Sivapprakasam--சிவப்பிரகாசம்

www.bhagavadgitausa.com/ sivapprakasam.htm

Author: SivaprakAsam by UmA-pathi-SivaNAr 1308 C.E.--உ஥ாத஡ிசி஬஠ார்.

கானம்: கி.தி.1308

SivapprakAsam in Tamil Verses. English Translation by Krishnaraj

Reference: Sivapprakasam in Tamil: Commentary on the verses in Sivapprakasam by S.S. Mani.

Siva and soul are analyzed as if they are two unknown substances for laboratory
characterization. Take verse 87 as an example of an objective study of God and soul. While
other religions are afraid of analyzing God, His intentions, His actions, Saiva Siddhanta is a
pioneer in the forefront in that effort. This is the rare beauty of Saiva Siddhanta, which no
other religion has. The gumption, courage and audacity to parse God, the soul and the rest
in very minute details are the strength of Saiva Siddhanta.

Verse of invocation: காப்பு = Invocation of deities at the commencement of a poem to

facilitate its successful completion.
எபி஦ாண ஡ின௉ம஥ணி உ஥ிழ்஡ாண ஥ி஑ம஥வு
஑பி஦ா஧ ஬ன௉ம் ஆனண ஑஫ல்஢ாளும் ஥ந஬ா஥ல்
அபி ஆளும் ஥னர் தூவும் அடி஦ார்஑ள் உபம் ஆண
வ஬பி஦ாகும் ஬னி஡ா஦ ஬ினணகூட ஢ினண஦ாம஬. 0
We the servitors worship at the feet of elephant-faced Vinayaka with effulgent body and
streaming musths every day without miss with blossoms buzzing with bees. Vinayaka removes
the darkness of the mind and soul and confers Grace-effulgence to the flower-strewing servitors,
whom the evil karma will never haunt. I worship the feet of Siva's eldest son for completion of
this treatise.

Verse 1/100. Every act of Siva is a dance.

ஏங்வ஑ாபி஦ாய் அன௉ண்ஞாண னெர்த்஡ி ஦ா஑ி
உன஑வ஥னாம் அபித்஡ன௉ளும் உன஥஦ம்ன஥ ஑ா஠த்
ம஡ங்஑஥ழும் ஥னரி஡஫ி ஡ிங்஑ள் ஑ங்ன஑
஡ி஑஫஧஬ம் ஬பர்சனடம஥ல் மச஧ ன஬த்து
஢ீங்஑னன௉ம் த஬த்வ஡ாடர்ச்சி ஢ீங்஑ ஥ன்றுள்
஢ின்நின஥ம஦ார் துடி வசய்஦ ஢ின௉த்஡ஞ் வசய்னேம்
ன௄ங்஑஥ன ஥னர்த்஡ாள்஑ள் சி஧த்஡ின் ம஥லும்
ன௃ந்஡ி஦ினு ன௅ந஬஠ங்஑ிப் மதாற்நல் வசய்஬ாம். 1
Siva dances on the stage of the universe to alleviate the suffering of humanity through the cycle
of birth and death. One should know that His Sacred Feet, that help the soul attain liberation,
should be worshipped and held on the head, in the heart and mind. The Sacred Dance is for
conferring Grace and liberation and performed before Uma, His Consort, who also confers Grace
on the souls.
Verse 2/100. Siva and His Saktis.
த஧ந்஡த஧ா தன஧஦ா஡ி த஧ண ஡ிச்னச
த஧ஞாணம் ஑ிரின஦த஧ மதா஑ னொதம்
஡ன௉ங்஑ன௉ன஠ உன௉஬ா஑ி ஬ிசுத்஡ா சுத்஡த்
஡னு஑஧஠ ன௃஬ணமதா ஑ங்஑ள் ஡ாங்஑
஬ிரிந்஡வுதா ஡ாணங்஑ண் ம஥஬ி வ஦ான்நாய்
஬ி஥னாய் ஍ந்வ஡ா஫ிற்கும் ஬ித்஡ாய் ஞானத்
஡஧ந்ன஡வ஑ட ஥஠ி஥ன்றுள் ஆடல் ஑ாணும்
அன்னண஦ன௉ட் தா஡஥னர் வசன்ணி ன஬ப்தாம். 2
Siva has five Saktis: Parasakti 1, Tirodhana Sakti2, Iccha Sakti3, Jnana Sakti4, Kriya Sakti5 .
Bindu, Mohini and Deer are associated with Siva and are responsible for the Pure Tattvas and
Impure Tattvas, the latter giving rise to body, organs, the world, and the objects of experience.
Siva is One without a second, devoid of impurities, the seed for the five functions, and dances in
Chidambaram to relieve the embodied souls of birth. Let us hold the lotus-feet of His Consort
Ammai SivakAmi on our head and worship Her. Parasakti is of the nature of inseparability,
associated with the all-pervasive Siva. This nature is known as ThAthAnmiyam (஡ா஡ான்஥ி஦ம்
= tātānmiyam = TAdAnmya in Sanskrit = Identity, Unity, Sameness). In this Unity, Siva and
SivakAmi (சி஬஑ா஥ி) remain inseparable and are known as அம்ன஥, அப்தன் (Mother and
Father).
Adhisakti stands for Tirodhana Sakti or obscurant power of Siva. ParaSakti and AdhiSakti come
together as AdhiParaSakti (ஆ஡ித஧ாசத்஡ி ). Siva's own nature as Intelligence (Supreme
Consciousness) is Sivam. In relation to the world of objects, He is Sakti. There is no difference
between the two.
Siva's Iccha, Jnana and Kriya Saktis stand for ஬ின஫வு, அநிவு, and ஆற்நல் ( Desire,
Knowledge and Action) in Tamil. Thus ParAsakti, Adhisakti, Icchasakti, Jnanasakti and
Kriyasakti form the pentad of Siva's functions. Siva sports five, seven or nine Saktis, which have
contextual reference and significance.
Sivagnana Supakkam (Verse 165): The Saktis corresponding to the nine Deities are Sivam1,
Sakti2, NAdam3, Bindu4, Manonmani5, Mahesvari6 , Uma7, Tirumakal8, and Kalaimakal9.
Though they are individually listed, they are all forms of Siva-Sakti. Sakti is One and assumes
nine forms. As Siva the supreme stands as the nine forms, so stands Sakti as the nine
complementary forms.

Siva of nine forms and Sakti of nine forms.

Siva Sivam Sakti NAdam3 Bindu4 Sadasivam5 Isa6
1 2
Rudra7 Mal8 Brahma9
Sakti Sivam1 Sakti2 NAdam3 Bindu4 Manonmani5 Mahesvari6 Uma7 Tirumakal8 Kalaimakal9

Knowledge form is the Quiddity or Nature of Sivam; Sakti is the projection of Sivam into the
external objects; thus, there is no difference between Sivam and Sakti.

Verse 3/100. Homage to Ganesa, the Lord of beginnings.

஬ி஢ா஦கர் து஡ி
஢னந்஡஧ல்த௄ னின௉ந்஡஥ி஫ின் வசய்னேட் குற்நம்
஢ண்஠ான஥ இனடனைறு ஢னி஦ான஥ ஑ன௉஡ி
இனங்கு஥ின௉ குன஫஦ன௉கு வதான௉து஬ரி சி஡நி
இன஠ம஬ல்஑ பி஑ழ்ந்஡஑஦ற் ஑ண்஠ிவ஦ாடு ஥ினந஬ன்
஑னந்஡ன௉ப ஬ன௉஥ானண ன௅஑த்஡ான் ன௅ம்ன஥க்
஑ட஥ன௉஬ி வ஦ண஢ினவு ஑஠த஡ி஦ின் அன௉பால்
அனர்ந்து஥து ஑஧ன௅ணி஬ர் த஧஬஬பர் ஑஥ன
஥னண஡ின௉ ஬டி஦ினண஑ள் ஢ினண஡ல் வசய்஬ாம். 3

Umapathi Sivanar prays to Ganesa, the Lord of beginnings to bless him in the completion of his
work. O God, make sure there are no grammatical errors. Please make sure there are no
impediments in the prosecution of this work. With sidelong eyes with red streaks that (eyes)
extend from ears to ears , that seem to attack the fish-shaped earrings, and that won many a spear
united with Iraivan (Siva), Kanniyammai gave birth to Ganapathi with elephant face streaming
the three musths, whose (Ganapathi) Grace blossomed into His sacred Lotus-Feet at which the
Munis buzz around as bees, and to which we offer our thoughts and worship.

The goddess is described as follows. She has long eyes whose outer canthi reach the ears so
much so that the eyes seem to attack the fish-shaped earrings. It is a mark of beauty among
woman to have long eyes. Canthi = plural of canthus, the outer end of the eyelids.
The elephant exudes Musth, the oily substance that streams from glands between the eyes and
mouth. Indian poets say that there are three such streams (ன௅ம்஥஡ம்) in the elephant:
஑ன்ண஥஡ம், ன஑஥஡ம், ம஑ாச஥஡ம் (Kanna Matham, Kai Matham, Kosa Matham = Elephant's
cheek, Trunkal discharge, Musth from the generative organ of a male elephant in rut. Musth
exudation is said to come forth from seven places: Two Temples, Two Eyes, Two Nostrils and
Two Testis via its male organ. All come under one term ஦ானண஥஡ம் (YAnaimatham).
Verse 4/100. Homage to Muruga (Skanda).
ப௃ருகக்கடவுள் து஡ி
஬பம்஢ினவு குனம்அ஥஧ர் அ஡ித஡ி஦ாய் ஢ீன
஥஦ில்஌நி ஬ன௉ம்ஈசன் அன௉ள்ஞாண ஥஡னன
அப஬ில்தன ஑னன அங்஑ம் ஆ஧஠ங்஑ள் உ஠ர்ந்஡
அ஑த்஡ி஦னுக் எத்துன஧க்கும் அண்஠ல்஬ிநல் ஋ண்஠ாது
உபம்஥ன௉வு சூ஧ன்உ஧ம் ஋ணதுஇடும்னத ஏங்஑ல்
என்று இ஧ண்டு கூறுதட எபி஡ி஑ழ்ம஬ல் உ஑ந்஡
஑பதம்஥னி குந஥஑ள்஡ன் ஥஠ின௅னன஑ள் ஑னந்஡
஑ந்஡ன்஥னர் அடி஦ின஠஑ள் சிந்ன஡ வசய்஬ாம். 4
We eulogize and worship sacred lotus-feet of Lord Kanda, the Chief of Prosperous celestials,
who rides the peacock as his vehicle, who is the Grace-wisdom-child of Siva, who taught the
essence of Vedas to Agasthiya Muni, well versed in many sciences, six division of Knowledge,
and Vedas, who split open the Surapanman, my miseries proceeding from birth, and the
Kiravunja mountain, each into two pieces with His effulgent Spear, and who married the Sandal-
wearing daughter of Kurava tribe.

Verse 5/100. Santana Parampara. Santana Lineage or progeny.

சந்஡ாண த஧ம்தர஧
ம஡஬ர்தி஧ான் ஬பர்஑஦ினனக் ஑ா஬ல் ன௄ண்ட
஡ின௉஢ந்஡ி அ஬ர்஑஠த்ம஡ார் வசல்஬ர் தாரில்
தா஬ி஦சத் ஡ி஦ஞாண ஡ரிசணி஑ள் அடிமசர்
த஧ஞ்மசா஡ி ஥ான௅ணி஑ள் த஡ி஦ாம் வ஬ண்ன஠ய்
ம஥஬ி஦சீர் வ஥ய்஑ண்ட ஡ிநனார் ஥ாநா
஬ி஧வுன௃஑ழ் அன௉஠ந்஡ி ஬ிநனார் வசல்஬த்
஡ா஬ில்அன௉ள் ஥னநஞாண சம்தந்஡ர் இ஬ர் இச்
சந்஡ாணத்து ஋ன஥஦ாளும் ஡ன்ன஥ ம஦ாம஧.5
The Sacred Nandi (Siva's mount, the sacred Bull) that guards the entrance to the temple of
DevarPiran (Siva); Sanatkumara, the incomparable among the Siva Ganas; SatyaJnanaDharisanis
who established the Truth and Reality in the world; ParamJyoti Mamuni who attained Siva's feet;
MeyKandaDevar with resplendent wisdom who rejoiced in embracing Tiruvennai Nallur as his
town; ArulnandiDevar who is a Spiritual teacher of great fame; and Sambandar who is a Vedic
Scholar of plenitudinous Grace make the stalwarts of Spiritual lineage which took possession of
me.

In the lineage of succession of teachers of Spiritual Knowledge in Saiva Siddhanta, there is a

twofold division: one is the lineage of Divine Preceptors known as Inner Progeny
(அகச்சந்஡ாணம் = aka-c-cantAnam); the second is the Outer Progeny (புநச்சந்஡ாணம் =
pura-c-cantAnam).
The Inner Progeny consists of four Spiritual Divine Preceptors: Nadhi-Devar, Sanat-Kumara,
Satya-Jnana-Dharisanis and Param-Jyoti (஢ந்஡ி-த஡஬ர், சணத்கு஥ா஧ர்,
சத்஡ி஦ஞாண஡ரிசணிகள் , and த஧ஞ்தசா஡ி-ப௃ணி஬ர்).
The Outer Progeny consists of four human preceptors: MeyKandaDevar, ArulnandhiSivam,
MaraiJnana Sambandar,and Umapathi Sivam (ம஥ய்கண்டத஡஬ர், அருள்஢ந்஡ிசி஬ம்,
஥ரநஞாண சம்தந்஡ர், and ஊ஥ாத஡ி சி஬ம்).

Dictionary. The Inner Progeny = அ஑ச்சந்஡ாணம் aka-c-cantāṉam = The succession of four

divine preceptors who handed down the Šaiva Šiddhānta canons, viz., Nanti-tēvar, Caṉaṟ- kumārar,
Cattiya-ñāṉa-taricaṉikaḷ, Parañcōti- muṉivar; னச஬சித்஡ாந்஡க் வ஑ாள்ன஑஑னபக் ரகனா஦
த஧ம்தன஧஦ில் உதம஡சித்து஬ந்஡஬ர்஑ளும் ஢ந்஡ிம஡஬ர் சணற்கு஥ா஧ர்
சத்஡ி஦ஞாண஡ரிசணி஑ள் த஧ஞ்மசா஡ி ன௅ணி஬ர் ஋ன்று.
சந்஡ாண஥ = Offspring, progeny, issue.

Verse 6/100. Homage to Guru.

குரு ஬஠க்கம்
தார்஡ி஑஫ ஬பர்சா஥ ம஬஡ ஥ல்஑ப்
த஧ாச஧஥ா ன௅ணி஥஧ன௃ த஦ின ஞாணச்
சார்ன௃஡஧ ஬ந்஡ன௉பி ஋ம்ன஥ ஦ாண்ட
னச஬சி஑ா ஥஠ி஥ன௉ன஡த் ஡ன஬ன் அந்஡ன்
஑ார்஥ன௉வு வதா஫ில்ன௃னடசூழ் ஥஡ின்஥ீ ம஡ ஥஡ி஦ங்
஑ட஬ான஥ வ஢டுங்வ஑ாடி஦ின் ஑஧ந்஡ன஑னேங் ஑டந்ன஡ச்
சீர்஢ினவு ஥னநஞாண சம்தந்஡ன் ஋ந்ன஡
஡ின௉஬பன௉ம் ஥ன஧டி஑ள் வசன்ணி ன஬ப்தாம். 6
For the world to shine, for the augmentation of the tradition of Sama Veda, for the growth of the
lineage of ParAsara Munivar, and for the conferment of Grace, let me pay tribute to JnAna
Sambandar, my Spiritual Father and hold his grace-giving lotus feet on my head. My Spiritual
Father reigns over my heart, and is Saiva sect's jewel in the Crest and the leading head of
MaruthUr, the place of his birth. He lives in PennAkadam which is overcast by cool clouds and
surrounded by groves and high walls with creeping hands of vines that prevent the moon from
crossing over the walls.
In Tillai town, Umapathi Sivanar sitting on the platform of a palanquin on a street tour in his
honor with accompanying orchestra, bright lights and other accouterments of splendor overheard
a pedestrian say, "தட்ட ஑ட்னட஦ிமன த஑ற் குன௉டு மதா஑ிநது" meaning here goes the daylight-
blind on a Palmyra timber. The palanquin is made of Palmyra timber. Where is the need for
lights in daylight? When he heard the stinging words, Umapathi Sivanar, the author of this
composition, Sivapprakasam descended down on to the street, immediately accepted Tiru-
Jnana-Sambandar as his spiritual teacher and followed him receiving spiritual instructions.
Verse 7/100. The greatness of the Light of Inner Religion and Saiva Siddhanta.
நு஡னி஦ மதாருள் (வ஡ாடக்஑ம்)
ன௃நச்ச஥஦த் ஡஬ர்க்஑ின௉பாய் அ஑ச்ச஥஦த் வ஡ாபி஦ாய்ப்
ன௃஑ல் அன஬க் ஑ப஬ா஑ிப் வதாற்த஠ிமதால் அமத஡ப்
திநப்தின஡ாய் இன௉ள்வ஬பிமதாற் மத஡ன௅ம் வசாற் வதான௉ள்மதால்
மத஡ாமத ஡ன௅ம் இன்நிப் வதன௉த௄ல் வசான்ண
அநத்஡ிநணால் ஬னப஬஡ா னேடலு஦ிர்஑ண் ஠ன௉க்஑ன்
அநிவ஬ாபிமதால் திநி஬ன௉஬ன௉஥த் து஬ி஡ ஥ாகுஞ்
சிநப்திண஡ாய் ம஬஡ாந்஡த் வ஡பி஬ாம் னச஬
சித்஡ாந்஡த் ஡ிநன்இங்குத் வ஡ரிக்஑லுற்நாம். 7
He is the Darkness to the External Religions (Outer External, External, and Inner External)
and the effulgent Light of the Inner Religion. He is the Best among the Means of Knowledge
(அபர஬); He is Non-difference as between gold and ornaments; He is Difference as between
Darkness and Light. He is devoid of Difference-Non-Difference as in the word and its meaning.
We state here the greatness of Saiva Siddhanta. It is the product of the strength and skill in Saiva
Agamas. It is the Body and Soul. It is the sun and the eye. It has the greatness of the
inseparability between Intellect and Light as found in Advaitam (Monism). The greatness of
explication of the Vedantas is in Saiva Siddhanta.
அபன஬ ஑ாண்டல்
஑ன௉஡ல் உன஧ அதா஬ம் வதான௉ள் எப்ன௃

எ஫ின௃ உண்ன஥ ஍஡ி஑ம் இ஦ல்ன௃

஑ாண்டல் ஑ன௉஡ல் உன஧

There are four religions: Outer External, External, Inner External, Inner (ன௃நப்ன௃நம், ன௃நம்,
அ஑ப்ன௃நம், அ஑ம்). In this verse அ஑ம் and ன௃நம் (Inner and Outer) are mentioned. All four
subside in these two. Outer External religion does not abide within the ambit of Vedas and Saiva
Agamas. Inner External (அ஑ப்ன௃நச் ச஥஦ம்) religion accepts Siva Peruman as God, the only
Reality (உண்ன஥ப்வதான௉ள் ) and yet doesn't accept Saiva Agamas but has their own different
Agamas. Inner Religions (அ஑ச்ச஥஦ங்஑ள் ) accept Vedas, Saiva Agamas, and Siva as the
Supreme Substance (த஧ம்வதான௉ள் ), and yet differ from Saiva Siddhanta in the fundamental
precepts of Substance Reality (வதான௉ள் உண்ன஥) and state of Mukti (ன௅த்஡ி).
Siava Siddhanta, remaining in the four religions, stands apart and shines as the best among them,
expounding the path of salvation, and the way of clearing doubt, and Perverted understanding, as
an obstacle to salvation. Path of salvation = உய்னேம் வ஢நி. Avoiding doubt = ஍஦ம். Perverted
understanding, as an obstacle to salvation = ஡ிரின௃.
Outer External Religions (புநப்புநச஥஦ம்) are six in number: உன஑ா஦஡ம்1, வதௌத்஡ ஥஡ம்
2 3 4 5 6
(஥ாத்஡ி஦ா஥ி஑஥ , ம஦ா஑ாசா஧ம் , வசௌத்஡ி஧ாந்஡ி஑ம் , ன஬தாடி஑ம் ), ஆன௉஑஡ம் (ச஥஠ம் ).

Outer Religions: (புநச்ச஥஦ம்) are ஡ன௉க்஑ம், ஥ீ ஥ாஞ்னச, ஌஑ான்஥஬ா஡ம், சாங்஑ி஦ம்,

1 2 3 4 5
ம஦ா஑ம், தாஞ்ச஧ாத்஡ி஧ம். Tharukkam , MImAnjai , EkAnmavAtham , SAnkiyam , YOgam ,
PAncharAththiram6 .

Inner Outer Religions (அகப்புநச஥஦ங்கள்) are six in number: தாசுத஡ம், ஥ா஬ி஧஡ம்,

1 2 3
஑ாதானம், ஬ா஥ம், ன஬஧஬ம், ஍க்஑ி஦஬ா஡ னச஬ம். PAsupatham , MAviratham , KApAlam
, VAmam4, Vairavam5, and AikiyavAtham6 .

Inner Religions (அகச்ச஥஦ங்கள்) are six: தாடா஠஬ா஡னச஬ம் (மத஡஬ா஡ம்),

சி஬ச஥஬ா஡ம், சி஬சங்஑ி஧ாந்஡஬ா஡ம், ஈசு஬஧ அ஬ி஑ா஧஬ா஡ம், ஢ி஥ித்஡஑ா஧஠
தரி஠ா஥஬ா஡ம் (சி஬ாத்து஬ி஡னச஬ம்), சுத்஡னச஬ம். PAtANavAthasaivam1
(BhEdhavAdham), SivasamavAtham , SivasankirAnthavaatham3, Isvara
2

AvikAravAtham4, NimittakAraNa PariNAmavatham 5, and Suddhasaivam6 .

In this four divisions, the first three are the threefold Outer Religions (ப௃க்கூற்று
புநச்ச஥ங்கள்). According to UmaPathiSivam, these outer religions do not appreciate or
understand the greatness of Saiva Siddhanta and are called the Darkness of Outer Religions.
The Inner six Religions believe in ஌஑ன், ஆம஢஑ன், இன௉ள், ஑ன௉஥ம், ஥ான஦ இ஧ண்டு ஆ஑
1 2 3 4 5
இன஬ ஆறு ஆ஡ிஇல் (Ekan , AnEkan , IruL , Karma , Suddha MAyai and Asuddha
Mayai6 = Siva as One1, Siva as many2, Darkness3 , Karma4, Suddha Mayai5, and Asuddha
Mayai6 . The followers of Inner Religions come to understand these great truths when they
are instructed by the teachers. That is the reason why they are called Inner Religions.
Suddha Mayai are Supernal Principles unafflicted by Malam or impurities (Siva, Sakti, Sadasiva,
Isvara, and Suddha Vidya Tattvas). Asuddha Mayai are the principles afflicted with Malams or
impurities.
Soul's ability to understand Siva-Jnanam is limited. Soul understands the knowledge from sense
organs as it is. The Outer Religions do not accept the Means of Knowledge (Alavai = அபன஬)
as depicted by Saiva Siddhanta. Umapathi says that Saiva Siddhanta Alavai is the Alavai of all
Alavais (ன௃஑ல் அபன஬க்கு அப஬ா஑ி).
Advaitam (Non-duality =அத்து஬ி஡ம்). Theory: வதாற்த஠ி மதால் அமத஡ம் திநப்தின஡ாய்.
While trying to explain the relationship between Siva and souls, the EkAnmavadhis
(Propounders of Oneness) declare that different ornaments with many names though made of
gold are all gold and thus there is no difference among them. ApEtam/Abhetam (Absence of
distinction or difference = அமத஡ம்) is their theory.
BhEdavAdhis (தத஡஬ா஡ிகள்) advance the theory that God and soul are as radically different
as the Light and Darkness. This concept is not accepted by the Saiva Siddhantists.
(இன௉ள்வ஬பிமதால் மத஡ன௅ம் இன்நி. )
BhEdha-AbhEdha-VAdhis (தத஡ாதத஡஬ா஡ிகள் = Difference-Non-difference debaters or
propounders). Their argument is that there is difference and non-difference between a word and
its meaning. That is Non-duality. This argument is roundly rejected by Saiva Siddhantists.
(வசாற்வதான௉ள் மதால் மத஡ாமத஡஥ின்நி)
Kumara Gurupara Munivar says, "னச஬சித்஡ாந்஡த் ம஡ணன௅து அன௉ந்஡ிணர் சினம஧, meaning
very few have imbibed the ambrosial honey of Saiva Siddhanta. To emphasize the difficulty in
understanding the concept of Saiva Siddhanta, he says, "வதன௉த௄ல் வசான்ண அநத்஡ிணால்
஬ினப஬஡ாய்," வதன௉த௄ல் = Great Religious Texts refer to Vedas, Saiva Agamas, Tirumurai....
அநத்஡ிணால் ஬ினப஬஡ாய் = Saiva Siddhanta is the product of performance of good works
according to the Šāstras. Where there is no strength of Religious Certitude, Saiva Siddhanta is
not reachable.
Saiva Siddhanta, as it explains the word Advaitam, takes the stand that the soul comes into being
on account of active participation of Siva, that by the nature of Tattvas, the soul shows difference
and non-difference, and that God being the Soul of the soul, stands with all the souls. Umapathi
Sivam gives three examples to fortify his stand: 1) உடலும் உ஦ின௉ம் மதான, 2) ஑ண்ணும்
சூரி஦னும் மதான, and 3) அநிவும் எபினேம் மதான [1)Like the Body and soul, 2) Like the eyes
and the sun, 3) Like the Intellect and light]. These three analogies blend the three concepts of
அமத஡ம், மத஡ம், and மத஡ாமத஡ம் (Non-difference, Difference, and Difference-Non-
difference).

Verse 8/100. Three Classes of souls.

஡ீட்சாக்கி஧஥ம்
னெ஬ன஑஦ா ன௉஦ிர்஬ன௉க்஑ ஥னத்஡ார் ஑ன்஥
னென஥னத் ஡ார்னென்று ன௅னட஦ா஧ன்மந
஡ீ஬஑஥ா வ஥ணவுன௉஬ாய் ஬ந்து ஢ா஡ன்
஡ின௉ம஢ாக்஑ால் தரிசத்஡ால் ஡ி஑ழும் ஬ாக்஑ால்
தா஬னண஦ால் ஥ிகுத௄னா னிம஦ா஑ப் தண்தால்
த஧஬ி஬ன௉ ஥வுத்஡ிரி஦ால் தாச ஢ாச
ம஥஬஬ன௉ ளு஡வு஥வுத் ஡ிரி஦ி஧ண்டு ஡ிநணாம்
஬ி஦ன்஑ிரின஦ ஞாணவ஥ண ஬ிபம்ன௃ ஥ாமந.8
Souls are of three kinds: Vijnanakalars, Pralayakalars, and Sakalars. Vijnanakalars are afflicted
only with Anava Malam. Anavam and Kanmam are the two Mala afflictions of Pralayakalars.
Anavam, Kanmam and Maya Malams are the three afflictions of the Sakalar class souls. God
takes these classes of souls into His good graces in three different ways. Siva takes the form of a
Guru, destroys the three Malas and allows them to merge in His feet. It is like catching a wild
deer (soul) with a domesticated deer (Guru) as a ruse or bait. This kind of Grace needs initiation,
which are of many kinds: Sight Initiation, Touch Initiation, Word Initiation, Conduct Initiation,
Agama Initiation, Yoga Initiation (சட்சு஡ீக்ன஑, தரிச஡ீக்ன஑, ஬ாச஑஡ீன஑, தா஬னண஡ீக்ன஑,
ஆ஑஥஡ீன஑, ம஦ா஑஡ீக்ன஑). Besides these, there are others. One is Avuttiri (அவுத்஡ிரி ) Diksa,
a fire sacrifice performed by Hotri. Avuttiri is of 2 kinds: Janavathi, and Kriyavathi ஞாண஬஡ி,
கிரி஦ா஬஡ி).
The purpose of Initiation is to destroy the Malams and inculcate Jnanam in the pupil.
Avuttiri comes from Sanskrit word Hotri the fire priest.
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 (Word), MAnasa-
Diksa, SAstra-Diksa, Yoga-Diksa, and Hotri-Diksa.
Nayana-Diksa: The Guru's glance destroys the Anava Mala in the pupil and showers
enlightenment.
Sparsa-Diksa: The Guru touches five parts of the body of the pupil, making him understand the
five letters.
VAcaka-Diksa: The Guru's initiates the pupil with Mantras.
MAnasa-Diksa: The Guru makes suggestions by hypnosis of the pupil.
SAstra-Diksa: The Guru teaches Sacred Texts and Saiva Siddhanta philosophy.
Yoga-Diksa: The Guru teaches austerities and Yogas.
Hotri-Diksa: Jnana-Hotri involves symbols. Kriya-Hotri is exoteric rituals.

அவுத்஡ிரி = Avuttiri = ஐத்஡ிரி஡ீட்னச = 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 ஡ீக்ன஑ or ThIkkai.
ஏ஥குண்டம் = Fire pit; Pit dug in the ground for keeping sacrificial fire to perform Avuttiri.
Avuttiri is of 2 kinds: Jnanavathi is sacrifice-initiation by thought. KriyAvathi is sacrifice-
initiation 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. This is the exoteric
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. This is Internal Sacrifice.
NirpIsa Diksa (஢ிர்ப்தீ ச஡ீட்ரச) 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஡ீட்ரச ) 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.

Verse 9/100. The way to Final Bliss.

஬ின௉ம்தி஦஥ந் ஡ி஧ா஡ி஑ா஧ ஥ர்ச்சணா ஡ி஑ா஧
ம஥வு஥ிம஦ா ஑ா஡ி஑ா஧ வ஥ணச்ச஥஦ ஬ிமசடம்
஬ன௉ம்வதான௉஬ில் ஢ின௉஬ா஠ ஥ந்஡ி஧ங்஑ள் த஡ங்஑ள்
஬ன்ணங்஑ள் த஬ணங்஑ள் ஡த்து஬ங்஑ள் ஑னன஑ள்
பி஧ங்஑னட஬ிற்வநான஑த஡ிவணான் வநண்தத் வ஡ான்னநம்தத்வ஡ான்
நின௉த௄ற்மநா டின௉தத்து ஢ானாநா னநந்஡ிற்
த஧ந்஡வ஢நி ஦று஬ன஑னே வ஥ான௉஬ி஢ினண ஬ரி஡ாம்
த஧த஡த்து ளு஦ிர்஬ி஧஬ப் த஦ிற்று ஥ன்மந. 9
SamayaThIkkai and VisEtaThIkkai (ச஥஦஡ீக்ரக, ஬ிதசட஡ீக்ரக) offer the privilege of
chanting Mantras, performing ceremonial Worship of God and Yoga practice for those desirous
of liberation. NirvAnaThIkkai (஢ிர்஬ா஠஡ீக்ரக) is the third in the series of Initiation, capable
of expunging all past Karmas. The soul transcends the 6 paths of Adhvas and attain த஧த஡ம்
(Final Bliss). Eleven Mantras, 81 words, 51 letters, 224 worlds, 36 Tattvas, 5 Kalas are the six
Adhvas.

11 ஢ிர்஬ா஠ ஥ந்஡ி஧ங்஑ள், 81 த஡ங்஑ள், 51 ஬ன்ணங்஑ள், 224 ன௃஬ணங்஑ள், 36 ஡த்து஬ங்஑ள், 5

஑னன஑ள் are the six Adhvas.
Below you will notice slightly different presentation on Adhvas.

அத்து஬ாக்கள் = Attuva = Adhva in Sanskrit = steps or paths (to Liberation)

Adhvas = Attuvas:
Words1 , Letters2, Earth3, Mantras4, Tattvas5, Body , Bhogam , and Organs are known as
Attuvas (Adhvas அத்து஬ாக்஑ள் paths to liberation. Here Body , Bhogam , and Organs
are listed and not mentioned by Tirumular in Verse 2184 in Tirumantiram.

Diksha is of four kinds: Samayam, visEtam, NirvAnam, AcAriya ApitEkam (ச஥஦ம்,

஬ிதசடம், ஢ிர்஬ா஠ம், ஆசாரி஦ அதிதடகம் ). The poet talks about the first three in this
verse 9. The Initiated in SamayathIkkai have the privilege to perform and pursue the path of
Chariyai. The Initiated in VisEtathIkkai obtain the privilege to perform and pursue the path of
Kriyai and Yogam. Above these two, are the Initiated in NirvAnathIkkai, who have the privilege
to perform and pursue the path of Jnana to attain liberation.

The soul has to go past the 6 Adhvas to avail itself of the Grace of attaining Final Bliss
(த஧த஡ம்). Adhvas mean paths and connect the soul to the world. The world is twofold: the
world of words and the world of meaning (மசால் உனகு and மதாருள் உனகு = Sabda
Prapanjam and Artta Prapanjam in Sanskrit). Mantras, words and letters (11 ஢ிர்஬ா஠
஥ந்஡ி஧ங்஑ள், 81 த஡ங்஑ள் , 51 ஬ன்ணங்஑ள்) refer to the World of Words--மசால் உனகு;
Worlds, Tattvas, and Kalais ( 224 ன௃஬ணங்஑ள், 36 ஡த்து஬ங்஑ள் , 5 ஑னன஑ள் ) refer to the
World of meaning --மதாருள் உனகு.
Verse 10/100 The four paths to Siva Jnanam and Grace.
சி஬ஞாணத்஡ின் சிநப்பும் ஬ரகப௅ம்
஑ிரின஦வ஦ண ஥ன௉வு஥ன஬ ஦ாவும் ஞாங்
஑ினடத்஡ற்கு ஢ி஥ித்஡வ஥ணக்஑ிபக்குன௅ண்ன஥ச்
சரின஦஑ிரி ஦ாம஦ா஑த் ஡ன்ன஥ம஦ார்க்குச்
சாமனா஑ சா஥ீ த சானொ தங்஑ண் ஥ன௉஬ி஦ிடு ன௅஦ர்ஞாண ஥ி஧ண்டா ஥ாநா
஥ன஥஑ன ஬஑னாது ஥ன்னு மதா஡த்
஡ின௉஬ன௉வபான் வநான்ந஡னணத் வ஡பி஦ ம஬ாதுஞ்
சி஬ா஑஥வ஥ன் றுன஑நி஦ச் வசப்ன௃ம் த௄மன.10
All that pertains to Kriyai (கிரிர஦ = Action) are the path to receive Jnanam (ஞாணம் =
Spiritual Knowledge). The one who abide by the the first three paths obtain SAlOkam,
SAmIpam, SArUpam (சாமனா஑ம், சா஥ீ தம், சானொதம் = The world of Siva, Nearness to Siva,
Likeness to Siva). UNmai-Jnanam (உண்ர஥ஞாணம் = ) is the fourth state which is of two
kinds: Para-Janam and Apara-Jnanam = த஧ஞாணம் and அத஧ஞாணம் (= Supreme Spiritual
Knowledge and Not Supreme spiritual Knowledge). Para-Jnanam expunges the Malas of the soul
and helps the soul attain Siva-Jnanam and Grace. Apara-Jnanam is the the Knowledge
expounded in Saiva Agamas.
Chariyai, Kiriyai, Yogam, and Jnanam are the four paths to attain Siva. Each path has two lanes:
the fast lane is Unmai and the slow lane is UpAyam. The superior ones are Unmai Chariyai,
Unmai Kriyai, Unmai Yogam and Unmai Jnanam; the slower lane is UpAya Chariyai, UpAya
Kriyai, UpAya Yogam and UpAya Jnanam.
Unmai Jnanam consists of Superior Para-Jnanam and inferior Apara-Jnanam. Para-Jnanam is
complete eradication of Malams and attainment of liberation (஬டு ீ ) also called Siva-Jnanam and
Tiru-Arul (Siva Knowledge and Grace). Apara-Jnanam is bookish knowledge of Agamas....
Verse 11/100.
நூல்஬஫ிப௅ம் நூற்மத஦ரும்
வ஡ரித்஡குன௉ ன௅஡ல்஬ன௉஦ர் சி஬ஞாண மதா஡ஞ்
வசப்திணர்தின் த஬ர்ன௃஡ல்஬ர் சி஬ஞாண சித்஡ி
஬ிரித்஡ணர்஥ற் ந஬ர்஑ள்஡ின௉ ஬டி஑ள் மதாற்நி
஬ிபம்தித௄ னன஬஦ி஧ண்டும் ஬ின௉ம்திமணாக்஑ிக்
஑ன௉த்஡ிலுனந ஡ின௉஬ன௉ளு ஥ினந஬ னூலுங்
஑னந்துவதாது வுண்ன஥வ஦ணக் ஑ன௉஡ி ஦ானு
஥ன௉த்஡ி஥ி஑ வுன஧ப்தன்஬பர் ஬ின௉த்஡ த௄று
஥ாசில்சி஬ப் தி஧஑ாச ஥ாகு வ஥ன்மந. 11
The foremost Guru is Meykanda Deva-Nayanar composed the most incomparable treatise, Siva-
Jnana-Botham. His student, Arulnandhi Sivanar composed Sivagnana-Siddhiar, which explicates
Sivagnana-Botham. I, Umapathi-Sivanar offer my homage to their sacred feet , learn their books
thoroughly, present a book encompassing my ideas and the Saiva-Agamas in the name of
Sivaprakasam of 100 verses.

Verse 12/100.
அர஬஦டக்கம்
வ஡ான்ன஥஦஬ாம் ஋னும் ஋ன஬னேம் ஢ன்நா஑ா இன்று
ம஡ான்நி஦த௄ல் ஋னும்஋ன஬னேந் ஡ீது ஆ஑ா து஠ிந்஡
஢ன்ன஥஦ிணார் ஢னங்வ஑ாள்஥஠ி வதா஡ினேம்அ஡ன் ஑பங்஑ம்
஢ன஬ ஆ஑ாது ஋ணஉண்ன஥ ஢஦ந்஡ிடு஬ர் ஢டு஬ாம்
஡ன்ன஥஦ிணார் த஫ன஥ அ஫கு ஆ஧ாய்ந்து ஡ரிப்தர்
஡஬று஢னம் வதான௉பின்஑ண் சார்வு ஆ஧ாய்ந்து அநி஡ல்
இன்ன஥஦ிணார் தனர்ன௃஑஫ில் ஌த்து஬ார் ஋஡ினர் உன௉ற்று
இ஑ழ்ந்஡ணம஧ல் இ஑ழ்ந்஡ிடு஬ர் ஡஥க்கு ஋ண என்று இனம஧.12
Holding the ancient sacred texts as virtuous and avert others as evil are not justified. When a
ruby is embedded in an inferiorly designed jewelry, the ones in the know like the jewelry
knowing the quality of the ruby. The ones of the middling nature analyze, and wear it
considering the antiquity and beauty of the jewel. The inferior type of evaluators don't know
ruby's qualities, its beauty or the quality of the jewelry embedding the ruby. They join the crowd
that praises the jewelry. Likewise, they join the ones who deprecate the jewelry. The last ones do
not have an independent intellect or knowledge.

ன௅஡ற் சூத்஡ி஧ம்
மதாது ஬஡ிகா஧ம். 1.த஡ி இ஦ல்பு
த஡ி இனக்க஠ம் = Pati IlakkaNam = Definition of Pati or Siva.
Verse 13/100. Sivam is beyond the beyond.
தன஑னன ஆ஑஥ம்ம஬஡ம் ஦ான஬஦ினும் ஑ன௉த்துப்
த஡ிதசுதாசம் வ஡ரித்஡ல் த஡ித஧ம஥ அது஡ான்
஢ினவும் அன௉ம் உன௉஬ின்நிக் கு஠ம்குநி஑ள் இன்நி
஢ின்஥ன஥ாய் ஌஑஥ாய் ஢ித்஡ம் ஆ஑ி
அன஑ில் உ஦ிர்க்கு உ஠ர்஬ா஑ி அசனம் ஆ஑ி
அ஑ண்டி஡஥ாய் ஆணந்஡ உன௉஬ாய் அன்நிச்
வசனவு அரி஡ாய்ச் வசல்஑஡ி஦ாய்ச் சிநி஡ா஑ிப் வதரி஡ாய்த்
஡ி஑ழ்஬து஡ற் சி஬ம்஋ன்தர் வ஡பிந்து மபாம஧. 13

The object of Agamas and Vedas is to explore the nature of Pati, Pasu and PAsam. Among these
three, Pati is Param which is beyond Formlessness, Form or Form-formlessness. It has neither
attributes nor an emblem. By nature it is Ninmalam without bondage. It is beyond comparison or
analogy. It is an eternal substance without birth or death. It is realizable by all souls. It is
immovable and does not yield to classification. Its form is Ananda (bliss). which is difficult to
attain. It remains as the object of human endeavor. It is the atom of the atom and the biggest of
all that is big. The ones who are enlightened with spiritual Knowledge (ஞாணம்) call it Sivam
(சி஬ம்).

Pati, Pasu and PAsam = Siva, soul and bondage (of the soul). Param = The Supreme. Ninmalan
= One without impurity.

Saiva Siddhanta considers that the universe has three things: The inimitable God, the ubiquitous
souls, and the impediments or bonds in the way of souls to attain liberation. Agamas, Vedas and
various spiritual treatises talk about these three entities. Worldly books talk about only the bonds
(஡னப).
Pati, Chief or Master, refers to Param Porul (the Supreme Being--த஧ம் மதாருள்). There is
only One Pati in the universe. He is second to none. Pati is eternal, neither having a birth nor a
beginning, nor an end. Pati is beyond form, formlessness and form-formlessness. And yet Pati
can sport all the said forms and other forms as He desires. He comes into existence in all the said
forms without attributes or marks. The attributes or Gunas proceed from MAyA and are called
Sattva, Rajas and Tamas which are embraced by the souls and all objects without exception. The
marks (icons, symbols, emblems) and the attributes are incidental to God and not His nature or
His Supreme Nature.
God is the only one that remains without bonds or impediments. He is thus called Ninmalan--
஢ின்஥னன். Since He is not bound, He can remove the bonds from the roiling souls. He is the
ONE-஌஑ம். He has no one to compare with, no one greater than Him and no one above Him
worthy of worship.
He is Eternal--஢ித்஡ன்--and thus does not take birth, live and die. He is Immutable and brings the
world into existence, safeguards and destroys it.
Though the souls are endowed with intelligence, they do not have self-knowledge unless they are
taught. God is not so; He is Omniscient and has a plenitude of Self-Knowledge. God stands as
the Soul of every soul and confers knowledge of the world around Him. Though He is intimately
involved in creation, maintenance and destruction of innumerable worlds and universes, He
remains immutable and immovable and is not subject to transformation.
He is not subject to circumscription or division --அ஑ண்டி஡ன் -- God, as an undivided whole.
God is the goal of human endeavor. The Knowledge of His Sacred Feet--஡ின௉஬டிஞாணம்-- is
what takes the soul to the feet of Siva, is necessary for salvation and is provided by Siva Himself
to the soul. He is of the form of Ananda--ஆணந்஡ம்--or Bliss.
He is smaller than the atom and bigger than the biggest. He is வ஥ய்ப்வதான௉ள் = Truth or
Reality. He is ஡ற்சி஬ம்--Absolute Being, as self-existent; ன௅஡ற்஑டவுள்.

Verse 14/100. Siva of three Saktis and three forms of Siva.

ப௃஡ல்஬ன் ஡ிருவுரு
஢ீடுத஧ா சத்஡ி஢ி஑ழ் இச்சா ஞாணம்
஢ினந஑ிரின஦ ஡஧ அ஡னண ஢ி஥னன் ம஥஬ி
஢ாடு அரி஦ ஑ன௉ன஠஡ின௉ உன௉஬ம் ஆ஑ி
஢஬ின்றுதன ஑னன஢ா஡ ஬ிந்து ஆ஡ி
கூடும் எபி ஬பர்குடினன ஥ான஦ ம஥஬ிக்
வ஑ாடு஬ினணவ஑ாள் ஡னு஑஧஠ம் ன௃஬ண மதா஑ம்
தீடுவதந ஢ிறு஬ி அன஬ எடுக்கும் ம஥ணி
திநங்஑ி஦ ஢ிட்஑ப ச஑பப்வதற்நி ஦ாம஥. 14
The Immutable ParAsakti--த஧ாசத்஡ி-- confers Iccha Sakti, Jnana Sakti and Kriya Sakti and
Ninmalan-SivaPeruman --஢ின்஥னன் சி஬வதன௉஥ான்-- of Great Compassion and the Form of
Grace, undertakes to abide in Nada and Bindu, joins with Suddha MAyA and grants Vedas and
Agamas. Ninmalan also abides in Asuddha MAyai and Prakriti MAyai; assumes the said three
forms (Formlessness, Form or Form-formlessness) to provide the souls with body, sense organs,
the world, and objects for experience; maintains the embodied souls in the world; and ultimately
subjects them to death.

஢ின்஥னன் = The one who is Pure.

When Siva remains as Pati, He is without any of the three forms described below. Pati is beyond
words and mind, full of compassion and when Pati decides, on account of his Grace to the souls,
to perform the five acts of Creation, Maintenance, Destruction, Obscuration and Grace; at that
instance Pati takes on the form (Sakalam). That body is not the corporeal body--஑ன௉ம஥ணி-- as
we have.

The Form of Siva is called Sakalam--ச஑பம். Sakalam is the aspect of Šiva as having form,
represented by the images. This aspect of Siva is concerned with creation and bringing things
into existence
Formless aspect of Siva is Nitkalam--஢ிட்஑பம். Nitkalam is the formless aspect of Šiva. This
form is concerned with எடுக்கம் -- involution or death.
Form-formless Body is known as Sakala-Nitkala body--சகப-஢ிட்கபம். Sakala-Nitkalan is
the aspect of Siva as being with and without form, represented by the Linga.

எடுக்கம் = Involution, as of the elements one into another; absorption, dissolution,

disappearance, as of salt in water.

Verse 15/100. Siva is Jnana-Mayan, Tani-Mutalvan, and Ninmalan.

ஈங்கு இது ஋ன்நது ஑டந்஡ இ஦ல்தி ணாலும்
ஈறுன௅஡ல் ஢டு என்நம் இனான஥ ஦ாலும்
ஏங்஑ி஬பர் ஞாண஥஦ன் ஆ஡ னானும்
உண்ன஥திநர்க்கு அநி஬ரி஦ என௉ன஥ ஦ானும்
஡ாங்கு அரி஦ வ஬றுப்திவணாடு ஬ின௉ப்ன௃ம் ஋ல்னாம்
சார்வு அரி஦ ஡ணின௅஡ல்஬ன் ஆ஡னாலும்
஢ீங்஑ல் அன௉ம் உ஦ிர்க்கு உ஦ி஧ாய் ஢ிற்ந னாலும்
஢ிறுத்஡ிடு஬ன் ஢ினணந்஡ உன௉ ஢ி஥னன் ஡ாமண. 15
Siva is of the nature beyond Place, Time and Space. He has no beginning, middle or end. He is
the towering effulgent Jnana-Mayan--ஞாண஥஦ன் (Universal Soul, as the embodiment of
intelligence). Without His Grace, no one can fathom His nature. He does not entertain love or
hatred. He is Tanimutalvan --஡ணிப௃஡ல்஬ன் -- God, as the First Cause. He is the inseparable
Soul of soul. He assumes whatever form He desires and remains Ninmalan-஢ின்஥னன் -- the
Pure One.
Six attributes of Siva are listed here: Plenitude of Intelligence, Limitless Bliss, Inherent
Apprehension, Control of Himself, Plenitude without wants, and limitless Power.
Siva is of the nature, not confines by Place, Time and Space. Siva is not limited to a place, Time
or space. He is ஬ி஦ாத஑ன், Vyapakan (God, as omnipresent). One cannot put any limitations on
Him on any parameter.
ஞாண஥஦ன், Jnana-Mayan, the Embodiment of Intelligence indicates that Siva is of the Form
of Intelligence. In the triad, Pati, Pasu, and PAsam, PAsam is Acit or non-intelligent entity.
Although Pati and Pasu are Cit, Pasu's Cit or intellect is veiled by PAsam and thus goes by the
term சிற்நநிவு--CiRRaRivu (Limited knowledge of the soul as acquired by the senses; The
condition of the soul, in which its intelligence is obscured by its connection with matter). The
soul's intelligence needs instructions, demonstrations, guidance... and therefore is sometimes
subject to learning, forgetting, misperception and such inconsistencies.
God is One. He is Siva. The attributes of His Real Nature is not knowable by any one. He stood
as a fiery column, the ends of which still remain unknown as attested by Brahma and Vishnu.
Siva, the Supreme God not only is unknowable but also knows all in all their completeness. That
being so, everyone and everything come under His control.
஡ாங்கு அரி஦ வ஬றுப்திவணாடு ஬ின௉ப்ன௃ம் ஋ல்னாம் சார்வு அரி஦ ஡ணின௅஡ல்஬ன் : Siva, the
First Cause does not entertain likes or dislikes towards anyone or anything. He maintains a
neutral stance. ஡ாங்கு அரி஦ வ஬றுப்திவணாடு ஬ின௉ப்ன௃ம் ஋ல்னாம். Explanation. Dislike is
something that does not stick to God. Likewise, like is something that does not stick to God.
Saiva Siddhanta attests the Truth that the soul has no beginning or end. And yet the soul's nature
is it takes the corporeal form (bodily form) on this earth and changes its body from one to the
next, which entirely depends on the weight of its Karma.

Verse 16/100. MAyai, soul, and Karma do not have the autonomous ability to clothe the
soul with a body. Only Siva does.
உன஑ம் ஋னாம் என௉஬மணாடு என௉த்஡ி என்று ஋ன்று
உப஡ா஑ி ஢ின்று அப஬ில் எடுங்கும் தின்னும்
஥னம் அ஡ணால் உப஡ாகும் உன௉஬ம் ஥ாநி
஬ன௉஬து மதா஬து வசல்஬து ஆ஡னாலும்
அனன஬ில் அமச஡ணம் ஥ான஦ ஆ஡னாலும்
அணுக்஑ள் உன௉ அனடனேம் அநிவு இனான஥஦ாலும்
஢ினவு வ஡ா஫ில் ஥ன௉஬ி உன௉஢ிற்ந னாலும்
஢ின்று ஋ன஬னேம் அபித்஡ிடு஬ன் ஢ி஥னன் ஡ாமண. 16
In this world, there come into existence ஏன௉஬ன் and என௉த்஡ி (He and She or Man and
Woman), each one being an individual, lives for a while and later ceases to exist. This
reabsorbed world, for the sake of ripening Anava Malam, comes back into existence. The
changing form comes and goes again. MAyai is Acetanam (அமச஡஠ம் = non-intelligent). The
souls do not have the intelligence to spontaneously assume or evolve into a form. The deeds
from the previous births do not have the spontaneous ability to give forms to the soul. Ninmalan
(Siva) is the only One to dispense all these (according to Karma, the body, the organs, the world,
and the objects for experience).
Purport.
Siva-Jnana-Botham says that God brings into existence He, She, and It in this world. Each entity
comes into existence, lives or stays for a while and comes to an end. All these are subject to
Time and Space, once they come into existence. Embodied life is limited in scope, limited in life
span, limited as to when it comes to an end.
Maturation and eradication Karma Malam (஑ன்஥-஥னம்-தரிதா஑ம்) results in the dissolution of
the world, while the world comes back into existence because of Anava Malam. Anava Malam
has to under go maturation (அ஠஬ ஥னம் தரிதா஑ம்). The world exists until the MAya Malam
undergoes Paripakam (஥ா஦ ஥னம் தரிதா஑ம்).
Creation, Maintenance, and Destruction (C-M-D) is under the aegis of Siva. Soul, Anava Malam,
Karma, and MAyai do not have the ability to prosecute these three functions of C-M-D.
MayAi is Acetanam (அமச஡஠ம் = non-intelligent), though it provides the building blocks of
body, organs, world, experiential objects. MAyai cannot create a form on its own accord. It is the
exclusive power of God.
Likewise, the soul by itself does not have the intelligence to create a bodily form. The reason
why the soul is called atomic (அணு) is because of its association with Anava Malam, it lost its
ability to be all-pervasive (஬ி஦ாத஑ம் = All-pervasiveness). Since the soul is not all-pervasive;
is limited in Time, Space and size; and does not have the plenitude of Intellect and Knowledge
(as Siva), the soul does not have the power to assume any bodily form according to its will.
Why Can't we assume that Karma can give a corporeal form to the soul? Karma, being formless
itself, cannot give corporeality to the soul. Thus corporeality precedes Karma in every corporeal
event of the soul. Karma embraces Buddhi but does not have the power to shroud the soul with a
body.
The power of creation of the world is not within the purview of MAyai, the soul, Karma, and
Malas. Sivanar, saying ஢ின்று ஋ன஬னேம் அபித்஡ிடு஬ன் ஢ி஥னன் ஡ாமண, stresses the point that
the power of Creation is in the sole domain of Siva.

Verse 17/100. Siva is Immutable though he acts through His surrogate gods.
஑ந்஡஥னர் அ஦ன் தனடக்கும் உன஑ம் ஋ல்னாம்
஑ண்஠ன் அபித்஡ிடும் அன஬஋ம் ஑டவுள் ஡ாமண
அந்஡ம் உந அ஫ித்஡ிடு஬ன் ஆ஡ னாமன
அ஦ன் அரினேம் அ஬ணது உ஦ர் அ஡ி஑ா ஧த்து
஬ந்஡ன௅னந ஡ன்வ஡ா஫ிமன ஥ன்னு஬ிப்தன் ஋ல்னாம்
஬ன௉஬ிப்தன் ஬ி஑ா஧ங்஑ள் ஥ன௉஬ான் ஬ாணில்
ன௅ந்து இ஧஬ி ஋஡ிர்ன௅பரி அனர்வுறும் என்று அனர்஬ான்
ன௅ன஑஦ாம் என்று என்று உனன௉ம் ன௅னந஦ின் ஆம஥.17
Ayan (Brahma) sitting on the fragrant Lotus creates all the world. Kannan (஑ண்஠ன் = Vishnu)
protects the world. My god, Siva brings all to an end by destruction. So Brahma and Ari (அரி =
Hari or Vishnu) perform their respective work as surrogates under the delegated authority from
Siva. They do their functions on the orders of Siva. Could Creation, Protection and Destruction
make Siva, VikAri (஬ி஑ாரி = an entity subject to mutation)? Under the sun, the lotus sprig
shows up; the lotus bud blossoms; yesterday's flower wilts. Though the lotus flower is subject to
many transformations, these changes do not transform the sun. Likewise, though Siva creates,
protects and destroys all worlds, He remains His effulgent Self without any change.
The presiding deities for Creation, Protection and Destruction are Brahma, Vishnu and Rudra.
Siva is the only One who remains eternal and survives the universal destruction. Thus, Siva is the
One who begins the new cycle and creates the world, after which Siva needs Vishnu to protect
the world. Brahma and Vishnu are surrogate gods. But Siva is கடவுள் (Kadavul = the One who
goes beyond or transcends all gods.)
Vishnu worships Siva with a thousand Lotus flowers. Once Vishnu discovered that he was short
one flower. He enucleated His eye and made up the numbers to one thousand. Since he plucked
the eye, He is called Kannan (கண்஠ன். ஑ண் = eye).
When someone implements his portfolio, he is subject to change, transformation or mutation. An
object also undergoes change, transformation or mutation. Clay becomes a pot; fruit becomes
juice; fodder becomes milk in the udder of a cow; DNA undergoes mutation upon exposure to
sunlight (causing skin cancer). Siva, who performs the five functions of Creation, Preservation,
Destruction, Obscuration and Grace, does not undergo transformation or mutation. All acts of
Siva are effortless, proceed from His Will and take place by Divine Grace and intention
(குநிப்பு). This is Action by Instantaneous Intention-Action (சங்஑ற்த ஥ாத்஡ின஧). So God is
called NirvikAri (஢ிர்஬ிகாரி = Immutable Being). The analogies supporting this proposition is
presented by Umapathi Sivanar are the flowering of the lotus bud and the wilting of the lotus
flower by the immutable sun. The sun remains immutable though the lotus bud and flower
underwent transformation.

உனகப் தரடப்தின் த஦ன் = The purpose of creation of the world.

Verse 18/100. All five acts of Siva are Divine Play acts done with ease and concern and for
the deliverance of the soul.
஌ற்ந இன஬ அ஧ன் அன௉பின் ஡ின௉஬ினப஦ாட்டு ஆ஑
இ஦ம்ன௃஬ர்஑ள் அணுக்஑ள் இடர்க் ஑டல் ஢ின்றும் ஋டுத்ம஡
ஊற்நம்஥ி஑ அன௉ள்ன௃ரி஡ல் ஌து ஆ஑
உன஧வசய்஬ர் எடுக்஑ம் இனபப்ன௃ எ஫ித்஡ல் ஥ற்னநத்
ம஡ாற்நம்஥ன தா஑ம்஬஧க் ஑ாத்஡ல் மதா஑ம்
துய்ப்தித்஡ல் ஡ிம஧ா஡ா஦ி ஢ிறுத்஡ல் ஆகும்
மதாற்நல் அன௉ம் அன௉வப அன்நி ஥ற்றுப்
ன௃஑ன்நன஬னேம் அன௉ள் எ஫ி஦ப் ன௃஑ல் எ஠ாம஡.18
All acts are Siva's Divine Play Acts. The object of these acts is to remove the souls from the sea
of affliction to the shores of Bliss. Destruction or death is for the resting of the souls; coming
into existence (Corporeality) is for the maturation of Anava Malam; preservation is for the
removal of Kanma Malam and partaking of the fruits of Karma; obscuration is the soul to
undergo Iruvinauoppu (இன௉஬ினணவ஦ாப்ன௃ --Iru-Vinai-Oppu = Two-deed equable resolution =
expunging Karma); and Grace is for the souls to be relieved of the bonds and attain liberation
(஬டுீ ). All these acts are Divine Acts of Grace.
Creation, Preservation, Destruction, Obscuration and Grace are the five acts of God to liberate
the soul from the sea of misery. The phrase, Play Act should not be mistaken as if it is a trivial
pursuit of Siva. Play Act means that Siva does not shoulder any burden by these acts, and that
Siva has the power to perform these acts with ease, that Siva has the munificence to liberate
these souls and that Siva enjoys helping the souls.

இ஧ண்டாம் சூத்஡ி஧ம் = 2nd Sutra

2. தசு஬ி஦ல்பு = The Nature of the soul, the nature of Pasu, the individual soul.

Verse 19/100. Soul in Kevala, Sakala and Suddha state.

஋ண் அரி஡ாய் ஢ித்஡஥ாய் இன௉ல்஥னத்஡ில் அழுந்஡ி
இன௉஬ினண஦ின் ஡ன்ன஥஑ளுக்கு ஈடாண ஦ாக்ன஑
அண்஠ல் அன௉பால் ஢ண்஠ி அன஬ அ஬஧ாய் அ஡ணால்
அன஑ில் ஢ி஑ழ் மதா஑ங்஑ள் அன௉ந்தும் ஆற்நால்
ன௃ண்஠ி஦த஬ம் ன௃ரிந்து மதாக்கு஬஧வு உனடத்஡ாய்ப்
ன௃஠ன௉ம் இன௉ள் ஥னதா஑ம் வதான௉ந்஡ி஦க்஑ாள் அன௉பால்
உள்஢ினவும் எபி஦஡ணால் இன௉ள் அ஑ற்நிப் தா஡ம்
உற்நிடு஢ற் தசு஬ன௉க்஑ம் ஋ணவுன஧ப்மதார் உ஠ர்ந்ம஡ார். 19
The souls coming under the division of Pasu are beyond computation with numbers. They are
Nithtam (஢ித்஡ம் = Niththam = not subject to destruction or eternal). The soul is obscured by
Anava Malam from before its corporeal appearance. Anava Malam, on account of attaining
MalaParipakam (஥னதரிதா஑ம் = equable resolution of impurities), acquires an appropriate body
in accordance with the nature of Karma by the Grace of ANNal (அண்஠ல் = Exalted Being,
God or Siva); becomes He, She or It, eating the fruits of Karma; performs acts of merit and
demerit (ன௃ன்஠ி஦ம் and தாதம்); and subjects the body to goings and comings (birth and death).
Once Anava Malam matures and falls by the Grace of Siva; the darkness is removed by the inner
effulgence of Siva; and the soul reaches the feet of Siva, the soul qualifies for perpetual and
changeless Bliss, so say the enlightened ones.
The soul is subject to three states: Irul, marul, and Arul (இன௉ள், ஥ன௉ள், அன௉ள் = Darkness,
Confusion and Grace). These go by such terms like Kevalam, Sakalam, and Suddham
(ம஑஬னம், ச஑னம், சுத்஡ம் Orphan status or isolation; the soul subject to three Malas or the
corporeal state; The Purity, devoid of Malams and liberated state. The soul exists in Kevala state
in darkness before it makes an appearance in the phenomenal world with a body of a human,
animal, insect.... Sakala state is corporeal state in this world. Suddha state is liberation.

3.தாசம் இ஦ல்பு = The Nature of bonds or fetters.

஥னப௃ம் ஡ித஧ா஡ணப௃ம் = Impurities of the soul and Obscuration of the soul.

Verse 20. Anava Malam weakens, Obscurant power morphs, and Grace flows.
஌஑஥ாய்த் ஡ம்஑ான ஋ல்னன஑பில் ஥ீ ளும்
஋ண் அரி஦ சத்஡ி஦஡ாய் இன௉ள்எபி஧ இன௉ண்ட
ம஥ா஑஥ாய்ச் வசம்தில் உன௉ ஑பிம்ன௃ ஋ய்ந்து ஢ித்஡
னென஥ன஥ாய் அநிவு ன௅ழு஡ினணனேம் ஥னநக்கும்
தா஑஥ாம் ஬ன஑஢ின்று ஡ிம஧ா஡ா஦ி சத்஡ி
தண்ணு஡னால் ஥னம் ஋ணவும் த஑ர்஬ர் அது தரிந்து
஢ா஑ம்஥ா ஢஡ி஥஡ி஦ம் வதா஡ிசனட஦ன் அடி஑ள்
஢ணுகும்஬ன஑ ஑ன௉ன஠஥ி஑ ஢஦க்கும் ஡ாமண.20
Anavam is a single entity; upon maturation, it is of the nature of leaving the soul and thus of
unimaginable power. Compared to the deep abysmal darkness, Anavam is like the effulgence. It
causes mental delusion. It is inseparable from the soul like the verdigris in the copper vessel. As
the eternal original Malam (னென஥னம்), Anavam obscures knowledge. Because of obscuration
and until maturation of Anavam takes place, Tirodhana Sakti (஡ிம஧ா஡ாண சத்஡ி = power of
obscuration) remains with the soul as a companion; after maturation of Anavam, compassionate
Tirodhana Sakti, facilitating the soul to reach the feet of Siva who wears a snake, a crescent
moon and Ganga on His matted locks, is also called Malam.
Though Anavam afflicts many souls, it is one inert entity. Inert (Jada) Objects are subject to
appearance, remaining for a while and perishing. The souls are many but are not inert. Anava
Malam, as an affliction of the soul, has a whole spectrum of affliction from mild to severe
depending upon the weight of Karma. Since Anavam obscures knowledge of the soul, it called
Dark or Original Malam (னென஥னம்). When the external darkness regards Anavam the internal
darkness of the soul, the internal darkness is Darkness within darkness so much so it is called
Malignant Darkness (வ஑ாடி஦ இன௉ள்).
External darkness manifests itself and hides only the objects in its ambit. Since the internal
darkness, Anavam, blocks the sunshine of Knowledge completely, perception of objects is not
possible; besides, Anavam being the causal agent of darkness veils itself too. This is what the
poet says in his verse: "இன௉ள் எபி஧ இன௉ண்ட."
Anavam has 8 products in its arsenal: ம஥ா஑ம், ஥஡ம்,
Anavam's first product is ம஥ா஑ம்- delusion. It is delusion of mind which prevents one from
discerning the truth; the moment Moham is severed, Anavam leaves the soul. Anavam is like the
verdigris in copper. Sivasakti helps get rid of the Anava Malam. From beginningless time,
Iruvinaiyoppu, Malaparipakam and SattinipAtam (இரு஬ிரணம஦ாப்பு, ஥னதரிதாகம்,
சத்஡ி஢ிதா஡ம் = Resolution of two-deed Karma, removal of Malams from the soul, and descent
of Sakti into the soul) are the weakening principles of Anava Malam.

ம஥ா஑ம் = Mokam = Delusion of mind which prevents one from discerning the truth.
஥னதரிதா஑ம் = Malaparipakam = Stage of a soul when its three malam meet with the causes of
their removal

Anavam Malam is SahajaMalam (ச஑ச஥னம்) of the soul, meaning it is inherent, innate or

natural to the soul or an obstructive principle or bond inherent in the soul. MAyA Malam and
Kanma Malams are known as Akantuka Malam (ஆ஑ந்து஑ ஥னம் = Impurity that comes
accidentally, incidentally and uninvited). These two Malams act for the gradual attrition of
Anava Malam and its maturation. These three Malams prevents knowledge completely from
entering the soul. Tirodhana Sakti stands by the soul in the removal of Anava Malam. Tirodhana
Sakti is very important principle in Saiva Siddhanta. It is an obscurant, veiling the penetration of
the soul by Siva Jnanam. For the purpose of weakening and maturing the Anava Malam, God
makes the soul eat the fruits of Karma Malam and lets the Tirodhana Sakti ride along veiling
knowledge from the soul. When resolution of Karma, removal of Malams and descent of Grace
are about to take place, Tirodhana Sakti morphs into Arul Sakti (Grace) and helps the soul obtain
Siva Jnanam. Let me explain this as follows. Tirodhana Sakti is an obscurant preventing flow of
Grace into the soul. The reason being the soul is not ready. Once the soul is ready, Tirodhana
Sakti which was a kinked tube erstwhile suddenly unkinks and opens up to let the Grace flow
into the soul.

Verse 21/100 Nadam, Bindu, Sadasiva Tattva, Isvara Tattva and Suddha Vidya Tattva nd
their presiding Deities.
சுத்஡஥ார஦஦ின் காரி஦ம் = The products of Suddha MAyai.
உன்ணல் அன௉ம் த஧சி஬ன் ஡ன் அன௉பாமன ஢ா஡ம்
உ஡ிக்கும் ஥ிகும் குடினன஡ணில் ஬ிந்து஬ன௉ம் ஢ா஡ம்
஡ன்ணில் அ஡ன் எபி஬பன௉ம் ச஡ாசி஬஧ாம் அ஬ரில்
஡஦ங்஑஬ன௉ம் ஈசர்஬ித்ன஡ ஡னண அபிப்தர் அ஡ணால்
஥ன்னு஬ர் இவ்஬ன஑ ஍஬ர் ஬ாய்ன஥஦ிணால் ன௅ன்மண
஬ந்஡ிடும் ஋ன்று உன஧வசய்஡ ஬ிந்து஬஫ா ஬ன஑ம஦
ன௅ன் உ஡வும் சூக்கு஥ா஡ி என௉஢ான்கும் ஋ன்று
வ஥ா஫ிந்஡ிடு஬ர் அன௉ம்஑னன஑ள் ன௅஡ிர்ந்து மபாம஧. 21
Because of Parasivan's Grace which is beyond thought, NAdam (஢ா஡ம்) originates from Suddha
MAyai--சுத்஡ ஥ான஦. From NAdam comes Bindu (஬ிந்து). From Bindu comes forth Sadasiva
Tattva, from whom comes Isvara Tattva. From isvara Tatva comes Suddha Vidya Tattva. In this
order, these five Tattvas gain five presiding deities (ஆ஡ிவ஡ய்஬ங்஑ள் ): Siva, Sakti, Sadasivar,
Mahesvarar, Rudra. From Bindu come Suksma, Paysanti, Madhyama, and Vaikari (சூக்குன஥,
னதசந்஡ி, ஥த்஡ின஥, ன஬஑ரி), so say the the learned pundits of Saiva Agamas.

Here in this verse, Umapathi Sivanar calls Siva Tattva as NADam and Sakti Tattva as Bindu.
These five belong to Knowledge and Action powers (ஞாணசத்஡ி, ஑ிரி஦ாசத்஡ி) Siva Tattva is of
the form of Knowledge in its entirety. Sakti Tattva is of the form of Action. When Knowledge
and Action are equal, It is called Sadasiva Tattva. When Action is dominant and Knowledge is
recessive, It is Isvara Tattva. Suddha Vidya Tattva is dominant in Knowledge and recessive in
Action. Click here for details on Tattvas. TATTVAS-36

Click and go to Sabda or Sound for more information on sound.

சூக்குன஥ = sūkumā. Subtle sound preceding full utterance, supposed to emanate from navel,
one of four vākku
னதசந்஡ி = pašyantī. Sound from the navel, one of four kinds of vākku
஥த்஡ின஥ = Madhyama. An inaudible sound believed to arise from the heart, as arising midway
between the sources of vaikaripaicanti.
ன஬஑ரி = vaikharī. Articulate utterance, audible utterance of sounds or words, one of four
vākku.

Verse 22/100. The MAyA though it veils soul's intelligence and knowledge, sheds some light
to the soul.
஥ார஦஦ின் இ஦ல்பு The Nature of MAyai.
உன௉஬ா஡ி சதுர்஬ி஡஥ாய் என்று என்று எவ்஬ா
உண்ன஥஦஡ாய் ஢ித்஡஥ாய் என்நாய் ஋ன்றும்
அன௉஬ா஑ிக் ஑ன்஥ம் ஆர் அணுக்஑ள் ஦ார்க்கும்
ஆ஬ா஧஥ாய் அசித்஡ாய் அசனம் ஆ஑ி
஬ிரி஬ா஦ ஡ன்வச஦னின் ஬ி஦ாதி஦ாய் ஋ல்னாம்
஬ிரிந்஡஬ன஑ ன௃ரிந்து அனட஬ில் ம஥஬ி அன஬ எடுங்஑
஬ன௉஑ானம் உ஦ிர்஑ள் ஋ல்னாம் ஥ன௉வு இட஥ாய் ஥ன஥ாய்
஥ன்ணி஦ிடும் அ஧ன் அன௉பால் ஥ான஦ ஡ாமண. 22
Asuddha MAyai becomes four entities: Body, Sense, World, and Objects for experience, which
are dissimilar, indestructible, eternal and basically one (originating from Asuddha MAyai).. They
are formless in their unmanifest state in Asuddha MAyai. These entities veil the intelligence of
the soul until they fall off or are removed. They are non-intelligent themselves and immobile and
constitute seven Vidya Tattvas and twenty-four Anma Tattvas (31 in all). They are subject to
appearance and disappearance, induce confusion and delusion in the soul and become the
Malams under the Grace of Siva.
Body, organs of sense, world, and objects of enjoyment (஡ணு, க஧஠ம், பு஬ணம், ததாகம்) are
dissimilar in appearance, nature, and attributes and subject to change.
In their causal unmanifest formless state, these four entities are immutable and therefore eternal.
Kanma Malam, veiling the intellect and knowledge of the immature soul, and being itself non-
intelligent and inert (சடம் or Jada in Sanskrit), is incapable of any action (thus immobile =
அனசவு அற்நது) and remains Acit (அசித்து = insentient, non-intelligent) and therefore
immobile.
Asuddha Tattva is the hiding place for these four entities in their unmanifest state. In their
manifest active state they are many, polymorphic and pervasive (஬ிரி஬ா஦ ஡ன் வச஦னில்
஬ி஦ாதி஦ாய் ). They manifest in an orderly manner and subside back into Asuddha MAyai.
MAyai according to Saiva Siddhanta doctrine is Reality--உள் மதாருள்--, serving as the small
guiding light of knowledge to the soul tottering and groping in darkness of Anava Malam.
EkAnmavAda doctrine holds the view that MAyai is not Reality but improvable and
indefinable entity அ஢ிர்஬சணி஦ம். EkAnmavAdam = ஌கான்஥஬ா஡ம் = Monistic doctrine
according to which there is only one reality, viz., the soul. EkAnmavAdham argues that MAyai
instead of being a guiding light of the soul, causes confusion and delusion.
TiruJnanaSambandar, the Saiva Saint, says MAyai is எண்஡ரப, (ONthaLai) meaning that
though MAyai is a fetter, it sheds some light on the soul.

Verse 23. MAyai and God create a world of objects and beings.
஥ார஦஦ின் உண்ர஥ = The truth about MAyai.
஋ன்னண இது ஋ணில் உனகுக்கு உதா஡ாணம் இல்னன
இனந஬ன் அனது ஋ணில் அசித்துச் சித்஡ிணிடத்து உ஡ி஦ா
஥ன்ணி உபம஡ல் ன௅஡ல்வ் ஋ணவ஑ால் ஋ன்ணில்
஥ான஦஡ான் அசித்து உன௉஬ாய் ஥ன௉஬ ஥ாட்டாது
அன்ண஬னும் இதுவ஬ா஫ி஦ ஆக்஑ ஥ாட்டான்
அசத்஡ணாம் ஋ணில் அதுவும் அ஬ன்மதால் ஢ித்஡ம்
ன௅ன்ண஬ன் அவ் அசித்ன஡ ஬ிரித்து ஋ன஬னேம் ஆக்கும்
ன௅஡ன்ன஥ அது வ஑ாடுத்஡து ஋ண வ஥ா஫ிந்஡ிடாம஧. 23
What is this MAya all about? The First Cause of the world is MAyai, which is thus reality. Some
may say that God is the First Cause. Answer. God is Cit, that is Knowing Reality. Question.
Non-intelligent matter does not arise from Knowing Reality. World is Acit; if one says that the
world arises from Cit that is God, it is not valid. When MAyai is the First Cause, why is their a
need for God? Answer. MAyai is a non-intelligent entity, so it is incapable of creating on its
own accord, the body, the sense organs, the world and the objects of experience in their disparate
varieties. God will not create MAyai without holding it as the First Cause. One may say that God
is not capable of creation without the help of MAyai. Answer. MAyai is as much a reality as God
is Reality. God does not have to look for a new entity to serve the purpose of MAyai. God
creates all that He does with Acit-MAyai. The learned would not say that MAyai empowered
God to create this universe and beings.
Creation of an object takes three causes: First Cause, Instrumental Cause and Efficient Cause.
Let us take the clay, the instruments, the pot and the potter. The clay is the First Cause; the
potter's wheel is the Instrumental Cause; the potter is the Efficient Cause.
Clay: First Cause = Material Cause. UpAdana KAranam. உதா஡஠ கா஧஠ம்
Instruments: Instrumental Cause. துர஠க் கா஧஠ம். Secondary Cause. SahakAri KArana.
Potter: Nimitta Karanam. The Efficient Cause. ஢ி஥ித்஡கா஧஠ம்.
MAyai is the first cause, something like clay. It is Acit, non-intelligent and insentient. Clay
cannot by itself become a pot. Clay needs a potter which is God, who uses non-intelligent clay to
fashion a pot. All that you see in this world are pots of many shapes, sizes and colors. Thus clay's
products are dissimilar, disparate, varied and many, which is the case with the products of
MAyai. Clay and the potter are reality as MAyai and God are Reality. God is independent and
Knowing Reality, while MAyai is dependent and non-intelligent reality. We need both Realities
for the creation of the world of matter and beings.

Verse 24. God brings Karma and the soul together and makes the world of beings with
variable assets.
இரு஬ிரண உண்ர஥ = The truth about Two-Deed Karma.
தனடத்஡து என௉ தடி஦ின்நிப் தநன஬தசு ஢஧஧ாய்ப்
தண்஠ி஦து ஋ன் ன௅ன்னண஬ினணப் தான்ன஥ ஋ன்தர்
அடுத்஡஬ினண உப஡ா஦ின் இனந ஌ன் ஋ன்ணில்
அமச஡ணம் ஥ற்று அன஬ ஆ஬ிக்கு அன஥ந்஡து ஆகும்
஋டுத்஡஬ினண உறு உறு஬து உ஦ிம஧ல் ஡ாமண
இன௉஬ினணக்குத் ஡க்஑ உடல் ஋ய்தும் ஋ன்ணில்
சடத்஡ி஧ளும் அ஑ர்த்஡ா஬ாய் அநிவு என்று இல்னாத்
஡ன்ன஥஦னும் கூடஎன௉ சங்ன஑ என்மந. 24
Question. Why is it so that the creations, instead of being of one nature, are varied like birds,
cows, men...? Sages say that there is variability in creation, made possible by the Karmic merit
and demerit of a beings in their previous birth. Question. A question may arise that if Karma-
dependant birth comes in the form of chain-link, why is there a need for a God. Answer. Karma-
dependant births are non-intelligent and Acit and thus do not spontaneously effectuate a linkage
with the souls. God establishes the link between Karma and the products of MAyai. Question.
Why should not the soul arrange Karma-based appropriate birth? Karmic deeds and Karma-
appropriate births are non-intelligent. . Though the soul is endowed with knowledge and
intellect, the soul does not have the power of inherence and spontaneity to carry out such a link
between Karma and appropriate birth. Soul is AkarthA (அகர்த்஡ா = non-agent or one who is
not agent of action). There is no doubt that confluence of inanimate and inactive Jada (சடம் =
inanimate lifeless matter) and soul without knowledge does not take place.
Souls with baggage of Karma are born every micro millisecond in this world. They may be men,
birds, animals, insects, worms or amoeba. Man can be rich, poor, intelligent, stupid... depending
upon his Karmic bag. Such variables are the stuff of Karma.

Verse 25. The three Malams are integral parts of the soul right from beginningless time.
ப௃ம்஥னப௃ம் அ஢ா஡ி Beginningless three Impurities.
அல்னல்஥ி஑ உ஦ிர்க்கு இன஬஡ான் அத்஡து ஈசன்
அன௉஬ினண஑ள் அன௉ந்து஡ற்ம஑ா ஬ினபம஦ா அன்நிச்
வசால்னி஬ன௉ம் ஥ான஦ம஦ா அணுன஬ ன௅ந்஡ச்
சூழ்ந்஡து ஋னும் உன஧ன௅஡மனார் வ஡ாடக்கு இனார்தால்
எல்னன஬ன௉ம் ஋ணில் உப஡ாம் உ஦ிர் உண்டாம஬
உபது஥னம் ஥னம்உப஡ாய் எ஫ிந்஡ ஋ல்னாம்
வ஢ல்னின்ன௅னப ஡஬ிடு உ஥ிமதால் அணா஡ி ஦ா஑
஢ிறுத்஡ிடு஬ர் இதுனச஬ம் ஢ி஑ழ்த்தும் ஆமந. 25
If that is so, the reason why Siva has brought the soul and the body together is to make the soul
eat the fruits of two-deed Karma that gives interminable suffering. What came to seize the soul
first: Karma or MAyai the repository of Karma? The answer is MAyai and Karma did not seize
the fetterless soul. From beginningless time, the soul is eternally bound by Anava Malam
(னென஥னம்). AnAdhi (அணா஡ி -from beginningless time) Anava Malam and the other Malams
clinging to the soul are like the chaff, germ and bran of the paddy present right from the
beginning.
MAyai gave the body to the soul. The bodies are polymorphic in every sense because of the
fruits of past Karma. Which came first, body or Karma? If Karma is prior to body, Karma
cannot bear fruits without the body. If body is prior to Karma, what did the soul do to deserve
that body? There is no place for questions like this. The answer follows. MAyai and Karma do
not lay a seize on the blameless soul. The soul is afflicted from beginningless time with Anava
Malam, which is responsible for all the subsequent events. Soul and Anava Malam are coeval.
Anava Malam's impact on the soul makes it liable for affliction with Mayai and Kanma Malams.
Thus the soul and the three Malams are coeval.
Rice is the main component of paddy. Chaff, germ and bran are integral parts of rice right from
the beginning. Likewise, soul (rice) is afflicted with three Malams from beginningless time.
னென஥னம் = An impurity eternally clinging to the soul.

Verse 26.
஡த்து஬ங்கபின் த஡ாற்நப௃ரந = The order of appearance of Tattvas.
அன௉த்஡ி஥ிகும் ஑னன஑ானம் ஢ி஦஡ினேடன் ஬ித்ன஡
அ஧ா஑ம் இன஬ அணந்஡஧ால் ஥ான஦஡ணல் ஆகும்
உன௉த்஡ி஧஧ால் ஑னன அ஡ணில் தி஧஑ின௉஡ி கு஠ங்஑ள்
உப஬ாகும் ஆங்஑ா஧ம் ன௃ந்஡ி஡ணல் உ஡ிக்கும்
வ஡ரித்஡ இது ஡ிரி஬ி஡஥ாம் ன஡ச஡ ன஬஑ாரி
஡ி஑ழ்஡ன௉ ன௄஡ா஡ி ஋ணத் ஡ின௉ந்஡ி஦ சாத்து஬ி஡ம்
஬ிரித்஡கு஠ம் ஥ணம்ன௃த்஡ி இந்஡ிரி஦ம் ஋ன்று
஬ிபம்தி஦ மசாத்஡ி஧ா஡ி ன௅஡ல் ஬ிபங்஑ி஦ிடும் ஬ிரிந்ம஡! 26
Desirable KalA, Time, Niyati, Vidya, RAga arise from Assuddha MAyai on account of the grace
of Anantha Deva. From KalA, on account of the grace of Rudra comes Prakriti, from which
Guna Tattva arises. From Buddhi arises Ahamkaram, which is of three kinds: Taijasa, VaikAri,
and BhutAdhi. Taijasa AhankAra also known as Sattvika Ahamkara gives rise to five sense
organs like Mind, Ear....
Because of the Grace of Anantha Deva, from Asuddha MAyai, KalA, KAla (Time), Niyati,
Vidya and RAga come into existence. There are variations in the sequential depiction of the
origin of these Tattvas. They differ from author to author. Siddhiar Suppakam, 2nd Sutra, 3rd
Adhikaranam, verse 144 sivagnana_siddhiar by Sivanar says that KAla (஑ானம் = time), Niyati
(஢ி஦஡ி) and KalA (஑னன) appear in that order. In this verse, KalA (஑னன) takes antecedence.
S.S. Mani makes the following observation. Antecedent KAla (஑ானம் = Time) in Siddhiar
depicts the order of appearance with reference to time. KalA. KalA in this context does not
portray ஑னன = Arts or learning as used today; the word ஑னி takes its meaning from ஑னித்஡ல்
--to cause to go, move.
From MAyai, KAla, Niyati, and KalA arise separately. From KalA arises Vidya (஬ித்ன஡), from
which arises RAga (அ஧ா஑ம்). These five (KalA, KAla, Niyati, Vidya and RAga) are collectively
known as Pancha Kancukas (தஞ்ச ஑ஞ்சு஑ம் = five Jackets) of the soul. After the soul is
jacketed with these five layers of Kancukas, the soul is called Purusha (ன௃ன௉டன்), capable of
enjoying by means of the senses; and experience, enjoy, and suffer the fruits of actions or Karma
of the past.
From KalA, Prakriti (னெனப்தகு஡ி) originates. Prakriti manifests three attributes or modes:
Sattva, Rajas and Tamas. These three Gunas (modes or attributes) exist in equilibrium in Cittam
(சித்஡ம்), and in disequilibrium in Buddhi (ன௃த்஡ி). Buddhi gives rise to Ahankaram, which is of
three kinds: Taijasa, VaikAri, and BhutAdhi (ன஡ச஡ம், ன஬஑ாரி, ன௄஡ா஡ி). Taijasa is Light,
Intelligence or Knowledge. VaikArikam--ர஬காரிகம்-- indicates action or work. BhUtadhi -
-ன௄஡ா஡ி-- refers to form.
Taijasa Ahamkaram as the Light and Sattva Guna give rise to Mind, Ears, Body (skin), Eyes,
Tongue, and Nose. Since they are of the form of light of perception or sense organs, they are
called Janendriyas--ஞாமணந்஡ிரி஦ங்஑ள் -- or Sense Organs which perceive Sound, Touch,
Form, Taste, Smell --Sabda, Sparsa, RUpa, Rasa, and Gantha in Sanskrit.

Notes: Isvara Tattva encompasses eight attendant gods (அஷ்ட஬ித்஡ிம஦சு஧ர் in Iccuram-

Suddha-Tattvam) Antar, CUkkumar, CivOttamar, Eka-Ettirar, Ekaruttirar, TirimUrttar,
CIkaNtar, CikaNti -- அ஢ந்஡ர் சூக்கு஥ர் சித஬ாத்஡஥ர் ஌க த஢ந்஡ி஧ர் ஌கருத்஡ி஧ர்
஡ிரிப௄ர்த்஡ர் சீகண்டர் சிகண்டி
Buddhi works in awake environment, dream sleep, deep sleep and Turiya, while mind works in
awake state and dream sleep. Buddhi is Intuitive Intelligence or Higher Mind. Buddhi knows
and discerns Truth from falsehood. Buddhi is the driver of a chariot or car. The reins or the
steering wheel is the lower mind or Manas. Buddhi applies control over the mind. The chariot or
the car has three wheels in this case. The two rear wheels are Sattva and Tamas (Virtue and
Darkness); the front wheel is Rajas. Rajas wheel is steerable; when it turns to the right it takes
the Sattvic route; when it turns to the left, it takes the Tamasic route; when it goes straight it
neither Sattva or Tamas, it is just motion. Buddhi is the gateway between the phenomenal world
and the transcendental world and thus functions well in Turiya. Teleologically, Buddhi is close to
and derived from Mahat, the Cosmic Intelligence. Mind is reflex, while Buddhi is Intuition.
Mind is cruise control and Buddhi is the driver. Cruising without steering ends in accident and
death of the driver. Mind without Buddhi is a life of reflexes to external events. Mind moves
from thought to thought in the awake and dream sleep state. Buddhi is stable like a mountain,
while mind is a ocean with waves. When Buddhi reaches the transcendental state it becomes
Cittam wherein all three Gunas are in equilibrium.

Verse 27. MAyA, its products, derivatives and functions.

஥ன்ணி஦஑ன் ம஥ந்஡ிரி஦ம் ஆண இ஧ாச஡ம் மசர்
஬ாக்கு ஆ஡ி ன஬஑ாரி ஥ன௉஬ி஬ன௉ம் சத்஡ம்
஡ன்னணன௅஡ல் ஆ஑ி஦ ஡ா஥஡ம் ஥ிகு஥ாத்஡ின஧ தின்
஡ன௉ம் இ஡ணில் ஬ான் அ஢ினம் அணல்ன௃ணல் ஥ண் சத்஡ம்
ன௅ன்ண஡ணில்வ஬பி ஆ஡ி என்று என்று ஆகும்
ன௅னந஦ில் உறும் இன௉ன஥ அ஦ன் ன௅டி஬ாம் ன௅ன்மண
உன்னுச஡ா சி஬ர் ஆ஡ி அ஡ித஡ி஑ள் எடுக்஑ம்
உ஡ித்஡அனடவு ஋ணஉன஧ப்தர் உ஠ர்ந்துமபாம஧. 27
Enduring KarmEndriyas (Motor Organs) originate from VaikAri Ahamkaram, have Rajasa Guna
as in five organs as speech... with their conjoint senses. The last and the final Bhutadhi
Ahamkaram replete with Tamas Guna originates the five Tanmatras such as sound as the first
product. From the Tanmatras originate sequentially the five Bhutas, the one giving rise to the
next: Ether, Air, Fire, Water, and Earth. These five elements have presiding deities starting from
Sadasivar ending in Ayan (Brahma). The Learned know that these elements subside in the
reverse order.
TAijasa Ahamkaram is concerned with Sattva, Light and Intellect and generates Mind, Ears,
Skin, Eyes, Tongue, and Nose collectively known as Jnanedriyas, which perceive sound, touch,
form, taste and smell.
VAikAri Ahamkaram is concerned with Action and thus gives rise to KarmEndriyas or Motor
organs: Mouth, Hands, Legs, Anus, and Genitals (஬ாய், ன஑, ஑ால், ஋ன௉஬ாய், ஑ன௉஬ாய் = in
Sanskrit, VAc, PAni, PAtham, PAyuru, Upattam. The functions of Mouth, Hands, Legs, Anus,
and Genitals are Speech, Grasp, Ambulation, Evacuation, Sexual enjoyment (In Sanskrit
Vasanam, DhAnam, Kamanam, Visargam, and Anandam). These organs are of Rajasa Guna.
Bhutadhi Ahamkaram is of Tamasa Guna and generates Tanmatras which generate the Maha
Bhutas or the Great Elements. They have the five presiding deities. Sabdam27 , Parisam28 ,
RUpam29, RAsam30 and Gandham31 (Sound27 , Touch28, Form29, Taste30, and Smell31 =
27,
ஏரச ஊறு28, உரு஬ம்29, சுர஬30, ஢ாற்நம்31 in Tamil) are the Tanmatras.
From sound27, touch28, form29, taste30, odor31 originate ether32, air33, fire34, water35, earth36.
(஬ான்32,஬பி33, அணல்34, புணல்35, and ஥ண்36).
The Tanmatras remain subtle and originate the five elements from ether32, air33, fire34, water35,
earth36 . These are the Great elements that have the gross form in appearance and the subtle form
as the basis.
When subtle sound27 becomes gross ether32, Ether remains as the medium for propagation of
Sound. Sound cannot propagate in vacuum. sound27, and touch28 generate Air33; sound27,
touch28,and form29, generate Fire34; sound27, touch28, form29, and taste30 generate Water35;
sound27, touch28, form29, taste30, odor31 generate Earth36

Sadasiva, Mahesvara, Rudra, Vishnu, and Brahma are the presiding deities of Ether32, Air33,
Fire34, Water35, Earth36.
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MayA6, Kala7, Niyati8, Kala9, Vidya10, Raga11,
Purusa12 Prakrti Tattva13,
Buddhi14, Ahamkara15, Manas16, hearing--Ears17 touch--Skin18, vision and color--Eyes19,
tasting--Tongue20, smell--Nose21, speech-Larynx22, grasp-Hands23, ambulation--Feet24,
evacuation--Feet25, procreation-Genitals26, sound27, palpation28, form29, taste30, odor31,
ether32, air33, fire34, water35, earth36.

Verse 28. The Nature of Karma Malam.

கன்஥த்஡ின் இ஦ல்பு
஢ண்஠ி஦ிடும் உன௉ அ஡னுக்கு ஌து ஆ஑ி
஢ாணா மதா஑ங்஑பாய் ஢ாமசாற் தத்஡ி
தண்஠ி஬ன௉ம் ஆ஡னால் அணா஡ி ஆ஑ிப்
தன஬ா஑ி அணுக்஑ள் ம஡ாறும் தடர்஬து ஆ஑ி
஋ண்஠ி஬ன௉ம் ஥ணம்஬ாச ஑ன்஥த்஡ால் இ஦ற்றும்
இ஦ல்திண஡ாய் ஥஡ி஑஡஥ாய் இன௉த஦ணாம் தா஬
ன௃ண்஠ி஦஥ாய்ப் ன௃னர்஑ானன ஥ான஦ ம஥஬ிப்
வதான௉ந்தும் இது ஑ன்஥஥னம் ன௃஑லும் ஆமந. 28
Kanma Malam is the cause of the body that the souls get. Because of varied life Karmic
experiences, it acts like a chain-link between death and life. It accompanies the soul in a subtle
form. Thought, word and deed are formative of Kanma Malam. That is its nature. It clings to
Buddhi. When it starts bearing fruits it gains two names: Merit and Demerit (தாதம்-
ன௃ண்஠ி஦ம்). When the body sustains death and undergoes involution, Kanma Malam subsides
in MAyAi. These are mentioned in the Agamas.
Karma proceeds from beginningless time and so is called அ஢ா஡ி. Kanma regenerates at death of
the body. When you plant a seed, the seed "dies" as it were; the germ grows into a plant; more
seeds come about; more seeds die to become plants. Karma bears fruits; they are eaten by the
Karmic man; some seeds wait to germinate, and eventually bear fruits. More actions generate
more seeds. This is known as தி஧஬ாக அ஢ா஡ி (PiravAka anAthi = The principle of
uninterrupted succession giving a sense of unity. Piravakam = flood. Karma has this kind of
continuity. The seeds of past Karma 'die' and bear fruits, which when eaten the past Karma
perishes. New deeds of love and hate make new seeds and the cycle goes on.
ன௃னர்஑ானன ஥ான஦ ம஥஬ிப்வதான௉ந்தும் = These two deeds (இன௉஬ினண = தாதம்-
ன௃ண்஠ி஦ம் ) after death clings to MAyA and bear fruits in the next birth.

Karman = act, action, performance. Karma = that which results from action, bondage of action.
Karam = hand. Most of the actions are done by hand; therefore what is done is Karman and the
result is Karma. Kara = a doer, doing. Karana = doing.
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

Tamil Sacred texts have the following information on karma.

There are three basic karmas:

 1. Prarabdha Karma, Nukarvinai, (த௃஑ர்஬ினண-- ஌ன்ந஬ினண--eating karma at present)
Actively sprouting seed karma). Prarabdha Karma is eating of the fruits of Karma in this birth.
2. Agami Karma, Eruvinai (஋ன௉஬ினண--஌று஬னண--coming, approaching, impending,
harvested seed Karma). As the fruits of Prarabdha Karma are eaten in this birth, the embodied
soul engages in acts of love and hate thus making Agamia Karma.
3. Sanchita karma, Tolvinai (வ஡ால்஬ினண or த஫஬ினண -- ancient karma; Storehouse
seed karma, the silos). Sanchita is the aggregate of all Karmas of previous births
Prarabdha, Agami and Sachita Karmas are Sanskrit terms.
Thought, Words and Deeds make Karma, which clings to Buddhi. At the time the Karma
translates into good fruits it is ஢ல்஬ினண--Nalvinai or Punniyam (ன௃ண்஠ி஦ம் ); When Karma
translates into bad fruits, it is ஡ீ஬ினண--ThIvina or PApam (தாதம்). These cause happiness and
misery respectively.
Nukar (த௃஑ர்) +Vinai (஬ினண) = Eat, consume + Karma; Eru = (஋ன௉) Impending; Tol
= (வ஡ால்) distant in the past.

1. Prarabdha Karma is Nukarvinai in Tamil, meaning that the person eats the fruits of his
Karma now. 2. Agami Karma is Eruvinai meaning impending Karma. 3. Sanchita Karma is
Tolvinai or Pazavinai in Tamil meaning it involves distant deeds of former births. Once all
Malas and Karma are destroyed, there is no rebirth. Tamil saints are of the opinion that Diksai
(஡ீட்னச) expunges Prarabdha and Sanchita Karmas and Guru's eye of wisdom expunges Agami
Karma. Diksa Titcai or Diksai is initiation of a disciple into the mysteries of Saiva religion; it
consists of three stages: Samaya-diksai, Viceta-diksai, and Nirvana-diksai (initiatory rites,
second or middle step in initiation, which gives the disciple special privilege of making Puja to
Siva, and Third and last step, which helps the disciple free himself from the bonds of existence
and attain emancipation--Tamil Lexicon). As fire destroys cotton and reduces it into ashes,
Diksai reduces all Malas into ashes and obtains liberation. Mantras destroy prarabdha karma and
guarantees no rebirth, as fire roasts seeds and renders them unproductive.

Verse 29. Karma's path are three: Jati, Lifespan and Experience; the three miseries:
Theogenous, Endogenous and Exogenous.
஑ன்஥வ஢நி ஡ிரி஬ி஡ம் ஢ற் சா஡ி ஆனேப் மதா஑க்
஑டன் அது ஋ண஬ன௉ம் னென்றும் உ஦ிர் என்நில் ஑னத்஡ல்
வ஡ான்ன஥஦து ஊழ் அல்னது உ஠வு ஆ஑ா ஡ானும்
வ஡ாடங்கு அனட஬ில் அனட஦ாம஡ ம஡ான்நம் ஥ாநித்
஡ன்ன஥஡ன௉ வ஡ய்஬ி஑ம் ன௅ற்வதப஡ி஑ம் ஆன்஥ி஑஥ாம்
஡ன஑஦ில் உறும் அமச஡ண஡ாலும் சான௉ம்
஢ன்ன஥வ஦ாடு ஡ீன஥஡ன௉ மச஡ணனுக்கு இ஬ண் உண்
஢ாடில் அ஡ன் ஊழ்஬ினண஦ாய் ஢ணுகும் ஡ாமண. 29
Kanma-Neri is threefold: Good heredity, lifespan, and experience (஢ற்சா஡ி, ஆனேள், மதா஑ம்).
When it time to pay the debt, soul unites with the three entities. Only when the deeds undergo
maturation, they bear fruits. When the soul experiences the fruits, it is called Karma (ஊழ்). The
soul does not experience the fruits at the time deeds are performed. God arranges in such ways
that the embodied souls eat the fruits based on the nature and severity of the deeds. When Karma
haunts the soul, the experiences are threefold: Adhi Daivikam, Adhi Anmikam, and Adhi
Pautikam (ஆ஡ி வ஡ய்஬ி஑ம், ஆ஡ி ஆன்஥ி஑ம், ஆ஡ி வதௌ஡ி஑ம் = Theogenous, Endogenous, and
Exogenous miseries ). Acts of Non-intelligent entities and intelligent beings afflict the embodied
soul. When we enquire into good and bad fruits, experienced by the embodied soul, it becomes
obvious that the fruits are related to the deeds from past births.

஢ற்சா஡ி ஆனேள் மதா஑ம் = Good heredity, Lifespan and Experience. ஢ற்சா஡ி = ஢ல் + சா஡ி =
good + class, caste, tribe.
Some commentators say that the natal caste of the person should not be assumed by this word. It
is hot high caste or low caste. சா஡ி, according to them means one with good heredity or the one
inclined to goodness. Heredity, environment and ancestry are determined by Karma. Saivites of
repute declare that a person inclined to goodness is a servitor of Siva irrespective of caste
(whether he or she is born in high or low caste). There are high-caste and low-caste servitors on
one hand and high-caste and low-caste scoundrels on the other hand. Thus சா஡ி (Jati) refers not
to the natal caste of the person but to his servitor (அடி஦ார்) status.
ஆப௅ள் Lifespan. In Hindu view, lifespan is determined at birth (more accurately at conception).
ததாகம் Experience of the fruits of past Karma.

There are three miseries in the world

Adhidaivika (Theogenous Misery) karmic fruit originates from God and determines the heredity,
ancestry, and environment of the eater of the fruit. The birth may be of high, average or low
status with its fruits; the souls after departure may enter heaven or hell for pleasure or pain.
Vedas pronounce the word of God. The violator goes to hell and suffers; the complier goes to
heaven and enjoys bliss. The Lord dispenses fruits according the merit or demerit of one's karma;
that is the will of God. Suffering in hell abolishes sins. Another source tells that Theogenous
misery happens at conception and embryonic stage, at birth, and at death.
Adhiatmika Karma (Endogenous Misery) brings fruits from one's own body by way of disease,
suffering, misery, old age and others. Another source tells that the miseries come from self, other
people, animals....
Theogenous and Endogenous Miseries are both mental and physical.
Mental Miseries are அழுக்஑ாறு, அ஬ா, வ஬குபி, ஑஬னன (Envy, Desire, Anger, and Anxiety).
Physical Miseries are தி஠ி, ஑ா஦ம் (Disease, Injury).
Adhibhautica Karma (Exogenous Misery) means that the miseries proceed from the Great
Elements: Rain, Wind, Earthquake, and Volcano.

Verse 30.
ம஥னனக்கு ஬ன௉஬ினண ஌து ஋ன்ணில் அங்஑ண்
஬ின௉ப்ன௃வ஬றுப்ன௃ ஋ணஅநி அவ்஬ினபவும் ஋ல்னாம்
னெனத்஡ ஬ினணப்த஦ில்஬ாம் ஋ன்ணில் ஢ாம்ம஥ல்
ன௅ற்நி அ஡ன் த஦ன் உணக்கு ன௅னபக்கும் ஋ன்தர்
ஞானத்து ஬ினண஑ள் இன௉஡ிநன் ஆகும் ன௃ந்஡ி
஢ண்஠ா஡ ஬ினண஢ணுகும் ஬ினண஋ண என்று இ஧ண்டாம்
஌னத்஡ான் இ஡ம் அ஑ி஡஥ாம் இ஡ணால் ஬ழு஬ாது
஋ய்஡ி஦ிடும் ன௃ண்஠ி஦ தா஬ங்஑ள் ஋ன்மந. 30
The cause of future Karma is performance of deeds with like and dislike. The deeds are on
account of Ahamkaram giving rise to Agamia Karma which is the cause of the next birth. The
question is whether like and dislike are the fruits of previous Karma. The answer. The feeling of
I and Mine gives the notion, 'I did the deed and the other did the deed to me' and remains as the
germinal cause of next birth. There are two kinds of deeds: one of goodness and one of evil
(இ஡ம் and அ஑ி஡ம்). These deeds are also of two types: ன௃த்஡ின௄ர்஬ம் and அன௃த்஡ின௄ர்஬ம் . They
create Punniyam and PAvam ( ன௃ண்஠ி஦ம் and தா஬ம் = Merit and sin) The fruits of these
deeds occur without fail.
இ஡ம் = That which is salutary, comfortable, acceptable, agreeable. அ஑ி஡ம் = That which is
unfit, unsuitable; Evil, harm

ன௃த்஡ின௄ர்஬ம் = In full consciousness; conscientiously (Acts done in full consciousness)

.அன௃த்஡ின௄ர்஬ம் = That which is unintentional (Acts done unintentionally).
Likes and dislikes during acts are of conscious and unintentional nature. That happiness and
misery are the fruits of Karma is the right notion, while the nature of the world is to attribute acts
to oneself or others. This attitude engenders Karma.
Intentional and unintentional acts are either salutary or harmful; the resulting fruits are served by
God to the doer --the embodied soul-- to eat or experience.

Verse 31. No Exchanges, No refunds.

Karmic fruits have to be eaten and cannot be cancelled or exchanged one for another.
உற்நவ஡ா஫ில் ஢ினணவுஉன஧஦ின் இன௉஬ினணனேம் உப஬ாம்
என்று என்நால் அ஫ி஦ாது ஊண் எ஫ி஦ாது உன்ணில்
஥ற்ந அ஬ற்நில் என௉஬ினணக்கு ஏர் ஬ினண஦ால்஬டு
ீ
ன஬஡ி஑ னச஬ம் த஑ன௉ம் ஥஧தில் ஆற்நப்
தற்நி஦து ஑஫ினேம் இது ஬ினண஦ால் ஌ற்கும்
தான்ன஥னே஥ாம் தண்஠ாது தனிக்கும் ன௅ன்ணம்
வசாற்நன௉ த௄ன஬஫ி஦ில் ஬ரில் ஥ிகு஡ி மசான௉ம்
மசா஧ாது அங்குஅது ம஥னனத் வ஡ாடர்ச்சி ஆம஥. 31
The Karma of two deeds come about by mind, language and body in the form of thought, word
and deed. One deed does not cancel out the other deed. (Good deed does not cancel out the bad
deed.) Only eating the fruits of Karma will terminate the continuance of Karma. Someone says
Vaidika Tradition believes in expiation of sin. It is tantamount to buying good fruits to destroy
தாதம் (Demerit), if one uses Merit (ன௃ண்஠ி஦ம்) to destroy Demerit (தாதம்). Agamas declare
that Expiation will mitigate or remove the severity or fierceness of sin but will not eliminate the
Karma's fruits altogether. The residual fruits of Karmic deeds will haunt the soul in the next
birth.
There appears to be more than one interpretation of this verse. Vaidika Saiva Treatises say that
one can perform expiatory rites by himself or pay someone to do them for him. When a person
(sinner) performs appropriate PirAyascittam--தி஧ா஦ச்சித்஡ம் --according to canonical
injunctions, there is mitigation of torment but the fault and culpability remain in books (the
subtle soul for future resolution). தி஧ா஦ச்சித்஡ம் pirāyaccittam = pra- ya-s-citta. Expiatory
ceremony for past sins.
Chidambaranatha Muni Says the following. One good deed can cancel out another bad deed
according to Agamas. With appropriate expiatory rites, absolution can be obtained. It is like
buying off sinful act with a meritorious act. Though one may not engage in remedial acts or
propitiatory rites for averting evil fruits, unintentional acts of sin (அன௃த்஡ின௄ர்஬ம்) are destined
for absolution.
One commentator says that traditional expiatory rites expunge sin and obtain liberation.
Another commentator says, after Chariyai, Kiriyai and Yogam (சரின஦, ஑ிரின஦ and ம஦ா஑ம்)
are performed according to prescribed injunctions, the First and Foremost God Siva takes on the
guise of a Spiritual Teacher (ஆசிரி஦ன்) and confers Grace to the aspirant.
Another commentator says, a solemn vow of remedial measures for expiation of sin is taken by
the aspirant and these remedial measures (தரி஑ா஧ம்) are designed to expunge the sins. The
aspirant's wish is to reciprocally cancel out ( even by an infinitesimal amount) his monumental
sins by the sesame-size good merits. He would be happy for it. This is not the case in the world
of Karma and its fruits. The soul will experience the fruits of merits (ன௃ண்஠ி஦ப் த஦ன்) and the
fruits of sin (தா஬ப் த஦ன்). That is a certainty.
These disparate interpretations are made by different commentators. That a good fruit
(஢ல்஬ினணப் த஦ன்) will not cancel out a bad fruit (஡ீ஬ினணப் த஦ன்) is the main thrust of
two-deed equable and independent resolution (இன௉஬ினணவ஦ாப்ன௃ ). A person has 7 meritorious
deeds and 6 demeritorious deeds. That does not mean Seven minus Six should resolve the
problem to the positive side. The seven good fruits should be enjoyed along with six bad fruits,
meaning that each one comes to zero independently to call it complete resolution of both acts.
Nil Karma is the best Karma. .
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
(இன௉஬ினணவ஦ாப்ன௃ ) 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 thrust of Saiva Siddhanta is that a good act will not cancel out a bad act. And yet Siva
can expunge all Karma in one sweep and confer Grace to the ones who grasp and remain at
His feet.
஍ம்஥னம்
Verse 32.
ம஥ா஑ம்஥ி஑ உ஦ிர்஑ள்ம஡ாறும் உடணாய் ஢ிற்஑ம்
னெனஆ஠஬ம் என்று ன௅஦ங்஑ி ஢ின்று
தா஑ம்஥ி஑ உ஡வு஡ிம஧ா ஡ா஦ி என்று
த஑ர்஥ான஦ என்றுதடர் ஑ன்஥ம் என்று
ம஡஑ம்உறு ஑஧஠வ஥ாடு ன௃஬ண மதா஑ச்
வச஦ல் ஆன௉ம் ஥ா஥ான஦ச் ஡ி஧ட்சி என்று ஋ன்று
ஆ஑஥னம் ஍ந்து ஋ன்தர் ஍ந்தும் ஥ாநாது
அன௉ள் ஋ன்தது அரிது ஋ன்தர் அநிந்து மபாம஧. 32
Anava Malam1 is the one that veils knowledge from and stands inseparably by the souls from
beginningless time. TirodhAyi2 stands as one in union with the soul and helps maturation of the
soul. Kanmam3 pervading the soul is one; MAya4 is one whose products are body, sense organs
and world, collectively known as MAyEyam5. In all, there are five impurities, so they say. The
learned say that God awards Grace without the impurities undergoing destruction.
This verse refers to the five impurities (஥னம்) in some detail. The poet lists the 1st Malam as
Anava Malam, the cause of Great evil that veils knowledge and stands with the soul from
beginningless time. The 2nd Malam is Tirodhana Malam which stands with the soul, causes
confusion to the intelligence of the soul, and showers Grace on the soul after ஥னதரிதா஑ம்
(MalaparipAkam = equable resolution of two deeds of Karma to a null state). The 3rd Malam is
Kanma Malam that pervades all different souls as good deed and evil deed (஢ல்஬ினண and
஡ீ஬ினண); Merit and sin (ன௃ண்஠ி஦ம் and தாதம்); and happiness and misery (இன்தம் and
துன்தம்). The 4th Malam on his list is MAya Malam, which is by itself a reality shining like a
light until dawn (of knowledge) and enlightening the soul. The 5th Malam is MAyEyam
constituted by the body, sense organs and the world.
MAyA's products subside in MAyA itself; MAyA and its products have different functions in the
affliction of the soul. Thus they are referred to by the author separately.
Tirodhana Sakti is an obscurant power holding the soul in bond, and preventing knowledge from
shining on the soul, until the soul undergoes maturation.
It is customary to list only three Malams: Anavam, Kanmam and MAyai. Tradition dictates that
Tirodhanam and MAyEyam join with the first three to become a pentad.
In Tiruvasakam under the heading ஢ீத்஡ல் ஬ிண்஠ப்தத்஡ில் 29th verse refers to the five
Malams in a poetic flair. O Father, The Inimitable, I toss around in the whirlpool of five Malams
as the churning pin whirls the yogurt. (அப்தா, எப்தினா஡஬மண ஥னங்஑ள் ஍ந்஡ால்
சு஫ல்஬ன் ஡஦ிரில் வதான௉ ஥த்து ஋ணம஬.)
அ஬த்ர஡ இ஦ல்பு =Nature of States.
1.தக஬னா஬த்ர஡ = Kevala State
Verse 33. Soul is coeternal, coeval and coextensive with Anavam; that is Kevala state.
ஏங்஑ி஬ன௉ம் தனவு஦ிர்஑ள் னென்று அ஬த்ன஡ தற்நி
உற்நிடும் ம஑஬னம் ச஑னம் சுத்஡ம்஋ண உ஠ர்஑
ஈங்கு஬ன௉ம் ஑னா஡ிவ஦ாடு குநி உன௉஬ம் என்றும்
இன்நி஥னம் அன்நிஎன்று இல்னன ஋னும் இ஦ல்தாம்
ஆங்கு அநின஬ அநிவு அரி஦ன் அநி஑ன௉஬ி அன஠஦ா
ஆ஡னிணால் இன௉ள்஥ன௉வு ஥னர்஬ி஫ிமதால் அது஬ாய்
஢ீங்கும்஬ன஑ இன்நி ஢ித்஡ ஬ி஦ாத஑஥ாய் அங்஑ண்
஢ிற்தது ம஑஬னம் ஋ன்று ஢ி஑ழ்த்தும் த௄மன.33
The innumerable ascending souls remained in three states, which are Kevalam, Sakalam and
Suddham (ம஑஬னம், ச஑னம், சுத்஡ம்). Life on earth is Sakala Avattai. Kevala Avattai or state is
that by which the soul exists in a desolate state without any connection to ஑னன, குநி, and
உன௉஬ம்--Kalai, subtle body and form (உன௉஬ம் = corporeal body) but has Anava Malam as its
companion. Though the soul is an intelligent entity, it does not know itself, and does not possess
the sense organs to apprehend other objects. Though a man has wide-open eyes in pitch-
darkness, darkness is the prevailing state. Such is the darkness of Anava Malam. Soul remains
eternally in the grip of Anava Malam without the possibility of escape, does not have either
birth or death in the incorporeal form and stays veiled completely by Anava Malam. The sacred
texts call this Kevala Avattai. Avattai = Avastha in Sanskrit = அ஬ஸ்ன஡ = அ஬த்ன஡ = State.

Kevalam, Sakalam and Suddham (ம஑஬னம், ச஑னம், சுத்஡ம்) are also called IruL Nilai, MaruL
Nilai, and AruL Nilai (இன௉ள் ஢ினன, ஥ன௉ள் ஢ினன and அன௉ள் ஢ினன (Darkness, Confusion
and Grace states). These three states are called Causal states. Kevala State is also called ன௃னம்ன௃
(pulampu = solitariness, loneliness).
The soul in Kevala state is incorporeal and does not even know that it is bound by Anava Malam.
Soul exists in a nondual state with Anavam.
Though the eye is not imperfect, it cannot see in darkness. Since the soul is wrapped in a shroud
of darkness. it has no ability to know itself. The state of the soul, not endowed with body, sense
organs and such things, is Kevala state. Without such organs of perception, the soul does not
perceive or know external objects. The soul that is bound with Anavam does not have the ability
to untie itself from the fetters of Anavam. Soul is coeternal, coeval and coextensive with
Anavam; that is Kevala state.

Verse 34. Challenge posed by AikavAdhis: There is no such thing as Anava Malam. There
are only MAyai and Kanmam.
஍க்கி஦஬ா஡ ஥஡ப௃ம் ஥றுப்பும் AikavAdha Saivism and refutation
இன்ன஥஥னம் ஥ான஦஑ன்஥ம் ஋ன்று இ஧ண்மட இனந஡ான்
இனங்குதன உ஦ிர்஑ளும்ன௅ன் ன௃ரிந்஡ இன௉஬ினண஦ின்
஡ன்ன஥஑பால் ஋஬ர்஑ளுக்குந் ஡னு஑஧஠ம் ன௃஬ணம்
஡ந்஡ிடும் இங்கு அ஡ணாமன இன௉த஦னும் சார்ந்து
஑ன்஥ம் ஋னாம் ம஢஧ா஑ ம஢ர் ஆ஡ல் ஥ன௉஬க்
஑டவுள் அன௉பால் ஋ன஬னேம் ஑஫ித்஡ிடு஬ன் அ஡ணால்
தின்஥னம் ஆணன஬ அணு஑ா வதன௉கு எபின௅ன்ன௃உபம஡
வதற்நிடும் ஋ன் இத்஡ிநம் ஋ன் மதசும் ஆமந.34
AikavAdhis argue that dark Malam or Anava Malam is not the one (not existent). There are
MAyai and Kanma Malams. Appropriate to the good and bad Karma, God confers on the soul
the body, the sense organs and the world. With these entities, the soul enjoys or suffers the good
or evil of the past Karma. Then equable resolution of the two-deed Karma
(இன௉஬ினணவ஦ாப்ன௃ ) takes place. By this, God expunges all Karma. After this, MAyai and
Kanma Malam will not seize the soul. In this state, the soul shines in its great natural effulgent
self, so say some. Is their statement appropriate.
The AikavAdhis (஍க்஑ி஦஬ா஡ி஑ள்) argue that there is no such thing as Anava Malam and that
there are only two Malams: MAyai and Kanma Malams, which contribute to the happiness and
misery of of the embodied soul. Saiva Siddhanta asserts that all three Malams afflict the soul,
giving in their wake happiness and miseries.

஍க்஑஬ா஡னச஬ம்.
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.

Verse 35. Which came first: Palm Tree or Seed?

஥னத்஡ின் உண்ர஥ The truth about Malas.
஥ான஦ன௅஡ல் ஋ண஬ினண஦ின் தான்ன஥ன௅஡ல் ஋ணம஬
஥ன்னுதனண ஬ின஡஥஧தின் ஥஦ங்கும்஥னம் சுத்஡ற்கு
஌னேம்வ஢நி ஋ன்வ஑ால் அ஡ன் இ஦ல்ன௃ ஆ஦ின் ன௅த்஡ி
஋ன்த஡ ஋ன் ஥ற்றுஇ஬ ஢ிற்஑ இன௉ம்஑னா஡ி உ஠ர்஬ாய்
ம஥஦ திணர்த் ஡ன்உன௉஬ம் ஬ிபங்஑ான஥ ஬ிபக்கும்
஥ிகும்உன஑ம் ஡ணில் ஋ன்ணில் இன஬஬ிடுங்஑ால் உ஠ர்வுள்
ம஡ானேம்வ஢நி இன஡ா஡ல் அநி஦ான஥஋ண ஢ீ
வசால்னி஦து ஥னம் ஋ன்தர் து஠ிந்துமபாம஧.35
AikavAdha Saivites put forth this argument. When you say that MAyai Malam and Kanma
Malam afflicted the erstwhile pure soul. The question is whether the first affliction is MAyai or
Kanmam. Answer. It is like asking which came first: the Palm tree or Palm seed. This question
runs for an answer without any direction (Circular Cause and Effect) or demarcation and causes
confusion and delusion. Why did these two Malams afflict the pure soul? They did not afflict the
soul in the middle. If you assert that they are the intrinsic natural state of the soul, nature is
imperishable and thus the soul would not obtain release. Moreover, when Kalai or learning
faculty comes to the soul, it can perceive external objects; that being so, why would not soul
know itself? You say that MAyA inflicted non-perception to the soul. When Kalai leaves the
soul, would not the soul be able to know itself? You advance the counterargument that ignorance
does pose impediment to the soul. The said ignorance is Anava Malam, so say the learned.
Circular Cause and Effect: Assuming that there are only two Malams (MAyai and Kanmam),
body and sense organs come into existence in accordance with Karma; that being so, Karma is
the antecedent entity. To accumulate Karma, the soul needs the body, which is the product of
MAyai; the MAyai is the antecedent entity. This being so, we enter into what is called Circular
Cause and Effect.
Analogy. What came first: The Malams or Karma? What came first: Palm Tree or its Seed?
There is no answer to this question. If the seed antecedes the Palm tree, where did the seed come
from? If Palm tree antecedes the seed, where did the Palm Tree come from?

If the answer is that MAya and Kanma did not afflict the soul in the middle but are the nature of
Karma, then one should know that Nature does not perish. If nature perishes, the objects
themselves with that nature perish. The liberation of the soul from the release of the fetters will
not take place; there is no need for a talk on antecedence.

஍க்஑஬ா஡னச஬ம்.
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.

Question and answer session with AikavAdhis. The author advances his explanation to refute the
claim that the soul is afflicted only with MAya Malam and Kanma Malam, completely ignoring
the roll of Anava Malam. Karma is antecedent to the body and sense organs. To resolve Karma,
soul needs the body, which is the product of MAyai, which then is antecedent element. This is
the dilemma of which came first the seed or the Palm tree (ThAla-Bija NiyAyam -஡ானதீஜ
஢ி஦ா஦ம் in Sanskrit. . This is also called அநா஬஫க்கு (Endless Dispute).
஡ானதீஜ ஢ி஦ா஦ம் = Palm-Seed argument example; Chicken or Egg argument. Which came
first?

Verse 36. The truth about Anavam is discovered only after descent of Grace into the soul.
அன்ணி஦ம் ஆணன஬ உ஠ர்த்஡ி அணன்ணி஦஥ாய் ஢ினநந்஡
அநிவுஅநி஦ான஥஦ிணாலும் அன௉ள்஢ினவும் ஑ானம்
஡ன்ணில் அ஬மண ஦ாவு஥ாய் ஢ின்நவ஡ான்ன஥
஡ாம் உ஠ர்஡ னாலும் உ஦ிர் ஡ான்஋ண என்று இன஡ாய்
஥ன்ணி஦ிடும் ஥னம்஥ான஦ ஑ன்஥ங்஑ள் ஥ாநி
஬ந்஡ிடு஥இங்கு இது஬ழு஬ாது ஆ஡னிணால் ஥ணத்஡ால்
உன்ணரி஦ ஡ின௉஬ன௉னப எ஫ி஦஥னம் உபது ஋ன்று
உ஠ர்வு அரி஡ால் அ஡ன்உண்ன஥ வ஡ரிவுஅரி஡ாம் உணக்ம஑.36
Anava Malam prevents realization of plenitudinous Grace in the soul and yet makes the
impermanent external world different from the self known to the soul. By Grace of God, when
the soul gains spiritual wisdom by maturation and shedding of the impurities, the soul realizes
the Grace of God which remains non-different from the soul and exists as the Soul of the soul
from beginningless time. Until the manifest appearance of Grace in the soul, the resident Anava
Malam prevents the soul from knowing its own existence. At the time of creation and
destruction, the products of MAyA and Kanma respectively remain attached to and detached
from the soul. And yet Anava Malam clings to the soul without displacement. Unless one
receives and knows the essence of Grace which a mind cannot imagine, one cannot know that
there is such a thing as Anava Malam. Unless Grace makes one to perceive and realize, it is hard
to know the truth about Anavam.
Siva remains as the Soul of the soul in Kevala and Sakala states. When the soul attains Suddha
state, it is possible to know and realize that God remained non-different from the soul.
In incorporeal Kevala state, the soul does know its own existence because Anavam veils soul's
knowledge of the self. Anavam is the only Malam afflicting the soul in Kevala state. In Sakala
state, all three Malams--Anavam, Kanmam and MAyai- afflict the soul. In the Suddha state, the
three Malams leave the soul by the Grace of Siva; the soul now only realizes the fact that the
soul was afflicted with Malams previously and that Grace of God obtained release of the soul
from the Malams.
In Sakala state, the products of MAyai and Kanma seize the soul; when the body dies and the
soul reverts back to Kevala state, MAyai and Kanma leave the soul but Anavam is a refractory
resident in the soul; Anavam stays with the soul, until the time of liberation (஬டு
ீ மதறு
அனடனேம் ஑ானம் ஬ன஧).

Verse 37. Anavam keeps the soul in darkness, while MAyA sheds some light on the soul.
2. சகனா஬த்ர஡ = Sakala State
஥னப௃ம் ஥ார஦ப௅ம் ப௃஧னு஬ண = Malams and MAyA are contrary to each other.
஢ால்஬ரக ஬ாக்குகள்
ன௃஑லும்஥னம் எ஫ித்஡ற்குக் ஑னா஡ின௅஡ல் ஥ான஦
வதான௉ந்஡ி஦ிடும் அ஧ன் அன௉பால் மதா஡ம் ஡ீதம்
ச஑னம் ஋னாம் உடன் ஆய் ஬ாறு மதானத்
஡ன௉ம் அன௉னப ஥னம் உ஦ிர்஑ள் சா஧ா஥ல் ஥னநக்கும்
இ஑ல் இ஬ன௉ம் இன஬஦உ஠ரில் இன௉ள்வ஬பி஦ாம் ஡ன்ன஥
஋ய்தும் இன஑ ஡ன்வசய்஡ி இனங்கும் ஬ிந்து
த஑ர்வு அரி஦ உ஠ர்஬ா஑ி எபி஦ாய் உள்பப்
தான்ன஥஦ிணால் என௉ ஢ா஡ம் தடன௉ம் ஡ாமண.37
By the Grace of God to remove Anava Malam, the products of Mayai such as Kalai abide in
soul. Bowl, wick, oil, and flame are the constituents of a lamp and appear as one entity. Likewise
Kalai and others abide in the soul. Under these conditions too, Anavam veils knowledge from the
soul. Anavam is like darkness; MAyA Malam is like the light; thus, they are opposed to each
other. In this state, from Bindu (஬ிந்து) inenarrable realization and pervading Nadam (஢ா஡ம்) as
Light, proportionate to Karma rise.
Siva removes Anavam in a gradual fashion. Siva gives products of MAyai to the soul for the
express purpose of getting rid of Anavam and enlightening the soul. Anavam is like Darkness of
darkness; MAyai is like Light. This light of MAyA is unlike the effulgent beams of sunlight but
is like the hand-held lamp which just barely removes the darkness. Lamp is just not the flame
alone but refers to the reservoir, the wick, the oil and the flame. Likewise the products of MAyai
includes all the products of Impure MAyai, Pure MAyai, and Pure-Impure Mayai.
MAyai like the flame enlightens the soul, while Anavam being darkness veils knowledge and
prevents the soul from attaining the Grace of Siva. Once one knows the contrary nature, one
realizes the nature of these entities.
To support the theme in this verse, Sivagnana Siddhiar Verse 174 tells the following.
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.

Kalai and such Tattvas are awarded to the soul by Siva's Grace; Bindu Sakti arises from Nadam
to inculcate Sound in the soul. This Vac is called Subtle Vak (சூக்கு஥ ஬ாக்கு), or Subtle
Sound. Sound here means the subtle sound that does not stir (Para Vac), visual sound , Middle
sound and articulate speech, besides letters, alphabets, syllables, words, phrases, sentences,
prose, poetry and other kinds of sound communications.

Verse 38. Pasyanti, Madhyam and VaikAri speech.

஬ந்து அனடந்து தின்ண஥ாய் ஬ன்ணங்஑ள் ம஡ாற்நம்
஬ன௉ம் அனடவு தடஎடுக்஑ி ஥஦ில் அண்ட சனம்ம஢ர்
சிந்ன஡஡ணில் உ஠ர்஬ாகும் னதசந்஡ி உ஦ிரில்
மசர்ந்து஬ன௉ம் அன஬஥ன௉வும் உன௉஋ன஬னேம் வ஡ரித்து
ன௅ந்஡ி஦ிடும் வச஬ி஦ில் உநா உன்உ஠ர்஬ாய் ஏனச
ன௅஫ங்஑ி஦ிடும் ஥த்஡ின஥஡ான் ன஬஑ரி஦ில் உ஡ாணன்
தந்஡ம்உறும் உ஦ிர் அன஠ந்து ஬ந்஡வ஥ா஫ி வச஬ி஦ின்
தால் அன஠஦ ஢ினணந்஡ வதான௉ள் த஑ன௉ம்஡ாமண.38
NAdam is Suksma Vac1 abiding in the navel with letters remaining in un-intonated form. The
egg of the peacock reveals many colors in bright light but they disappear on breaking the egg;
likewise, in soul's intellect (சிந்ன஡), Pasyanti Vac2 remains as thought, and Madhyama Vac3 as
the sound of the letters associated with the vital air, yet inaudible to the ear. The fourth Vaikari
Vac4 joins the UdAna Air, acquires articulate sound and becomes a meaningful sound and words
to the ears.
Click this link for more information on Vac. Sabda or Sound
Suksma Vac is subtle sound; Pasyanti is thought sound; Madhyama is middle sound; and Vaikari
is ear sound. Other sources say that Madhyama sound is visual sound, which is visualized as
colored letters, syllables etc by the Yogis, who can also hear these sound by their subtle ears in
the form bells, drums etc. Its external manifestation is the body language of people and animals.
When a dog bares its fangs, it is showing hostility and impending aggression; that is Madhyama
Vac or Visual sound.

஬ாக்குகபால் ச஬ிகற்த உ஠ர்வு உண்டா஡லும் ஡த்து஬ங்கபின்

ம஡ா஫ிலும்

Verse 39. The Suddha Tattvas; Desire, ill and Knowledge; and the sounds (Vacs)
இத்஡ன஑ன஥ இனந அன௉பால் உ஦ிர் அநினேம் அநிவுக்கு
ஈடா஑ ஬ாடாம஡ ஈர் இ஧ண்டில் உன஧த்஡
஬ித்ன஡ன௅஡ல் ஍஬஧ால் ஬ிபங்கும் ஞாணம்
ம஥஬ி஦ிடும் ஋ண உன஧ப்தர் அசுத்஡ ஥ான஦
ன஬த்஡஑னன ஡ான்னென ஥னம் சிநிம஡ ஢ீக்஑ி
஥ன௉வும்஬ன஑ வ஡ரி஬ிக்கும் ஬ா஦ில்஑பின் த஦னணப்
ன௃த்஡ி஡஧ ஬ித்ன஡இனட ஢ின்று அநின஬ உ஦ிர்க்குப்
வதான௉ந்஡ி஦ிடும் ஬ன஑ன௃஠ன௉ம் ன௃ணி஡சத்஡ன௃஠ர்ந்ம஡.39
In this manner, by the Grace of God, the five Suddha Siva Tattvas, and the four established vacs,
the knowledge of the intellect of the soul increases, so the learned say. The knowledge-veiling
Anava Malam of the soul is revealed slightly by the Kalai and Sakti Tattvas. The soul through
the sense organs gains knowledge of the objects. With the help of Suddha Vidya Tattva, Vidya
Tattva proceeding from Asuddha Tattva mediates between the soul and the objects and makes
the soul gain knowledge of the objects. All these are under the aegis of Siva Tattva.

The five Suddha Siva Tattvas = Siva, Sakti, Sadasiva, Isvara and Suddha Vidya Tattvas.
The four Vacs or sounds: Subtle sound, Pasyanti sound, Madhyama sound and VaikAri sound.
Siva Tattva activizes all Suddha Tattvas, which activize the KalA Tattva (஑னன) by which the
soul gains knowledge.
Kriya Sakti (஑ிரி஦ாசத்஡ி) activizes the Sakti Tattva, which awakens the Tattvas: KAlam, Niyati,
and KalA (Time, Order and Learning). KalA (஑னன) removes a little of the Anava Malam, so
that the soul obtains some knowledge. This is like the removal of the white powder on the
surface of the leaves. Jnana Sakti (ஞாணசத்஡ி ) activizes the Suddha Vidya Tattva, which
activizes Vidya Tattva and confers knowledge to the soul.
Subtle sound abides in Siva Tattva; Pasyanti sound abides in Sakti Tattva; Middle sound abides
in Sadasiva Tattva; Vaikari sound, the articulated sound abides in Suddha Vidya Tattva. The
three Saktis, Desire, Knowledge and Action (Iccha, Jnana and Kriya Saktis) drive the respective
presiding deities and thereby drive the Tattvas.
All the presiding deities and the Tattvas are driven by Siva Tattva.

Verse 40. Desire, Time and Order Tattvas explained.

மதசரி஦ அ஧ா஑ம்஡ன் ஑ன்஥த்துக்கு ஈடாய்ப்
வதற்ந஡ணில் ஆனச஡னணப் வதன௉கு஬ிக்கும் ஢ி஦஡ி
ம஡சம்஥ிகும் அ஧சர்஡ன௉ம் ஆன஠ வசய்஡ி
வசய்஡஬ன஧த் துய்ப்திக்஑கும் வசய்ன஑ மதான
ம஢சம்உறும் ஡ங்஑ன்஥ம் ஢ிச்ச஦ித்து ஢ிறுத்தும்
஢ி஑ழ்஑ானம் ஑஫ி஑ானம் ஋஡ிர்஑ானம் ஋ன்மந
ஏனச஡஧஬ன௉ம் ஑ானம் ஋ல்னனதனம் ன௃துன஥
உறு஬ிக்கும் இனநசக்஡ி உடணாய் ஢ின்மந.40
Unutterable rare ArAga (அ஧ாகம் = RAga = Desire) Tattva is obtained proportional to Karma,
desire keeps increasing.
As the king gives good subjects rewards and evil persons punishment. In like manner Niyati
Tattva dispenses rewards and punishment according to the merits and demerits of the soul and
limits the fruits to the deserving and prevents others eating the undeserved fruits. KAlam
consisting of past, present and future dispensations ஋ல்ரன, தனம், புதுர஥, meaning that
KAlam or Time puts a time limitation for consuming the past fruits, the present time awards
Karmic fruits at appropriate time, and the future time gives the unknown and yet deserved new
fruits of Karma to the embodied soul. Siva's Sakti stands by the soul in the distribution and
consumption of Karmic fruits.

7. Kaala: கானம் =Time: determines the duration of soul's experiences.

8. Niyati: ஢ி஦஡ி = destiny which makes soul's experience correspond to the fruits of its
own karma.
9. Kalaa: கனா = variable aptitude of the soul to spiritual knowledge.
10. Vidya: ஬ித்ர஡ = Soul's ability to discriminate.
11. Raaga: அ஧ாகம் = Soul's desire to experience the world.
12.Purusa: புருடன் = Sakalar class soul having all three malas, Maya, Anava, and
Kanma . mala = impurity

஋ல்ரன, தனம், புதுர஥ = Limit, Fruit and Novelty; fixed time limitation for past karmic
fruits, Karmic fruits to be eaten now at the present time, New Karmic fruits for the future.
ArAgam is desire, which grows for ever without any limitation. The relinquisher knowing the
nature of objects as invitation for acquisition, engages in controlling desire. Desire (ArAga
Tattva) thus induces and augments desire causing accumulation of more Malams and Karma.
As one holds and owns the objects that he has, soul's ArAgam augments the desire to acquire
what one does not have.
Niyati Tattva is akin to the chickens have come home to roost; what goes around, comes around;
one good turn deserves another; tit for tat; and what you sow is what you reap. Whatever good or
bad karma one does , it comes back to him as fruits in equal and just amount. It like the king
giving proportional rewards for good deeds and fitting punishment for bad deeds.
Time is threefold: past, present and future. All three have demarcations from one to the next.
Past makes it mandatory that he fruits of Karma of the past were eaten in the past; there is no
going back. Present makes sure that the fruits of Karma of the present comes to the soul at the
proper time for consumption. Future, concealed from the soul, provides for consumption of new
fruits. Unmai Villakkam (உண்ன஥ ஬ிபக்஑ம்) verse 20 says the following: ஋ல்ரன தனம்
புதுர஥ ஋ப்ததாதும் ஢ிச்ச஦ித்஡ல் in endorsing the above precept.

Verse 41. The five jackets that restrain the soul.

஍஬ன஑஦ால் உறுத஦ன்஑ள் த௃஑஧஬ன௉ம் ஑ானம்
அதுன௃ன௉ட ஡த்து஬ம் ஋ன்று அனநந்஡ிடு஬ர் அநிந்ம஡ார்
வ஥ய்஬ன஑஦ ஑னாசுத்஡஡ணில் இ஡ற்கும் சுத்஡ி
ம஥஬ி஦ிடும் ஬ன஑஡ானும் ஬ின௉ம்தி஦ த௄ல் ஬ிபம்ன௃ம்
வசய்஬ன஑஦ின் வ஡ாடர்ச்சி இங்குத் ம஡ாற்று஬ிக்கும் கு஠த்஡ின்
மசர்வுன௃ரி தி஧஑ின௉஡ி ஡ிரிகு஠஥ாம் அன஬஡ாம்
இவ்஬ன஑஦ில் சாத்து஬ி஡ ஧ாச஡ ஡ா஥஡஥ாய்
இ஦ம்ன௃஬ர்஑ள் என்று இ஧ண்டு கு஠ம் ஌ற்஑ உனடத்ம஡.41
The learned say Puruta Tattvam (Purusha Tattva) is the soul that consumes the fruits proceeding
from the afore-mentioned five Tattvas (KalA, Vidya, RAga, Niyati and KAla. By Saiva Agamas
and KalA Suddhi, Purusha Tattva attains purity. Prakriti is the First Cause, and expands into
three Gunas. The First Cause is also called Aviyaktam (Unmanifest). Guna Tattvas, Sattva,
Rajas, and Tamas, transform into good and evil fruits causing happiness and misery. Each one of
the Gunas take two more Gunas and in all there are nine Gunas.
Notes from Serpent Power by Woodroffe: Prakrti consists of the Gunas or modes of this
natural principle which are called Sattva, Rajas, and Tamas. The general action of Sakti is to
veil or contract consciousness. Prakrti, in fact, is a Finitizing principle. It finitizes and makes
form in the infinite formless Consciousness. So do all the Gunas, But one does it less and
another more. The first is Sattva-Guna the function of which, relative to the other Gunas, is to
reveal consciousness. The greater the presence or power of Sattva-Guna, the greater the approach
to the condition of Pure Consciousness. Similarly, the function of Tamas Guna is to suppress or
veil consciousness. The function of Rajas Guna is to make active--that is, it works on Tamas to
suppress Sattva, or on Sattva to suppress Tamas. The Devi, as in the form of Prakrti, is called
Triguṇātmikā (who is composed of the three Gunas). All nature which issues from Her, the Great
Cause (Mahā-kāraṇa-svarūpā), is also composed of the same Gunas in different states of
relation.
These are the three elements of the Life Stress on the surface of pure Consciousness-namely,
presentation (Sattva), movement (Rajas), and veiling (Tamas), which are the three elements of
creative evolution.
The object and the effect of evolution of the spirit, as it is of all Sadhana, is to develop Sattva-
Guna. The lower the descent is made in the scale of nature the more Tamas Guṇa prevails, as in
so-called "brute substance," which has been supposed to be altogether inert. The higher the
ascent is made the more Sattva prevails. The truly Sāttvik man is a divine man, his
temperament being called in the Tantras Divyabhāva. Through Sattva-guṇa passage is made to
Sat, which is Cit or pure Consciousness, by the Siddha-yogi, who is identified with Pure Spirit.
Those in whom Rajas Guṇa is predominant, and who work that Guna to suppress Tamas, are
Vira (hero), and the man in whom the Tamas Guṇa prevails is a Pasu (animal).
When stress is applied to Prakrti, forms come into being. When stress is removed or on
relaxation in dissolution, forms disappear in formless Prakrti, which subsides back in or reenters
Brahman Consciousness. Change is VikAra; the resultant changed object is Vikrti as the milk
becomes curd. Vikrti is a reflection of Prakrti or modified Prakrti. Mind, Senses and Matter are
the products of Prakrti, the Avidya Sakti. Prakrti Sakti produces: Causal Body, Subtle Body, and
Gross Body, wherein Atma is contained. The Lord controls all beings from within. The body of
the Lord is pure Sattva Guna (Suddha-sattva-guna-pradhāna). End Woodroffe.

Gunas, modes, attributes, or qualities do not manifest as long as they are in equilibrium, which is
compared to the fragrance in the bud, meaning that the fragrance remains unrevealed.
஑னன, ஬ித்ன஡, ஆ஧ா஑ம், ஢ி஦஡ி, ஑ானம் (KalA, Vidya, RAga, Niyati, and KAlam = Learning,
Knowledge, Desire, Order, and Time) are the five Kankucas (தஞ்ச ஑ஞ்சு஑ம்) or the Five
Jackets. In association with the five jackets, and becoming eligible to consume the fruits of
Karma, the soul acquires the name of Purusha. There are five afflictions (தஞ்ச஑ிமனசம் ):
(அ஬ிச்னச, ஆங்஑ா஧ம், அ஬ா, ஆனச, ம஑ாதம் = Spiritual ignorance, Ego, Covetousness,
Desire, Anger. Some others list the following: Distress, Pain, Anguish, Sorrow, and Grief.
KalA Suddhi (஑னாசுத்஡ி) Kala Diksa is based on the Tattvas involved in Pravrtti and Nivrtti,
evolution and involution of the soul. The Guru divides the body of the aspirant. into five parts as
described here. Nivrtti Kala is between the feet and the knees, Pratistha Kala from the knees to
navel, Vidya Kala from the navel to the neck, Santi Kala from the neck to the forehead, and
Santyatita from the forehead to the top of the head. This progress from the feet to the head
depicts the withdrawal or involution of the soul to a higher consciousness; the Sadhaka is born at
the end of the journey amongst Yogins and Viras; all pasas (bonds) are destroyed.
Kalai is the energy of Siva that removes the bondage, takes the soul along the path to liberation,
confers spiritual knowledge, removes all agitation and doubts and confers peace. This linear
process, Siva applies, to the fully ripened souls, meaning that the souls have undergone
Iruvinaioppu, Malaprapakam and Saktinipatam. The eventual step is Oddukam, involution into
Siva. Primer in Saiva Siddhanta

1. Nivirrti Kala: 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.

2. Pratista Kala: Sphere of action of the Energy of Siva, which lead the soul to the liberated state.

3. Vidya Kala: 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.

Kālam, Time; Niyati, destiny which makes soul's experience correspond to the fruits of its own
karma; Order; Kalai, spiritual knowledge of the soul, needed for liberation; Vittai or Vidya,
Soul's ability to discriminate; Arākam or Rāga, Soul's desire to experience the world (Ragam is
desire, passion and love); Purusa or Purutam, Sakalar class soul; Māyai: the progenitor of
Tattvas.

4. Sānti Kala: Sphere of action for the Energy of Siva which calms down all the turbulent
elements in fully ripened souls, one of panca-kalai.

5. Sāntiyatita Kala: Sphere of action for the Energy of Siva which destroys all the turbulent
elements in fully ripened souls, one of panca-kalai.

Kashmir Saivism and the KalAs have similar descriptions.

The human body and the Tattvas are interrelated. Just as Kundalini Devi ascends from the
Muladhara Chakra to Sahasrara Chakra, the soul also rises along side up to Ajna Chakra from
where the soul makes its own effort to go above. As the man ascends from the gross to the
subtlest Siva Tattva, he has to give up all gross elements that make the body starting from the
earth element and let the spirit alone rise to Siva Tattva. The soul rises through Nivritti KalA,
Pratistha KalA, Vidya KalA, Santi KalA, and SAntAtItA KalA.
1) Nivritti KalA: The lowest Earth36 Element is between the feet and the knees. This is solid
aspect of Bindu.
2) Pratistha KalA: The second less gross element is Water (Jala Tattva) which is from the
knees to navel. Water Element of the Bindu has 23 Tattvas: Prakrti Tattva13, Buddhi14,
Ahamkara15, Manas16, hearing--Ears17, touch--Skin18, vision and color--Eyes19 , tasting--
Tongue or mouth20, smell--Nose21, speech-Larynx22, grasp-Hands23, ambulation--Feet24,
evacuation--Anus25, procreation-Genitals26,, sound27, palpation28, form29, taste30, odor31,
ether32, air33, fire34, water35.

This is the liquid aspect of Bindu.

3) Vidya KalA: The third Fire element-Vidya KalA is from the navel to the neck and has
MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12. This is the fiery aspect of Bindu.
4) Santi KalA: The fourth SAnata-kalA-Air Tattva is from the neck to the forehead. It has
Sakti2, Sadasiva3, Isvara4, Sadvidya5. This is the calm aspect of Bindu.
5) SAntAtItA KalA: The fifth, the last, the highest and the subtlest SAntAyAtItA KalA-Ether
Tattva is Siva1. It is from the forehead to the top of the head. This transcends all the above
aspects of Bindu, the evolution aspect of Bindu and the physical universe and is the subtlest of
all.

Siva1, Sakti2, Sadasiva 3, Isvara4, Sadvidya5, MayA6, Kala7, Niyati8, Kala9, Vidya10, Raga11,
Purusa12 Prakrti Tattva13,
Buddhi14, Ahamkara15, Manas16, hearing--Ears17, touch--Skin18, vision and color--Eyes19 ,
tasting--Tongue or mouth20, smell--Nose21, speech-Larynx22, grasp-Hands23, ambulation--
Feet24, evacuation--Anus25, procreation-Genitals26, sound27, palpation28, form29, taste30 ,
odor31, ether32, air33, fire34, water35, earth36.

sivapp1.jpg
Verse 42. The Gunas, their polymorphism and behavior patterns.
அன஑ில்கு஠ம் தி஧஑ாசம் னகுன஡ ஬ி஦ாதின௉஡ி
அடர்ச்சி ஥ிகும் வ஑ௌ஧஬ம் அ஢ி஦஥ம் இன஬ அனடம஬
஢ின஬ி஦ிடும் ன௅ம்னென்றும் உ஦ிர் என்நில் ஑னந்ம஡
஢ிற்கும் இன஬ ஢ினநன௃னணின் த஦ன் ஋ன஬னேம் ஑஬ன௉ம்
குன஬ி஬ன௉ மதா஑ங்஑ள் இட஥ாய் ஥ாநாக்
குனந஬ில் எபி஦ாம் அன஑ில் ன௃னணிடத்஡ின் என௉ன஥
தன஬ன஑னேம் உனட஦஡ாய்ப் த஧ன் அன௉பால் ன௃ந்஡ி
தஞ்சாசற் தா஬஑ன௅ம் தண்ணு஬ிக்கும் ஡ாமண 42
There is variability in the Gunas. Illumination and ease abide in Sattva Guna. Motion and unease
abide in Rajas Guna. Arrogance and immorality abide in Tamas Guna. The soul is immersed in
these nine qualities consisting of six qualities as said earlier and Sattva, Rajas and Tamas. Of
these three Gunas, Tamas Guna induces the soul to be inclined to sense pleasures and indolence.
Rajas Guna induces the soul to be inclined to motion and passion in the enjoyment of the senses.
By Sattvika Guna, knowledge remains steadfast and undiminished in the soul. Buddhi Tattva by
Grace of God becoming one with the senses manifests fifty modalities of behavior.
The three Gunas (Sattva, Rajas and Tamas) remain dormant in the unmanifest state as if it is a
dormant seed. Buddhi Tattva is manifest polymorphism in Gunas, when the three Gunas
manifests disequilibrium and proportional manifest variability in the three Gunas. Guna Tattva is
nine-fold and Buddhi Tattva is (9 multiplied by 50,) 450 modalities. In reality there are many
modalities or behavior patterns.
Guna Tattva is in the inactive state or in perfect equilibrium in Mula Tattva or Prakirti. After the
Gunas undergo disequilibrium they manifest their qualities.
When Sattva is ascendant, there is illumination and ease of thought, word and deed (Laku =
இனகுன஡). When Rajas is ascendant and Sattva and Tamas are descendant, there is motion and
passion (஬ி஦ாதின௉஡ி ), and tension and unease in thought, word and deed (அடர்ச்சி). When
Tamas is ascendant and Sattva and Rajas are descendant, there is arrogance and immorality
(வ஑ௌ஧஬ம் and அடர்ச்சி).

Verse 43. Ahamkaram, Vital Airs, Chittam: Buddhi, Ahamkaram and Manas
ஆண஡னு அ஡ணில் உறும் அ஢ினனணனேம் இ஦க்஑ி
ஆங்஑ா஧ம் ஢ீங்஑ா஡ அ஑ந்ன஡க்கு ஬ித்஡ாய்
஦ான்அனது திநர் என௉஬ர் ஋னணஎப்தார் ன௃஬ி஦ில்
இல்னன஋னும் இ஦ல்திண஡ாய் இந்஡ிரி஦ம் ன௃னன்஑ள்
஡ான்த௃஑ன௉ம் அப஬ில் அ஡ில் ன௅ந்஡ிஉறும் இச்னச
஡ான் உன௉஬ாய்ச் சங்஑ற்த ச஡ா஑஡ினேம் ஡ந்து
஥ாண஡ம் ஆணது஢ிற்கும் சிந்ன஡஢ினணவு ஍஦ம்
஬ந்து஡ன௉ம் ஥ணம்எ஫ி஦ ஬குப்ன௃ எ஠ாம஡. 43
Ahamkaaram (ஆங்஑ா஧ம்) abides in the soul proportional to its Karma, activizes the Vital Airs,
is of the nature, 'there is no one like me in the world' and indulges in the experience of sense
organs. Ahamkaram is instrumental in transforming the mind into Desire and Determination and
remains in motion or activity at all times. Cittam is of the nature of making comparisons and
raising doubts. It is not possible to state that Cittam and Mind are not different from each other.
அ஢ினம்: Air or Vital Air. Ahamkaram activizes the Vital Airs. Prana is life and life is
breath. Prana is a gift of Atma to the physical body. The Saiva Siddhantists consider Prana as
Sakti of Atma. Prana is subtle in its transcendent state, becomes immanent and manifest in an
individual, and finds expression according to its target organ. It is like electricity which finds
expression as movement in a fan, light in a florescent lamp, or heat in an electric stove. Prana is
movement of air in the lungs, fire of digestion in the stomach and intestines, rhythmic
contraction and relaxation in the heart, electrical impulses and thought in the brain and much
more. Prana is Rta (the Egyptian Maat), the Cosmic law on a grand scale.

Prāna is not mere breath; it is more. First, we should not consider prāna only as physiological
respiration, exchange of oxygen and carbon dioxide in the lungs. It is life, it is movement, it is
being, it is nourishing, it is the primal force, and it is energy. Prāna energizes transformation of
Ākāsa from an element to a substance in this world of evolution. Prāna encompasses all energies
discovered and yet undiscovered: it is thought, it is motion, it is gravity, it is lightning, it is
energy in the atom, it is the motion in the atoms, and it is the essence in everything. Any
discovered or undiscovered energy in our body or universe is prāna; call it by any
name―respiration, nerve conduction, thought, gravity, magnetism. This prāna energy is as
primal as Tapas, OM, light and water, which were present at creation or projection of Prakriti.
Akāsa is the primal stem substance and Prāna is the primal stem force. All forces originate from
prāna and all forces subside in prāna. Udana is the grandfather, Viyana is the father and Apana
is the grandson of Udana. (up breath, equal breath, down breath.)
VAyu Purana (Chapter 35) says VAyu (Air Element) enters the fetus and becomes part of the
soul of the fetus. It is because of VAyu that the fetus develops. ApAna remains in the lower part
of the body; UdAna circulates in the upper part of the body; VyAna pervades the whole body;
SamAna abides in the joints.

Prāna has fivefold actions: (Prana can be air or energy according to its context.)
(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.
NAga, KUrma, Krkara, Devadatta, Dhanamjaya form the pentad of minor Vayus manifesting
in hiccup, blinking of eyes, digestion (appetite-maker), yawning and the prana of the
corpse (that prana that does not leave the corpse). Woodroffe opines in modern terms that
Prana is Appropriation, Apana is evacuation, Samana is Assimilation, Vyana is
Distribution, and Udana is Utterance. Atma is the hypostasis and origin of Prana.

Purusa is the command and control center for all these energies. Many of these
functions and energies appear autonomous and some are under voluntary control.
There are five more Vayus or pranas of minor importance: Naga, Kurma, Krkara,
Devadatta and Dhananjaya for hiccup, blinking of the eyes, appetite, yawning, and the
prana of the dead. The last one implies that there is a resident prana even in a dead
body. These airs and energies originate from the heart with the Parmatma abiding in it.
Bhagavad-Gita:15.15: I am seated in the hearts of all living beings. From Me come the
memory, the knowledge, and the removal. I am also the knowable from the Vedas. I am
the author of the Vedas and the knower of Vedas.
Dhanajaya is the air (oxygen and energy) used for nourishment of the body and appears to be
the internal respiration of the cells: the oxygen moving into the cells from the capillaries.
Devadatta is the air (energy) that makes a person yawn which is an arousal mechanism for
hypoxia. Yawning from boredom and inattention breaks the sleepiness and promotes
attention by infusing the body with more oxygen.
Kurma is the air (energy) that stimulates peristaltic movements of the stomach and the nerve
energy that moves the limbs.

Krkara is the air that increases one's appetite.

Naga is the air (energy) that facilitates opening of the eyes and mouth.
 These Pranas are physiological events such as Appropriation and Utilization (Prana),
Excretion (Apana), Assimilation (Samana), Distribution and Sustenance (Vyana), and
Utterance and death (Udana) -- modified from Woodroffe.
Chāndogya Upanishad Chapter 3 Section 13
Breath means energy flow in this instance: Control of the senses and the energy flow are the
message here. In the following description of the heart, it is not the anatomical heart with gates,
but the spiritual heart. Brahman is One, but manifests as five Brahman-persons, the doorkeepers
of the fives gates of heaven in this instance, and resides in the heart with five openings or gates:
1. The eastern gate in the heart is Prāna the up breath, and the eye is the doorkeeper with the
presiding deity, the sun.
2. The southern gate is Vyāna, the diffuse breath (diffused throughout the body), and the
doorkeeper is the ear with the presiding deity, the moon.
3. The western gate is Apāna, the down breath (Ventris Crepitus), and the doorkeeper is the
speech with the presiding deity, Agni (fire).
4. The northern gate is Samāna, equalized breath, and the doorkeeper is the mind with the
presiding deity rain.
5. The upper gate is Udāna, the out breath and doorkeeper is air with the presiding deity
ether.

If one controls the doorkeepers namely the eye, the ear, the speech, the mind, and the breath
by meditation, access to Brahman in the spiritual heart is easy. According to Sankara, Brahman
residing in the heart is a mediator in meditation, as image of the deity in the temple is a mediator.
This is how idolatry gained acceptance in Hindu religion.

Prana, that dwells in the heart (Anahata Chakra) draws Apana dwelling in Muladhara
Chakra: the up breath pulling the down breath, both being anchored to the body. When the
breaths are in unison and ascend Susumna Nadi to Sahasrara perfection in Pranayama is the
result. Please note that the up breath and the down breath do not ascend the Susumna Nadi, but
the energy created by the opposing forces passes up the Nadi.
஥ணம்: Mind, transforming into Desire, jumps from one desire to another desire and acts as the
instrument for states like Will and Diversity (சங்஑ற்த-஬ி஑ற்த உ஠ர்வு஑ள்).
சித்஡ம்: Cittam raises doubts; mind being the slate, Cittam writes its doubts on the slate of mind,
so Mind and Cittam cannot be differentiated or separated. Antakarana or the Inner Organ is
fourfold: Mind, Buddhi, Ahamkaaram, and Cittam. Mana's Vrtti is Cittam. Virutti = ஬ின௉த்஡ி =
Increase, growth, augmentation. Vrtti is like a wave. Mind is compared to a lake, Vrtti is like the
thought waves on the surface of the lake. Thus Cittam is waves of the mind or thought waves.

A look at Antakarana from a different perspective.

Source 'Dancing with Siva' by Satguru Sivaya Subramuniyaswami of Hindu.org. Tamil

words are provided by me.

Buddhi14, Ahamkara15, Manas16, Chitta and Chaitanya = புத்஡ி14, ஆங்கா஧ம்15, ஥ணம்16,

சித்஡ம், ரச஡ன்஦ம்.
Antakarana is a five-fold Inner Organ consisting of Buddhi14, Ahamkara15, Manas16, Chitta
and Chaitanya. Chitta is Consciousness or Mind-stuff. On the personal level, Chitta records
mental impressions and experiences. Chitta is the seat of the conscious, subconscious and
superconscious states, and of the threefold mental faculty, called Antakarana, consisting of
Buddhi, Manas and Ahamkara. Buddhi14 is intellect, reason and logic endowed with intellectual
or disciplined mind. Buddhi exercises discrimination (viveka = ஬ிம஬஑ம்), voluntary restraint
(Vairagya = ன஬஧ாக்஑ி஦ம்), cultivation of calmness (SAnti = சாந்஡ி), contentment (Santosha
= சந்ம஡ா஭ம்), and forbearance (Kshama ச஥ம்). it is part of Manonmaya Kosa. Ahamkara15 is
the I-maker or personal ego. it has the sense of 'I-ness, Me, Mine'. It has a sense of I and You, a
sense of duality and separateness from others. It identifies with the body, plans for one's own
happiness, broods over sorrow, and is bent on possessiveness. Manas16 is lower instinctive,
undisciplined and empirical mind, seat of desire and governor of sensory and motor organs.
Manas has desire, determination, doubt, faith, lack of faith, steadfastness, lack of steadfastness,
shame, intellection and fear. Mind is part of Manonmaya Kosa.

Chaitanya is Spirit, consciousness, esp. Higher Consciousness. Supreme Being, SAksi

Chaitanya (Witness Consciousness), Bhakti Chaitanya (Devotional consciousness),
Sivachaitanya (Siva Consciousness).

Among these Manas is the lowest entity concerned with sensory and motor organs. It reports to
next higher faculty Ahamkara, the one that looks everything in self-interest. Ahamkara reports to
Buddhi with intellect, reason, logic, restraint.... All these three entities are seated or abide in
Chitta, a chronicler of mental impressions and experiences. Chitta supersedes all other entities.

The 36 Tattvas and their relative positions.

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.
Verse 44. Sense organs and Motor Organs.
வசான்ணன௅னந வச஬ிது஬க்கு ம஢ாக்கு ஢ாக்குத்
துண்டம் இன஬ ஍ந்஡ிற்கும் வ஡ாகு஬ிட஦ம் ஆ஑
஥ன்ணி஦ சத்஡ப்தரிச னொத஧ச ஑ந்஡ம்
஥ன௉஬ி஦ிடும் இன஬ அனடம஬ ஬ாக்குப் தா஡ம்
தின்ணர்஬ன௉ தா஠ி஥ிகு தானே஬ிமணாடு உதத்஡ம்
மதசல் உறும் ஍ந்஡ிற்கும் திநங்கு எனிவ஑ாள் ஬சணம்
ன௅ன்ணரி஦ ஑஥ண஡ாண ஬ிசர்க்஑ ஆ஢ந்஡ம்
உற்நவ஡ா஫ில் வதற்நிடு஬து உண்ன஥ ஆம஥.44
Apart from the Inner Organs mentioned before, the five External Organs, ears, skin, eyes, tongue
and nose apprehend the five senses: sound, touch, Light, taste, and smell. Ears and the rest are
the Jnanendriyas or Sense Organs. The other organs are Karmendriyas, mouth, legs, hands, anus
and genitals doing the functions of speech, ambulation, grasp or giving, evacuation and sexual
enjoyment.
Jnanendriyas (அநிவுப் வதாநி஑ள் = Sense Organs) stand helping Karmendriyas (வ஡ா஫ிற்
வதாநி஑ள் = Motor Organs), while the Karmendriyas do not offer any help to the Jnanendriyas.
some authors say that Indriya does not refer to the organ. It refers to the intrinsic physiologic
function of that organ (example, hearing by the ears). Mere anatomical ears do not indicate
function of hearing. Indriya, according to them is not the physical ear but the hearing ear. By
convention, ear generally means a hearing ear. Jnanendriyas or Sense Organs are the Body-
Portals through which the soul-body gathers knowledge.

Verse 45. The Great elements: Ether, Air, Fire, Water and Earth.
ன௅ந்஡ி஦ ஍ம்ன௄஡ங்஑ள் ஬ான் ஆ஡ி ஦ா஑
ன௅஦ங்஑ி஦஢ற் வச஬ி ஢ாசி ஑ண்ணும் வ஥ய்ம் ன௅னந஦ால்
இந்஡஬஦ின் ஢ின்று஬ன௉ம் ஍ம்ன௃னனும் உ஦ிர்஡ாம்
஋ய்தும்஬ன஑ ஡ம்உன௉஬ிணில் இனங்஑ி஦ிடும் ன௃நத்தும்
஬ந்து அனட஦ இடம் வ஑ாடுக்கும் ஢ி஧ந்஡஧஥ாய் ஬ானும்
஬ானே஥ி஑ச் சனித்து ஋ன஬னேம் ஡ி஧ட்டும் ஡ீவ஬ம்ன஥
஡ந்஡ன஬சுட்டு என்று஬ிக்கும் ஢ீர்குபிர்ந்து த஡ம஥
஡ன௉ம் உ஧த்துத் ஡ரிக்கும்஥ிகு ஡஧஠ி ஡ாமண. 45
Five Bhutas (five elements) abide in five organs and apprehend five senses. Agamas have
assigned the shape and the sign for each one of the five elements. Among the five elements,
Ether is the place wherein subside all elements. Air moves, spreads widely and gathers (things).
Fire makes heat, burns everything in its path and renders them into ash. Water makes everything
cool and gentle. The Earth becomes hard and bears all things.
Ears apprehend sound and needs Ether for propagation. Touch is mediated via Air. Eyes needs
Fire (Light) as the needed element for vision and form. Mouth needs water for apprehension of
taste. Nose needs earth for the apprehension of smell.

Unmai Vilakkam (உண்ர஥ ஬ிபக்கம்) says the following about Sense organs:
Verse 13.
஬ான் இட஥ாய் ஢ின்று வச஬ி ஥ன்னும் எனி஦஡னண;
ஈண஥ிகும் ம஡ால் ஑ால் இட஥ா஑ -- ஊணப்
தரிசம் ஡னண அநினேம்; தார்ன஬஦ின் ஑ண் அங்கு
஬ி஧஬ி உன௉஬ம் ஑ாணும்.
Ether or Space is the medium for sound perception by the ear. Wind is the medium for the sense of touch by the
skin. Fire is the medium for vision by the eyes.
Verse 14.
஢ன்நா஑ ஢ீர் இட஥ா ஢ா இ஧஡ம் ஡ான் அநினேம்;
வதான்நா ஥஠ம் னெக்கு ன௄ இட஥ா – ஢ின்று அநினேம்
஋ன்று ஏதும் அன்மந இனந ஆ஑஥ம்; இ஡னண
வ஬ன்நார் வசணநார் இன்த ஬டு
ீ --14
Tongue apprehends taste through the medium of water. The nose apprehends smell through the medium of earth.
Agamas say the ones who transcend these organs attain the House of Bliss ( இன்த ஬டு
ீ = heaven or Feet of
Siva).
Verse 46. The Tattvas and the soul's death and re-birth.
஡த்து஬ங்கபின் ஬ரகப௅ம் உ஦ிர்கள் இநந்து திநந்து ஬ரு஥ாறும்
இந்஢ின஧஦ில் ஍ந்துசுத்஡ம் ஌ழ்சுத்஡ா சுத்஡ம்
஋ண்னென்றும் அசுத்஡ம் ஋னும் இன஬ன௅ப்தத்து ஆநாம்
஥ன்ணி஦஡த்து ஬ங்஑ள் இனட ஥஦ங்஑ிவ஢டும் து஦ர்஡ாம்
஥ன௉வும் உன௉ ஢ினன அ஫ி஦ ஬ன௉ம்வதாழுது ஬ரி஦ார்
தன்ண஑ம் அண்டசம் ஑ணவு தடர்஬ன஑ம஦ ன௅ன்ணம்
த஑஧஬ன௉ம் ஑னா஡ி஢ினன த஧஬ி஦சூக்கு஥ம் ஆம்
஡ன் உன௉஬ில் அன஠ந்து த஦ன் அன௉ந்஡ி அ஧ன் அன௉பால்
஡ன஧஦ின் இனட ஬ன௉ம் ஋ன்று சாற்றும் த௄மன. 46
This classification shows there are five Suddha Siva Tattvas, seven Suddha-Asuddha Vidya
Tattvas, and twenty-four Asuddha Anma Tattvas; in all there are thirty-six Tattvas. Soul roils in
confusion in the midst of all these Tattvas experiencing happiness and misery. When the
experienced fruits of Karma are expunged, the soul is like the snake that comes out of its
exfoliated skin. It is like the chick breaking out of the shell. It is like going from awakening to
dream state. It is sundering the connection with the Gross Body and attaining other body states
and having experienced happiness and misery in heaven and hell, by the Grace of God, the soul
takes birth in this world again. So say the sacred texts.
The Suddha Tattvas activize the Tattvas generated by the Asuddha Anma Tattvas. The latter are
Impure Tattvas because Prakriti (னென஡த்து஬ம் ) generates these twenty-four Tattvas.
Suddham, Suddham-Asuddham and Asuddham (Purity, Purity-Impurity, and Impurity) belong to
PrEraka KANdam, BhOga KANdam and POsayattiru KANdam (தித஧஧க காண்டம், ததாக
காண்டம், ததாச஦த்஡ிரு காண்டம் = Activizing Principle; Enjoying, experiencing; and
Promoter of experience or enjoyment--BhOjayitri in SAnskrit)

PrErakam = திம஧஧஑ம் = Activizing or Inducing principle.

BhOgam = மதா஑ம் = Enjoying or experiencing.
POsayattiru = மதாச஦த்஡ின௉ = BhOjayitri in Sanskrit = Promoter of experience or enjoyment.
KANdam = ஑ாண்டம் = Section of a book.

PrErakan the One who induces or Inducer. The Suddha Tattvas are all Deities who induce the
soul to experience the Tattvas. They are Siva, Sakti, Sadasiva, Isvara and Suddha Vidya Tattvas
(5).
BhOgam is enjoying or experiencing the Tattvas of the Pure and Impure Tattvas: Maya, Time,
Destiny, Learning-Action, knowledge, desire, and Purusa (7)
POsayattiru is promoter or facilitator of experience: 24 Anma Tattvas. Prakrti Tattva13,
Buddhi14, Ahamkara15, Manas16, hearing--Ears17 touch--Skin18, vision and color--Eyes19,
tasting--Tongue20, smell--Nose21, speech-Larynx22, grasp-Hands23, ambulation--Feet24,
evacuation--Feet25, procreation-Genitals26, sound27, palpation28, form29, taste30, odor31,
ether32, air33, fire34, water35, earth36.
The Subtle body or Sukshma Sarira (புரி஦ட்ட கா஦஥) is made of five components: Sound27 ,
Touch28 , Form29, Taste30, Smell 31 (5 Tanmatras = ஡ன்஥ாத்஡ின஧஑ள் ) plus Buddhi14,
Ahamkaram15 and Manas16. The is called Puriyatta rUpam or Puriyatta kAyam புரி஦ட்ட ரூதம்
= புரி஦ட்ட கா஦ம்).

Another version says that Subtle body consists of 8 categories as detailed below: (5 Bhutas + 5
Tanmmatras + 5 Sense Organs + 5 Motor Organs + 5 Antakaranas + 3 Gunas + Mula Prakriti +
Kalai. In all the Puriyattakam or Subtle body has 28 parts.

Puriyattakam (புரி஦ட்டகம்)
The Five BhUtas (ether32, air33, fire34, water35, earth36), the five Tanmatras (sound27,
palpation28, form29, taste30, odor31), five Jnanedriyas or sense organs (Hearing-ears17, touch-
skin18, vision and color-eyes19, tasting-Tongue 20, smell-nose 21), five Karmendriyas
(Speech-Larynx22, Grasp-Hands23, ambulation-feet24, evacuation-anus25, Procreation-Genitals
26), five Antakaranas (Buddhi14, Ahamkara15, Manas16, Chitta and Chaitanya) plus three
Gunas (Sattva, Rajas, and Tamas)
The author gives three analogies as to how the gross body leaves the soul after the soul roils in
the midst of the Tattvas enjoying and suffering the sweet and bitter fruits of Karma. The snake
analogy depicts that the soul changes to new body as a new snake slithers out of the shed skin of
the old body. The egg analogy depicts that the soul moves out of one world and enters a new
world. (The chick breaks out of its old world of the confining shell to a new world.) The soul
eats the fruits of good and bad Karma in Heaven or hell and then again finds its way into this
world in an embodied form; this idea is illustrated by the analogy to moving to awake state from
dream state.

Verse 47. Four kinds of birth and seven life-forms.

஢ால்஬ரகத் த஡ாற்நம் ப௃஡னி஦ண
ம஡ாற்நி஦ிடும் அண்டசங்஑ள் சும஬஡சங்஑ள் தாரில்
துன஡ந்து஬ன௉ம் உற்தீசம் ச஧ானேசங்஑ள் ஢ான்஑ில்
உற்ந஥ிகு ஡ாத஧ங்஑ள் தத்வ஡ான்தது ஋ன்றும்
ஊர்஬ த஡ினணந்து அ஥஧ர் த஡ிவணான் வநாடு உன஬ா
஥ாற்நன௉஢ீர் உனந஬ண஢ற் தநன஬஑ள் ஢ாற்஑ானி
஥ன்ணி஦ிடும் தப்தத்து ஥ானுடர் என்த஡ின்஥ர்
஌ற்நிஎன௉ வ஡ான஑ அ஡ணில் இ஦ம்ன௃஬ர்஑ள் ம஦ாணி
஋ண்தத்து ஢ான்கு த௄நா஦ி஧ம் ஋ன்று ஋டுத்ம஡. 47
The soul upon appearing with a body in this world has four kinds of births: Andasam,
SuvEthasam, UrpIsam, and SarAyusam (அண்டசம், சும஬஡சம், உற்தீசம், ச஧ானேசம் = Egg-
born, Sweat-born, Seed-born, and Womb-born). They are of seven life-forms: Vegetable
Kingdom, Reptiles, Deities, Aquatic animals, Birds, 4-legged animals and Humans; All these
life-forms in aggregate number 8,400,000.

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 dead body stays warm (from the high environmental temperature).

3. சுத்஡ா஬த்ர஡ Suddha State (Liberated state of the soul)

Verse 48. Sakala state; Tirodhana Sakti transforms to allow Sattinipatam.
இனண஦தன திந஬ி஑பில் இநந்துதிநந்து அன௉பால்
இன௉஬ினண஑ள் ன௃ரிந்து அன௉ந்தும் இதுச஑னம் அ஑னா
ன௅ணம்஥ன௉வும் இன௉த஦னும் என௉஑ானத்து அன௉ந்஡
ன௅ந்துத௃஑ர் உந்துத஦ன் அந்஡ம்உந ஬ந்஡
஬ினணனேம் ஋஡ிர்஬ினணனேம் ன௅டி஬ினண உ஡வு த஦ணால்
ம஢஧ா஑ ம஢ர் ஆ஡ல்ம஥வும் ஑ான்ன௅ன்
சிண஥ன௉வு ஡ிம஧ா஡ா஦ி ஑ன௉ன஠ ஆ஑ி
஡ின௉ந்஡ி஦ சத்஡ி஢ிதா஡ம் ஡ி஑ழும் அன்மந. 48
Sakala State is by the Grace of Siva the embodied soul goes through many births and deaths,
performs Karmic deeds and enjoys or suffers the fruits of such acts. Before the Sakala State
comes to an end, the happiness and misery of twin-deeds are enjoyed or suffered at one time.
The fruits of current deeds and future deeds are experienced and thus come to perish. Once all
deeds and fruits come to an end, the erstwhile angry Tirodhana Sakti morphs into shining
Sattinipatam of great compassion.
When the two-deed Karma is resolved and the soul is absolved of all deeds and consequences, it
is called Iruvinaiyoppu (இரு஬ிரணம஦ாப்பு = resolution of two deeds --Karma-- to a Null
status). Attrition of Anava Malam is Malaparipakam (஥னதரிதாகம் = Stage of a soul when its
three Malam meet with the causes of their removal); Sattinipatam (சத்஡ி஢ிதா஡ம்) is descent of
Sakti or Grace into the soul.
Tirodhana Sakti has two aspects: one is obscuration of Grace and the other is revealing of Grace.
Tirodhana Sakti is a companion of the soul and helps it to attenuate Anava Malam. During the
attenuation of Anava Malam, the soul experiences happiness, misery and confusion. When
Anava Malam's ferocity attenuates and Malaparipakam takes place, Tirodhana Sakti transforms
into Grace-giving Sattinipatam and helps the soul attain Great Bliss of Liberation. Tradition
explains this transformation with an analogy: when proper time comes, the sour mango turns into
a sweet one.
Siva's power Tirodhana Sakti is by its nature not an angry entity. It adopts and projects an angry
image in order to make the soul mature by inflicting misery on the soul; once maturation comes
to the soul, Tirodhana Sakti transforms into Grace-giving Sakti.

Verse 49. Four-fold Sattinipatam (சத்஡ி஢ிதா஡ம்).

஢ாடி஦ சத்஡ி஢ிதா஡ம் ஢ாலு தா஡ம்
஢ண்ணும்஬ன஑ ஋ண்஠ரி஦ ஞாண தா஡ம்
கூடு஥஬ர் ஡஥க்கு உ஠ர்஬ாய் ஢ின்ந ஞாணக்
கூத்஡ன் என௉ னெர்த்஡ிவ஑ாடு குறு஑ி ம஥ா஑
஢ீடி஦ ம஑஬னச஑ன ஢ி஑஫ா ஬ாறு
஢ிறுத்஡ி஥னம் அறுக்கும் அது ஢ினன஦ார் சுத்஡ம்
ம஑டில் ன௃஑ழ் ஡ன௉ம்சரின஦ ஑ிரி஦ா ம஦ா஑க்
ம஑ண்ன஥஦ம஧ல் இன஬ உ஠ர்த்஡க் ஬ிபக்கும் த௄மன. 49
Previously mentioned Sattinipatam is fourfold: Mantataram, Mantam, TIviram, TIvirataram
(஥ந்஡஡஧ம், ஥ந்஡ம், ஡ீ஬ி஧ம், ஡ீ஬ி஧஡஧ம்). The fourth kind TIvirataram entails hyperintense
effort and prompts appearance in real life and form by Siva Himself as JnanakUtan
ஞாணக்கூத்஡ன்). Siva removes all Malams, Kevala and Sakala Avasthas and keeps the soul in
His Grace. This is known as eternal Suddha Avastha. If you ask who obtains this Suddha state,
the answer is the ones who have performed the great and praise-worthy Chariyai, Kriyai, and
Yogam would receive the unimaginable realization of Purity.
ஞாணக்கூத்஡ன் = Šiva, as one who revels in wisdom.
சத்஡ி஢ிதா஡ம் = Sattinipatam = Settling of the Divine Grace in the soul when it is ripe.
The descent of Divine Grace in the soul sluggish to superfast as listed below.
Mantataram. ஥ந்஡஡஧ம்: Exceeding slowness, as of pace or of procedure. It is like setting fire to a
moist trunk of plantain tree.
Mantam. ஥ந்஡ம்: Tardiness: It is like lighting a raw firewood from a freshly felled tree.
TIviram. ஡ீ஬ி஧ம்: Swiftness. It is like lighting a dry firewood
TIvirataram. ஡ீ஬ி஧஡஧ம்: Superfast; hyperintense. Also ஡ீ஬ி஧஡ீ஬ி஧ம். It is like lighting coal.
Siva Himself appears to reveal wisdom and offer liberation to the aspirant. The results are
superfast.

Verse 50.
ப௃த்஡ி தத஡ங்கள்
அரின஬஦ர்இன் ன௃றும்ன௅த்஡ி ஑ந்஡ம் ஍ந்தும்
அறும்ன௅த்஡ி ஡ிரிகு஠ன௅ம் அடங்கும் ன௅த்஡ி
஬ி஧வு஬ினண வ஑டும்ன௅த்஡ி ஥னம்மதாம் ன௅த்஡ி
஬ிக்஑ி஧஑ ஢ித்஡ன௅த்஡ி ஬ிம஬஑ ன௅த்஡ி
த஧வும் உ஦ிர் வ஑டுன௅த்஡ி சித்஡ன௅த்஡ி
தாடா஠ ன௅த்஡ிஇன஬ த஫ிமசர் ன௅த்஡ி
஡ிரி஥னன௅ம் அ஑ன உ஦ிர் அன௉ள்மசர் ன௅த்஡ி
஡ி஑ழ்ன௅த்஡ி இதுன௅த்஡ித் ஡ிநத்஡து ஆம஥. 50
LOkAyatars hold the view that the bliss of union with women is Mukti (Final Liberation).
Cutting asunder the five Skandhas in Sauthiranthikar Buddhism is final liberation: Form,
Sensation, Perception, Mental Formation, and Consciousness (உன௉஬ம், ம஬஡னண, குநிப்ன௃,
தா஬னண, ஬ிஞ்ஞாணம் ). The Jains hold the view that Mukti is to transcend or destroy the three
Gunas. Prabhakara Samayam holds the view that Mukti is to destroy Karma. Bhedhavadhis in
Inner Religion hold the view that Mukti is to destroy Anava Malam completely. Siva
Samayavadhis hold the view that the body does not perish in Mukti state. MayaVadis hold the
view that attainment of Viveka Mukti by bonded body-bound soul is the final liberation.
Follower of the doctrine of Bhāskara hold the view that Mukti is destruction of the soul.
SivaSankarAnthaVadhis of Inner Religion hold the view that destruction of soul's Pasu Karanam
and attainment of SivaKaranam constitute Mukti. PAtAnaVAdhis hold the view that Mukti
happens when the soul comes to stay like a stone without any knowledge. All these ten precepts
are false Muktis. The correct doctrine is that the soul obtains freedom from Anava,
Kanmam, and MAyai, earns Grace and Supreme bliss and attains Mukti.

ன௅த்஡ி = Muththi = Emancipation of the soul from bodily existence, final liberation.
஑ந்஡ம் = Kantham = The five constituent elements of being; The five constituent elements of
consciousness.
Buddhist doctrine talks about five Aggregates (஑ந்஡ங்஑ள் or Skandhas in Sanskrit =
Aggregates): Form, Sensation, Perception, Mental Formation, and Consciousness (உன௉஬ம்,
ம஬஡னண, குநிப்ன௃, தா஬னண, ஬ிஞ்ஞாணம் ). The whole world of matter and beings are made
of atoms, molecules and compounds (aggregates) there of.
RUpa = உன௉஬ம் = Form or Matter. The internal matter is the material body and the physical
sense organs. The external form is the physical world.
Vedhanā = ம஬஡னண = Sensation = Feeling. Sensing an object engenders pleasant, unpleasant
or neutral feeling.
Samjñā = குநிப்ன௃ = Perception (Conception, Apperception, Cognition, Discrimination) is the
faculty by which whether an object is recognized or not.
Samskāra = தா஬னண = Mental formation, Volition. All kinds of mental habits, thoughts, ideas,
opinions, compulsions, and decisions triggered by an object.
Vijñāna = ஬ிஞ்ஞாணம் = Consciousness
a) in the Nikayas = cognizance
b) in the Abhidhamma = a series of rapidly changing interconnected discrete acts of
cognizance.
c) in Mahayana sources. the base that supports all experience.
http://en.wikipedia.org/wiki/Skandha

வசௌத்஡ி஧ாந்஡ி஑ம் cauttirāntikam , n. < sautrāntika. A school of Buddhism which admits the

authority of the Buddhist Sūtras only.

That the souls roil alternately in the world of misery and happiness, depicts that life on earth is
not a bed of roses. Total liberation is the aim of all religions, though they differ in explaining the
nature of the soul, the nature of its bonds and the means of obtaining Final Bliss.

Saiva Siddhanta says that the soul obtains freedom from Anava, Kanmam, and MAyai, earns
Grace and Supreme bliss and attains Mukti at the feet of Siva with Siva-Jnanam (சி஬ஞாணம் =
knowledge of God).

உண்ன஥ அ஡ி஑ா஧ம் Section on Truth.

Verse 51. The five states of the soul.

உண்ர஥ அ஡ிகா஧ம் இவ்஬ி஦னின் ஬ரக Section on Truth
இங்கு இன஬ வதாதுஇ஦ல்ன௃ ஋ன்தர்஑ள் இ஡ன்ம஥ல் ஆன்஥ாத்
஡ங்஑ி஦ அஞ்சு அ஬த்ன஡ ஡ன் உண்ன஥ உ஠ர்த்தும் ஡ன்ன஥
வதாங்கு எபி ஞாண ஬ாய்ன஥ அ஡ன் த஦ன் ன௃ணி஡ன் ஢ா஥ம்
அங்கு அ஡ில் அன஠ந்ம஡ார் ஡ன்ன஥ அனநகு஬ன் அன௉பிணாமன. 51
First fifty verses depict the nature of Siva, soul and fetters (pathi, Pasu and PAsam = த஡ி, தசு,
தாசம்). The next section describes by the Grace of God, the five states of the soul, the effulgent
Truth of Wisdom, its benefits, the nature of the five-syllables and the nature of the ones who
embraced them.
There are nine chapters in this section.

Verse 52. The five states of the soul.

1. ஆன்஥ம் இ஦ல்பு The nature of the soul.
வசநிந்஡ிடும் உடலுள் ஥ன்ணிச்மசர்ன௃னன் ஬ா஦ில்தற்நி
அநிந்து அ஡ில் அழுந்தும் என்றும் அநிந்஡ிடா அநினேம்஡ன்ன஥
திநிந்து அனட அஞ்சு அ஬த்ன஡ வதன௉஑ி஦ ஥னத்஡ால் மத஠ி
உறுந்஡ணி அ஡ீ஡ம் உண்ன஥ உ஦ிர்க்கு ஋ண உ஠ர்த்தும் அன்மந. 52
Soul, according to its Karma, obtains and abides in the body and the sense organs, apprehends
and experiences the world of objects. Though the soul apprehends the world through the Tattvas,
it does not realize that fact. These Tattvas are not endowed with intelligence. Soul's apprehension
diminishes as the soul separates itself from the senses. Thus, the soul engages in and disengages
from five states: Awakening, Dream, Deep Sleep, Turiya, Turiyatita, (஢ணவு, ஑ணவு, உநக்஑ம்,
மதன௉நக்஑ம், உ஦ிர்ப்தடங்஑ள் ). This happens on account of Anavam. Siva-Agamas state that
the true state of the soul is to remain in Turiyatita.
In Sanskrit, these five states are called Sakkiram, Soppanam, Suzuththi, Thuriyam and
TuriyAtitam (Jagrat, Svapna, Susupti, Turiya and Turiyatita.) They are collectively called
KAriya Avattai or Avastha (஑ாரி஦ அ஬த்ன஡).
Sivagnana Siddhiar in Verse 223 talks about the five states of the soul.
Verse 223. The five states of the soul. (According to Mular there are 9 states.)
சாக்஑ி஧ம் ன௅ப்தன஡ந்து த௃஡னிணில்; ஑ணவு ஡ன்ணில்
ஆக்஑ி஦ இன௉தத்ன஡ந்து ஑பத்஡ிணில்; சுழுனண னென்று
஢ீக்஑ி஦ இ஡஦ம் ஡ன்ணில் துரி஦த்஡ில் இ஧ண்டு ஢ாதி;
ம஢ாக்஑ி஦ துரி஦ா஡ீ஡ம் த௃஬னின் னெனத்஡ின் என்மந. 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) Wakefulness = Jagrat = சாக்஑ி஧ம்.( 35) 5 Sensory organs; 5 Motor organs; 5 senses:
sound27, touch28, form29, taste30, odor3; 5 functions of the motor organs: speech22, grasp23,
ambulation24, evacuation25, procreation26; 10 Airs: Prana, Apana, Samana, Udana, Prana,
Vyana, NAga, KUrma, Krkara, Devadatta, and Dhanamjaya; 4 Inner organs: Manas, Buddhi,
Ahankara and Chitta (citta); 1 soul.
2) Dream Sleep = Svapna = ஑ணவு....25 organs are functional
3) Deep Sleep = Susupti = சுழுத்஡ி = உநக்஑ம். Three organs functional: Citta, Prana and Soul.
4) Turiya = Turiya = மதன௉நக்஑ம் = துரி஦ம்: Two functions are present: Prana and soul.
5) Turiya-atita = துரி஦ா஡ீ஡ம். One functional entity = soul.

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஬ிச்னச or அ஬ித்ன஡= Spiritual ignorance).

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 53.
உன௉உ஠ர்வு இனான஥஦ாலும் ஏர்என௉ ன௃னன்஑ள் ஆ஑
஥ன௉஬ி஢ின்று அநி஡ னாலும் ஥ணா஡ி஑ள் ஡ம்஥ில் ஥ன்ணித்
஡ன௉த஦ன் த௃஑ர்஡னாலும் உ஦ிர்சடம் ஆ஡னாலும்
அன௉஬ினண உடலுள் ஆ஬ி அநி஬ிணால் அநினேம் அன்மந. 53
The body with form does not apprehend while asleep or upon death. Of the five sense organs,
each one knows one function only and not that of the other(s). The soul receiving and
apprehending sensory impulses remains separate and different from the organs. Manas, Buddhi,
Ahamkaram and Cittam are incapable of knowing each other's knowledge or perception. The
Vital Air that activizes the body is Jada (சடம்) or inert and therefore not the soul. Soul is the
knowing entity by Grace of God as it comes to know that which is knowable and abides in the
Karma-dependant body.
This verse debunks their doctrine of the proponents of External Religion that body is knowledge,
the five senses are knowledge, the Inner Organ is knowledge and the Vital Air is knowledge.
This verse debunks their doctrine.
உ஦ிர்சடம் = The Vital Air is inert. ஆ஬ி refers to the soul. The soul possesses limited
knowledge. Unless the soul receives knowledge by the Grace of God, it is not capable of
perception.

Verse 54.
அநிவு ஋ணில் ஬ா஦ில்ம஬ண்டா அன்று஋ணில் அன஬஡ாம் ஋ன்னண
அநி஬ன஬ உ஡வும் ஋ன்ணில் அமச஡ணம் அன஬஡ாம் ஋ல்னாம்
அநித஬ன் அநினேம் ஡ன்ன஥ அன௉ளு஬ன் ஋ன்ணில் ஆன்஥ா
அநிவு இனது ஆகும் ஈசன் அமச஡ணத்து அபித்஡ி டாமண. 54
If Anma (soul) were intellect to perceive all knowledge, it does not need the help of instruments
or sense organs. If Anma were assumed as non-intellect, no need exists for Anma to possess
sense organs. If the sense organs were assumed to give knowledge to the Anma, the organs,
being inert, cannot confer knowledge to the soul. If God were to give knowledge to the soul
through the intermediation of the sense organs, the assumption is that God uses inert sense
organs to give knowledge to the inert soul. The question arises, why would not Isan (Siva) impart
knowledge to the soul without the intermediation of the sense organs.
The faulty premises of External Religion
The advocates of External Religion are mired in controversy among themselves and wonder,
assuming that soul exists, whether the soul is intellect or non-intellect. Siddhanta refutes their
stand.

Verse 55.
அநி஬ிணால் அநிந்஡஦ாவும் அசத்஡ா஡ல் அநி஡ி ஋ன்றும்
அநி஬ிணால் அநிவ஦ா஠ாம஡ல் ஆ஬வ஡ான்று இன்ன஥வ஡ான்ன஥
அநிவு஡ான் என்னந ன௅ந்஡ி அதுஅது ஆ஑க்஑ாணும்
அநிவு஑ான் அசத்து ஥ற்ந அது அநி஬ினுக்கு அநிவ஦ாண்஠ாம஡.55
Whatever is knowable by the intellect of the soul in this world is Asat. Siva is not knowable by
human intellect. If that is the case, of what use is God to the soul, if he is not knowable to the
soul. What is perceivable by the intellect of the soul is that which is apprehended by the the
sense organs. The objects perceived by the soul are non-eternal. One should know that the
intellect of the soul does not perceive the eternal Lord.
Manifest objects such as He, She, and it are of the nature of appearing and disappearing in time.
Soul's knowledge is called சுட்டநிவு, meaning that it is circumscribed knowledge (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.) All worldly objects belong to this category and is made of
parts (அ஬஦஬ம்). If the living beings belong to higher class (உ஦ர்஡ின஠) they are called He
and She. If they belong to lower class, animate or inanimate, they are called அஃநின஠. Both
classes are non-eternal.

உ஦ர்஡ிர஠ = , n. < உ஦ர்¹- +. 1. High caste, noble family; ம஥ற்குனம். உ஦ர்஡ின஠

னை஥ன்மதான (குறுந். 224). 2. (Gram.) Nouns denoting personal class of beings, including men,
gods.

அஃநின஠= , n. < அல் + ஡னண. Inferior class of beings, whether animate or inanimate, neuter,
opp. to உ஦ர்஡ிர஠; உ஦ர்஡ின஠ ஦ல்னா஡ சா஡ி. (஢ன். 261.)

in Saiva Siddhanta, Asat is like the letters written on water and the happenings in a dream; they
appear as if they are eternal, but vanish quickly. All worldly objects have no manifestation in
their Causal unmanifest form. In their manifest form, these objects are subject to elucidation.
When they come to destruction, they subside in their cause. In Saiva Siddhanta, Pati, Pasu and
PAsam are eternal. Asat refers to gross objects of the world.
To think of non-eternal things as eternal is Pul-larivu (ன௃ல்னநிவு = Ignorance, little knowledge).
Verse 247 in Sivagnana Siddhiar says the following.
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 இனான஥஦ானும் அநி஬ினுள் ஢ிற்ந னானும்
உன்ணி஦ ஋ல்னாம் உள்஢ின் று உ஠ர்த்து஬ன் ஆ஡னானும்
஋ன்ணது ஦ான் ஋ன்று ஏதும் இன௉ம் வசன௉க்கு அறுத்஡னானும்
஡ன் அநிவு அ஡ணால் ஑ாணும் ஡ன஑ன஥஦ன் அல்னன்; ஈசன். 247
Siva is one (non-different) with the soul, different from the soul, abides with the soul and its
knowledge and enlightens the soul. Siva severs the egoistic arrogance, I and Mine; He is not
knowable by the soul's intellect.
Siva by His nature does lend Himself for categorization and analysis in terms of knower,
knowable object and knowledge.

Verse 56. The three entities (Pati, Pasu, PAsam) and their apprehension of Asat.
஋வ் அநிவு அசத்து அநிந்஡து ஋ணில் உ஦ிர் அநி஦ாது ஈசன்
அவ்஬நிவு அநி஦ான் அல்னது அமச஡ணம் அநி஦ாது ஆ஬ி
வசவ்஬ி஦ ஑ன௉஬ி கூடித் வ஡ரிவுநாது அன௉பில் மச஧ா
எவ்இன௉ ஬ன஑஦து ஋ன்ணில் எபி஦ின௉ள் என௉ங்கு உநாம஬. 56
Which intellect apprehends Asat? Soul does not perceive Asat on its own accord. Isan (Siva)
perceives all in toto. Therefore, God is not subject to circumscribed knowledge (limited by time
and space). PAsam (Fetter) is AsEthanam (அமச஡ணம் = insentient non-intelligent entity) and
Jada (inert) and therefore is not capable of perceiving Asat. Can all three entities (Pati, Pasu,
PAsam = God, soul, fetters) by collaboration apprehend Asat? Soul and fetter together do not
apprehend because fetter is non-intelligent. Can God and soul together apprehend Asat? God
does not join or collaborate with soul in bondage. God and fetter are like Light and darkness,
which therefore do not stay together simultaneously.
The three entities do not apprehend Asat individually; neither two in combination apprehend
Asat.

Verse 57.
சத்து இது ஋ன்று அசத்து஡ான் அநி஦ாது அசத்ன஡த்
சத்஡து அநிந்து அ஑னம஬ண்டா அசத்து இது சத்஡ிஇது ஋ன்று ஏர்
சத்துஇன௉ள் எபி அனாக்஑ண் ஡ன்ன஥஦஡ாம் அசத்ன஡ச்
சத்துடன் ஢ின்று ஢ீக்கும் ஡ன்ன஥஦ால் ச஡சத்து ஆம஥. 57
The idea that this is Sat, Asat does not perceive. Sat (God) knowing Asat does not have to leave
or abandon it. Knowing that Asat is this and Sat is this and having the potential to obtain
benefits by leaving Asat and joining Sat, the soul is neither Sat nor Asat, but Sat-Asat. It is like
the nature of the eye, that knows what darkness and Light are and yet remains separate from
both. Likewise soul is Sat-Asat.
Asat is non-intelligent; therefore, it has no ability to know Sat. By nature God exists separate and
different from PAsam, He does not have to leave Asat. PAsam (fetter) does not have the ability
to seize and afflict God. Thus the soul, different from God and Pasam, must abandon Asat and
join Sat to gain benefits.
As analogy, Umapathi points to darkness, Light, and the eye. Sat is like the Light; Asat is like
darkness; the eyes gain vision with the light; the eyes lose sight in darkness. Sat is God; by
joining Sat, the soul gains Spiritual knowledge. With help from Siva of the Radiant effulgence of
Supreme Knowledge, soul, the repository of useless secular knowledge (சிற்நநிவு) can gain the
great fruits of liberation, as depicted in Sivagnana Siddhiar Verse 233.
Verse 233. Souls receive enlightenment from Siva in order to perceive.
அநிந்஡ிடும் ஆன்஥ா -- என்னந என்நிணால் அநி஬஡ானும்,
அநிந்஡ன஬ ஥நந்஡னானும் அநி஬ிக்஑ அநி஡னானும்
அநிந்஡ிடும் ஡ன்ன஥னேம்஡ான் அநி஦ான஥஦ானும் ஡ாமண
அநிந்஡ிடும் அநி஬ன் அன்நாம்; அநி஬ிக்஑ அநி஬ன் அன்மந. 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 58. God and soul are non-dual; soul needs God for Light of Wisdom.
஑ண்வ஠ாபி ஬ிபக்கு அபித்தும் ஑ாட்டிடும் ஋ன்ணில் ன௅ன்ணம்
஑ண்வ஠ாபி என்றும் இன்நாம் ஬ிபக்வ஑ாபி ஑னந்து அற்னநக்
஑ண்வ஠ாபி அ஑ன ஢ின்மந ஑ண்டிடும் ம஬று ஑ா஠ா
஑ண்வ஠ாபி ஬ிபக்஑ின் மசா஡ி ஑னந்஡ிடும் ஑ன௉த்து என்று அன்மந. 58
If the assumption is that the lamp offers light to the eye, it presupposes that the eyes do not have
any light. That is wrong. Remaining far away from the perceived object, the eyes perceive the
lighted object. In other words, the man's eyes remaining in pitch darkness do perceive lighted
objects far away from his eyes. Therefore, the eyes have intrinsic light in them, though the light
of the eyes cannot perceive an object on their own accord without the light of the lamp cast on
the object. When the light of the eyes and the light of the lamp combine, they are not one entity
but two different entities.
This analogy brings forth the point that the soul by itself (like the eye) does have intrinsic
(native) intellect. When the eyes associate with the light or the darkness, they gain sight or lose
sight respectively. Likewise when the soul associates with God, it gains Divine Bliss
(மதரின்தம்). When the soul associates with Malam, it gains spiritual ignorance.
Without the light of the lamp, the eyes do not see. Without the Grace of God, the soul gropes in
darkness of ignorance.
When the light of the eye together with the light of the lamp sees an object, they are not one
entity but two entities. Likewise, God the Soul of the soul helps the individual soul apprehend;
they are not Advaitam (அத்து஬ி஡ம் = non-dual). The eyes (soul) sees lighted objects only,
while the lamp (God) lights up and shows all objects.

Verse 59. Soul being Sat-Asat is like a crystal taking the color of the proximate object.
ஏர் இடத்து இன௉த்஡ல் ஥ா஦ உன௉஢ினநந்஡ிடு஡ல் என்நாம்
மதர் இடத்து உனந஡ல் ஡ாமண திநங்கு அநி஬ா஑ி ஢ிற்நல்
மசார்வுனடச் சடம்஢ி஑ழ்த்஡ல் ஋னும்இன஬ வசால்னார் ஢ல்மனார்
ஏர்஬ிடத்து உ஠ன௉ம் உண்ன஥ எபி஡ன௉ம் உதன஥மதாலும். 59
Some say that the soul, remaining in one place, perceives by pervading the whole body, the
product of MAyA. Some say that the soul pervades all like God and perceives. Both are
inapplicable. Others say that the soul stands as a form of intellect. The sense organs carry out
their functions in its presence. This premise is faulty. Others say that the soul has native ability
to apprehend; still others say that the soul does not need to be told, instructed or guided. This
again is a faulty premise. Others say that Manas and other organs confer knowledge to the soul,
which is non-intelligent without Manas etc. Again a faulty premise. The virtuous ones who
attained realization in Saiva Siddhanta by exploring the nature of the soul's apprehension, say
that the soul is of the nature of a crystal, which shows many colors of the juxtaposed object.
The supposition that Anma or soul remains as a dewdrop in the spiritual heart means that the
body does not have a wellspring of intellect. If the soul were considered to remain a limited
object in space (in a circumscribed ambit), it follows that the soul has a form, does not possess
intellect, and is liable to destruction. All these are faulty propositions.
Some others say that the soul perceives by pervading the whole body. That means the soul grows
with the body or shrinks when the body loses weight or loses a limb. This makes it hard to
explain the acquiring of five states by the soul: awakening, dream sleep, deep sleep, Turiya and
Turiyatita. It is hared to explain the inability of the five senses to simultaneously apprehend the
objects. (Can you chew gum, while singing, seeing, hearing, tasting and smelling?) Faulty
premises and analogies: The elephant's soul is big and the ant's soul is small.
The premise that the soul is all-pervasive and all-knowing is faulty, because it takes birth in an
embodied form and perishes; it has five states of existence in the phenomenal world; the soul in
its body apprehends the senses one by one and not all at the same time.
If the soul were assumed to be of the Form of Intellect, the question arises why the organs do not
function despite the fact that life in the body exists.
It is a faulty premise that the soul has native knowledge and does not need education. Knowledge
does not arrive and abide in the soul without the help of senses and the Inner Organ
(உட்வதான௉ள்).
Others say that soul is non-intelligent, and that mind and other entities inculcate knowledge into
the soul. Mind and such instruments are Jada (inert), which never at any time impart knowledge.
Non-intelligent matter does not induce knowledge in non-intelligent entity.
According to Saiva Siddhanta, the soul gains knowledge upon instruction, impartation,
education, demonstration, training.... Soul comes to know upon instruction. Soul is Sat-Asat
(ச஡சத்து = சத்து-அசத்து), capable of knowing or learning both Sat and Asat. It is of the nature
of taking on the color and qualities of its proximate entity as is the case of the crystal.

Verse 60. Five states of the soul.

2. அஞ்ச஬த்ர஡ இ஦ல்பு nature of five states of the soul
஋ண்஠ என்று இனாது அ஡ீ஡ம் ஋ய்஡ி஦ துரி஦த்து என்று
஢ண்஠ிடும் சுழுத்஡ி ஡ன்ணில் ஢஦ந்துபது என்று தின்னும்
அண்஠ிடும் ஑ணவு ஡ன்ணில் ஆமந஫ாம் சாக்஑ி஧த்஡ில்
஑ண் உறும் அஞ்சு ஆநா஦ ஑ன௉஬ி஑ள் ஑ாணும் ஡ாமண. 60
In Turiyatita (துரி஦஡ீ஡ம்) state, the soul has no organ or instrument to count (as abiding with
it). When the soul attains Turiya (துரி஦ம்) state, only Vital Air abides in it; thus this state sports
only two entities. Leaving the Turiya state and arriving at Deep Sleep State (Susupti = சு஫ித்஡ி),
Cittam joins the Vital Air. Leaving the Deep Sleep state and arriving at Dream Sleep state
(கணவு), twenty-two Tattvas join the Cittam and Vital Air. In Awake State (Jagrat = ஢ணவு)
five sense organs and five motor organs join the twenty-five Tattvas.

1) Turiya-atita = துரி஦ா஡ீ஡ம். End of 4th State. 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஬ிச்னச or அ஬ித்ன஡= Spiritual ignorance).

2) Turiya = Turiya = மதன௉நக்஑ம் = துரி஦ம்: 4th State. 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 = சாக்஑ி஧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.

Turiyatita = State beyond the 4th. Being awake within the awake state (Jagrat in Sanskrit =
சாக்஑ி஧ம் in Tamil = waking state), experiencing the other states (Svapna = Dream State =
஑ணவு and Susupti = Deep Sleep State = உநக்஑ம், and having trained the body and the breath,
they attain Turiyatita (துரி஦஡ீ஡ம் ).

Verse 61. Caused Avasthas.

இவ்஬ன஑ அ஬த்ன஡ ஡ன்ணில் ஋ய்஡ிடும் ஑஧஠ம் ஋ல்னாம்
வ஥ய்஬ன஑ இடத்஡ில் உற்று ம஥வு஥ா ஑ண்டு ஥ிக்஑
வதாய்஬ன஑ப் த஬ம் அற்நப்ன௃ரிந்஡ிடில் அன௉பானால் ஆங்ம஑
஍஬ன஑ அ஬த்ன஡ உய்க்கும் அநி஬ிணால் அநிந்து வ஑ாள்மப.61
In these five Caused Avasthas (அ஬த்ன஡஑ள்), the senses or Tattvas have variable participation
by addition, subtraction, abidance, and withdrawal. They remain in various parts of the body
producing differing states. Birth and death are the anomalies of the soul, which God by His
Grace removes by devising the five states of existence for the soul. Thus one should know by the
said knowledge
There are three Causal Avasthas (஑ா஧஠ம்) and five Caused Avasthas (஑ாரி஦ம்). The Caused
Avasthas are Jagrat, Svapna, Susupti, Turiya and Turiyatita as described above. In all there 15
Avasthas. The soul engages in many acts and moves in many levels. I ascends to higher state like
Turiyatita, it descends to Jagrat. The soul acquires senses and Tattvas in one state and sheds them
in another state. Caused Sakala State and Caused Suddha state are mentioned here. Descent and
abidance in the lowest Avastha (சாக்஑ி஧ம்) is the cause for rebirth; ascent to highest
(துரி஦஡ீ஡ம் ) Avastha means removal of cause for rebirth.
In Verse 60, the author talked about the Lower Avastha (஑ீ ஫ான஬த்ன஡). In this verse 61, he
talks about Mid-Jagrat Avastha (஥த்஡ி஦ சாக்஑ி஧ா஬த்ன஡ ) and Suddha Avastha in Sakala state.

Verse 62. The soul in Suddha Jagrat Turiyatitam state.

஢ீக்஑ம் இல் அ஡ீ஡ம் ஥ாசு஢ினநந்஡ ம஑஬ன஥ாம் ஢ீர்ன஥
சாக்஑ி஧ம் ஑னா஡ி மசர்ந்஡ ச஑ன஥ாம் ஡ன்஥஦ாகும்
஢ீக்஑஥ில் இ஧ண்டும் கூடாது எ஫ி஦ ஏர் ஢ினன஦ில் ஢ீடும்
சாக்஑஧ அ஡ீ஡ம் சுத்஡த் ஡ன஑ன஥஦து ஆகும் ஡ாமண.62
Turiyatitam remains firm (in Muladhara Chakra). Kevala State is replete with stain (of Anavam).
Caused Jagrat Avastha's nature is to join with and separate from the cohorts of Kala Tattva.
Separating from these two-fold Kevalam and Sakalam, combining with the Grace of God and
abiding in Suddha state, the soul stands in Suddha Avastha's Jagrat Turiyatitam.
Turiyatitam is the nature of the Caused Kevala Avastha as the products of MAyA leave the soul,
which, veiled by Anavam, remains in Muladhara Chakra.

Verse 63. The soul needs 11 instruments or Tattvas for perception; the instruments are
inert on their own accord without the soul.
஥ன௉஬ி஦ வதாநி஦ல் என்று ஥ான௄஡ம் ஍ந்஡ில் என்றும்
஑ன௉஬ி஑ள் ஢ான்கும் ஢ீங்஑ாக் ஑னா஡ி஑ள் ஍ந்தும்கூடி
என௉ன௃னன் த௃஑ன௉ம் இந்஡ எழுங்கு எ஫ிந்து உ஦ின௉ம் என்னநத்
வ஡ரிவுநாது அ஬ன் எ஫ிந்து அத்஡ி஧ள்஑ளும் வச஦ல் இனாம஬.63
When the soul perceive objects, one of five senses; one of five elements; four Antahkaranas
Manas, Buddhi, Ahamkaram, Cittam; and five inseparable Vidya Tattvas like KalA join together
and help the soul perceive and experience the world of objects. The soul does not deviate from
this established order when it perceives objects. The assemblage of senses and Tattvas is not
capable of function when it dissociates from the soul.
The Vidya Tattvas Kāla7, Niyati8, Kalā9, Vidya10, Rāga11 are called inseparable KalAs (஢ீங்஑ாக்
஑னா஡ி஑ள் = inseparable entities) of the soul. These eleven instruments of the soul are essential
for perception and knowledge of the soul and are not capable of perception by themselves
without association with the soul.

Verse 64.
஡ணக்கு ஋ண அநிவு இனா஡ான் ஡ான்இன஬ அநிந்து சா஧ான்
஡ணக்கு அநிவு இனா஡ ஬ா஦ில் ஡ான் அநி஦ாது சா஧
஡ணக்கு ஋ண அநிவு இனா஡ான் ஡த்து஬ ஬ன்ண னொதன்
஡ண஑கு ஋ண அநி஬ாணால் இச்ச஑னன௅ம் த௃஑ன௉ம் ஡ாமண.64
Soul does not have omniscient Intellect (meaning that it has only limited knowledge (சிற்நநிவு).
The soul does not knowingly and spontaneously join the Tattvas, which being the portal of
knowledge for the soul remain forever inert; thus, the Tattvas do not join the soul knowingly and
spontaneously. (The soul is of no native intelligence and of the color of form of five Tattvas.)
The soul, intrinsically non-intelligent, is of the nature of a crystal which sports the five colors of
its proximate object. Siva of the nature of native omniscient intelligence, which functions
without external instructions, has the power of the Knower and Experiencer of the world and is
the supporter of the soul.
சிற்நநிவு = Unsound, imperfect knowledge or understanding; ன௃ல்னநிவு. 2. Limited
knowledge; சுன௉ங்஑ி஦ அநிவு. Limited knowledge of the soul as acquired by the senses

அ஬ிகா஧஬ா஡ம் சி஬ாத்து஬ி஡ம் ஋ன்த஬ற்ரந ஥றுத்஡ல்

Verse 65. Siva does not perceive on behalf of the soul. Eternally, Siva is the teacher and the
soul is the pupil.
஑ண்டு உ஠ர் ன௃னன்஑ள் ஑ாணும் ஑ன௉த்஡ிணால் என௉த்஡ன் ஞாணம்
வ஑ாண்டு உபம் அநினேம் ஋ன்ணில் வ஑ாள்த஬ன் ன௅஡னி ஆகும்
஥ண்டி஦ உ஠ர்வு உ஦ிர்க்஑ா ஥ன்ணி ஢ின்று அநினேம் ஋ன்ணில்
உண்டிட ம஬ண்டு ஬ானுக்கு என௉஬ன் ம஬று உண்டல் ஆம஥.65
The soul gains knowledge by perception and experiencing of objects by senses of sight, hearing,
tasting, eating, smelling... If one were to hold the view that the soul perceives with the help of
Siva's Intellect, it leads to a false premise that the soul becomes the primary perceiver. In other
words, the false premise is that Siva's Great Intellect becomes the instrument of the soul which is
the master and wielder of Siva's Intellect. That is not so. If Siva were to perceive on behalf of the
soul, it is as if a (first) person eats to appease the hunger of another man (second person). That is
not right either.
Soul of limited intellect learns only when taught by Siva of plenitudinous Intellect. Soul of
limited intellect (சிற்நநிவு) perceives objects through senses as Siva of Plenitudinous Intellect
(ன௅ற்நநிவு) instructs, informs, educates, explains....The debunked false premise is that the soul
with limited intelligence utilizes the Supreme Plenitudinous Intellect of Siva and that Siva
perceives on behalf of the unintelligent soul.

Verse 66. Irul, Porul, Marul, Arul, and Terul = இருள், மதாருள், ஥ருள், அருள், ம஡ருள்
இன௉ள் ஢ணி இ஧஬ி ஡ான்஬ந்து இரித்஡லும் இ஧஬ில் ஋ண்ணும்
வதான௉ள் ஢ினன ஑ண்டு ஥ாந்஡ர் வதான௉ந்஡ிடு ஥ாறு மதான
஥ன௉ள் ஢ினன ஋ங்கும் ஢ீங்஑ ஥஑ிழ்ந்து உ஦ிர் ஡ன்னுள் ஥ன்னும்
அன௉னபனேம் எ஫ி஦ ஞானத்து அநிந்஡஬ாறு அநினேம் அன்மந.66
Irul, Porul, Marul, Arul, and Terul = இருள், மதாருள், ஥ருள், அருள், ம஡ருள் = Darkness,
Objects, Confusion and delusion, Grace, and Divine Knowledge. Siva removes the darkness of
Anavam, reveals objects, extirpates confusion and delusion of the souls, confers Grace on the
soul and is the repository of Divine Knowledge.
Night brings inactivity. As the sun rises, the objects become visible; people go about doing their
work; they do not think of the sun and its help. Instead of thinking that it is because of the sun,
darkness dissipated and objects are made visible, they arrogate to themselves all their daytime
accomplishments. In like manner Siva gives Grace to the soul to remove the veil of darkness of
Anavam, so that the soul perceives and experience the world by means of the senses. Forgetting
the Grace of Siva, the embodied souls think they are the doers.
The sun by illuminating the world of object does not undergo any transformation. Likewise, Siva
activizes the soul and the world without undergoing any transformation.

Verse 67.
அநிந்஡ிடும் ஥ணா஡ி ஬ா஦ில் ஆணன஬ அ஬ன் ஡ணாமன
அநிந்஡ிடும் ஋ன்றும் என்றும் அநிந்஡ிடா அன஬மதால் ஦ாவும்
அநிந்஡ிடும் அநினேம் ஡ன்ன஥ அநிந்஡ிட ஑ன்஥த்வ஡ான்ன஥
அநிந்து அன஬ த௃஑ன௉஥ாறும் அன௉ளு஬ன் அ஥னன் ஡ாமண.67
Soul perceives with the help of Anatakaranas like Mind, and the organs such as Body, Mouth,
Eyes, Nose, and Ears. These Tattvas do not know that they perceive because of the soul. They do
not perceive themselves. Likewise, the soul, both in bonded and liberated state (஑ட்டு ஢ினன,
ன௅த்஡ி ஢ினன), perceives because of Siva, though the soul does not realize this fact. Siva brings
together the soul and the fruits of Karma in accordance with the past Karma so that the soul
experiences the fruits. That God is Amalan the Pure One. (Malas or impurities do not afflict God
= Amalan.)

Sivagnana Siddhiar in his verse 231 says the following.

Verse 231. Omniscient and all-pervasive Siva is the knower and activizer of the soul.
வதாநி, ன௃னன் ஑஧஠ம் ஋ல்னாம் ன௃ன௉டணால், அநிந்து ஆன்஥ான஬
அநி஡஧ா அன஬ம஦ மதான, ஆன்஥ாக்஑ள் அனணத்தும் ஋ங்கும்
வசநி஡ன௉ம் சி஬ந்஡ணாமன அநிந்஡ிடும்; சி஬னணக்஑ா஠ா
அநி஡ன௉ம் சி஬மண ஋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.

4. ஞாண ஬ாய்ர஥
Verse 68. By Chariyai, Kriyai and Tapas, one attains Grace of His sacred Feet.
஑ாட்டிடும் ஑஧஠ம் என்றும் இல்னனம஦ல் ஑ாண் எ஠ா஡ாம்
஢ாட்டி஦ இ஬ற்நால் ஞாணம் ஢ணு஑வும் எண்஠ா ன௅ன்ணம்
ஈட்டி஦ ஡஬த்஡ணாமன இனந அன௉ள் உன௉஬ாய் ஬ந்து
கூட்டிடும் இ஬ற்னந ஢ீக்஑ிக் குன஧஑஫ல் குறுகும் ஆமந.68
The soul cannot perceive if not for the senses. The soul in association with the senses cannot
approach and apprehend the Supreme Reality. Because of the Tapas (austerity) of the past life,
Siva appears in the form of Grace, remove the attached senses and confers Grace for the soul to
attain His sacred Feet.
The soul without senses and instruments of the body is in Kevala state (incorporeal). With the
acquisition of the body, organs and instruments, the soul perceives the world of objects; that is
Sakala state; in this state, the soul does not perceive the Supreme Reality. How are we to
perceive God? By austerity. That state is Suddha State. Because of Austerity in the past life, God
assumes the form of Grace, and Guru and takes the soul to His sacred Feet. The austerity consists
of Chariya, Kriyai and Yogam.

Verse 69. Siva Jnanam superior to Pasu Jnanam and PAsa Jnanam.
தல்஢ிநம் ஑஬ன௉ம் வ஡ான்ன஥ப் தடி஑஢ீடு எபினேம் தன்ன஥
஥ன் இனங்கு இ஦ல்ன௃ம் ஡ந்஡ ஬பர் எபி மதான ன஬஦ம்
஡ன்ண஑ம் த஦ிலும் ஢ற்சிற் சடங்஑பின் ஡ன்ன஥ ஡ா஬ா
஢ன்ணனம் வதந ஢ினநந்஡ ஞாணம஥ ஞாணம் ஋ன்தர். 69
Crystal is of the nature of capturing the many colors of the proximate object and shows off its
own color too. These two aspects of crystal's nature happens when it is immersed in the light of
the sun. Likewise, the soul should shed the two aspects of the nature of the learning Cit and the
Acit, rise above these two, and acquire the goodness of plenitudinous Wisdom, which is the
Wisdom Par Excellence.

Crystal is colorless. It acquires red color of the rose proximate to it. Sun is necessary for the
crystal to shine and show the color of the proximate rose. Siva Jnanam is necessary for the soul
to show its own nature and the nature of proximate PAsam (fetter). The good nature of Pasu
Jnanam is native to the soul. PAsam is inert and offers the knowledge of PAsam. PAsam is the
proximate cause of the color of the soul-crystal. Pati Jnanam is superior to PAsa Jnanam and
Pasu Jnanam. Pati Jnanam is Siva Jnanam, the Wisdom of all wisdoms and superior to all other
wisdoms.

Sun Light is Siva Jnanam, the Supreme Wisdom of Siva. Cit is the good Pasu Jnanam, the
knowledge acquired by the soul through the senses. There is the proximate fetter--PAsa Jnanam.
PAsa Jnanam is actually a misnomer. PAsam is fetter or bondage. What kind of knowledge can
an inert object have? Since Pasam is considered in the context of the Most Excellent Pati
Jnanam and good Pasu Jnanam, PAsam received the complementary appendage, Jnanam.
The Crystal by itself is pure and stainless; its native quality is refraction. The proximate adjunct
colors and stains it. Likewise removing the Proximate PAsa Jnanam and the good native Pasu
Jnanam, and acquiring Siva Jnanam are essential for liberation.

Crystal: two qualities = native refraction and showing the color of the proximate object, rose.
Soul: two qualities = native Pasu Jnanam and the coloring Pasa Jnanam.

Verse 70. MAyA and Karma cause confusion and darkness to the soul; the soul without
them gets Grace.
஥ான஦஥ா ஥ான஦ ஥ா஦ா ஬ன௉ம் இன௉ ஬ினண஦ின் ஬ாய்ன஥
ஆ஦ஆர் உ஦ிரில் ம஥வும் ஥ன௉ள் ஋ணில் இன௉பாய் ஢ிற்கும்
஥ான஦஥ா ஥ா஦ ஥ா஦ா ஬ன௉ம் இன௉஬ினண஦ின் ஬ாய்ன஥
ஆ஦ஆர் உ஦ிரில் ம஥வும் அன௉ள் ஋ணில் எபி஦ாய் ஢ிற்கும்.70
MAyai comes to the soul according to the Karma and causes confusion and envelopes the soul as
Darkness. When the soul sheds Karma and MAyA, Grace descends on the soul, which shines as
effulgence.
MAyai, its products and the fruits of Karma will conform to the state of the soul. When the soul
acquires the name of bound Pasu, MAyai and the rest stand as the Malam (impurity) of the soul.
When the soul sheds the Malams and acquires Grace, the MAyA sheds what is called Malam and
stands as the effulgent Grace.

Soul + (MAyA+ Karma) = Soul in Marul and Irul (஥ருள் = confusion; இருள் = Darkness).
Soul - (MAyA + Karma) + (Arul) = Effulgent soul. (அருள் = Grace).
Verse 71. Self-Realization, Divine Grace, Soul's native intelligence are the Wisdom's
benefits.
ம஡சுந ஥ன௉வும் ஆன்஥ வ஡ரிசணம் ஆன்஥ சுத்஡ி
ஆசினா ஆன்஥ னாதம் ஆ஑னென்று ஆகும்னென்றும்
தாசம் அது அ஑ன ஞாணம் தற்நல் ஡ான் த஠ின஦ ஢ீத்஡ல்
஌சில் வ஢஦த்து அழுந்஡ல் ஋னும் இ஬ற்று அடங்கும் அன்மந.71
Jnanam's benefits are three: Anma Dharisanam, Anma Suddhi, Anma Lapam. Anma
Dharisanam is eradication of PAsam and acquisition of Supreme Jnanam by the soul. Anma
Suddhi is relinquishment of its deeds and ego and taking the path of God. Anma Lapam is to
immerse oneself in SivapOkam.
JnAnam = ஞாணம் = Spiritual wisdom or knowledge. Anma Dharisanam = ஆன்஥஡ரிசணம் =
Soul's perception of itself, self-realization; ஆன்஥ா஬ின் ஢ினனன஦ அநின஑. A spiritual
experience of the soul. Anma Suddhi = ஆன்஥சுத்஡ி = Soul's realizing Divine grace as its
mainstay. Anma Lapam = ஆன்஥னாதம் = soul in which, when freed from corruption, it
discovers that its form is intelligence. SivapOkam = சி஬மதா஑ம் = Spiritual experience of the
soul in which it merges its individuality in Šiva, the Supreme Being.
஡ச஑ாரி஦ம் taca-kāriyam : cutti, āṉmarūpam, āṉmataricaṉam, āṉma- cutti, civarūpam,
civataricaṉam, civayōkam, civapōkam; ஡த்து஬னொதம், ஡த்து஬஡ரிசணம், ஡த்து஬ சுத்஡ி,
ஆன்஥ரூதம், ஆன்஥஡ரிசணம், ஆன்஥சுத்஡ி, சி஬ னொதம், சி஬஡ரிசணம், சி஬ம஦ா஑ம்,
சி஬ததாகம் ஋ன்ந ஆன்஥ாத௃த஬ ஢ினன஑ள் . 2. The three Šaiva Siddhānta treatises by
Ampalavāṇa-tēcikar.

Verse 72. ஆன்஥஡ரிசணம் = Self-realization of the soul.

1. ஆன்஥ ஡ரிசணம் Self-realization.
஡ன் அநிவு அ஡ணால் ஌தும் ஡ணக்கு அநிவு இல்னன ம஦னும்
஡ன் அநிவு ஬ா஑ ஋ல்னாம் ஡ணித்஡ணி த஦ன் அன௉ந்தும்
஡ன்ணநிவு அநினேம் ஡ன்ன஥ ஡ன்ணாமன ஡னண அநிந்஡ால்
஡ன்னணனேம் ஡ாமண ஑ாணும் ஡ான் அணது ஆ஑ி஢ின்மந.72
Soul by its native intelligence cannot apprehend objects, though the soul, through the
intermediation of sense organs can experience the fruits. When the soul attains the nature to
know itself, the soul will perceive itself.
When does the soul get the intellect to know itself? Once the soul attains maturity by knowing
that the senses and organs are inert, that they are different and separate from the soul, and that
the guiding light of the soul is Grace of Siva, the soul acquires Gnosis. This is known as Anma
Dharisanam or Self-realization (ஆன்஥஡ரிசணம்) of the soul.

Verse 73. Anma Suddhi and Suddha Jnanam.

஡த்து஬ம் ஆண ஬ற்நின் ஡ன்ன஥஑ள் உளு஠ன௉ம் ஑ானன
உய்த்து உனணந்஡ிட உ஡ிப்தது எபி஬பர் ஞாணம் ஆகும்
அத்஡ன்ன஥ அநிவும் ஆறும் அ஑ன்நிட அது஬ாய் ஆன்஥ா
சுத்஡஥ாம் சுத்஡ ஞாணத்து என௉ன௅஡ல் ம஡ான்றும் அன்மந.73
When apprehending the nature of Anma Tattvas, there dawns effulgent Wisdom (Knowledge
obtained by study, observation or research). Anma Suddhi (Purification of the soul, by
realization of Divine Grace) takes place when the soul loses its natural state of apprehension and
self-consciousness; now the Suddha Jnanam dawns on the soul.
The one who knows the soul is JnAtha (ஞா஡ா); soul's limited knowledge is Jnanam (ஞாணம்);
Siva-realization is JnEyam (மஞ஦ம்).
ஞா஡ா = Wise person. That which ought to be known.
மஞ஦ம் = God, as the chief objective of knowledge. Objects of knowledge, things to be known,
perceived, experienced.

Verse 74.
உனந஡ன௉ம் உ஠ர்வும் அன்நி அ஡ன்ன௅஡ல் உள்பது ஋ன்று இங்கு
அனந஬து ஋ன் ஋ன்ணில் அண்஠ல் அன௉ள் ஋னும் அதும஬ அன்நி
஢ினந எபி ன௅஡ல் அது அன்நி ஢ின்நிடா ஢ி஥னன் ஆகும்
இனந஬ன் ன௅஡ல் அ஬ன் ஡ன் இனங்கு அன௉ள் சத்஡ி ஆம஥.74
Soul knows itself as different and separate from the Tattvas. That perception of the soul is
conferred by Grace of Siva. That being so why should one hold the view that the gnosis has a
hypostasis? Grace of Annal (Siva) being Gnosis is a Guna, which does not stand on its own.
There is a owner of Grace or Guna. That Reality is Sivam. This Supreme Being is eternal and
Ninmalan (of no impurity). Therefore God is the First One, whose brilliant Grace is Sakti.
Grace abides in Siva. Siva and Grace are One. Siva and Sakti are One. Siva and Grace do not
stand apart. Sun and light are one. they do not stand apart.
Sivagnana Siddhiar verse 239 depicts the above theme.
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.
அன௉பது சத்஡ி ஆகும், அ஧ன்஡ணக்கு; அன௉னப இன்நித்
வ஡ன௉ள்சி஬ம் இல்னன; அந்஡ சி஬ம் இன்நிச் சத்஡ி இல்னன;
஥ன௉பினண அன௉பிணால் ஬ாட்டி ஥ன் உ஦ிர்க்கு அபிப்தன் -- ஑ண்஑ட்கு
இன௉பினண எபி஦ால் ஏட்டும் இ஧஬ி஦ப் மதான --ஈசன். 239.
Grace is Sakti. That is the Nature of Siva: giving Grace. Without Grace, there is no Siva's wisdom
(வ஡ன௉ள்சி஬ம்). Without Siva, there is no Sakti. As the sun drives out the darkness for the eyes to see, He
destroys Marul (஥ன௉ள் = confused vision or illusion) by Grace (அன௉ள்) which He confers to the soul.
I cannot fail to notice the alliteration: Irul, Marul, Terul and Arul (இருள், ஥ருள், ம஡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 75.
சுத்஡஥ாம் சத்஡ி ஞாணச் சுட஧ாகும் சி஬ம் எ஫ிந்து அச்
சத்஡ி஡ான் இன்நாம் ன௅ன்னணத் ஡஑வு இனா ஥னங்஑ள் ஬ாட்டி
அத்஡னண அன௉ளும் ஋ங்கும் அனடந்஡ிடும் இன௉ள் அ஑ற்நி
ன஬த்஡ிடும் இ஧஬ி ஑ாட்டும் ஬பர் எபி மதால் ஥஑ிழ்ந்ம஡.75
Sakti is Pure Light of Wisdom or Gnosis. There is no Sakti without Sivam. Sakti scorches the
worthless Malams. It drives out the darkness of Malams. Sakti's Grace pervades everywhere.
Sakti-Grace confers happiness as the rising effulgence of the Light of the sun.
Sakti is the power of Siva. Sivam and Sakti are one. They are not different (அதின்ணம் ). The
Malams are worthless (஡஑வு இனா) because they cause affliction of the soul besides enveloping
the soul with nescience.
Siva removes the internal darkness of the soul. By scorching the Malams, Siva prevents return of
the Malams into the soul.

Verse 76. SivasamavAdhis wish to act like Siva, which is not a virtuous wish.
ன௃஑ல் அன௉ம் அசத்஡ர் ஡ம்தால் வதான௉ந்஡ி஦ அனன஑ம஦ மதால்
அ஑ினன௅ம் உ஠ன௉ம் ஈசன் அன௉ள் உ஦ிர் ம஥஬ னாமன
ச஑னன௅ம் ஢ி஑஫ ம஬ண்டும் ஡னன஬ன் ஍ந்வ஡ா஫ிலும் ஡ாமண
இ஑ன அந இ஦ற்நல் ம஬ண்டும் ஋ன்நது ஢ன்நி இன்மந.76
We see demoniacal people lose their intellect and roam around acting and behaving like demons.
people who attained the Grace of omniscient Siva act like the demonic people and want to be as
omniscient about the world as Siva is and also acquire the power of five functions of Siva. That
is not a virtuous wish.
SivasamavAdhis are of the view expressed above.

Verse 77. The lesser soul cannot perform the five functions of Siva, though infused with the
Grace of Siva, Will, Knowledge and Action.
இன்றும஢ாக்கு உன஧ ஢டக்கும் இ஦ல்ன௃ இமனாற்கு இனண஦ ஬ாய்ந்து
஢ின்நம஡ார் அனன஑ ம஢ர்ந்஡ால் ஢ி஑ழ்஬ து ஋ன் அதுமதால் உள்பது
என்நி஦ உ஠ர்வு ஡ம்தால் உள்பது ஢ி஑ழ்த்தும் ஈசன்
஡ன் வ஡ா஫ில் ஢டத்தும் ம஥ணி ஡ணக்கு஋ணக் வ஑ாண்டு ஡ாமண.77
If a demon seizes the one with blindness, muteness, and lameness, what will happen to the
person? Still he would not be able to see, talk or walk, because the deficiency for such acts
preexists in the person; therefore, the deficiencies would not leave him. Siva's Grace abiding in
the soul, does impart intelligence in accordance with Will, Knowledge and Action; the soul
would not gain anything more than these. The soul (though it acquired Will, Knowledge and
Action through the Grace of Siva) will not be able to perform the five functions of Siva with the
Grace-body.
The soul as a deficient and defective entity compared to omniscient, omnipotent, omnipresent,
plenitudinous Supreme Reality, is not capable of performing the five functions (Creation,
Preservation, Destruction, Obscuration and Grace) of the Lord, though the soul is infused with
Sivaness or Sivahood.
Verse 78. Suddha State is described.
இந்஢ினன ஡ன்ணில் ஥ன்ணி ஋ய்஡ிடும் ஑னா஡ி மதா஡ம்
஡ன் அபவு அநிந்து ஢ிற்கும் ஡஑வுஇனா ஥னங்஑ள் ஢ீத்஡
அந்஢ினன ஑஧஠ம் ஆ஑ா ஬ன஑ அ஡ில் அநிவு அடங்஑ி
஥ன்ணிட ஬ி஦ாதி ஦ா஦ ஬ான்த஦ன் ம஡ான்நம் அன்மந78
The soul in Sakala state acquires whatever limited and circumscribed knowledge coming from
Tattvas like KalA. When the soul jettisons the worthless Malams, it acquires Grace from Siva;
that state is Suddha State, wherein the soul does not hold any Karanas. The soul abides inside
Grace and subsequently unlimited pervasive knowledge and Divine Bliss shine.
Unless Egoim subsides, the cycle of Karma does not end. Unless Karma drops off the soul, the
senses hold the sway over the soul. To eradicate Karma, it is essential to desist from work that
accrues Karma and perform work in the service of God.
஬ான்த஦ன் = The fruits of Supreme Divine Bliss (மதரின்தம் ), enjoyed by the soul in
association with Grace and in the liberated state.

Verse 79.
அனடத஬ர் சி஬ம஥ ஆகும் அது஬ன்நித் ம஡ான்றும் ஋ன்ந
஑டன் அது ஋ன் ஋ன்ணில் ன௅ன்ணம் ஑ண்டிடார் ஡ம்ன஥ப் தின்னும்
வ஡ாடர்வு அன௉ம் அன௉பிணாலும் ம஡ான்று஥ா ஑ா஠ார் ஆ஦ின்
உனட஦஬ன் அடிமசர் ஞாணம் உ஠ர்஡ல் இன்று அன஠஡ல் இன்மந.79
The perfected soul should become Sivam, at the end of the path to Sivam. One may question as
to whether there is any other alternative. The soul before attainment of Grace was in a state of
not knowing itself. Before the onset of Grace, the soul did not possess self-cognition. After the
induction of Grace into the soul, which severs connection with the preceding state, the soul
attains self-cognition and yet neither realizes nor embraces Gnosis.
In the state of Mukti (ன௅த்஡ி), the soul has self-cognition and knowledge of Grace and attains the
bliss of liberation. If the soul does not possess self-cognition and does not know its own true
nature, how could the soul cognize Grace? If the soul does not have self-cognition, there is no
way soul realizes the Siva-Jnanam.
What is the meaning of Sayujyam (சானேச்சி஦ம்), (condition in which the soul becomes absorbed
in god-head, the highest state), when there is neither an aspirant nor an attainment?

Verse 80. Transcending Kevala and Sakala states, soul acquires Cirparam and becomes one
with Tharparam.
வதாற்ன௃று ஑ன௉஬ி ஦ாவும் ன௃஠஧ாம஥ அநி஬ினா஥ல்
வசாற்வதறும் ஆ஡ீ஡ம் ஬ந்து ம஡ான்நாம஥ ம஡ான்நி ஢ின்ந
சிற்த஧ம் அ஡ணால் உள்பச் வச஦ல் அறு஡஡ிட உ஡ிக்கும்
஡ற்த஧ம் ஆ஑ி ஢ிற்நல் சாக்஑ி஧ா஡ீ஡ம் ஡ாமண.80
In Kevala state, the soul has not experienced the sense instruments. The soul remained ignorant
in Kevala state and in Sakala state. Going beyond and transcending the two states of Kevalam
and Sakalam, Ciṛ-Param (சிற்த஧ம்) dawns. With the advent of Ciṛ-Param, the soul relinquishes
its work and becomes one with Thaṛparam (஡ற்த஧ம்); Sakira AthItham dawns.

Kevala Avastha is the incorporeal state wherein there is no body and thus there is no
experiencing by the senses. When the soul becomes corporeal with endowment of body, organs
and senses, it leaves the Kevala state and goes into Sakala State. It is like the incorporeal soul
leaving the dark tunnel of Kevala state and entering into the light of Sakala state in a corporeal
form. In the incorporeal Kevala state the soul was bound and gagged by Anavam; in the Sakala
state, it acquired a body, instruments and organs to experience the world of objects. Anavam is
still the tormentor of the soul in Sakala state. The dim light of Sakala state is far better than the
dingy darkness of Kevala state. Going beyond Kevalam and Sakalam, CiṛParam dawns on the
soul. SAkirA-tItam is transcending Kevala and Sakala states and remaining in transcendent state
within Jagrat or waking state.

சிற்த஧ம் = Siva-Jnanam. Wisdom of Siva. Knowledge-Truth.

஡ற்த஧ம் = Supreme Being.
சாக்஑ி஧ம் = Waking state in which the soul is in the forehead with all its faculties active
சாக்஑ி஧ா஡ீ஡ம் = சாக்஑ி஧த்஡ிற்றுரி஦ா஡ீ஡ம் = Turiyatitam in waking state. = Condition of the
soul while in waking state, in which breathing is suspended and consciousness is utterly lost, as
when a person is stunned by a sudden shock.

In the awake state, there are 6 subdivisions as listed below.

Sakiram1--Sakiram in Sakiram2--Soppanam in Sakiram3 --Suziththi in Sakiram4--Turiyam

in Sakiram5 --Turiyatitam in Sakiram6. = Awake state1--Awake in Awake state2--Dream in
awake state3 -- Deep sleep in Awake state4--Turiyam in awake state5 --Turiyatitam in awake
state6.

Sakiram in Soppanam in Suziththi in Turiyam in Turiyatitam in

Sakiram1
Sakiram2 Sakiram Sakiram4 Sakiram5 Sakiram6
Awake in Dream in Deep sleep in Turiyam in Turiyatitam in
Awake state1
Awake state2 awake state3 Awake state4 awake state5 awake state6

Tamil Lexicon and dsal.uchicago.edu.

சாக்஑ி஧ம் cākkiram , jāgrat. (Phil.) Waking state in which the soul is in the forehead with all
1

its faculties active.

2
சாக்஑ி஧த்஡ிற்சாக்஑ி஧ம் (Šaiva.) Condition of the soul while in waking state, in which all its
powers are in full play, as when a person is alert and wide awake; ஆன்஥ா ஡த்து஬஡ாத்து஬ி஑ங்
஑மபாடு கூடி ஬ிட஦ங்஑னப அனுத஬ிக்கும் அ஬ச஧ம். (ஞாணா. ஑ட். 30.)
 3
சாக்஑ி஧த்஡ிற்வசாப்தண஥ (Šaiva.) Condition of the soul while in waking state, in which
breathing and consciousness exist and the mental powers are dreamily active, as when a person
has vague thoughts and memories; ஆன்஥ா சித்஡த் துடனும் தி஧ா஠ா஡ி ஬ானேவுடனுங்கூடி
அநிவு஠ர்ச்சி ன௅஡னி஦ண வ஡பி஬ின்நி ஢ி஑ழும் அ஬ச஧ம். (ஞாணா. ஑ட். 30.)

சாக்஑ி஧த்஡ிற்சுழுத்஡ி4 (Šaiva.) Condition of the soul while in waking state, in which breathing
and consciousness are not lost but the mental powers are not roused to full activity, as when a
person loses thought and memory; ஆன்஥ா சித் ஡த்துடனும் தி஧ா஠஬ானேவுடனுங்கூடி
அநிவு஠ர்ச்சி ன௅஡னி஦ண அடங்஑ி ஢ிற்கும் அ஬ச஧ம். (ஞாணா. ஑ட். 30.)

சாக்஑ி஧த்஡ிற்றுரி஦ம்5 (Šaiva.) Condition of the soul while in waking state, in which

consciousness is lost and breathing is low, as when a person is half stunned by a sudden shock;
ஆன்஥ா சித்஡ ஥஫ிந்து தி஧ா஠஬ானே சிநிம஡ இ஦ங்஑ி ஢ிற்கும் அ஬ச஧ம். (ஞாணா. ஑ட். 30.)

சாக்஑ி஧த்஡ிற்றுரீ஦ா஡ீ஡ம் = சாக்஑ி஧த்஡ின஡ீ஡ம்
6
(Šaiva.) Condition of the soul while in
waking state, in which breathing is suspended and consciousness is utterly lost, as when a person
is stunned by a sudden shock; ஆன்஥ா ஬ிட஦ங்஑னப ஦னுத஬ிக்஑ிநம஬னப஦ில்
தி஧ா஠஬ானேவும் இ஦ங்஑ா஥ல் என்னநனேம் அநி஦ா஥ல் னெர்ச்சித்து ஥஦ங்஑ி ஢ிற்கும்
அ஬ச஧ம். (ஞாணா. ஑ட். 29.)

Verse 81. Give up egoism and desire for action; and subside in Siva-Jnanam.
எடுங்஑ிடா ஑஧஠ம் ஡ாம஥ எடுங்கு஥ாறு உ஠ர்ந்து எடுக்஑
எடுங்஑ிடும் ஋ன்ணில் ஢ின்நது எடுங்஑ிடா ஑஧஠ம் ஋ல்னாம்
எடுங்஑ிட எடுங்஑ உள்ப உ஠ர்வு஡ான் எ஫ினேம் ம஬நாய்
எடுங்஑ிடில் அன்நி ஥ற்ந உண்ன஥ன஦ உ஠஧ா஠ாம஡. 81
The sense instruments are of the nature bent on experiencing the world of objects. Some hold the
view that if one controls them consciously, the senses would not run amuck. Controlling the
senses by conscious intent is not possible. The truth is that the soul will revert back to Kevala
state, once the senses are controlled with the resultant loss of knowledge. Subsidence in Siva's
Supreme Divine Bliss without reversal to Kevala state and abiding in it without egoism is
noteworthy. This Truth is not realizable to the one not subsiding in Siva-Jnanam.

When one considers controlling the senses, one becomes conscious that he is the controlling
agent and thus egoism comes into play. Egoism defeats the purpose of suppression of the senses.
If in truth the senses are controlled, the import is that the soul attained the Kevala State, which is
deprived of Desire, Knowledge and Action; the soul lays in Kevala state in the form of
ignorance. God by His compassion gave the soul a body, organs and senses in order to inculcate
some knowledge in the soul. To let the soul revert back to Kevala state is not progress but
regress.
How are we to prevent the senses from interacting with the world of objects? For that to happen
the senses should transcend the Kevala and Sakala states, immerse in Sivaness, abrogate egoism
and thus reach a state of suspension of action.
Verse 82. Utter humility of egoless soul guarantees cessation of birth.
தற்நிடும் ஑ன௉஬ி ஦ாவும் தடர்ந்து உ஠ர்வு அபிக்கும் ஑ானன
உற்று அநிந்஡ிடு஬து என்நின் உ஠ர்஬ிணின் உண்ன஥ ஆகும்
஥ற்நது த஑ல்஬ிபக்஑ின் ஥ாய்ந்஡ிட ஬ன௉஬ து உண்மடல்
வதற்நிடும் அ஡னண ஥ா஦ப் திநப்தினண அறுக்஑ னாம஥.82
The soul gains knowledge with the outreaching external senses. That is limited circumscribed
knowledge, known as EkadEsa knowledge. The light in the lamp remains in its dim state under
the high-noon sun; thus the soul's knowledge remains dim in the presence of the Great
Effulgence of Siva's wisdom; When the soul attains the state of egoless humility in the presence
of effulgent Siva that is the recipe for cutting asunder the MAyA birth of the soul in corporeal
form.

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.
஌கத஡சி = EkadEsi = That which is found only within a limited area; a delimited object. GuNa
= கு஠ = Attribute. GuNi = கு஠ி = Object, possessing attributes.
஌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 = ஌஑ ம஡ச஥ா஑ அங்ம஑
அது ஑ினடக்கும். ; Anomaly, difference; Blunder, mistake, discrepancy, inconsistency;
Unevenness = ச஥ ஥ின்ன஥. இந்஡ ஢ினம் ஌஑ம஡ச஥ா஦ின௉க்஑ிநது .; Abuse = ஢ிந்ன஡ =
reproach அ஬ன் ஋ன்னண ஌஑ம஡ச஥ா஑ப் மதசிணான்.; That which is inferior, low in rank or
character = ஢ிந்ன஡. அ஬ன் ஋ன்னண ஌஑ம஡ச஥ா஑ப் மதசிணான்.

Knowledge derived by MAyA-begotten senses and organs are subject to limitation (EkAdesam);
that is like the light in the lamp. The dim light of the lamp neither dies nor loses its speck of light
and yet announces its egoistic validity in the presence of limitless radiant splendor of the sun.
The immersion of the egoless soul in the effulgent splendor of Sivapprakasam (Siva's Brilliance)
is the road to Divine Bliss.

Pasu Jnanam is limited knowledge, circumscribed knowledge, a knowledge limited in time and
space. It is EkAdesam, one-place knowledge. It is like the light of the lamp confined to a limited
area in space, place, and time. Siva Jnanam is ன௅ற்நநிவு, ஬ி஦ாத஑ அநிவு, and த஡ி ஞாணம்
(Plenitudinous Knowledge, Pervasive Knowledge, and Pati Jnanam). Siva Jnanam is High-noon
Splendor.
Tirumantram Verse 121:
஬ித்ன஡க் வ஑டுத்து ஬ி஦ாக்஑ி஧த் ம஡஥ி஑ச்
சுத்஡த் துரி஦ம் திநந்து துடக்஑ற்ந
எத்துப் ன௃னன் உ஦ிர் என்நாய் உடம்மதாடு
வசத்஡ிட்டின௉ப்தர் சி஬ம஦ா஑ி ஦ார்஑மப. 121.
V121: Having destroyed the seed of rebirth, and becoming dead to the world of senses, body, and life, the Sivayogis,
although living nominally, attain to Turiya state of consciousness. (Sivayogis attain Jivan Mukti, liberation while
alive.)

Verse 83. Guru comes to a soul when the soul is ripe.

ன௅ந்஡ி஦ என௉ன஥ ஦ாமன வ஥ா஫ிந்஡ன஬ ம஑ட்டல் ம஑ட்டல்
சிந்஡னண வசய்஡ல் உண்ன஥ வ஡பிந்஡ிடல் அது ஡ாணா஑
஬ந்஡஬ாறு ஋ய்஡ல் ஢ிட்னட ஥ன௉வு஡ல் ஋ன்று ஢ான்஑ாம்
இந்஡஬ாறு உனடந்ம஡ார் ன௅த்஡ி ஋ய்஡ி஦ இ஦ல்திமணாம஧. 83
On account of the previous meritorious acts, one stands focused; a Guru comes along to teach the
nature of the three entities and the Truth. Hearing the Truth from the Guru. Hearing from the
Guru is the first; deliberation of what is heard from the Guru is second; knowing the Truth from
what is heard is the third; attaining oneness with the Supreme Reality in meditation is the fourth:
these are the ways of attaining Mukti. The ones who abide in these will obtain Mukti.
Siddhanta does not approve of Tapas of privation such as self-inflicted physical punishment as in
flagellation, body piercing; subjecting the body to starvation; lying on hot slabs of granite;
immersion of the body in ice-cold waters; standing for long periods in cold waters. Saiva
Siddhanta recommends stepwise fourfold path: Chariyai, Kiriya, Yogam and Jnanam. To the
ones who became mature in the previous birth, Siva will appear as Guru.

Verse 84. Pati Jnanam is superior to Pasu and PAsa Jnanam and comes to the soul by the
Grace of Siva.
தாச஥ா ஞாணத் ஡ாலும் தடர்தசு ஞாணத் ஡ாலும்
ஈசனண உ஠஧ எண்஠ாது இனந அன௉ள் ஞாணம் ஢ண்஠ித்
ம஡சுறும் அ஡ணால் ன௅ன்னணச் சிற்நநிவு எ஫ிந்து மசர்ந்து
ம஢சம஥ாடு உ஦ர் த஧த்து ஢ிற்தது ஞாண ஢ிட்னட.84
By PAsa Jnanam and Pasu Jnanam, one would not be able to realize Siva. One should seek Siva's
Arul Jnanam. By the Grace of Sakti, erstwhile limited knowledge leaves and the Jnana Nittai
comes in its place.
Pati Jnanam comes only by Grace of Siva. Jnana Nittai is the state of Turiyatitam mentioned
elsewhere.

Verse 85.
஬ிபம்தி஦ ஬ன஑஦ில் ஢ிட்னட ம஥஬ிடல் அரிம஡ல் ன௅ன்ணம்
அபந்து அநிவு அபித்து அ஬ற்நின் அபவும் ஥ற்று அ஬ற்நிணாமன
உபம்வ஑ாளும் ஡னணனேம் உள்ப தடினேம் உற்று உ஠ர்ந்து வசவ்ம஬
஡பர்ந்஡ிடாது உ஬ப்த ஥ற்ந அத் ஡ன்ன஥஦து ஆகும் ஡ாமண. 85
Jnana Nittai is that which has been described. Attainment is difficult. The soul has to evaluate
and understand the world of objects by the Tattvas at the disposal of the soul. One should know
the limitations of these objects and abandon them. One should abandon the fruits that come from
such objects. One should realize that God is the hypostasis of all that exists. One should realize
the nature of His Grace, develop abiding love for Him, and take hold of His sacred Feet. If one
follows this course, Jnana Nittain will be a reality.

Verse 86. Clinging to the Feet of Siva to the exclusion of Meditation is the best way to attain
Him.
தா஬ிக்஑ில் ஥ணா஡ி ம஬ண்டும் த஦ன் இனன ஑஧஠ம் ஢ீத்துப்
தா஬ிப்தன் ஋ன்ணில் ஋ன்ண தழுது உப தா஬஑த்஡ால்
தா஬ிக்஑ எண்஠ான் ஋ன்று தா஬ிப்தன் ஋ன்ணில் ஢ீ஋ன்
தா஬ிக்஑ ம஬ண்டா ஆண்ட த஧ன் அன௉ள் தற்நி மணார்க்ம஑.86
For meditation, mind and the rest are necessary. Meditation without Karanam is not useful. The
soul without Karanam will revert back to Kevala Avastha. That is a blemish. If God were beyond
the reach of meditation, the sentiment of meditation does not leave you. That endeavor will not
falter. The ones who cling to the Sacred Feet of Siva, do not need to meditate with the help of
Guru's initiation.

1) God is beyond all Karanas or senses and instruments. Saying that one could meditate on God
with Manas is a faulty proposition. What is the other means? 2) Could one meditate without the
need of Karanam? Soul without Karanam is reverting back to Kevala state. Ignorance is the
hallmark of the soul in Kevala state. In Sakala state with Karanam in place, the soul obtains
limited knowledge. 3) The third proposition is that one could meditate on God beyond
meditation. That is presumptuous and puts one's ego ahead of God.
The ones who cling to the Sacred Feet of Siva, do not need to meditate with the help of Guru's
initiation.
here is what Sivanar says about meditation and clinging to the Sacred Feet of Siva.
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 வ஑ட்டுப்
தா஬ிப்தது ஋ன்ணின் தா஬ம் தா஬னண இநந்து ஢ின்று
தா஬ிக்஑ப் தடு஬஡ாகும் -- த஧ம்த஧ன் அன௉பிணாமன. 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.

த஧ப௃த்஡ி஦ின் இ஦ல்பு: The nature of Supreme Salvation

Verse 87. Obtaining non-dual state with Siva is liberation.
என்று இ஧ண்டு ஆ஑ி என்நின் என௉ன஥஦ாம் இன௉ன஥ ஆ஑ி
என்நில் என்று அ஫ினேம் என்நாது ஋ன்ணில் என்று ஆ஑ா ஡ீ஦ில்
என்று இநின௉ம்ன௃ உந஫ின் அன்நாம் உ஦ிரின் ஍ந்வ஡ா஫ிலும் ம஬ண்டும்
என்நி ஢ின்று உ஠ன௉ம் உண்ன஥க்கு உ஬ன஥ ஆ஠஬த் வ஡ாடு என்மந.87
In this verse, Umapathi Sivanar answers the question whether the Supreme Reality and the soul
are one or different. 1) If one becomes two, then the two must be of identical nature. Since it is
not so, this opinion is invalid. 2) If the soul and God are considered as distinct and different from
beginningless time and become one identity in Mukti, it is obvious that the soul in liberation
undergoes dissolution. This idea also is invalid. 3) In Mukti state, the soul does not merge with
Sivam. If Sivam and the soul stand apart and separate as two entities, Mukti state does not
amount to any use and thus final Bliss of Liberation does not exist. This idea also is invalid. 4)
The iron bit cast in the fire becomes fire itself; the parallel is the soul joining Sivam becomes
Sivam Itself; the premise here is that the hot iron has the power of Fire itself; this is not the case.
Considering that notion in the same strain, the soul is not capable of performing the five
functions of Siva even in the liberated state. Thus this idea also in invalid. How are we to find an
analogy to explain that the soul and Siva stand as one. The analogy is as follows. From
beginningless time, the soul, associated with Anava Malam, neither perishes, nor stands apart
from Anavam, nor abandons it but abides in Kevala state.
The essential elements of this piece are from the commentary in his book by S.S. Mani,
Sivapprakaasam
1) Proposition 1. One Supreme Reality appears as two entities: ParamAnmA and JivAnmA
(த஧஥ான்஥ா and சீ஬ான்஥ா = Siva and soul). The soul roils in Samsara taking birth and
sustaining death in a cyclical fashion, experiencing happiness and misery, seeking Upadesam
from Gurus, and knowing that Sivam and Jivam (Siva and soul) are one; with the dawn of such
wisdom, the soul merges with Sivam and becomes one. This idea is refuted by Umapathi
Sivanar. If one substance becomes two, the resulting two must have the same qualities. (Consider
two daughter cells emerging from a parent cell; both of them have the same qualities.)
Parmatma's Guna is nowhere found in Jivatma. Thus it is inapplicable. When Jivatma (soul)
attains Mukti, there is a possibility that it will slip into Samsara and thus takes birth in the
corporeal form in the world; that stain on Jivatma refutes this theory, which is called EkAnma
vAdham (஌஑ான்஥ ஬ா஡ம்).
2) Proposition 2. Soul is separate and different and so is Siva. They remain so from
beginningless time. The soul in Mukti or liberation becomes one with Sivam. In Mukti, the soul
merges with Sivam, loses its distinct individual identity and thus undergoes, as it were,
destruction or absorption. Where is the beneficiary of salvation? Thus there is no benefit. There
is no giver or donor; there is no recipient. Therefore, Mukti state is a useless proposition. This is
the doctrine of AikiyaVAdha Saivar --஍க்஑ி஦஬ா஡ னச஬ர்.
3) Proposition 3. ParamAnmA and JivAnmA (Siva and soul). Discount the proposition that
Jivatma becomes one with Paramatma in Mukti state and thus disappears. Why should we not
accept the proposition that the two remain as two for all times? The answer. This proposition is
invalid. The soul in bondage and Siva in Supreme Bliss are the two entities. In the state of
liberation. these two entities remain separate and thus liberation as a word and entity does not
carry any meaning at all. That the Soul comes to abide in Siva and enjoys uninterrupted Bliss is
what Liberation is. Absent liberation, liberation's beneficiary, fruits and benefits meaning and
donor Siva evaporate into thin air. This faulty proposition is the doctrine of Siva SamaVAdhis-
சி஬ ச஥஬஬ா஡ி஑ள் .
4) Proposition 4. The iron in the fiery forge gets the redness and heat and becomes the fire itself.
The soul in the state of union with Sivam becomes Sivam. The iron obtains the nature of fire; in
that state there is existence of fire and that of iron. This proposition is not valid either. The hot
iron does not perform the function of the fire. Fire imparts heat; iron takes the heat. Iron does not
have the native power to yield heat or fire. Following this strain of thought, Siva the First in the
Universe or the Supreme Reality performs the five function on behalf of the soul. The soul never
ever gets the power of performing the five functions. The assumption that the soul has the power
(upon union with Siva) to perform the five functions, takes away the essential quality of Siva as
the First and Foremost Supreme Being in this universe. That God is One, there is no one equal to
Him, He is second to none, and His Supremacy is unchallengeable comes under a cloud of
denial. This doctrine of SivaSankirAntha Vadham --சி஬சங்஑ி஧ாந்஡ ஬ா஡ம் is unacceptable.
After refuting these doctrines, Umapathi Sivanar delights us with an analogy to support Saiva
Siddhanta philosophy. The soul remains one with Anavam; the soul does not perish or is not
absorbed in Anavam, and does not split off from Anavam. In Kevala state, the soul and Anavam
exist non-different from each other so much so there is an appearance of soul becoming Anavam,
and Anavam becoming the soul, though there is no vitiation of the nature of each entity. In
Kevala state, soul's association with Anavam is ignominious. In Mukti state (liberated state),
soul's oneness with Siva is the ultima Thule and the highest of all states. In Kevala state the
association of the soul with Anavam is analogous to the soul in association with Sivam in
Suddha state. That analogy is the most appropriate.
S.S. Mani reminds us of ThAyumAnavar's verse that echoes the same sentiment.
ஆ஠஬த்ம஡ாடு அத்து஬ி஡ம் ஆணதடி வ஥஦ஞ்ஞாணத்
஡ாணு஬ிமணாடு அத்து஬ி஡ம் சான௉ம் ஢ாள் ஋ந்஢ாமபா.
The soul was non-dual with Anavam in Kevala state. What day would that be when the soul will
become non-dual with Siva with True Supreme Wisdom. .

தாச ஢ீக்கம்
Verse 88. With onset of Siva Jnanam, Anavam does not die; its power dies and yet it lives
on.
அ஫ிந்஡ிடும் தாசம் ஋ன்ணில் ஢ித்஡ம் ஋ன்று உன஧த்஡ல் ம஬ண்டா
அ஫ிந்஡ிடாது ஋ன்ணின் ஞாணம் அனட஬து ஑ன௉஡ல் ம஬ண்டா
அ஫ிந்஡ிடும் சத்஡ி ஢ித்஡ம் அ஫ிந்஡ிடா எபி஦ின் ன௅ன்ணர்
அ஫ிந்஡ிடும் இன௉ளும் ஢ாசம் அனடந்஡ிடா ஥ினடந்஡ிடாம஬.88
If PAsam were to come to a destruction, one should not say it is eternal. If you were to say that it
is imperishable, do not consider attaining Spiritual Wisdom. Its power dies, but its existence is
eternal. Darkness dies before light and yet its existence does not perish.
The author explains as to whether Anavam in the state of union of the soul with Sivam comes to
destruction or not. If Anavam were to perish, the doctrine of Saiva Siddhanta on Pati, Pasu, and
PAsam as beginningless entities will be subject to refutation. If Anavam were assumed as
imperishable at all times, it would be impossible to conjecture that Siva's Grace descends on the
soul and Spiritual Wisdom dawns on the soul. Then, which one perishes? What perishes is the
power of Anavam which veils the soul from its own intellect. Anavam Malam's existence does
not perish. The darkness that fleets from the effulgent sun neither comes to destruction, nor
remains in mesh with the light. In like manner, Anava Malam does not stand before Sivam.
஬ிரண ஢ீக்கம் Removal of Karma.
Verse 89. All three Karmas come to destruction.
஋ல்னன஦ில் திந஬ி ஢ல்கும் இன௉஬ினண ஋ரிமசர் ஬ித்஡ின்
எல்னன஦ில் அ஑லும் ஌ன்ந உடல்த஫ ஬ினண஦து ஊட்டும்
வ஡ால்னன஦ில் ஬ன௉஡ல் மதானத் ம஡ான்று இன௉ ஬ினண஦து உண்மடல்
அல் எபி ன௃ன஧னேம் ஞாணத் ஡஫லுந அ஫ிந்து மதாம஥.89
The two-deed Sanchita Karma that subjects the soul to innumerable births will roast like seeds
set on blaze. Prarabdha Karma that bears fruits in this birth will vanish with the death of the
body. As the soul accumulates AgAmiya Karma concomitant with the soul's experiencing of the
present sprouting Prarabdha Karma, AgAmiya Karma will perish with the fire of Spiritual
Wisdom.
Verse 88 tells us how Anava Malam had its power decimated. Now this verse tells us as to how
Karma's seeds are roasted (஋ரிதசர் ஬ித்து) and destroyed by the fire of Wisdom. The roasted
seeds have the appearance of unroasted seeds but are not capable of germination. There are three
kinds of Karmas: Sanchita Karma, Prarabdha Karma and AgAmiya Karma.

6. புணி஡ ஢ா஥ம் Pure Name. Namsivaya.

Verse 90. Namasivaya, the foremost among Mantras.
தந்஡ம் ஆணன஬ அறுத்துப் தவு஡ி஑ம் உ஫லும் ஋ல்னனச்
சந்஡ி஦ாது எ஫ி஦ாது இங்குத் ஡ன்ன஥மதால் ஬ினணனேம் சான௉ம்
அந்஡ம் ஆ஡ி஑ள் இனா஡ ஍ஞ்சு ஋ழுத் அன௉பிணாமன
஬ந்஡஬ாறு உன஧வசய்஬ான஧ ஬ா஡ி஦ா மத஡ி஦ாம஬.90
After three Malams are eradicated, the soul-body made of five elements and organs roils in this
world for a limited time. Because of the association with the Malams and the world of objects in
the past, the subtle body if the soul carries the Samskaras and Vasanas, which haunt the soul. To
prevent the associated consequences attacking the soul, one should chant Guru-prescribed five-
syllable Manta which is full of grace and has no beginning or end . There is no obstruction or
frustration of such persons. Such persons will not suffer afflictions from the Malams.
Please go to OM NAMASIVAYA.
Though Jnana meditation is accomplished, the connection with the body and the world of the
Sadhaka is not severed. Asafoetida even after its removal leaves a smell in the vessel. Likewise,
the soul though divested of the body carries the fragrance (Vasanas) from the past deeds or
Karma.
Chanting of Mantras MANTRA is salubrious. Of all mantras, Namasivaya, the five-syllable
Manta as prescribed by the Guru, offers protection and sustenance to the chanter and meditator .

Verse 91. Namayasiva: explanation of Mantra.

஡ின௉வ஬ழு஡து ஍ந்஡ில் ஆன்஥ா ஡ிம஧ா஡ம் ஥ாசு அன௉ள் சி஬ம்சூழ்
஡஧஢டு ஢ின்நது என்நாம் ஡ன்ன஥னேம் வ஡ான்ன஥ ஦ா஑ி
஬ன௉ம்஥஢ ஥ிகு஡ி ஦ாமன ஬ாசி஦ில் ஆனச இன்நிக்
஑ன௉஬஫ிச் சு஫லு ஥ாறும் ஑ா஡னார்க்கு ஏ஡னாம஥.91
Of the five syllables, Yakaram (஦ = Ya) marking the soul stands in the middle (஢஥஦சி஬ா =
Na Ma Ya Si Vā). Na of Tirodhna Sakti, and Ma of Malams stand at the beginning. Si of Siva
and Vā of Grace stand at the end of the Mantra. Prayer is offered by keeping Si Vā in the front,
Ya in the middle Na Ma in the end. This traditional practice comes from antiquity. If one
stresses on Ma Na in worship, there is less desire for Vā Si and the soul roils in birth and death.
Shedding Malams, disliking birth and immensely liking Sivam, instructions for proper order of
chanting the five-syllable mantra can be offered (by the Guru).
Please go to OM NAMASIVAYA.
The ones who are world-centric are deep in Obscuration and Malam; the ones who are Siva-
centric are deep in Sivam and Grace. The world-centric people chant 5-syllable Mantra with the
lead provided by Obscuration and Malam (Na Ma Ya Si Vā). The Siva-centric people chant the
five-syllable Mantra with the lead provided by Siva and Grace (Si Vā Ya Na Ma).

Na Ma Ya Si Vā

In the above Mantra, obscuration and impurities are the burdensome front load (Na Ma)
on the soul Ya, Siva and Grace Si Vā come once the soul is divested of the front load of Na Ma.

Na Ma Ya Si Vā: Strike Na and Ma (obscuration and impurities). This is what you

want. At this juncture the soul Ya moves and sits between Si Vā (Siva and Bliss) and the new
configuration is Si Ya Vā. This is bliss; this is liberation.
Na = Tirodhana Sakti or Obscurant Siva Sakti (஡ிம஧ா஡ண சத்஡ி). (சத்஡ி= சக்஡ி)
Ma = Malas or impurities
Si = Siva
Vā = Grace
Ya = soul
Kēvala state is dream-sleep state of the soul Ya before birth.
Sakala state is awake state, life of the embodied soul on earth (Na Ma Ya).
Suddha state is deep-sleep state, merger with Siva (Si Vā Ya---> Si Ya Vā ); Na Ma left
the soul.
 NaMaSiVaYa, SiVaYaNaMa, SiVaYaMaNa
Na = Tirodhana Sakti or Obscurant Siva Sakti.
Ma = Malas or impurities
Si = Siva
Va = Grace
Ya = soul
Individual soul with front load of
obscuration and impurities NaMaSiVaYa -----> SiVaYaNaMa, SiVaYaMaNa

Kevala state is dream-sleep state of the soul Ya before birth.

Sakala state is awake state, life of the embodied soul on earth (Na Ma Ya).
Suddha state is deep-sleep state, merger with Siva (Si Va Ya---> Si Ya Va ); Na Ma left the soul.
Only Siva Bhaktas who have achieved Jivan Mukti,
Liberation while alive, can utter
Sivayanama.
The frontload consists of Siva and Grace;
their soul is in the middle and they left the
obscuration and impurities behind.

Verse 92. The Greatness of five-syllable Mantra, Sivayanama.

ஆசறு ஡ிம஧ா஡ ம் ம஥஬ாது அ஑லு஥ா சி஬ ன௅ன்ணா஑
ஏனசவ஑ாள் அ஡ணில் ஢ம்ம஥ல் எ஫ித்து அன௉ள் ஏங்கும் ஥ீ ப
஬ாசின஦ அன௉ளும் ஥ா஦ா ஥ற்றுஅது தற்நா உற்று அங்கு
ஈசணில் ஌஑ம் ஆகும் இது஡ின௉ ஋ழுத்஡ின் ஈமட.92
To remove Anavam and Tirodhanam (Na, Ma) and to keep Sikaram and Vakaram (Si Vā) in the
front, chant Si Vā Ya Na Ma. By this, Tirodhana of Nakaram (Na) and Malam of Makaram
(Ma) will be destroyed. If one adheres to Arul's Vakaram-Vā , he will obtain Sivam of Sikaram-
Si. If you hold on to it, you will attain Advaitam (அத்துன஬஡ம் = non-duality = oneness) with
Sivan. This is the Greatness of the sacred five syllables.

7. அர஠ந்த஡ார் ஡ன்ர஥ The Nature of the Jivan Muktas.

Verse 93. Who are the Jivan Muktas?
஡ீங்குறு ஥ான஦ மச஧ா ஬ன஑஬ினண ஡ிரி஬஡த்஡ால்
஢ீங்஑ிட ஢ீங்஑ா னென ஢ினந இன௉ள் இரி஦ ம஢஦த்து
ஏங்கு உ஠ர்வு அ஑த்து அடங்஑ி உபத்துள் இன்ன௃ எடுங்஑ ம஢ம஧
தூங்கு஬ர் ஡ாங்஑ி ஌஑த் வ஡ான்ன஥஦ில் து஑ள் இமனாம஧.93
There are three Karmas and three ways for removal to prevent the evil MAyai that causes rebirth.
One should abide in loving effulgent Siva's intellect to remove the darkness of refractory
Anavam that fills the soul. For Siva's wisdom to flourish without egoism, they will remain
without engaging in action. These are the faultless SivaJnAnis.
The Jivan Muktas are the one who deservedly obtained Siva Jnanam and enjoy Divine Bliss
uninterruptedly while they are living. Jivan Mukti ( Corporeal Liberation) in Saiva Siddhanta is
the Divine Bliss one obtains while living in this phenomenal world and not after death. Videha
Mukti (Incorporeal Liberation) is the belief in Vaishnava tradition--that is getting Divine Bliss
after death.
Rebirth is abrogated only after Karma is eradicated completely. Sancitam, PrArabdham,
AgAmiyam (சஞ்சி஡ம், தி஧ா஧த்஡ம், ஆ஑ா஥ி஦ம் = வ஡ால்஬ினண, த௃஑ர்஬ினண, ஌று஬ினண )are
past, present and future Karmas of three kinds.
The three ways the Karma is removed are knowledge of the self, knowledge of Karma and
Knowledge of the foremost God. Karma may not be eradicated by the first three and the last one
will help. சரின஦ ஑ிரின஦ ம஦ா஑ம் ஞாணம் = ம஑ட்டல், சிந்஡ித்஡ல், வ஡பி஡ல்,
சி஬ஞாணம஦ா஑ம் = தத்஡ிம஦ா஑ம், ஑ர்஥ம஦ா஑ம், ஧ாஜம஦ா஑ம், சி஬ஞாணம஦ா஑ம்.

Chariyai = Kriyai = YOgam = JnAnam =

சரிர஦ கிரிர஦ த஦ாகம் ஞாணம்
These are the ஢ிட்ரடக்
தகட்டல் சிந்஡ித்஡ல் த஦ாகம்
color-coded கூடு஡ல்
equivalent terms.
புத்஡ித஦ாகம் கர்஥த஦ாகம் ஧ாஜத஦ாகம் சி஬ஞாணத஦ாகம்
Siva-JnAna-
Buddhi-YOgam Karma-YOgam RAja-YOgam
YOgam

Once Karma is removed, pitch-dark Anavam scoots in fear on account of onset of Siva Jnanam;
subsequently Divine Bliss dawns in consciousness; The ones with no egoism with above
qualities are called அன஠ந்ம஡ார்-- the ones who embraced Siva in this world or Jivan Muktas.
These are the one who severed the dust of Anavam (து஑ள் dust = = atom = here it means
Anavam). In love they abide in Sivam in a non-dual state.

Verse 94. Jivan Muktas do not observe 13 codes of conduct.

குநிப்திடம் ஑ானம் ஡ிக்கு ஆசணம் வ஑ாள்ன஑ குனம் கு஠ம்சீர்
சிநப்ன௃று ஬ி஧஡ம் சீனம் ஡தம்வசதம் ஡ி஦ாணம் ஋ல்னாம்
஥றுத்து அந எ஫ி஡ல் வசய்஡ல் ஥ன௉஬ிடா ஥ன்னு வசய்஡ி
உநக்கு உன௉ த஬ர்மதால் ஬ாய்ன஥ எ஫ிந்஡ன஬ எ஫ிந்து மதாம஥.94
Appointed Place, Time, Direction, Seat, Opinion, Family, Attributes, Wealth, Vow, Virtue,
Tapas or Austerity, Recitation of Mantras, Meditation are the 13 righteous deeds, the Jiva
Muktas neither reject nor embrace. As the umbrella held by the hand slide and falls off the hand
of the sleeper, all the worldly injunctions slide away from the Jivan Muktas. Spiritual Wisdom is
the only one that will never abandon them.
The thirteen codes of conduct are prescribed to the ones who still harbor the Vasanas or
fragrance from past life. The Jiva Muktas do not adhere to these codes of conduct neither with
wont nor dislike. All these conduct codes leave them.

Verse 95. Three kinds of people.

அ஑ம்ன௃நம் ஋ன்று இ஧ண்டால் அர்ச்சனண ன௃ரினேம் இந்஡ச்
ச஑ம்஡ணில் இ஧ண்டும் இன்நித் ஡ம஥ா஥஦ம் ஆ஑ி ஋ல்னாம்
஢ி஑ழ்ந்஡ிட ஥஑ிழ்ந்து ஬ாழும் ஢ீர்ன஥ம஦ார் மதான ஞாணம்
஡ி஑ழ்ந்து அ஑ம் ன௃நம் ஋ணா஡ வசம்ன஥஦ார் ஢ன்ன஥ ஦ாம஧.95
In this world, people worship God in two ways: internal worship and external worship. These
people think about God and attain Him. The others do not even think of worshipping God. They
live in this world happily in the form of ignorance. The others who perform neither internal or
external worship, attain spiritual wisdom and remain in the nature of Sivam both internally and
externally.
There are three kinds of people in this world: Prakruthar, Vainayikar, and SAmusittar--
தி஧ா஑ின௉஡ர், ன஬஢஦ி஑ர், சான௅சித்஡ர். 1) Prakrutar do not consider anything other than eating,
clothing and sleeping. They do not have mental oscillations, because they do not realize they are
suffering from spiritual ignorance. 2) Vainayikar is the one with Vinayam--஬ி஢஦ம், meaning
reverence. These people feel that mundane life in the world is not fulfilling. They are desirous of
seeking spiritual wisdom. They seek such wisdom from books, Chariyai, Kriyai, Yogam and
Jnanam. For these people, the spiritual books are written and taught. They follow internal and
external worship. 3) SAmusittars are the perfected souls from austerities in the previous life. The
are eligible for Grace from Siva. They do not need any books, gurus or initiation.
தி஧ாகிரு஡ர் = pirākirutar , n. < id. 1. Those who think that the phenomenal world is the ultimate
reality;
஬ி஢஦ம் = vinayam , n. < vi-naya. 1. Obeisance; reverence;
சாப௃சித்஡ர் = SAmusittars: Devotee of šiva with inborn enlightenment owing to the influence
of his meritorious deeds in previous births.

ஞாணத்஡ில் த஦ாகம்
Verse 96. The Siva spiritualist is the repository of Jnanam.
அண்டம் ம஥஬ிட அனணத்தும் அண்டம் ம஥஬ிக்
வ஑ாண்டல் மதால் ஋ன஬னேம் ஞாணம் குனநவு இனா ஢ினந஡னாமன
஑ண்டம஡ார் வதான௉னப அந்஡க் ஑ன௉த்஡ிணால் ஑ா஠ில் ஡ாமண
அண்ட ஢ா஦஑ணார் ம஥ணி ஆணம஡ல் ஍஦ம் இன்மந.96
Ether (அண்டம்) one of the five Great Elements and the progenitor of the elements contains
within it the five elements; yet at the same time Ether is the component part of each one of the
five elements. Likewise, the Siva Spiritualist is the plenitudinous repository of Siva Jnanam and
therein, shines well. Though his actions are outbound, Siva is his soul and he is the sacred body
of Lord of the world. There is no doubt that such devotees attain Bliss of liberation.

ஞாணத்஡ிற் கிரிர஦
Verse 97. Spiritual Worship.
஥ண்ன௅஡ல் ஑஧஠ம் ஋ல்னா ஥று அசத்து ஆக்஑ி ஞாணக்
஑ண்஠ிணில் ஊன்நி அந்஡க் ஑ன௉த்஡ிணால் ஋ன஬னேம் ம஢ாக்஑ி
஋ண்஠ி அஞ்சு ஋ழுத்தும் ஥ாநி இனந஢ினநவு உ஠ர்ந்து மதாற்நல்
ன௃ண்஠ி஦ன் ஡ணக்கு ஞாண ன௄னச஦ாய்ப் ன௃஑லும் அன்மந.97
 Agamas state the following: Earth and the Tattvas are Asat and different from the soul. The
Tattvas given to the soul do not become active without God. The soul realizes that Siva is the
hypostasis of of all that exists. Considering all these in the mind, the soul holds the sacred five-
syllabled Manta high with realization of plenitudinous Lord, praises the Punniyan (ன௃ண்஠ி஦ன்
= God as Holy Being) performs worship with five kinds of Suddhi (சுத்஡ி).

ஞாண ன௄னச =Worship appropriate to Jnana. There are five kinds of Purification. One
purification is the annihilation of the mind and performance of Jnana Puja (ஞாணப் ன௄னச =
Spiritual worship).

Five Suddhis: தஞ்சசுத்஡ி pañca-cutti = (Šaiva.) The five kinds of purification in mental worship,
viz., pūtacutti, ānmacutti, tiraviya- cutti, mantiracutti, ilinkacutti; ஥ாணசன௄னச஦ில் பூ஡சுத்஡ி
ஆன்஥சுத்஡ி ஡ி஧஬ி஦சுத்஡ி ஥ந்஡ி஧சுத்஡ி இனிங்க சுத்஡ி ஋ன்ந ஍஬ன஑ச் சுத்஡க்஑ிரின஦. (சி.
சி. 8, 20, ஢ி஧ம்த.).

பூ஡சுத்஡ி pūta-cutti. bhūtaānma-cutti; அன்று வசய்஡ தா஬ங்஑னப ஢ீக்கு஬஡ா஑ி஦

ஆன்஥சுத்஡ி ஦ின் அங்஑ம். One limb of Anma Suddhi which expunges the past Karma.

ஆன்஥சுத்஡ி ānma-cutti = ātmantaca- kāriyam, q.v.; ஡ச஑ாரி஦த்வ஡ான்று . 2. (Šaiva.) Soul's

realizing Divine grace as its mainstay, one of pañca-cutti, q.v.; தஞ்சசுத்஡ினேள் என்று. 3.
(Tantra.) Purification of the self of the worshipper consisting of proper bathing, pūta- cutti,
pirānāyāmam, and various forms of niyācam; ஡ாந்஡ிரி஑ தஞ்சசுத்஡ினேள் என்று.

஡ி஧஬ி஦சுத்஡ி tiraviya-cutti (Šaiva.) Seeing things in the light of Divine grace, suppressing
one's self and interpreting all experiences which are fruit of karma as acts of Divine grace, one of
pañca-cutti, q. v.;

஥ந்஡ி஧சுத்஡ி mantira-cutti , (Šaiva.) Ceremonial purification by sprinkling water consecrated by

mantra, one of pañca- cutti,

இனிங்க சுத்஡ி Ilinga cutti, (Saiva) Euology of Siva with realization of plenitudinous Siva.

ஞாணத்஡ிற் சரிர஦
Verse 98. Siva-Jnanis and celestials worship Siva.
வ஡ாண்டர்஑ள் இடத்தும் ஬ாமணார் வ஡ாழுந்஡ின௉ ம஥ணி ஡ானும்
அண்டன௉ம் ஑ண்டினா஡ அண்஠மன ஋ண ஬஠ங்஑ி
வ஬ண்஡஧ பங்஑ள் சிந்஡ ஬ி஫ிவ஥ா஫ி கு஫ந வ஥ய்ம஦
஑ண்டு வ஑ாண்டு இன௉ப்தர் ஞாணக் ஑டல் அன௅து அன௉ந்஡மணாம஧.9
Siva, worshipped by servitors of Siva and the celestials, has the effulgent sacred body of Linga.
Siva is Annal (அண்஠ல் = Great God), rarely seen even by the celestials, who worship Him
shedding tears of white pearls, prattle with love having seen God as Reality (வ஥ய்ப்வதான௉ள் )
and taste the ambrosia from the ocean of Wisdom. The Siva-Jnanis, thus, worship Siva
uninterruptedly.
Worship consists of Guru-Lingam-Sangamam--குன௉ னிங்஑ம் சங்஑஥ம். A class of Vīrašaivas,
Lingayat known as Sangamar (சங்஑஥ர்) along with the servitorச் (வ஡ாண்டர்) worship Siva
Lingam and wear a pendant of Siva Lingam around their neck.
Sivanar in his verse 325 states the following. From Siddhiar
Verse 325/328. Siva manifests in many ways to His servitors.
஡ின௉க்ம஑ா஦ில் உள் இன௉க்கும் ஡ின௉ம஥ணி ஡ன்னணச்
சி஬ன் ஋ணம஬ ஑ண்ட஬ர்க்குச் சி஬ன் உனந஬ன் அங்ம஑
உன௉க்ம஑ானி ஥ந்஡ி஧த்஡ால் ஋ண஢ினணனேம் அ஬ர்க்கும்
உபன் ஋ங்கும் இனன் இங்கும் உபன் ஋ன்தார்க்கும்
஬ின௉ப்தா஦ ஬டி஬ா஑ி இந்஡ணத்஡ின் ஋ரிமதால்
஥ந்஡ி஧த்஡ின் ஬ந்து உ஡ித்து ஥ிகும் சு஧திக்கு ஋ங்கும்
உன௉க்஑ா஠ எண்஠ா஡ தால்ன௅னனப்தால் ஬ிம்஥ி
எழுகு஬து மதால் வ஬பிப்தட்டு அன௉ளு஬ன் அன் தர்க்ம஑. 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 322/328. The liberated souls are endowed with Siva-Jnanam. From Siddhiar
வசங்஑஥னத் ஡ாள் இன஠஑ள் மச஧ல் எட்டாத்
஡ிரி஥னங்஑ள் அறுத்து ஈசன் ம஢சவ஧ாடும் வசநிந்஡ிட்டு
அங்கு அ஬ர்஡ம் ஡ின௉ம஬டம் ஆன஦ங்஑ள் ஋ல்னாம்
அ஧ன் ஋ணம஬ வ஡ாழுது இனநஞ்சி ஆடிப் தாடி
஋ங்கு஥ி஦ாம் என௉஬ர்க்கும் ஋பிம஦ாம் அல்மனாம்
஦ா஬ர்க்கும் ம஥னாமணாம் ஋ன்று இறு஥ாப்ன௃ ஋ய்஡ி
஡ிங்஑ள் ன௅டி஦ார் அடி஦ார் அடிம஦ாம் ஋ன்று
஡ிரிந்஡ிடு஬ர் -- சி஬ஞாணச் வசய்஡ி உனடம஦ாம஧. 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 = ஡ின௉ம஬டம் = Sacred dress and emblems of Šiva and his devotees, as sacred ashes, beads....Sacred
accouterments of the servitors of Siva.
Verse 99. The Thrust of the treatise.
நூற்கருத்து (ன௅டிவு)
஢ினவு உன஑ா஦஡ ஆ஡ி ஢ி஑ழ் சி஬ாத்து஬ி஡ அந்஡த்துக்
குன஬ிணர் அபவு அபா஬ாக் வ஑ாள்ன஑஦து ஆ஑ிம஬஡த்
஡னன஡ன௉ வதான௉பய் இன்தாய்த் ஡ா஬ில் சற்஑ாரி஦த்஡ாய்
஥னனவு அறும் உ஠ர்஬ால் வதத்஡ ன௅த்஡ி஑ள் ஥஡ித்஡ாம் அன்மந.99
This treatise depicts 1) the doctrines of the followers of prevalent religions from the Materialist
(உன஑ா஦஡ம்) to the Internal Saiva religion, SivAththuvitham (சி஬ாத்து஬ி஡ம்); 2) the
superiority of Saiva Siddhanta, which gives realization as stated in Vedantas and Divine Bliss;
and stands as the virtuous path of Sar-kAriyam (சற்஑ாரி஦ம்); 3) removal of confusion; 4) all
these constructs on the state of bondage and salvation in detail in this treatise.
Please refer to commentary on Verse 7 for explanations of Internal and External Religions.

உனகா஦஡ம் = உதனாகா஦஡ம் ulōkāyatam , n. < lōkāyata. Materialism; சார்஬ா஑஥஡ம்

சி஬ாத்து஬ி஡ம் = சி஬ாத்து஬ி஡ரச஬ம் civāttuvita-caivam , n. < Šivādvaitaaka-c-

camayam, q. v.; Internal Religion withi Saivism, which depicts that Siva is the Nimitta Karana
(Efficient Cause) and the First Cause of the world. அ஑ச்ச஥஦ம் ஆநனுள்
஢ி஥ித்஡஑ா஧஠ணா஑ி஦ இனந஬மண உன஑ிற்கு ன௅஡ற்஑ா஧஠ ன௅ம் ஆ஬ன் ஋ன்று கூநம்
னச஬ச஥஦மத஡ம் . (சி. மதா. தா. 7, 1, தக். 337.)

Saiva Siddhanta has taken all the doctrines of all religions, elucidated them in great detail,
rejected that which controvert the primacy of Siva, and devoted itself in explaining the
dependence of the soul to Siva and its incorporeal and corporeal states, the eternality of Pati,
Pasu and PAsam, the eradication of PAsam and Anavam, the maturation of the soul ready to
shed Malams and receive Grace, the redeeming power of Grace from Siva, the adherence to
Agamas and Vedantas, the primacy of the Virtuous Path of Saiva Siddhanta, removal of
confusion caused by other religions, and the surefire recipe for liberation and attaining the
Sacred Feet of Siva.
Saiva Siddhanta is the essence of Fruits of Vedas; all other rejects are the residuum or refuse
(ம஑ாது) not fit for taking man to liberation. Its basic premise, on which the construct of Saiva
Siddhanta was built, is the solid foundation of SarkAriya Vadham

Verse 100.
஡ின௉஬ன௉ள் வ஑ாடுத்து ஥ற்றுஇச் சி஬ப்தி஧஑ாச ஢ன்னூல்
஬ிரி஬து வ஡பினேம் ஆற்நால் ஬ிபம்தி஦ ஌து ம஢ாக்஑ிப்
வதன௉஑ி஦ உ஬ர஥ ஢ான்கின் வதற்நி஦ில் ஢ிறு஬ிப் தின்ன௅ன்
஡ன௉ம்஥னவு எ஫ி஦க் வ஑ாள்ம஬ான் ஡ன்ன஥஦ில் சாற்நல் ஆம஥.100
Conferring Grace, explicating Sivapprakasam in great detail and with clarity by three Hetus and
four analogies, and establishing the tenets, one can teach a student of the nature devoid of
confusion.
The teaching is directed to the ones who have learnt Chariyai, Kriyai and Yogam, and who are
ready to attain resolution of Karma, removal of Malams, descent of Grace on to the soul. This
treatise is taught to the deserving students --who have the power to learn without confusion- in
great detail and with clarity, explicating the doctrines by three reasons and the four analogies.
Four analogies are mentioned elsewhere.
Verse 16. Reason, Nature, Effect and Non-perception. (Sivagnana Siddhiar)
஌து னென் ம் இ஦ல்ன௃ ஑ாரி஦த் த௃த னத்஡ி ன஬
ஏ஡ ல்ன௃ ஥ா஥஧த்ன஡க் ஑ாட்டல் உறு஑ா ரி஦ம் ன௃ன஑஡ன்
ஆ஡஦ா஦ அணல்஑ாட்ட கும் அத௃த னத்஡ி஦து
சீ ஡ ஥ின்ன஥ தணி஦ின்ன஥ ஑ாட்டல் மதாலு வசப்தி

Reasoning (Hetu) is three-fold: Own Nature, Effect, Non-Perception. Nature is to point out and identify an object as
to what it is by its word. Effect or Result is to point out the cause of an object: upon seeing smoke, make a point that
Fire is present. Non-Perception is realizing the non-existence of an object by knowing the non-existence of the
example cited.

Three-fold Hetu

஌து = Hetu in Sanskrit = Reasoning; Statement of reason, the second member of an Indian
syllogism; middle term.

Hetu or ஌து is of three kinds: இ஦ல்பு (Own nature or Inherent Quality), காரி஦ம் (Effect,
Result. subject ), and அனுனத்஡ி (non-perception).

1) Inherent Quality (இ஦ல்பு = iyalpu) is apprehending an object by the connotive power of

the word.

2) Effect (காரி஦ம் = KAriyam). Upon seeing the rising smoke in a distant hill, pointing out
the presence of the causal Fire, for the smoke to rise. KAriya Hetu is apprehension of Smoke as
the effect (KAriyam) from the Causal Fire (கா஧஠ம் = Cause).

3) non-perception Inference= அனுனத்஡ி = Anupalaththi = Anupalabdhi in Sanskrit:=

non-perception, non-recognition) is apprehending the non-existence of an object based on the
non-existence in the example cited. Inference of the absence of one thing from the absence of
something else. Example: Knowing the non-existence of horned rabbit.

opposite of upalabdhi ( உதனத்஡ி) as listed below.

(a‹upalatti-y-„tu = Inference of the absence of one thing from the absence of something else.)
Brilliant Perception: உதனத்஡ி = ஬ிபங்கு஡ல் obtainment, acquisition, gaining
understanding, clear and brilliant perception. Example: It is not winter because it is not cold.

Apprehension of absence of cause on account of absence of effect and on account of absence of

cause, the absence of effect comes under the purview of non-perception (Anupalaththi =
Anupalabdhi).

In other words: Apprehension of lack of effect proceeding from lack of cause and lack of cause
leading to lack of effect subsides in non-perception.

Objective reasoning (¸஑ாரி஦ ஌து) is that the object Smoke makes you realize that Fire is
present. Non-Perception (Anupalabdhi = அனுதனத்஡ி ) is having the sensation of Negation.
Knowing absence of effect based on absence of Cause and absence of Cause based on the
absence of effect constitutes Anupalabdhi (அனுதனத்஡ி ). S.S. Mani gives this example:
'Now there is no Cold on account of no Snow.' The inverse is: 'Now there is no Snow on account
of no Cold.' That is Anupalabdhi.

Four Analogies: ஬ினண, த஦ன், வ஥ய், உன௉ (Action, benefit, body, form).
Analogies are made in terms of Action, Benefit, Body, and Form.
ன௃னிக்வ஑ாற்நன் = Action Analogy = Tiger among men
஥ன஫க்ன஑ = Benefit Analogy = charitable as the rain
துடி஦ினட = body analogy = Waist like one in the hour-glass.
த஬ப஬ாய் = body part analogy.= mouth with coral color.

End Sivapprakasam