஦ாடு ஡ீற஥஦ிறன ஢ாடு஬து என்று இல்றன
ஓீனம் இறன ஡஬ம் இல்றன ஬ி஧஡ச஥ாடு ஆச் ஓி஧஥ச்
சஓ஦ல் இல்றன ஡ி஦ாணம் இல்றன ஓித்஡஥னம் இல்றன
க஑ானம் இறன ன௃னன் இல்றன ஑஧஠ம் இல்றன;
கு஠ம் இல்றன குநி இல்றன குனன௅ம் இல்றன
தானருடன் உன்஥த்஡ர் திஓாஓர்கு஠ம் ஥ரு஬ிப்
தாடனிசணாடு ஆடல் இற஬ த஦ின்நிடினும் த஦ில்஬ர். 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

Verse 285/328. Siva-Jnanis soul belongs to Aran; They remain tranquil in the midst of
whirlwind of human activity.
க஡ஓம் இடம் ஑ானம்஡ிக்கு ஆஓணங்஑ள் இன்நி
சஓய்஬து என்று கதால்சஓய்஦ாச் சஓ஦ன஡றணச் சஓய்து அங்கு
ஊஓல்தடும் ஥ணம் இன்நி உனா஬ல் ஢ிற்நல்
உநக்஑ம் உ஠ர்வு உண்டிதட் டிணி இருத்஡ல் ஑ிடத்஡ல்
஥ாசு அ஡ணின் தூய்ற஥஦ிணின் ஬றுற஥ ஬ாழ்஬ின்
஬ருத்஡த்஡ின் ஡ிருத்஡த்஡ின் ற஥துணத்஡ில் ஓிணத்஡ின்
ஆறஓ஦ிணின் ச஬றுப்தின் இற஬ அல்னாதும் ஋ல்னாம்
அறடந்஡ாலும் ஞாணி஑ள்஡ாம் அ஧ன் அடிற஦ அ஑னார். 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.

இந்஢ிறன஡ான் இல்றனக஦ல் ஋ல்னாம் ஈஓன்
இடத்஡ிணினும் ஈஓன் ஋ல்னா இடத்஡ிணினும் ஢ின்ந
அந்஢ிறனற஦ அநிந்து அந்஡க் ஑஧஠ங்஑ள் அடக்஑ி
அநி஬து எரு குநி குரு஬ின் அருபிணால் அநிந்து
஥ன்னுஓி஬ன் ஡றண அறடந்து ஢ின்ந஬ன் ஡ணாகன
஥ருவுதசு ஑஧஠ங்஑ள் ஓி஬஑஧஠ம் ஆ஑
துன்ணி஦ஓாக் ஑ி஧ம் அ஡ணில் துரி஦ா ஡ீ஡ம்
க஡ான்நன௅஦ல் ஓி஬ா த௃த஬ம் சு஬த௃ன௄ ஡ி஑஥ாம். 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 = துரி஦ா஡ீ஡ம் = the end stage of Turiya, whereby the soul becomes one with the
object of meditation.
Sakkiram = ஓாக்஑ி஧ம் = 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 = தசு஑஧஠ம் = ஓீ஬ ஑஧஠ம் = the internal and external organs that serve as
instruments for enjoyment. Also known as ஡னு ஑஧஠ ன௃஬ண கதா஑ம் (body-Sense organs as
instruments-world-experienced object.
Pasu-Karanam transforms into Siva-Karanam, when Karanam's target is Siva and not the body.
க஧஠ம் = Karanam = a combination of Mind, Buddhi, Intellect and Ego (஥ணம், ன௃த்஡ி,
ஓித்஡ம், அ஑ங்஑ா஧ம்)
஡னு = உடம்ன௃; ஑஧஠ம் = ஥ண ன௅஡னி஦ ஑ரு஬ி஑ள்; ன௃஬ணம் = உடம்ன௃க்கு ஆ஡ா஧஥ா஑ி஦
உன஑ம். கதா஑ம் = அத௃த஬ிக்஑ப்தடும் சதாருள். --Arumuga Navalar.

஥ணம் = Reasoning faculty.

ன௃த்஡ி = power of discernment or judgment
ஓித்஡ம் = Determinative faculty.
அ஑ங்஑ா஧ம் = 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.
ஓாக்஑ி஧த்க஡ அ஡ீ஡த்ற஡ப் ன௃ரிந்஡஬ர்஑ள் உன஑ில்
ஓரு஬ஓங்஑ ஢ி஬ிர்த்஡ி஬ந்஡ ஡கதா஡ணர்஑ள் இ஬ர்஑ள்
தாக்஑ி஦த்ற஡ப் த஑ர்஬து ஋ன்? இம்ற஥஦ிகன உ஦ிரின்
தற்று அறுத்துப் த஧த்ற஡ அறட த஧ாவுஓி஬ர் அன்கநா
ஆக்குன௅டி ஑஬ித்து அ஧சு ஆண்டு அ஬ர்஑ள் அரிற஬஦க஧ாடு
அனுத஬ித்து அங்கு இருந்஡ிடினும் அ஑ப்தறு அற்று இருப்தர்
க஢ாக்஑ி இது ன௃ரி஦ாக஡ார் ன௃நப்தற்று அற்நாலும்
த௃ற஫஬ர் திநப்திணில், ஬ிறண஑ள் த௃ங்஑ி டாக஬. 287
The ones, who understood TuriyAtitam in SAkiram, have relinquished all attachments (self-love
and attachment to objects and family) in the world and are the Tapotanars. How are we to
express in words their good fortune? In this birth, they sundered the soul's attachment, merged
with Siva, and are worthy of worship from us. Though they might have been reigning kings
enjoying union with damsels, these high souls have relinquished their self-love (அ஑ப்தற்று).
The ones who do not understand this, though they have abandoned attachment to family and
property (ன௃நப்தற்று) will take rebirth on account of their self-love.
ஓ஧஬ஓங்஑ ஢ி஬ிர்த்஡ி = Sarvasanga Nivirtti = relinquishment of all attachments. அ஑ப்தற்று =
AkappaRRu = attachment to self or self-love. ன௃நப்தற்று = PurappaRRu = External attachment,
as attachment to property and family.
஡கதா஡ணர் = TapOtanar = Hermit or Ascetic.

Verse 288/328. Perceiving God transcends perception by the senses.

஑ரு஬ி஑஫ிந் ஡ால் ஑ா஠ார் என்றும் ஋ணில் ஑ா஠ார்
஑ா஠ா஡ார் ஑ன்ணிற஑஡ான் ஑ா஥஧஡ம் ஑ா஠ாள்
஥ரு஬ி இரு ஬ரும்ன௃஠஧ ஬ந்஡ இன்தம்
஬ா஦ிணால் கதஓரிது ஥஠ந்஡஬ர்஡ாம் உ஠ர்஬ர்
உரு஬ின் உ஦ிர் ஬டி஬துவும் உ஠ர்ந்஡ினர் ஑ாண் ஓி஬றண
உ஠஧ா஡ார் உ஠ர்஬ிணால் உ஠ர்஬து ஑ற் தறண஑ாண்
அருள்சதநின்அவ் இரு஬ற஧னேம் அநிவு இநந்து அங்கு அநி஬ர்
அநி஦ாக஧ல் திநப்ன௃ம் ஬ிடாது ஆ஠஬ன௅ம் அநாக஡. 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 = ஞாண ஢ிஷ்றட = 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.
தல்஢ிநங்஑ள் அற஬஑ாட்டும் தடி஑ம் கதால் உள்பம்
தனன௃னன்஑ள் ஢ிநம் ஑ாட்டும் தரிசுதார்த் ஡ிட்டு
இந்஢ிநங்஑ள் ஋ன்஢ிநம் அன்று ஋ன்று ஡ன்஡ன்
஋஫ில்஢ிநம் ஑ண்டு அருபிணால் இந்஢ிநத்஡ின் க஬நாய்
சதாய்ந்஢ிந ஍ம்ன௃ன ஢ிநங்஑ள் சதாய்ச஦ணச஥ய் ஑ண்டான்
சதாருந்஡ிடு஬ன் ஓி஬த்஡ிசணாடும் கதா஡ான் தின்றண --
ன௅ன் ஢ிறந஢ீர் ஓிறந ன௅நி஦ ன௅டு஑ி ஏடி
ன௅ந்஢ீர்கஓர்ந்து அந்஢ீ஧ாய்ப் தின் ஢ீங்஑ா ன௅றநகதால். 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.

஋ங்கும்஡ான் ஋ன்ணின் ஋ய்஡ க஬ண்டா
஋ங்கும் இனன் ஋ன்ணின் க஬ று இறநனேம் அல்னன்
அங்஑ம்கஓர் உ஦ிர்கதால்஬ன் ஋ன்ணின் அங்஑த்து
அ஬஦஬ங்஑ள் ஑ண்கதானக் ஑ா஠ா--ஆன்஥ா --
இங்கு஢ாம் இ஦ம்ன௃ம் ஡த்து஬ங்஑பின் ற஬த்து அநி஬து
இறநஞாணம் ஡ந்து ஡ாள் ஈ஡ல் சுடர் இ஫ந்஡
துங்஑஬ி஫ிச் கஓா஡ினேம்உட் கஓா஡ினேம்சதற் நாற்கதால்
கஓா஡ிக்குள் கஓா஡ி஦ாய்த் க஡ான்நி஬ன் ஑ாக஠. 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 (ஓ஬ி஑ற்தஓ஥ா஡ி ), 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 (஢ிர்஬ி஑ற்தஓ஥ா஡ி), meaning
'Highest state of concentration, in which the soul loses all consciousness of its being different
from the universal soul.'
Verse 291/328. The moss of faulty Malams, MAyai and Karma afflict the soul.
தாஓிதடு குட்டத்஡ில் ஑ல்னிறண஬ிட்டு ஋நி஦ப்
தடும் சதாழுது ஢ீங்஑ிஅது ஬ிடும் சதாழு஡ில் த஧க்கும்
ஆசுதடும் ஥னம்஥ாற஦ அருங்஑ன்஥ம் அறணத்தும்
அ஧ன் அடிற஦ உ஠ரும்கதாது அ஑லும் தின் அணுகும்
க஢ஓச஥ாடும் ஡ிரு஬டிக்஑ீ ழ் ஢ீங்஑ாக஡ தூங்கும்
஢ிறணவுறடக஦ார் ஢ின்நிடு஬ர் ஢ிறன஦துக஬ ஆ஑ி
ஆறஓச஦ாடும் அங்கும் இங்கும் ஆ஑ிஅன ஥ருக஬ார்
அரும்தாஓம் அறுக்கும் ஬ற஑ அருபின்஬஫ி உற஧ப்தாம். 291.
The stagnant water in a small pond is covered with moss. When a stone is cast in the water, the
moss separates a little where the stone falls. The moss in a little while covers the pond back
again. The moss of faulty Malams, MAyai, and Karma leaves the soul, when the soul thinks of
the feet of Siva, only to come back later. The meditator under the feet of Siva with love,
affection and persistence will remain so without remissness. The vacillators vexed with desires
become turncoats and lose tranquility, for whom I will say in the following verse the means of
severing the recalcitrant passions and the path of Grace.

Ninth Sutra
Verse 292/328. Chant five-Syllable Mantra, Siva enters the heart, the faults take a scoot.
தாஓஞா ணத்஡ாலும் தசுஞாணத் ஡ாலும்
தார்ப்தரி஦ த஧ம்த஧றணப் த஡ிஞாணத் ஡ாகன
க஢ஓச஥ாடும் உள்பத்க஡ ஢ாடிப் தா஡
஢ீ஫ல்஑ீ ழ் ஢ில்னாக஡ ஢ீங்஑ிப் கதா஡ின்
ஆறஓ஡ரும் உன஑ம் ஋னாம் அனற஑த்க஡ ஧ாம் ஋ன்று
அநிந்து அ஑ன அந்஢ிறனக஦ ஆகும் தின்னும்
ஏறஓ஡ரும் அஞ்சு ஋ழுத்ற஡ ஬ி஡ிப்தடி உச்ஓரிக்஑
உள்பத்க஡ ன௃குந்து அபிப்தன் ஊணச஥னாம் ஏட. 292 (IX.1)
Siva is unknowable by PAsa-Jnanam and Pasu-Jnanam. The Supreme Siva should be sought in
the heart and mind in a loving way by Pati-Jnanam. If one were to remove oneself from the
shadow of feet of Siva, the desire-giving world is mirage or a devil's car (அனற஑க஡ர் ).
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.
அனற஑த்க஡ர் = Mirage, the devil's car.
தாஓஞாணம் = PAsa-Jnanam = Knowledge obtained through the senses and the mind; spiritual
தசுஞாணம் = Pasu-jnanam = Limited knowledge of the soul as acquired by the senses
(ஓிற்நநிவு). The condition of the soul, in which its intelligence is obscured by its connection
with matter. (ஓிற்நநிவு = useless secular non-spiritual knowledge)
த஡ிஞாணம் = Pathi-Jnanam = Knowledge of the Supreme Being; இறந஬றணப் தற்நி஦
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 (த஡ார்த்஡ம் = Eternal uncreated things in the universe, three in
number, viz., Pati, Pacu, Pācam; றஓ஬ ஓ஥஦த்துக் கூநப்தடும் த஡ி தசு தாஓம் ஋ன்ந னெ஬ற஑
Pasu-Jnanam is the aggregate of all knowledge that a Pasu or the soul has in his command,
obtained from the senses. Pasu-Jnanam can buy you a pint of milk and cannot obtain liberation,
for which one needs Pati-Jnanam.
அஞ்சு ஋ழுத்து = Five letters = Five Syllables = Na-Ma-Si-Va-Ya = NaMaSiVaYa . OM

Verse 293/328. PAsa-Jnanam and Pasu-Jnanam are defined and berated.

க஬஡ம் ஓாத்஡ி஧ம் ஥ிரு஡ி ன௃஧ா஠ம் ஑றன ஞாணம்
஬ிரும்ன௃ அஓறத ற஬஑ரி ஆ஡ித்஡ிநங்஑ள் க஥னாம்
஢ா஡ன௅டி ஬ாண ஋ல்னாம் தாஓஞாணம்
஢ணு஑ிஆன்஥ா இற஬ ஑ீ ழ் ஢ாட னாகன
஑ா஡னிணால் ஢ான்தி஧஥ம் ஋ன்னும் ஞாணம்
஑ருதுதசு ஞாணம் இ஬ன் உடனில் ஑ட்டுண்டு
ஏ஡ிஉ஠ர்ந்து என்று என்நாய் உ஠ர்ந்஡ிடனால் தசு ஆம்
என்நா஑ச் ஓி஬ன் இ஦ல்தின் உ஠ர்ந்஡ிடு஬ன் ஑ாக஠. 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
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.

அசவத = Asapai = Ajapa in Sanskrit. (A + Japa = No + Chant) is the primal Mantra. This
chantless Mantra pervades the breath going in and out, the subtle sound ‗sah‘ going in and the
subtle sound ‗ham‘ going out. (Sa = Siva, Vishnu, Lakshmi, or Gauri [Parvati or Sakti]; Ham = I
am; so = Parvati.} As one chants this subtle-sound Mantra ‗soham‘, a derivative of ‗sah-ham,‘
‗Hamsa‘ comes into being by inversion. Sa (Sah) is Sakti and Ha is Siva. Soham, Hamsa and
AUM (Pranava) are equipotent. Hamsah is the union of male and female and the universe is
Hamsah, according to Woodroffe. MANTRA

வ஬கரி = 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.
஑஧஠ங்஑ள் ச஑ட இருக்ற஑ ன௅த்஡ி ஆம் ஋ன்ணில்
஑஡ி஦ாகும் ஓிறணன௅ட்றட ஑ரு஥஧த்஡ின் உ஦ிர்஑ள்
஥஧஠ம் ச஑ாண் டிடஉநங்஑ ஥஦ங்஑ினெர்ச் ஓிக்஑
஬ானேத்஡ம் தறணதண்஠ ஬ல்஬ிடத்ற஡ அறட஦ச்
ஓ஧஠ங்஑ள் ன௃கும்஢ி஫ல்கதால் ஡றணஅறடனேம் ஓ஥ா஡ி
஡஬ி஧ாது ஥னம் இதுவும் தசுஞாணம் ஆகும்
அ஧஠ங்஑ள் ஋ரித்஡஬ன்஡ன் அடிற஦ அநிவு இநந்து அங்கு
அநிந்஡ிடீர்! சஓநிந்஡து஑ள் அ஑ற்நி டீக஧. 294 (IX.3)
Some say that Mukti is annihilation of Sense Organs. That is not applicable, because there is a
soul in the following: embryo, egg, womb, and tree. In death, deep sleep, swoon, voluntary
restraint of life-breath, and coma from poisons, the sense organs are not functional. All of the
above states are not liberation. Some say that involution of the soul in itself in Samadhi is
liberation. In the morning and in the evening one's shadow is the longest and at noon the shadow
abides in one's own footprint. In Yoga, soul abides in itself. That is what some consider as
liberation. That is not acceptable. In Samadhi state, the Malas (impurities) do not leave the soul.
Thus, this knowledge is Pasu-Jnanam. When one takes hold of the feet of Siva, the destroyer of
three cities, and transcends the Pasu-Jnanam, the Malams and faults will leave the soul.

Some say that Samadhi (Yoga-Samadhi, not Jnana-Samadhi) suppresses the organs just as at
midday shadows disappear underfoot, so he then achieves Mukti by his own efforts (as by pAsa-
Jnana MAyeya is reached); but Anava Mala has not really disappeared. This knowledge is also
Pasu-Jnana. Siddhiar IX.3, Schomerus.
You say Mukti is not having organs. But there are souls in eggs, in fish, in birds, in the uterus,
and in semen; so then being dead would be Mukti, sleeping would be Mukti, and so would
passing out, holding your breath, or getting bitten by a snake.
Avoiding PAsa-Jnanam involves an inner revulsion against tattva-gained knowledge. This
revulsion comes when, led by the guru, you would realize what Tattvas really are, and the
objects they inform us of. Bodha VIII makes this clear, comparing the five senses (Tattvas) with
gypsies, from whose power the king's son (the souls) must be freed. --Schomerus.

Verse 295/328. Pati-Jnanam is the instrument for self-discovery and realization of Siva
ஓி஬றண அ஬ன் ஡ிரு஬டிஞா ணத்஡ால் கஓ஧ச்
சஓப்ன௃஬து சஓ஦ல் ஬ாக்கு ஓிந்ற஡ ச஦ல்னாம்
அ஬றண அணு ஑ா ஋ன்றும் ஆ஡ னானும்
அ஬ன் அடிஅவ் எபிஞாணம் ஆ஡ னானும்
இ஬னும் ஦ான் து஬க்கு உ஡ி஧ம் இறநச்ஓி க஥ற஡
஋ன்ன௃ ஥ச்றஓ சுக்஑ினக஥ா இந்஡ிரி஦க் ச஑ாத்க஡ா
அ஬ம் அ஑ன ஋றண அநிக஦ன் ஋னும்஍஦ம் அ஑ன
அடி஑ாட்டி ஆன்஥ாற஬க் ஑ாட்டனானும். 295 (IX.4)
Siva's sacred feet offers Jnanam; speech, deed, words, and mind do not facilitate approach to
Siva; His sacred feet are effulgent Jnana (எபிஞாணம் ). The soul, not knowing its nature, has
doubts as to what it is and what it is made of: skin, blood, flesh, nerve, bone, marrow, warm
water or an aggregate of five senses. Only the Siva-Jnanam can remove all these doubts and
points the soul to the feet of Siva.
Pati-Jnanam helps the soul find itself and realize Siva.

Verse 296/328.
஑ண்டிடும் ஑ண் ஡றணக்஑ா஠ா ஑஧஠ம் ஑ா஠ா
஑஧஠ங்஑ள் ஡ற஥க்஑ா஠ா உ஦ிருங் ஑ா஠ா
உண்டி அ஥ர் உ஦ிர்஡ானும் ஡ன்றணக் ஑ா஠ாது
உ஦ிர்க்கு஦ி஧ாம் எரு஬றணனேம் ஑ா஠ா ஡ாகும்
஑ண்டஓி஬ன் ஡றணக்஑ாட்டி உ஦ிரும் ஑ாட்டிக்
஑ண்஠ா஑ிக் ஑஧஠ங்஑ள் ஑ா஠஥ல் ஢ிற்தன்
ச஑ாண்டு அ஧றண உள்பத்஡ில் ஑ண்டு அடிகூடின் தாஓம்
கூடாது கூடிடினும் குநித்து அடி஦ின் ஢ிறுத்க஡. 296 (IX.5)
The seeing eyes do not see themselves; the KaraNas (organs of sense) neither see nor perceive
themselves. They do not see the soul that drives them. The soul does not see itself. The soul does
not perceive the One (Siva), the soul of souls. Siva, perceiving all, knowing and showing His
own nature and the nature of the soul, remains the all-seeing eyes. He stands unknowable by the
Karanas. When one resorts to Siva, find Him in his heart, mind and soul, and attain His feet, the
PAsas (Impurites) will drop off; though they may threaten to engulf the soul, one should hold on
to Siva and remain under His feet.

Purport: The seeing eyes do not see themselves; the inner organs do not perceive themselves.
Mind, Buddhi, Cittam, Ahamkaram and Vidya Tattvas do not perceive themselves; they do not
perceive the soul that drives them. Likewise the soul that perceives the world of objects does not
perceive itself; neither does the soul see Siva, the Soul of souls. Siva who perceives all things
and possesses the Knowledge that knows His own nature and the nature of the souls, stands
unknowable to the Karanas, the organs of sense and intellect. The PAsas (impurities) will fall,
when the soul resorts to the sacred feet of Siva, seek the help of Siva Jnanam and finds God in
his soul. In case the PAsas threaten to engulf the soul, one should hold on to Siva and remain
under His sacred Feet.

297/328. Siva is one of a kind and beyond description. He takes charge and confers Love
and Grace to the devotee.
குநித்து அடி஦ின் ஢ின்று, அட்ட கு஠ம் ஋ட்டுச் ஓித்஡ி,
க஑ா஑஢஡ன் ன௅஡ல்஬ாழ்வு குனவுத஡ம் ஋ல்னாம்
ச஬றுத்து, ச஢நி அறு஬ற஑஦ாவும் க஥சனாடு ஑ீ ழ் அடங்஑
ச஬றும்சதாய் ஋ண ஢ிறணந்து இருக்஑; க஥சனாடு ஑ீ ழ் இல்னான்
஢ிறுத்து஬து ஏர் கு஠ம் இல்னான் ஡ன்றண எரு ஬ர்க்கும்
஢ிறணப்தரி஦ான், என்றும் இனான் க஢ர்தட஬ந்து உள்கப
சதாறுப்ன௃ அரி஦ கத஧ன்றத அருபி அ஡ன்஬஫ிக஦
ன௃குந்஡ிடு஬ன் ஋ங்கும் இனாப் கதா஑த்ற஡ப் ன௃ரிந்க஡. 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 (கதா஑ம்).
Kulam = குனம் = Family Kuri = குநி = 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.

஑ண்டஇற஬ அல்கனன் ஢ான் ஋ன்று, அ஑ன்று ஑ா஠ாக்
஑஫ித஧ன௅ம் ஢ான் அல்கனன் ஋ணக்஑ரு஡ி, ஑ஓிந்஡
ச஡ாண்டிசணாடும் உபத்து அ஬ன்஡ான் ஢ின்ந஑னப் தாகன
கஓா஑ச஥ணப் தா஬ிக்஑, க஡ான்று஬ன்க஬று இன்நி
஬ிண்டு அ஑லும் ஥னங்஑ள் ஋ல்னாம் ஑ருட஡ி஦ா ணத்஡ால்
஬ிடம் எ஫ினேம் அதுகதான ஬ி஥னற஡னேம் அறடனேம்
தண்றட஥றந ஑ளும்அது஢ான் ஆகணன் ஋ன்று
தா஬ிக்஑ச் சஓால்லு஬து இப் தா஬஑த்ற஡க் ஑ாக஠. 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 (தசாகம்தா஬வண 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.

கஓா஑ம்தா஬றண = The meditation identifying the individual soul with the Supreme Being.
கஓா஑ம்தா஬ித்஡ல் = To meditate identifying oneself with the Supreme Being.
஑ருட஡ி஦ாணம் = Garuda-DhyAnam. Garuda Purana states that by Mantras a person can be
cured of snakebite poisoning.

Verse 299/328. Kundalini yoga.

அஞ்சஓழுத்஡ால் ஆன்஥ாற஬ அ஧னுறட஦ தரிசும்
அ஧ன் உருவும் அஞ்சஓழுத்஡ால் அற஥ந்஡ற஥னேம் அநிந்஡ிட்டு
அஞ்சஓழுத்஡ால் அங்஑஑஧ ஢ி஦ாஓம் தண்஠ி
ஆன்஥ா஬ின் அஞ்சஓழுத்஡ால் இ஡஦த்து அர்ச்ஓித்து
அஞ்சஓழுத்஡ால் குண்டனி஦ின் அணறன ஏம்தி
அற஠வு அரி஦ க஑ா஡ண்டம் அற஠ந்து அருபின் ஬஫ி஢ின்று
அஞ்சஓழுத்ற஡ ஬ி஡ிப்தடிஉச் ஓரிக்஑஥஡ி அருக்஑ன்
அற஠ அ஧஬ம் கதால் க஡ான்றும் ஆன்஥ா஬ில் அ஧கண. 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 = க஑ா஡ண்டம் = 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.
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.
஢ாட்டும் இ஡ ஦ந்஡ானும் -- ஢ாதி஦ிணில் அடி஦ாய்
ஞானம் ன௅஡ல் ஡த்து஬த்஡ால் ஋ண்஬ி஧ல் ஢ாபத்஡ாய்
னெட்டுக஥ா ஑ிணிசுத்஡ ஬ித்ற஡஥னர் ஋ட்டாய்
ன௅ழு இ஡ழ்஋ட்டு அக்஑஧ங்஑ள் ன௅றநற஥஦ிணில் உறடத்஡ாய்;
஑ாட்டு஑஥ னாஓணம்க஥ல்; ஈஓர், ஓ஡ா ஓி஬ன௅ம்
஑னானெர்த்஡ ஥ாம்; இ஬ற்நின் ஑ண்஠ாகும் ஓத்஡ி
ீ ஓி஬ன் னெர்த்஡ி ஥ாணா஑ி ஓத்஡ி
க஥னா஑ி ஢ிற்தன்; இந்஡ ஬ிறபவு அநிந்து கதாற்கந. 300 (IX.9)
The Earth Tattva that abides in the navel is the tuberous First Cause. The next 23 Tattvas are the
stalk of the length of 8 fingerbreadths. (2cm X 8). One Suddha-Vidya Tattva and the seven
Suddha-Asuddha Tattvas appear as the 8-petal Lotus, whose 8 petals have the 8 letters consisting
of Pranavam and others. The two Tattvas, Isvaram and Sadasivam, are the 64 filaments. Sakti
Tattva appears as the Pericarp in the midst of the filaments. The 51 letters (of the Sanskrit
alphabets) appear as the seed Mantras or Bija Mantras. All these together constitute the Heart
Lotus, where in abides Siva. We should imagine this configuration in our mind, find Grace-
giving Siva in our mind and soul and see Him as Murthiman above Sakti. Know and extol this
The Navel lotus is considered as the First Cause = Cause; ஑ா஧஠ம். ஢ாதிக்஑஥ன ன௅஡ற்஑ி஫ங்கு.
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 (னெர்த்஡ி஥ான் = Image of
God; அர்ச்றஓ ஬டி஬ம்.
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.
அந்஡ரி஦ா஑ம் ஡ன்றண ன௅த்஡ி ஓா஡ண஥ாய்
அறநந்஡ிடு஬ர் அது஡ானும் ஆன்஥சுத்஡ி ஦ாகும்
஑ந்஡ ஥னர் ன௃ற஑ ஏபி ஥ஞ்ஓணம் அன௅து ன௅஡னாக்
஑ண்டண ஋னாம் ஥ணத்஡ால் ஑ரு஡ிக் ச஑ாண்டு
ஓிந்ற஡஦ிணில் அர்ச்ஓிக்஑ ஓி஬றண ஞாணத்஡ால்
ஓிந்஡ிக்஑ச் ஓிந்஡ிக்஑ ஡ர்ப்த஠த்ற஡ ஬ிபக்஑
஬ந்஡ிடும்அவ் எபிகதான ஥ரு஬ிஅ஧ன் உபத்க஡
஬஧஬஧ ஬ந்஡ிடு஬ன் தின் ஥ன஥ாணது அறுக஥. 301 (IX.10)
The learned say that the Internal Worship known as Antar Yagam is an instrument of Sadhana
for the attainment of VIdu (஬டு ீ = liberation). It gives Anma Suddhi, purification of the soul.
Fragrant flowers, incense, lamp, water for ceremonial bath of the deity, and boiled rice are the
items required and imagined for worship of Siva, who is brought in to the mind by knowledge
and worshipped. As the worship progresses, Siva appears in the mind as the dust-laden mirror
shows the reflection of light upon removal of dust. Subsequently the Malas of the soul fall off.
஡ர்ப்த஠ம் = Mirror.

Verse 302/328. Worship Siva with shed flowers and stay in the righteous path.
ன௃நம்கதனேம் அ஧ன்஑஫ல்஑ள் ன௄ஓிக்஑ க஬ண்டில்
ன௄஥஧த்஡ின் ஑ீ ழ் உ஡ிர்ந்஡ கதாது஑ளுங் ச஑ாண்டு
ஓிநந்து ஆருஞ் ஓீர்ச்ஓி஬றண ஞாணத்஡ால் அங்குச்
ஓிந்஡ிக்கும் தடிஇங்குச் ஓிந்஡ித்துப் கதாற்நி
அந஥தா஬ங் ஑ட்கு஢ாம் ஋ன்஑டக஬ம் ஋ன்றும்
ஆண்ட஬றணக் ஑ண்டக்஑ால் அ஑ம்ன௃நம் ஋ன் ணாக஡
஡ிநம்தாக஡ த஠ிசஓய்து ஢ிற்ற஑ அன்கநா
ஓீர் அடி஦ார் ஡ம்ன௅றட஦ சஓய்஡ி ஡ாகண. 302. (IX.11)
As we find Siva in our mind, we should focus on Svia's feet as the object of external worship.
(We should not inflict any harm to anyone or anybody.) We should collect the shed flowers from
below the tree and other items and worship Siva the way we worshipped him internally. We
should hold the praise-worthy Great Siva in our mind by our knowledge, meditate on Him and
perform external worship. We should perform service to Siva without deviating from the
righteous path, not mired in thoughts of what we can do with regards to our acts of merit and
demerit and not considering the difference between the Internal and External worship. That is
what the righteous servitors at the feet of Siva say.

Verse 303/328. Siva transforms the soul to His likeness.

இந்஡ணத்஡ின் ஋ரி தானின் ச஢ய் த஫த்஡ின் இ஧஡ம்
஋ள்பின் ஑ண் ஋ண்ச஠னேம்கதால் ஋ங்கும் உபன் இறந஬ன்
஬ந்஡றணசஓய்து ஋வ்஬ிடத்தும் ஬஫ிதடக஬ அருளும்
஥னம் அறுப்கதார் ஆன்஥ா஬ில் ஥னர் அடி ஞாணத்஡ால்
ஓிந்஡றணசஓய்து அர்ச்ஓிக்஑ ஓி஬ன்உபத்க஡ க஡ான்நி
஡ீ இரும்றத சஓய்஬துகதால் ஓீ஬ன் ஡ன்றணப்
தந்஡றணற஦ அறுத்துத் ஡ாணாக்஑ித்஡ன் உரு஬ப்
த஧ப்சதல்னாம் ச஑ாடுகதாந்து த஡ிப்தன் இ஬ன் தாகன. 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.

த஦ணி஦ல். தத்஡ாஞ் சூத்஡ி஧ம் (10th Sutra)

Verse 304/328.Siva protects and stands by His servitor.
இ஬ன் உன஑ில் இ஡ம் அ஑ி஡ம் சஓய்஡ ஋ல்னாம்
இ஡ம் அ஑ி஡ம் இ஬னுக்குச் சஓய்஡ார்தால் இறஓனேம் --
அ஬ன் இ஬ணாய் ஢ின்நன௅றந ஌஑ணா஑ி
அ஧ன்த஠ி஦ின் ஢ின்நிடவும் அ஑லும் குற்நம்
ஓி஬னும் இ஬ன் சஓய்஡ி ஋ல்னாம் ஋ன்சஓய்஡ி ஋ன்றும்
சஓய்஡து ஋ணக்கு இ஬னுக்குச் சஓய்஡து ஋ன்றும்
த஬ம் அ஑ன உடணா஑ி ஢ின்று ச஑ாள்஬ன் தரி஬ால்
தா஡஑த்ற஡ச் சஓய்஡ிடினும் த஠ி ஆக்஑ி ஬ிடுக஥. 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.'

஦ான் சஓய்க஡ன் திநர் சஓய்஡ார் ஋ன்ணது ஦ான் ஋ன்னும்
இக்க஑ாற஠ ஞாண ஋ரி஦ால் ச஬துப்தி ஢ி஥ிர்த்து
஡ான்சஓவ்க஬ ஢ின்நிட அத் ஡த்து஬ன் ஡ான் க஢஧
஡றண அபித்து ன௅ன்஢ிற்கும் ஬ிறண எபித்஡ிட்டு ஏடும்
஢ான் சஓய்க஡ன் ஋னும் அ஬ர்க்குத் ஡ான் அங்கு இன்நி
஢ண்ணு஬ிக்கும் கதா஑த்ற஡ தண்ணு஬ிக்கும் ஑ன்஥ம்;
ஊன்சஓய்஦ா ஞாணந்஡ான் உ஡ிப்தின் அல்னால்
எரு஬ருக்கும் ஦ான் ஋ணது இங்கு எ஫ி஦ாது அன்கந. 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'.
஡த்து஬ன் = Tattuvan = God as the ultimate Reality.

Verse 306/328.
இந்஡ிரி஦ம் ஋றணப்தற்நி ஢ின்கந஋ன் ஬ஓத்஡ின்
இறஓ஦ாக஡ ஡ன்஬ஓத்க஡ ஋றண஦ீர்ப்தது இ஬ற்றநத்
஡ந்஡஬ன்நன் ஆற஠஬஫ி ஢ின்நிடனால் ஋ன்றும்
஡ான் அநிந்஡ிட்டு இ஬ற்நிசணாடும் ஡றண உறட஦ான் ஡ாள்஑ள்
஬ந்஡றணசஓய்து இ஬ற்நின்஬னி அருபிணால் ஬ாட்டி
஬ாட்டம் இன்நி இருந்஡ிடவும் ஬ரும்சஓ஦ல்஑ல் உண்கடல்
ன௅ந்஡னுறடச் சஓ஦ல் ஋ன்று ன௅டித்து எழு஑ ஬ிறண஑ள்
னெபா! அங்கு ஆபா஑ி ஥ீ பான் அன்கந. 306 (X.3)
Indriyas, taking possession of me and not acquiescing to my power, draw me to their control
The learned, knowing that the senses are under the aegis of Siva and that they act according to
the mandate of Siva, worship at the feet of Siva. The servitors of Siva use the Grace of Siva to
degrade the power of the sense organs and remain undestroyed (in the meantime). They eat the
fruits of incidental Karma, accepting them as deeds of Mundhan (ன௅ந்஡ன் = 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
ஓன஥ினன் ஆய் ஞாணத்஡ால் ஡றண அறடந்஡ார் ஡ம்ற஥த்
஡ாணாக்஑ித் ஡றன஬ன்அ஬ர் ஡ாம் சஓய்஬ிறண ஡ன்ணால்
஢னன௅டகண திநர்சஓய்஬ிறண ஊட்டி எ஫ிப் தாணாய்
஢ணு஑ா஥ல் ஬ிறண அ஬ற஧ ஢ாடிக் ஑ாப்தன்
உன஑ிணில் ஋ன் சஓ஦ல் ஋ல்னாம் உன்஬ி஡ிக஦ ஢ீக஦
உள்஢ின்றும் சஓய்஬ித்தும் சஓய்஑ின்நாய் ஋ன்றும்
஢ினவு஬க஡ார் சஓ஦ல் ஋ணக்கு இன்று உன்சஓ஦கன ஋ன்றும்
஢ிறண஬ார்க்கு ஬ிறண஑ள் ஋ல்னாம் ஢ீங்கும் ஡ாகண. 307 (X.4)
Sequential translation. Siva is without likes or dislikes; the enlightened ones who attained Him
through Jnanam become Him. The Lord (஡றன஬ன்) 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

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 (஡றன஬ன்) makes unenlightened others eat their Karma with good intentions and
thus expunges them. Siva protects the enlightened from Karma seeking them.

The Lord (஡றன஬ன்) 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 ( , Kriyamana ( Agami) and

Prarabdha ( ; 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.

Arabdha Karma: begun, started, initiated, sprouting.

An-arabdha Karma: not begun, not sprouting, seed.
Sanchita: Accumulated; stored dormant seeds = Silos or storehouse.

Kriyamana Karma (AgAmi): coming; being made; actively made.

Verse 308/328. All efforts of the human soul will lead to rebirth, if he does not obtain
enlightenment of the Siva Jnanam
஢ாடு஑பில் ன௃க்கு உ஫ன்றும் ஑ாடு஑பிள் ஓரித்தும்
஢ா஑ன௅ற஫ ன௃க்கு இருந்தும் ஡ா஑ன௅஡ல் ஡஬ிர்ந்தும்
஢ீடுதன ஑ானங்஑ள் ஢ித்஡஧ாய் இருந்தும்
஢ின்஥னஞா ணத்ற஡஦ில்னார் ஢ி஑ழ்ந்஡ிடு஬ர் திநப்தில்;
஌டு஡ரு ஥னர்க்கு஫னார் ன௅றனத்஡றனக்க஑ இறடக்க஑
஋நி஬ி஫ி஦ின் தடு஑றடக்க஑ ஑ிடந்தும்இறந ஞாணங்
கூடு஥஬ர் கூடரி஦ ஬டும்
ீ கூடி
குஞ்ஓித்஡ கஓ஬டினேம் கும்திட்கட இருப்தர். 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 (குஞ்ஓி஡தா஡ம் ) of Siva.

309/328. Jiva Muktas suffer very little from Karma, which dies with the death of the body.
அங்஑ித்஡ம் தறண஬ல்னார்க்கு அணல்சுடா ஡ாகும்;
ஐட஡ம் ஥ந் ஡ி஧ம் உறட஦ார்க்கு அரு஬ிடங்஑ள் ஌நா;
஋ங்஑ித்ற஡க் ஑ன்஥ச஥னாம் சஓய்஡ாலும் ஞாணிக்கு
இரு஬ிறண஑ள் சஓன்று அற஠஦ா ன௅ன்சஓய்஬ிறண இங்குத்
஡ங்஑ிப்கதாம் தாத்஡ி஧ன௅ம் குனானன்஬ிறண ஡஬ிர்ந்஡
ஓக்஑஧ன௅஥ ஑ந்஡ித்துச் சு஫லு ஥ாகதால்
஥ங்஑ிப்கதாய் ஬ா஡றண஦ால் உ஫ல்஬ிக்கும் ஋ல்னா
஥னங்஑ளும்தின் ஑ா஦ச஥ாடு ஥ானேம் அன்கந. 309 (X.6)
Fire is not hot for the ones who are attained perfection is Angittampanai. The strongest of
poisons and drugs do not afflict the fit ones. The twin-deeds do not afflict the enlightened Jnanis,
no matter what the nature of their Karma is. Prarabdha Karma afflicts them very little. The
potting wheel spins a little while after the driving force was stopped. The smell of Asafetida
remains in the pot even after the pot is empty of asafetida. Likewise all Malams fade, cause very
little trouble to the enlightened ones and die with the death of the body.
அங்஑ித்஡ம்தறண : (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

த஡ிசணா஧ாம் சூத்஡ி஧ம் Eleventh Sutra

Verse 310/328. Siva Jnanis obtain Jivan Mukti and enjoy Bliss of Siva under His lotus-feet.
஑ா஦ம் எ஫ிந்஡ால் சுத்஡ணா஑ி ஆன்஥ா
஑ாட்டக் ஑ண்டிடுந்஡ன்ற஥ உறட஦ ஑ண்ணுக்கு
஌னேம்உ஦ிர் ஑ாட்டிக்஑ண் டிடு஥ா கதான
ஈஓன் உ஦ிர்க்குக் ஑ாட்டிக் ஑ண்டிடு஬ன்; இத்ற஡
ஆனேம் அநிவும் உறட஦ணாய் அன்ன௃ சஓய்஦
அந்஢ிறனற஥ இந்஢ிறன஦ின் அறடந்஡ன௅றந ஦ாகன
஥ா஦ம் ஋னாம் ஢ீங்஑ி அ஧ன் ஥ன஧டிக்஑ீ ழ் இருப்தன்
஥ாநா஡ ஓி஬ானுத஬ம் ஥ரு஬ிக் ச஑ாண்கட. 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 (ஓி஬ானுத஬ம் = experiencing the bliss of Siva).

Verse 311/328. Siva-Jnanam is the best knowledge, which ensures liberation.

த஧ஞாணத்஡ால் த஧த்ற஡த் ஡ரிஓித்க஡ார் த஧க஥
தார்த்஡ிருப்தர் த஡ார்த்஡ங்஑ள் தா஧ார் தார்க்஑
஬ருஞாணம் தனஞாணம்; அஞ்ஞாண ஬ி஑ற்தம்;
஬ாச்ஓி஦ ஬ாஓ஑ஞாணம் ஬஦ிந்஡஬த்஡ின் ஑னக்஑ம்
஡ருஞாணம் கதா஑ஞா ஡ிரு, ஞாண, கஞ஦ம்
஡ங்஑ி஦ ஞாணம் ஓங்஑ற்தறண ஞாணம் ஆகும்
஡ிருஞாணம் இற஬ ஋ல்னாம் ஑டந்஡ ஓி஬ஞாணம்
ஆ஡னால் ஓீ஬ன்ன௅த்஡ர் ஓி஬க஥஑ண்டு இருப்தர். 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 (அஞ்ஞாண ஬ி஑ற்தம் = 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
(஬஦ிந்஡஬ம் = MAyA and its evolutes). These are Experiential Non-spiritual Knowledge. Once
confusion subsides with due contemplation, knowledge about the knower (ஞா஡ிரு), the
Knowledge and the Known (கஞ஦ம் = Siva) become obvious to the knowing soul (ஞா஡ிரு).
This knowledge is Sankarpa Jnanam ( ஓங்஑ற்த ஞாணம் = Relative knowledge). Tiru Jnanam
(஡ிரு ஞாணம் = Sacred Knowledge) transcends all else and is called Siva Jnanam (ஓி஬ஞாணம்
= Knowledge of Siva or God). Thus Jivan Muktas (ஓீ஬ன் ன௅த்஡ர் = 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).
அ஢ா஡ிஉடல்; என்நிறண஬ிட்டு என்று தற்நிக் ஑ன்஥ால்
ஆய் அ஫ிந்து ஬ரு஡னால் அந்஡ம் இல்றன
தின் ஆ஡ி அருள் சதற்ந஬ர்஑ள் ஢ித்஡ உரு஬த்ற஡ப்
சதற்நிருக்ற஑ ன௅த்஡ி ஋ணில் சதறும்த஡க஥; இதுவும்
இணாது஢ிறன இது஡ானும் ஑ா஦ம் உண்கடல்
இருங்஑ன்஥ம் ஥ாற஦஥னம் ஋ல்னாம் உண்டாம்
஥ணா஡ி஡ரும் உடல் ஆ஡ி ஑ாரி஦த்஡ால் அ஢ா஡ி
஥னம் அறுக்கும் ஥ருந்து அற்நால் உடன்஥ானேம் ஑ாக஠. 312 (XI.3)
This body is beginningless (giving corporeal existence to the soul). The soul according to its
Karma leaves and moves from one body to another body, which thus is subject to birth and death
and thus has no end (in sight). The ones who attained Mukti or liberation have an eternal form
unlike the corporeal form of others. This kind of body is also subject to miseries; Whenever there
is a body, that body has the affliction of Karma, is engulfed with MAyai and Anava Malam,
enjoys inferior state of bliss (த஡ன௅த்஡ி = 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.
ச஡ரிவு அரி஦ ச஥ய்ஞ்ஞாணம் கஓர்ந்஡ ஬ாகந --
ஓி஬ம் தி஧஑ாஓிக்கும் இங்க஑ ஓீ஬ன் ன௅த்஡ன் ஆகும்
உரி஦஥னம் ஐட஡த்஡ால் ஡டுப்ன௃ண்ட ஬ிடன௅ம்
எள் ஋ரி஦ின் எபின௅ன்ணர் இருளும் க஡ற்நின்
஬ருத஧ல்கஓர் ஢ீர்஥ருவு ஑னங்஑லும் கதால் ஆ஑ி
஥ா஦ாக஡ ஡ன்ஓத்஡ி ஥ாய்ந்து ஑ா஦ம்
஡ிரினேம் அபவும் உப஡ாய் தின்ன௃ ஑ா஦ம் கஓ஧ா஡
஬ற஑஡ானும் க஡னேம் அன்கந. 313 (XI.4)
With the arrival of MeyJnanam (ச஥ய்ஞ்ஞாணம் = 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

Verse 314/328. Other Saiva Sects of Internal Religion are discounted and Saiva Siddhanta
doctrine is established.
ஆ஠஬ந்஡ான் அ஢ா஡ிஅந்஡ம் அறட஦ா ஡ாகும்
அறட஦ின்அந்஡ ஆன்஥ாவும் அ஫ினேம் ஋ணில் சஓம்தில்
஑ா஠ல் உறும் ஑பிம்ன௃ இ஧஡ குபிற஑தரி ஓிக்஑க்
஑஫ினேம் சஓம்ன௃ உரு஢ிற்஑க் ஑ண்கடாம் அன்கந
஡ாணு஬ின் ஡ன் ஑஫ல் அற஠஦த் ஡஬ிரும் ஥னம் ஡஬ிர்ந்஡ால்
஡ான்சுத்஡ ணாய் இருக்ற஑ ன௅த்஡ிஅ஧ன் ஡ாறபப்
ன௄஠க஬ண் டு஬து என்றும் இல்றன ஋ணில் அருக்஑ன்
ன௃கு஡இருள் கதாம் அடி஦ிற் சதாருந்஡஥னம் கதாக஥. 314 (XI.5)
Some say the following. Anava Malam from beginningless time has seized the soul. It is
considered as eternal substance (?reality). It is deathless. If Anava Malam perishes, we have to
assume that soul dies too. Reply. The idea is unacceptable. We see the verdigris on the copper
vessel disappears with Mercury treatment. With the destruction of verdigris, the form of the
copper vessel remains of the same form. Counterargument. As the Anava Malam leaves, the
soul becomes pure; that by itself is liberation; there is no need to embrace the feet of Siva.
Counter Counterargument. As Siva enters the soul, the darkness disappears; Only when the soul
abides in the feet of Siva, the Anava Malam leaves the soul.

This verse establishes the cogency of the argument for Saiva Siddhanta and debunking of other
Saiva Sects.

தாடா஠஬ா஡வச஬ம் = 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.
தத஡஬ா஡வச஬ம் = 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 அ஑ச்ஓ஥஦ம் (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.
தத஡சித்஡ாந்஡ம் = 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.
ச஢ல்னினுக்குத் ஡஬ிடுஉ஥ி஑ள் அ஢ா஡ி ஦ாக஦
ச஢ல்றன஬ிட்டு ஢ீங்கும்஬ற஑ ஢ின்ந஢ிறன ஢ி஑ழ்த்஡ீர் !
சஓால்னி஦ிடின் து஑பற்ந அரிஓி஦ின்தால் இல்றன
ச஡ாக்கு இருந்து ஥ற்ரு எருச஢ல் க஡ான்நி டா஬ாம்
ச஥ல்ன இற஬ ஬ிடும் அநக஬ இற஬கதான அணுற஬
க஥வும் ஥னம் உடல் ஑ன்஥ம் அ஢ா஡ி ஬ிட்கட ஢ீங்கும்
஢ல்ன ஓி஬ ன௅த்஡ி஦ின் ஑ண் சதத்஡ான் ஥ாற஬
஢ணு஑ி஢ிற்கும் ஆ஡னால் ஢ாஓன௅ம் இன் நாக஥. 315 (XI.6)
Germ, husk, and chaff are part of Paddy (unhusked rice) as paddy comes into existence. Rice
remains as such without the chaff and the husk. The chaff, husk and germ left the rice, which
does not have the ability to germinate. This absence of germination is evidence that they left the
paddy. Likewise Malam, MAyai, and Kanmam afflicting the soul from beginningless time, upon
the advent of Siva Jnanam and maturation of the soul, leave the soul completely (and
irreversibly) from the soul. The question arises: Do the Malams undergo destruction? Malams
do not perish. Though they matured and left the liberated soul, but are present in the bonded state
of the soul, there is no conflict in calling them eternal.

Verse 316/328. Siva is the life of the souls.

஋வ்஬ிடத்தும் இறந அடிற஦ இன்நி அற஥ந்து என்றந
அநிந்து இ஦ற்நி இடாஉ஦ிர்஑ள் ஈஓன் ஡ானும்
சஓவ்஬ி஡ிணில் உபம்ன௃குந்து சஓய்஡ிச஦னாம் உ஠ர்ந்து
கஓட்டிப்தித்து ஋ங்கு஥ாய்ச் சஓநிந்து ஢ிற்தன்
இவ்வு஦ிர்஑ள் க஡ாற்றும் கதாது அ஬றண இன்நித் க஡ாற்நா
இ஬ற்நினுக்கு அம் ன௅஡ல் ஋ழுத்துக்கு ஋ல்னா஥ாய் ஢ிற்கும்,
அவ் உ஦ிர்கதால் ஢ின்நிடு஬ன் ஆ஡னால் ஢ாம்
அ஧ன் அடிற஦ அ஑ன்று ஢ிற்தது ஋ங்க஑ ஦ாக஥? 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?

Verse 317/328. Siva Jnanam shines; only Siva-Jnani with insight can see.
஋ங்கும் ஡ான் ஢ிறநந்து ஓி஬ன் ஢ின்நாணா஑ில்
஋ல்னாரும் ஑ா஠க஬ க஬ண்டுந்஡ான் ஋ன்ணில்
இங்குந்஡ான் அந்஡஑ருக்கு இ஧஬ி இருள் ஆகும்
ஈஓன் அருள் ஑ண்஠ில்னார்க்கு எபி஦ாக஦ இருபாம்
தங்஑ந்஡ான் ஋ழும்தது஥ம் தக்கு஬த்ற஡ அறட஦ப்
தரி஡ி அனர்த்஡ிடு஬துகதால் தரு஬ம் கஓர் உ஦ிர்க்குத்
துங்஑அ஧ன் ஞாணக்஑ண் ச஑ாடுத்து அருபிணாகன
கஓா஡ிக்குள் கஓா஡ி஦ாய்த் க஡ான்நிடு஬ன் ஑ாக஠. 317 (XI.8)
Question. If Siva were omnipresent everywhere, all must be able to see Him. Answer. Though in
this world, the sunbeam is drenching the earth, it is all darkness for the blind. For the ones who
lack eyes of Grace from Siva, Siva's effulgence is darkness. The sunbeam makes the mature lotus
bud bloom. Likewise, Siva gives the mature souls the eye of Knowledge by His Grace and makes
appearance like an effulgence of the effulgence for the Siva Jnani to witness.

Verse 318/328. Other Saiva sects are debunked. Saiva Siddhanta stands Supreme.
சஓன்று அற஠னேம் ஢ி஫ல்கதானச் ஓி஬ன் ஢ிற்தன் ஋ன்ணில்
சஓன்று அற஠னேம் அ஬ன் ன௅஡னி ஓி஬த்ற஡ அற஠ந்து என்நாய்
஢ின்நது உ஦ிர் ச஑ட்டு ஋ன்ணில் ச஑ட்டது அற஠வு இன்நாம்
஢ின்நக஡ல் க஑டு இல்றன அற஠ந்து ச஑ட்டது ஋ன்ணில்
சதான்நிணக஡ல் ன௅த்஡ி஦ிறணப் சதற்ந஬ர் ஦ார்? ன௃஑ல்஢ீ
சதான்றுற஑க஦ ன௅த்஡ிச஦ணில் ன௃ருடன்஢ித்஡ன் அன்நாம்
என்நி஦ிடும் ஢ீச஧ாடு஢ீர் கஓர்ந்஡ாற்கதால் ஋ன்ணில்
எருசதாருபாம் அ஡ித஡ிக஦ாடு உ஦ிர் சதாருசபான்று அன்கந. 318 (XI.9)
If Siva stands as the embracing shade, the mature soul takes refuge under the shade. The
embracing soul embraces Siva to become one with Him. If the soul perished, the perished one
cannot embrace. If one says that the soul did not perish before embrace but perished after
embrace, who then attained liberation or Mukti? Explain that to me. If perishing of the soul is
liberation, the soul is not eternal. You say that it is like the water mixing with water and
becoming one. Since the soul and Adhipati (அ஡ித஡ி = Master; Master of the Universe = Siva)
did not become one substance (Reality), that argument does not hold water.

The Avikaara VAdhis (அ஬ி஑ா஧஬ா஡ி஑ள் ) 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 (தரி஠ா஥஬ா஡ி஑ள் ) 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 (஍க்஑஬ா஡றஓ஬ர்஑ள் ) 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 (அ஑ப்ன௃நஓ஥஦ம் =
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. அ஑ப்ன௃நஓ஥஦ம் = Inner Outer Religion). = Religious sects not
intimately related to the Saiva Siddhanta, six in number: தாசுத஡ம், ஥ா஬ி஧஡ம், ஑ாதானம்,
஬ா஥ம், ற஬஧஬ம், ஍க்஑஬ா஡ றஓ஬ம்.

Verse 319/328 Liberated soul earns its right only to enjoy being with Siva on account of
Grace of Siva.
சஓம்ன௃ இ஧஡ குபிற஑஦ிணால் ஑பிம்ன௃ அற்றுப் சதான்ணாய்ச்
சஓம்சதானுடன் கஓரும்஥னம் ஓிற஡ந்஡ால் ஓீ஬ன்
஢ம்தனுடன் கூடும் ஋ணில் சதான்கதால் அல்னன்;
஢ற்குபிற஑ கதானஅ஧ன் ஢ணுகு஥னம் கதாக்஑ி
அம்சதான் அடிக் ஑ீ ழ்ற஬ப்தன் அருங்஑பங்஑ம் அறுக்கும்
அக்குபிற஑ ஡ானும்சதான் ஆ஑ாது; ஆகும்
உம்தர்தி஧ான் உற்தத்஡ி ஆ஡ி஑ளுக்கு உரி஦ன்
உ஦ிர்஡ானும் ஓி஬ானுத஬ம் என்நினுக்கும் உரித்க஡. 319 (XI.10)
Copper gets rid of verdigris by interaction with mercury, becomes gold and amalgamates with
gold. Likewise the soul that discarded the Malam will merge with God, so the BhedaVadhis say.
This analogy states that copper is soul and Mercury is God. Cooper amalgamating with mercury
will become gold, but Mercury will not become gold. The soul without the Malam becomes
equal with Siva and performs the five functions (Panchakrityas), so say the SivaSamaVadhis.
Their idea is inapplicable. The five functions are the exclusive domain of Siva. The liberated
soul earns its right only to enjoy Sivanubhavam (Siva-experience) on account of the Grace of
Siddhars and alchemists tried transmuting baser metals into gold and finding a universal
solvent and an elixir of life.

இ஧஡ குபிற஑ = Iratha KuLikai = Mercury pill; Pill used by Siddhars for ailments and

தத஡஬ா஡வச஬ம் = 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 அ஑ச்ஓ஥஦ம் (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.
தத஡சித்஡ாந்஡ம் = 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.

ஓி஬ன் ஓீ஬ன் ஋ன்று இ஧ண்டும் ஓித்து என்நாம் ஋ன்ணில்
ஓி஬ன் அருள்ஓித்து இ஬ன் அருறபச் கஓரும் ஓித்து அ஬ன்஡ான்
த஬ம் க஑டு ன௃த்஡ின௅த்஡ி தண்ணும் ஓித்து அ஬ற்நில்
தடினேம் ஓித்து அநி஬ிக்஑ப்தடும் ஓித்தும் இ஬ன்஡ான்
அ஬ன்஡ாகண அநினேம் ஓித்து ஆ஡னிணால் இ஧ண்டும்
அற஠ந்஡ாலும் என்நா஑ாது அ஢ந்஢ி஦஥ா஑ய் இருக்கும்
இ஬ன்஡ானும் ன௃த்஡ினேம் ஓித்து இ஬ன் ஆக஥ா ன௃த்஡ி?
இது அஓித்து ஋ன்நிடில் அ஬னுக்கு இ஬னும் அஓித்஡ாக஥. 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

அருள்ஓித்து = Arul-Cit = Grace Plus Supreme Intelligence (Siva). Jiva, ஓீ஬ன் 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

Verse 321/328. Siva is the Alchemist of the soul which he transmutes to His likeness and to
which He gives the sweet Bliss.
இரும்றதக்஑ாந் ஡ம்஬னித்஡ாற்கதால் இற஦ந்து அங்கு உ஦ிற஧
஋ரிஇரும்றதச் சஓய்஬துகதால் இ஬றணத்஡ான் ஆக்஑ி
அரும்ன௃ இத்து இந்஡ணத்ற஡ அணல் அ஫ிப்தது கதால் ஥னத்ற஡
அறுத்஡ அ஥னன் அப்ன௃ அற஠ந்஡ உப்கதகதால் அற஠ந்து
஬ிரும்திப் சதான்ணிறண குபிற஑ எபிப்ததுகதால் அடக்஑ி
க஥பித்துத் ஡ான் ஋ல்னாம் க஬஡ிப்தான் ஆ஑ி
஑ரும்றதத் க஡றண தாறன ஑ணி஦ன௅ற஡ ஑ண்றட
஑ட்டிற஦எத்து இருப்தன் அந்஡ ன௅த்஡ி஦ிணில் ஑னந்க஡. 321 (XI.12)
Siva makes the soul in His likeness as the magnet pulls the iron and the fire renders the iron
fiery. As the fire destroys the wood, Amalan (அ஥னன் = 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.
க஬஡ிப்தான் = one who transmutes. Alchemist. The one who transmutes mercury and copper
into gold. க஥பி-த்஡ல் 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.
சஓங்஑஥னத் ஡ாள் இற஠஑ள் கஓ஧ல் எட்டாத்
஡ிரி஥னங்஑ள் அறுத்து ஈஓன் க஢ஓச஧ாடும் சஓநிந்஡ிட்டு
அங்கு அ஬ர்஡ம் ஡ிருக஬டம் ஆன஦ங்஑ள் ஋ல்னாம்
அ஧ன் ஋ணக஬ ச஡ாழுது இறநஞ்ஓி ஆடிப் தாடி
஋ங்கு஥ி஦ாம் எரு஬ர்க்கும் ஋பிக஦ாம் அல்கனாம்
஦ா஬ர்க்கும் க஥னாகணாம் ஋ன்று இறு஥ாப்ன௃ ஋ய்஡ி
஡ிங்஑ள் ன௅டி஦ார் அடி஦ார் அடிக஦ாம் ஋ன்று
஡ிரிந்஡ிடு஬ர் -- ஓி஬ஞாணச் சஓய்஡ி உறடக஦ாக஧. 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 = ஡ிருக஬டம் = Sacred dress and emblems of Šiva and his devotees, as sacred
ashes, beads....Sacred accouterments of the servitors of Siva.

323/328. The ones who do not entertain love for all, do not love Siva. They are corpses.
Leave them. Follow Arul-Jnanam.
ஈஓனுக்கு அன்ன௃ இல்னார் அடி஦஬ர்க்கு அன்ன௃ இல்னார்
஋வ்வு஦ிர்க்கும் அன்ன௃ இல்னார் ஡஥க்கும்அன்ன௃ இல்னார்
கதசு஬து ஋ன் அநி஬ினாப் தி஠ங்஑றப ஢ாம் இ஠ங்஑ில்
திநப்திணினும் இநப்திணினும் தி஠ங்஑ிடு஬ர் ஬ிடு ஢ீ;
ஆறஓச஦ாடும் அ஧ணடி஦ார் அடி஦ாற஧ அறடந்஡ிட்டு
அ஬ர்஑ரு஥ம் உன்஑ரு஥ ஥ா஑ச் சஓய்து
கூஓி ச஥ா஫ிந்து அருள்ஞாணக் குநி஦ில் ஢ின்று
கும்திட்டுத் ஡ட்ட஥ிட்டுக் கூத்஡ாடித் ஡ிரிக஦. 323 (XII.2)
The ones who do not love Siva do not love the servitors of Siva. They do not have love for any
life form. They do not love themselves. There is nothing to talk about these unintelligent corpses,
associating with whom would get us into the rut of birth and rebirth. Let go of them. It is better
to leave them. By seeking with love the servitors of Aran; by doing their work as your obligate
work; by talking with them with humility; and by following the path of Arul-Jnanam, you should
pay homage, fall prostrate at their feet, and roam around dancing.

அருள்ஞாணம் = Arul-Jnanam = Bliss-Knowledge = Siva-Jnanam.

Verse 324/328.Worshipping servitors of Siva with Saiva Sacraments is like worshipping

Siva Himself.
அநிவு அரி஦ான் ஡றண அநி஦ ஦ாக்ற஑ ஆக்஑ி
அங்கு அங்க஑ உ஦ிர்க்கு஦ி஧ாய் அநிவுச஑ாடுத்து அருபால்
சஓநி஡னிணால் ஡ிருக஬டம் ஓி஬ன் உருக஬ ஆகும்
ஓிக஬ா஑ம்தா ஬ிக்கும் அத்஡ால் ஓி஬னும் ஆ஬ர்
குநி஦஡ணால் இ஡஦த்க஡ அ஧றணக் கூடும்
ச஑ாள்ற஑஦ிணால் அ஧ன் ஆ஬ர் குநிச஦ாடு஡ாம் அ஫ினேம்
ச஢நி஦஡ணால் ஓி஬க஥஦ாய் ஢ின்நிடு஬ர் ஋ன்நால்
க஢ஓத்஡ால் ச஡ாழு஡ிடு ஢ீ தாஓத்஡ார் ஬ிடக஬. 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.

஡ிருக்க஑ா஦ில் உள் இருக்கும் ஡ிருக஥ணி ஡ன்றணச்
ஓி஬ன் ஋ணக஬ ஑ண்ட஬ர்க்குச் ஓி஬ன் உறந஬ன் அங்க஑
உருக்க஑ானி ஥ந்஡ி஧த்஡ால் ஋ண஢ிறணனேம் அ஬ர்க்கும்
உபன் ஋ங்கும் இனன் இங்கும் உபன் ஋ன்தார்க்கும்
஬ிருப்தா஦ ஬டி஬ா஑ி இந்஡ணத்஡ின் ஋ரிகதால்
஥ந்஡ி஧த்஡ின் ஬ந்து உ஡ித்து ஥ிகும் சு஧திக்கு ஋ங்கும்
உருக்஑ா஠ எண்஠ா஡ தால்ன௅றனப்தால் ஬ிம்஥ி
எழுகு஬து கதால் ச஬பிப்தட்டு அருளு஬ன் அன் தர்க்க஑. 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 (அன்தர் = 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.
ஞாண க஦ா஑க் ஑ிரி஦ா ஓரிற஦ ஢ாலும்
஢ா஡ன்஡ன் த஠ிஞாணி ஢ானிணிக்கும் உரி஦ன்
ஊணம் இனா க஦ா஑ன௅஡ல் னென்நினுக்கும் உரி஦ன்
க஦ா஑ி ஑ிரி ஦ா஬ான்஡ான் எண் ஑ிரிற஦ ஆ஡ி
ஆணஇ஧ண் டினுக்கு உரி஦ன் ஓரிற஦஦ிணில் ஢ின்கநான்
அச்ஓரிற஦க் க஑உரி஦ன் ஆ஡னிணால் ஦ார்க்கும்
ஈணம் இனா ஞாணகுரு க஬குருவும் இ஬கண
ஈஓன் இ஬ன் ஡ான்஋ன்றும் இறநஞ்ஓி ஌த்க஡. 326 (XII.5)
Jnanam, Yogam, Kriyai, and Chariyai are the four paths in the service of Nathan. The ones in the
Jnana path are enjoined to pursue all four paths. The Yoga path followers are enjoined to pursue
Chariyai, Kriyai and Jnanam. Kriyai path followers are enjoined to pursue Chariyai and Kriyai.
Chariyai path followers are enjoined to pursue Chariyai alone. All followers in all four paths
need the help of stainless Jnana-Guru. Accept that Jnana-Guru is Isan Himself.

Verse 327/328. Guru shows the way to the feet of Siva.

஥ந்஡ி஧த்஡ால் ஥ருந்து஑பால் ஬ாய்த்஡஬ிக஦ா ஑த்஡ால்
஥஠ிஇ஧஡ குபிற஑஦ிணால் ஥ற்றும் ஥ற்றும்
஡ந்஡ி஧த்க஡ சஓான்ணன௅றந சஓய்஦ க஬஡
ஓ஑ன஑றன ஞாணங்஑ள் ஡ிரி஑ான ஞாணம்
அந்஡ம் இனா அ஠ி஥ா஡ி ஞாணங்஑ள் ஋ல்னாம்
அறடந்஡ிடும் ஆஓான்அருபால் அடிகஓர் ஞாணம்
஬ந்஡ிடும் ஥ற்று என்நாலும் ஬ா஧ா ஡ாகும்
஥ற்நற஬னேம் அ஬ன் அருபால் ஥ருவும் அன்கந. 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 கஓர் ஞாணம்). 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.
த஧ம்தி஧஥ம் இ஬ன் ஋ன்றும் த஧ஓி஬ன்஡ான் ஋ன்றும்
த஧ஞாணம் இ஬ன் ஋ன்றும் த஧ாத஧ன்஡ான் ஋ன்றும்
அ஧ன்஡ரும் ஓீர் ஢ிறன ஋ல்னாம் இ஬கண ஋ன்றும்
அருட்குருற஬ ஬஫ிதடக஬ அ஬ன் இ஬ன்஡ான் ஆக஦
இ஧ங்஑ி஦஬ா ஧஠ம் ஆற஥ ஥ீ ன் அண்டம் ஓிறணற஦
இ஦ல்திசணாடும் தரிஓித்தும் ஢ிறணந்தும் தார்த்தும்
தரிந்து இற஬஡ாம் ஆக்கு஥ா கதால் -- ஓி஬க஥ ஆக்கும்
தரிஓித்தும் ஓிந்஡ித்தும் தார்த்தும் ஡ாகண. 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 (ஓி஬கத஡ம்) as Gurumurthy and worship the Spiritual Preceptor
(ஞாணாஓாரி஦ன் ). 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; ஓி஬ம், ஓத்஡ி, ஢ா஡ம்,
஬ிந்து, ஓ஡ாஓி஬ம், ஈஓன், உருத்஡ி஧ன், ஥ால், அ஦ன் ஋ன்ந
என்தது஬ற஑஦ாண சி஬தத஡ம்

End of Sivagnana Siddhiar Supakkam.