கவனிக்க: இந்த மின்னூலைத் தனிப்பட்ட வாசிப்பு, உசாத்துணைத் தேவைகளுக்கு மட்டுமே பயன்படுத்தலாம். வேறு பயன்பாடுகளுக்கு ஆசிரியரின்/பதிப்புரிமையாளரின் அனுமதி பெறப்பட வேண்டும்.
இது கூகிள் எழுத்துணரியால் தானியக்கமாக உருவாக்கப்பட்ட கோப்பு. இந்த மின்னூல் மெய்ப்புப் பார்க்கப்படவில்லை.
இந்தப் படைப்பின் நூலகப் பக்கத்தினை பார்வையிட பின்வரும் இணைப்புக்குச் செல்லவும்: An Outline of Shivagnanabodham

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SHOWACNANA
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HRISTIAN CRITIC
IIIl, B.A.
Karthilgai Makarri

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8Эєишошиђ
AN OUTLINE
of
SHIVAGNAN AB ODHAM
WITH A REJOINDER TO A CHRISTIAN CRITIC
S. Shivapadasundaram, B.A.
Thunthupi 1982 Karthigai Makam.

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SRI LA SRI ARUMUGA NAVALAR SABA PUBLICATIONS
நாவலர் மாநாட்டு மலர் நாவலர் 150ஆவது ஜயந்தி மலர் நாவலர் நூற்றண்டு LD60í
கந்தபுராண வசனம்
An Outline of Shivagnanabodham
Printed by Arasan Printers, Colombo 2

AN OUTLINE
OF
SHIVAGNANABODHAM
WTH A REJOINDER TO A CHRISTIAN CRITIC
S. SHIVAPADASUNDARAM, B.A. Retired Principal, Victoria College,
Author of Saiva School of Hinduism
Shaiva Bodham Series etc.
Copyright Reserved Price Rs. 10/-

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Navalar Sabai Publication No. 5
PREFATORY NOTE
This is a reprint of a booklet by the Late S. Shivapadhasundaram, one of the most outstanding Saiva Siddhanta Scholars of this Country, in which he expounded very succinctly in English the twelve 'Sutras' of Sivagnana Bodham of Meikanda Thevar for the benefit of the seekers of the Truth, who do not understand the Tamil Language. His refutation of some of the mis-interpretations of Sivagnana Bodham as well as his removal of some of the misconception in regard to Saiva Siddhantam are of immense value. As the original booklet has been out of print for many years and copies of it cannot easily be procured at present, the Sri a Sri Arumuga Navalar Sabai decided to get it reprinted.
It would perhaps, not be out of place to mention that the Sabai was founded to perpetuate the memory of Sri la Sri Arumuga Navalar, the great Saiva revivalist of the last century, whose dynamic leadership saved the Saiva religion from being smothered out, of existence in this country by Christian Missionaries.
The Sabai is deeply indebted to Mr. V. Thirunavukarasu, the philanthropic proprietor of Arasan Printers, for his generosity in undertaking this reprint and supplying the copies free of charge to the Sabai.
V. Siva Spramaniam President Colombo Sri la Sri Arumuga Navallar Sabai 6th December 1982

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CONTENTS
PAGE
Preface a 0 O OO
Introduction w 1 - 9 ...
Sutram I ... so 5
99 up 0 ر- (b. a 11
II e so so O. P. 22 ,, IV ... ... } O B ... 24
99 O D O. O. O. O. O. O. 25
9y VII ...... to e . . . 26
s VII 8 O 49 ge de OO ... 27
, VIII e 0 g o a o 31
V
9y ΙΧ 800 a b a 32
99 X ... O O ... 36
37 ... XI .. • 4 - 0 a وو
XII ... is e. ... 38

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PREFACE
This little book viz. “An Outline of Shivagnana Bodham with a Rejoinder to a Christian Critic', which furnishes an outline of Sivagnana Bodham of Saint Meikandar, is an addition to the few works in English on Saiva Siddhanta philosophy and serves the purpose of refuting some of the fallacious arguments put forward by Miss Violet Paranjoti M.A., Ph.D. in her book on Saiva Siddhanta. Philosophy is a product of mature reflective master minds and cannot contain fallacious reasonings and conclusions. Oriental philosophies were studied in the West, and were translated into Western languages in the way the translators had understood them. It cannot be said that all their translations carried the spirit in which they were generally understood by the Easterners. Our young students, in these days of renaissance, commence research work in these philosophies and depend upon the translations brought out by the Western scholars, instead of depending on the original texts and commentaries. The intent of the research has always been to probe into the matter available and to cull out new information compatible with the prevailing notions in the field. This is sacrificed in a few research thesistic compositions.
A few years ago, it pained me not a little when I read the Christian lady's book on Saiva Siddhanta, as it appeared to be a collection of misconceived facts. The young author deserves all encouragements and congratulations for her earnest endeavour to produce such a book. But it has to be regretted that she has not been properly guided on the subject. She hastens to raise objections without pausing for a moment to see whether she had understood unmistakeably what she had read. It must clearly be borne in mind by those who make an attempt to understand the philosophical systems of the East, especially the Saiva Siddhanta, that saints and sages in their infinite mercy have tried to unravel to the inquiring mind truths that they had received and experienced in their Godconscious state, and that the homely illustrations introduced by them should be properly interpreted without pressing the analogies to a fantastic extent. Further it is a great pity that the Original works and commentaries are woefully neglected and the so-called scholars, whom the universities often honour with Degrees of Doctorates, are blissfully ignorant of the original works on the Vubjects taken up for research. As one attached to the Holy Order

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of a Saiva mutt in South India, I feel that Siddhanta is no ordinary subject, which by mercircading onc can casily master. Many intricacics herc and there need clucidation at better hands. Even at this ripc age of minic, constant reflection and discussion do not unearth thc mysticrics of God and His Shastras. Such a hard and tough subject demands great and divinc minds to associatic and confer together in this sacred causc, When I was anxiously hopin for a day to contact eminent men intcricsticd and advanced in this knowledge, the Madras University prescribed this book for consultation for thc study of Saiva Siddhanta, My agony was all the more heightencd as I felt that thic university had crred in PSqibi: the book, by which the spread of correct knowledge of Siddhanta would be very much impaired. It, therefore, became my sacred duty to scek a good cxponent of Shaivism who can correct all misconceptions contained in thc Said book.
By the Grace of God, my sincere friend, Sri Shivapadasundaram of Jaffna, consented, at my request, to review Miss Paranjoti's work, and has written this little book, clcaring thic misconceptions by logical arguments supported by a good number of homely illustrations. How Chit can operate on Achit, and wicc versa, how the changes in the Cvolutes of Maya arc only relational and not cssential, how Maya illumines thc soul and is thc opposite of Anava are among the subjects fully cxplained. His rich experience as the author of several Works on Saiva Siddhanta has bc.cn brought to bear in this treatise, maling the answers to thc critic most convincing. May his good labour dispel all misconceptions on this subject. May Lord Shiva bestow His choices blessings on him.
SoMASUNDARA THAMETRAN
of Dharmapuram Adhinam. Wai dycshvara, Inkosil,
Tanjore District, Wikriti year, Thirukartikai.
 
 
 
 
 
 
 
 
 
 
 
 
 

சிவமயம்
AN OUTLINE OF SHIWAGNANABODHAM WITH A REJOINDER TO A CHRISTIAN CRITIC
INTRODUCTION
The Shaiva Siddhanta is the philosophy cxpounded in the Wedas and in thc Shivagamas, which its followers regard as Divine Revelations. Its main characteristic is the positing of three distinct cIntities (Tri-padarthas), God, soul and matter, and its basic virtue is love for all living beings. Thc following Wedic texts, among others, give cxpression to these truths:-
"Both God and soul arc eternal, they are alike in possessing consciousn.css. They arc closcly associaticd,—God per vading the soul. The Prakriti, which is likcned to a trice, whosc branches are the multiform universe, which is resolved into its elementary condition at thc timc of dissolution, is also eternal. The natures of these three are also cternal. Of the two, God and Soul, the latter alone reaps the fruits of this trec of universe, good or evil; while the former does not. He is the All-Glorious Bcing, who shines Within, without, and all around. God, the Soul, and the Prakriti, all these arc distinct from one another." (Rig. Weda I-165-20).
"O God, may you give Inc your grace to enable me to love all other living beings and to make them love Inc". (Yajur XXXWI|8).
"The Weida thus teaches love for all living beings, and our saints practise it so fully that they pick flowers from the ground for their puja, and would not pluck them from the plants, as that Would hurt them (Siddhiar IX-II). On the other hand, Buddhism locs not prohibit mcat-eating, which is the cause of the killing of millions of animals and fishes cvery day. Buddha himself is said to have asked for and eaten boar's flesh. (Buddha-Dhamma, p. 7). Yet, an Indian philosopher says that we borrowed kindness to living bcings from Buddhism. This is like saying that the Sun borrowed its light from the glow-worm. Tiruvalluvar says, "How can a man be kind to other living beings, who eats the flesh of other living beings in order to increase the flesh of his own body?"

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"They prosper who abstain from meat and cleanse and cat other foods'. (Rig I-162-12).
"May you give greatn.css to the householder who never kills any living bcing." (Rig WII-1-1),
The Gnanapada of all Shivagamas gives a full account of Shaiva Siddhanta. Somc of thcsc give, in addition, the cssence of the wholic philosophy, in the form of Sutrams. Shivagnanabodham bclongs to this class. It consists of twclve Sutrams and forms thic twiclisth chapter of the Papa Wimochana Padalam, which is the scventy-third Padalam of thic Rourava Agama. Shivagnana Yogi says that this is not only the cSScn.cc of the Gnanapadam of Agamas but also a clear statcm.cnt of thc philosophy. As another instance of thc Agamas including thic ess.cnce in the form of sutrams, hic mentions the first slokam of Mrigendra Agama.
It is vicry much to be regrett cd that the custodians of the Shivagamas have allowcd most of thcm to perish, probably as food for white ants. The commcntators of Shivagnana Siddhiar and the brilliant commentator of Muktinishchayam have referred to over twenty out of thc twenty-eight Moola Agamas." The latter work was Written only three hundred years ago, and contains over twenty quotations from the Rourawa Agama. It is anyhow some satisfaction to us that Wic have thc Shivagnana Bodham which is an integral part of a Shiwa Agama.
Shivagnanabodham is further hallowed by its use by a long line of spiritual teach.crs. It is said that, from Anantesar to Paranjyoti Muniver, all the spiritual teachers were using Shivagnanabodha. Ill. Five hundred years before Paranjyoti Muniver taught this to Micikandar, the grCat Paramacharyar under the Ku Tuntha trce at Tiruper Lunturai was secn with the same book in his sacred hands.
We owe it to Paranjyoti Muniver and Meikandar that we have a Tha mil translation of this sacTcd book. The Muniwer, in his
"All the twenty-eight Agamas scem to have becn in existence in 500 A.C. "In thc Kailasanatha temple of Kanchipuram we have an inscriptional record of the twcnty-eight Shiva Agamas, in which the Pallava King, Rajasimhavarman, states his faith, and it is said to belong to the cind of the 5th Century A.C."
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

3
infinite mercy to the Thamil land, commanded his disciple to translate it into Thamil and add to it a paraphrase. Meikandar asked his disciplc Arulnandhi Shivam to elaborate Shivagnanabodham. A rulinandhi Shivam had made a complcte study of all the Shivagamas and was hence known as Sakala-Agama-Punditar. He took thc Shivagnanabodham as the text of his new work and drew freely from the Agamas all the matter that was necessary to Supplemcnt it and make it comprehensive, and named it Shivagnana Siddhiar. Two of the commentators on Siddhiar, MaraiEnana Desikar and Shivagra Yogi frequently IncIntion the Agamas from which thc subject matter of Siddhiar was taken. The former mentions under cach important stanza of Siddhiar the Agamas on which it is bascd. Thc latter quotes' profuscly from thcm. Arulnandhi Shivam's disciple's disciple, Umapati Shivam, wrote Shivaprakasam and seven other works.
Shivagra Yogi wrote a Sanskrit commentary, consisting of twelve thousand slokas on the twelve sutrams of the original Sanskrit work. Sivagnana Muniver wrote an equally extensive commentary on thc Tamil Work. It is called Dravida Mahabhashyam in order to distinguish it from thc Sanskrit Mahabhashyam of Shivagra Yogi. Hic Wrote also a concisc commentary on it.
Hic divided the twelve sutrams into four sections of three sutrals cach, and gave thcIn the names, prana Ililiyal, lakshana iyal, sadhanaiyal and payaniyal. These respectively speak of the cxistence of the Tripadarthas, their natures, the means of attaining moksha, and the nature of moksha. His Mahabhashyam is a vast storic-house of Shaiva lore,
Shaiva philosophy postulates truths of three levels. Those at the lowest level are knowable by cxperience, that is, through the senses. To the second level belong truths which ordinarily transcend the senses but are knowable by the intellect. TheTc are also ruths which transcend thc intellect, and which can be known only from Divine revelations, called Agamas. Sincc these truths transcend the intellect, they cannot be questioned, they have only to be
"Those who are ignorant of the fact that Siddhiar is based on the Aganas fancy that it was a product of Arulnandhi-shivam's intellect and regard the Shaiva Siddhanta expounded in this work is "the choicest product of the Dravidian intellect ' The reader Will see that this is a gross superstition.

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accepted. The intellect cannot grasp the nature of God or of souls. We have thcreforc, to accept unqucstioningly what the Agama says about thicse.
Modern science is only two thousand years old, and its REGRE is a history of blunders. What was considered as infallible trut yesterday is regarded today as false. Science has yet millions of years before it, and those wc regard today as the highest scientific truths may before long be laughed at as silly superstitions. It would therefore be abject folly to try to cxamine Pಙ್ಗ! truths in the light of modern science. Not only Shaiva philosophy, but several other philosophics too, hold that thcre arc superintcllectual truths, which can be obtaincd only from revelations and are therefore matters of faith. It is unfortunate that revelations differ, and followers of differcnt religions can only agree to differ.
 

PRAMANA IYAL l
THE FIRST SUTRAM
அவள் அவள் அது எனும் அவை மூவினோமையின் தோற்றிய திதியே: ஒடுங்கி மலத்து உளதாம; அந்தம் ஆதி என்மகுர் புலவர்.
"Since the universe consists of things of various forms denoted by He, She, and It, and since it is subject to the three operations of production, maintenance and dissolution, it is an existing thing that has been caused. That which caused it must be something different from it. This is called God. He causes the evolution of the universe in order to free the souls from malam. He causes also the dissolution of the universe."
I. The pronoun "It" denotes the sub-human species and the inanimate universe. Thus, the three pronouns denotic the universe of living beings, and thc material universe. Both the universes have been undergoing evolution. The organic universe which started with thc proteplasm has bc.cn undergoing was changes and has culminated at present in man. That which has been causing this vast chang must be something outside the organic universe. Similarly, the materal universe is undergoing change. This earth which at one time was a part of the sun has been separated from it And has becoille habitable. The whole material universe is in Inction from the biggest star to the minute electron. The cause of this incessant change in the universe cannot be in the universe. It must bi different from it and is called God. The Sutral in thus infers the existence of God from the changes to which the universe is subject.
2. Meikandar's disciple liscusses the hypothesis that "changing is a quality of the universe itself". He says that when a thing changes, it loses its identity. For examplc, if water changes into steam, it is no longer water; so changing cannot be a quality of a thing. If it is not a quality of a thing, the cause of the changes Inus the outside the thing.
3. When the sutram speaks of the changes undergone by the universe consisting of he, she and it, the reference is to the bodies 11 di not to the Souls. Souls do Ilot undergo production, ma intenance and dissolution. They ar; etc. Inal.

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Meikandar now proceeds to explain the three propositions contained in the sutram,
4. The first proposition says that the universe undergoes the three processes of production maintenance and dissolution. It is true that We see its preservation. But We do not scic its production or dissolution. What right have we to assume these two processes? The answer is that neither its production nor its dissolution can be seen by us. But they can be inferred. All existing things, have had a beginning. Things that existed have come to an end, Existence is thus in variably associated with production and dissolution. We have therefore a right to say that the existing universe also is subject to production and dissolution. " " །
5. Just as a certain species of plants sprout forth as a whole at C LCL LLLLLL S CLGT LLLL LLLLLL CC LLLLL C LLLLLLS LLLL S S LLLLL LL universe is produced as a whole when all the souls are simultaneously fit to take births and is dissolved as a whole when they require rest simultaneously.
6. Meikandar gets his data from observation which all classes of philosophers will readily accept. But his pupil Arulnandhishivam takes his data from reasoning also. He proves the production and dissolution of the universe in the following manner. Every composite thing disappears when it is resolved into its components (as water disappears when it is resolved into hydrogen and oxygen). Since the universe is a composite "thing it will have to undergo dissolution when it is resolved into its elements. Composite things come into being when their respective components come together (as water comes into being whicn hydrogén and oxygen combine chemically). So, the universe, beinga composite thing, must have had a beginning when the components came together (see Siddhiar I-13). He finally establishes the theory that the universe is a product of Maya, which is not a composite thing. -
7. The malam referred to in this sutram is Anawam. It is to frce the souls from Anawam that the universe is made to evolve. The soul has the ability to know cverything, but its ability is made unusable by Anawa, with the Tesult that it is regarded as anu, as
"Aulnandhi Shiwall calls these the Wet season and the dry season respectively.
 
 
 
 
 
 
 

7
exceedingly small. The process of evolution gives the soul the power to counteract gradually and steadily the influence of Anava, and ultimately to vanquish it. Whatever victory it gains over Winawa, however slight it may be, it never loses.
Since no two souls appear to have the same amount of ability to know, it follows that the force with which Anava keeps down the soul's ability to know varies from soul to soul. This variation is so very great that Souls can be classificid into threclarge groups. Those in which its forces is least are called Wignanakalas, and those in which it is greatest are called Sakalas, and the middle class is called Pralayakalas, We are Sakalas, and we are armed with all the products of Maya to fight Anava. As the Wignanakalas have to meet only a secblic resistance, they have little to do and their armament also is negligible, that is, their Karma and Maya are insignificant. It is therefore usual to say that they have only Anawa. For a similar reason, the Pralayakalas are said to have only Anava and Karma.
I will now proceed to examine a Christian author's criticism of portions of this sutram, found in her book, Saiwa Siddhanta.
I. In para 4 of this sutram, we find the statement, "Existence is thus invariably associated with production and dissolution'. A European translator of Shivagnanabodham correctly translates thc passage that, "Beside maintenance, production and dissolution lso are secn". The passage means, "If a thing exists, it must have a beginning and an cind." But, the Christian critic takes this to mean, "The world, however, has origin and therefore it is Tcal' (page 66), and concludes that the reality of the world is inferred from the assumption that the world has origin. What Meikandar Nays is just the riverse. He assumes that the World is real and infers that it has origin.
Il. In para. 5, wc saw that the evolution and the involution of the universe as a whole was compared to the sprouting forth And the withering away of a species of plants as a whole at certain
"Gordon Matthew's translation p. 8.
The word "thing" denotes here only observable objects.

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seasons. The critic says that this is a fallacy of composition. This is really a comparison, which is as different from the fallacy of composition" as a horse is from a goose.
III. In anothcr placc also, a comparison is rcgardcd by this.
critic as a fallacy of composition. It is usual to comparc the evolved universe to a pot and God to a potter. With reference to this, the critic says, "He (thc Siddhantin) argues for the creation of the world by God on the analogy of the pot by the potter. To say that as particular things have thcir respcctive authors, so the World as a whole should havc its makcr is to commit thc fallacy of composition" (p. 70). The critic calls this an analogy and yet Wants to make out that this is a fallacy of composition.
IV. The critic furthcr says, "as thc potter, though wellwerscd in thc art of pot-making, does not know all about the pot, such as for instance, who will buy it, or for what purpose it will be Luscid, and as hic is not omnipotent cithicir, and hcncc unablic to control the plot in cvery Way, and hence cannot be considered omniscicnt or omnipotent." (p. 70).
The analogy need not cxtend to other points. If a woman's cyc is comparcd to a fish (kayal) for its shape, it would not follow that her cyc camc from an cgg like a fish or feeds on fish like it. Sccondly, God did not in Elkc thic univcise for barter. So the question docs not a rise of knowing thic buyer or thc usc made of it by the buyer. Again, the potter has full control of the pot as long as it is with him. Similarly, God can have full control of the uThivCirsc alt all tirincis, as hic has no buyer. So, the analogy, if extended, goes only to show, not that His knowledge and power
The critic must first of all know that the analogy of the potter is introduced only to show that a product must havca maker.
a Te limited, but that HC is omniscient and omnipotent.
W. The critic procccds to show that the clation between God, soul and body leads to an infinity of relations. The infinity of relations is based on an absurd proposition formulated by the critic, viz: "The Tclations arc cithcr attributcs of the terms to be related or they arc independent." (p. 71). But, clations arc neither attributes of the terms nor independent of them. For example, 5 is greatcr than 2. Bcing greater is the relation of 5 to 2. But it
"The following is an examplc of the fallacy of composition:-
3 and 2 a Tc oddi and even. 3 Eld 2 are 5, .". 5 is Udd and cwcin.

is not the attribute whether of 5 or of 2. For 5 is not greater than 6. Again, a relation must subsist between two things. So, it cannot be independent of them. Since the proposition on which the infinity of relation is based is absurd, the infinity of relations also is absurd.
WI. The critic then asks the question "If God exists, who created Him?" (p. 74). The answer is, "It is only a thing which has components that requires a creator. It cannot be said that God is a thing which has components. Therefore, God cannot be created. The Siddhanti holds that not only God but souls, Maya and Anava also were never created."
WII. Coming to the cvolution of the universe, this critic says, "If.... God operates on this, then arises the problem of how spirit can act on Inatter" (p. 75).
The critic makes the unwarranted assumptions that spirit cannot act on matter, that chit cannot act on achit, that achit cannot act on chit and o on, and introduces it at every turn. The following are the critic's other questions based on this assumption:-
(a) How can Anava act on the soul? (b) How can Shiva Shakti act on Anava? (c) How can Shiva Shakti act on the universe? (d) How can the soul act on the body?
These assumptions are utterly groundless. We know too well that the soul acts on thc body and uses it as a tool, though the soul is chit and the body is achit. We also know that though the physical body and mental body are both achit, bodily pain and mental pain act on the soul and are experienced by it. It, therefore, follows that chit can act on achit and vice versa. Hence Shakti, which is chit, can act on the soul.
WIII. The critic, while praising the monotheism of Siddhanta, wants to make out that the Vedas speak of several gods (p. 80). The critic does not seem to realise that thc Siddhanta regards the Wcidas as authoritative as the Aga mas. In the very first mandalam of the Rig Weda (164-64) is the following mantra-"The wise call God by such diferent names as Indra, Mitra, Waruna, Agni, Divya, Suparna and Garutman. But, there is only one God". There are several other passages in this Weda and in other Vedas which uphold monotheism (Rig. X-48-5, Yajur IX-8, XL-1). That thic Weda

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speaks of only one God is stated by Mcikandar in his commentary on the second sutram in the following words, "The Lord is one says the Rig".
St. Appar gives the substance of the Wedic text very tersely and beautifully in the line, " "5 yourt 5Тцh Lau GLUje Tri காண்மினே" 1
The Christian critic is probably mistaking the gods (Dcvas) for God. The Devas are souls which experience the fruits of right action only and arc in no Way superior to the souls which have a human or even a sub-human body. It is possible that a deva is born even as a worn when its term of enjoying pleasurc is over. These gods arc as different from God as the spirits (wine etc.) are diferent from the Holy Spirit. St. Manickawachakar says, "Wishnu and Brahma arc regretting the time thcy waste in heaven and their not being born in this world.' "
It is a matter for regret that our Indian philosopher, who ought to know better also speaks of polytheism in the Vedas.
முதற் சூத்திரப் பதவுரை
அவன் அவள் அது எனும் அவை = ஆண் என்றும் பெண் என் றும் இவையிரண்டும் அல்லாதவை யென்றும் அறியப்படுகிற பிர பஞ்சமானது, மூவினேமையில் = உண்டாதல், நிலத்தல், அழிதல் என்னும் மூன்று செயல்களை உடையதாய் விகாரப்படலால், தோற் றிய = ஒருவனுவாக்கப்பட்ட காரியமாய, நிதியே = உண்மையான பொருளாம்; ஒடுங்கி = இது முன்னுெரு காலத்திலே அவனுலே அழிக்கப்பட்டதாய், மலத்து = ஆன்மாக்களுடைய மலத்தை நீக்கு தற்குத் துண்யாதற்கு, உளதாம் = பின்பு அவனுல் ஆக்கப்பட்ட தாம். அந்தம் ஆதி = பிரபஞ்சத்தை அழிப்பவனே எமது தலைவஞ கிய கடவுளாம்.
*Tiruchemponpalli Pathigam. " "புவனியிற் போய்ப் பிறவாமையில் நாள் நாம் போக்கு கின்ருேம் அவமே.திருமாலாம் அவன் விருப்பெய்தவும் அலரவன் ஆசைப்படவும்.
-Tiru-palli-Euchchi 10

الفصحابه.
PRAMANA IYAL Il i Ford r THE SEcoD suTRAM " ' " ، فهلك الولد في
அவையே தானே ய்இருவிளேயிற் 1335 போக்கு வரவு புரி ஆலுேயின் . நீக்க மின்றி நிற்குமள்றே.
l. This Sutram explains the creation of the universe by God, referred to in the first Sutram. It speaks of His Shakti, which fashions the universe, of Maya, which is the material cause of the universe, of Karma, by the experience of which Malam is weakened, and of Malam, which has to be removed.
2. "God is one with the souls; He is different from then.
(a) As Shakti, which is not different from Him, He makes the souls perform Karma and passes them through the cycle of births and deaths, so that they may experience the fruits of Karma, and thereby thc hold of Anava may be weakened.
(b) In His aspect as the one who performs Panchakritya (Creation, Sustenance, Dissolution, Suppression of Anava and Liberation), Hic is called Pati.
(c) In His aspect of being unrelated to the universe, He is called Shiva."
3. "God is said to be one with the souls because the souls Arc in inseparable union with Him. This union is called Advaitam in the Weda." The word Advaitam itself implics two things and only denies their being separate. If the Soul and God were one thcre would have been no need to use the negative term, Advaitam, which means "not two'.
4. "If the Weda speaks of God as Ekam (one), it means there is only one God'.
5. "Karma is an action and is thus incapable of giving a return to the soul which performs it. Just as the land gives the
*Thc Thamil namics for these are LuGPL-55 añu, KITA5A5dio, அழித்தல், மறைத்தல், அருளல்.

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able return to the soul for its Karma, at a time and in a manner, which will do the soul the highest good. The toil docs not itse
suitable return to the cultivator for his toil, so God gives the 非 give him the return.'
have no knowlcdge of the return due to the soul for performing it, especially to the soul's advantagc. Neither is it capable of doing
Karma is only action. It is, therefore, non-intclligent and 乳 anything long after it is performed.
is the reduction of Anavic limitation and making the soul's power of knowing more and more available to it.
The purpose of the return given by God in respect of a
6. (i) The body that the soul gets appropriate to its Karma comics from Maya. Maya has two forms, called Shuddha Maya and Ashuddha Maya. The foi mcr cwolves into five ta Lwas, namely, Nadam, Vindu, Sadakyam, Ishvaram, and Shuddhavidya. These are sometimes called Shiva tatvas. A shuddha Maya evolves into seven tatwas, namely, Kala, Niyati, Kalai, Widya, Ragan, Purusha and Prakriti. These seven tatvas are sometimcs called Vidya tatvas. From Prakriti evolve Guna, Buddhi, Ahamkara, Manas and the five organs of senscs, the five organs of action, the five tanmatras and the five bhutas. Thus from Prakriticvolve twenty. four tativas, ordinalily Called Antlata, tvas. To sum up, therc are five Shiwa tatWas, Seven Widya (atwas and twenty-four Atma datwas. But, our Indian philosopher says that there are thirty-two Ama tatwas and four Widya talwas!
(ii) Of these tatvas, the five bhutas form the gross body. The senses (Gnanendriya) and the tatvas of action (Karmendriya) form the external tools of the soul. Manas, Buddhi and Ahamkaram* are the internal tools (Antah Karana) of desiring, knowing and doing. The tan matras and the antahkaranas form the subtle body.
It must be remembercd that what are called the senses are not the cycs, the cars Co. in the gross body. The scInses are those which translate the encrgy conveyed to the sensorium into the original forms. For example, when I look at a cow, the light from the COW enters my eyes and, reaching the retina, is changed into
*Sorinc authors regard Guna as the tool of action,
 
 
 

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some form of energy which is conveyed to the sensorium by the optic nerve. That energy is translated into the form of a cow by
hic sense of sight.
(iii) The tatvas form not only the bodies of souls but also the worlds they live in and the objects they enjoy. The Worlds are called bhuvanam and the objects of enjoyment are called bhogam, The body is called tanu and the tools of knowledge etc. are called karanam. Thus the tatwas supply the souls with tanu ka Tanam, bhuwanam and bhogam."
Кагпа
IX. Right aard Vororig.
Shaiva Philosophy does not recognisc the existence of evil. Instead of classifying actions into evil actions and good actions, it divides them into wrong actions and right actions. Right action is action which reaches the standard given in the Wedas and Agamas.
The embodied soul has several wants. To satisfy these wants it performs Karma (action). In its early stages, it is unable to adjust itself correctly to the situation, as the influence of Anawa on it is very great. It gradually improves its adjustment and finally reaches the correct standa Tad.
If, therefore, a soul is not able to act correctly it is not its fault, it is due to anavic limitation. We cannot therefore call an erring soul a bad soul. We can only say that it is inefficient, the inefficiency being causcd by Anava. Neither can we call a wrong act a bad act. Therefore all souls, and hence all Incin, are good and all their acts are also good.
Secondly it is only by passing through a series of Wrong acts that the soul can reach the right act. Therefore wrong acts necessarily precede right acts.
""It is the tatvas that form the body (taru), the inner and outer tools (karana), the worlds (bhuvanam), and the objects of cnjoyment (bhoga). They are of use to the soul while in anavic hondage and for freeing itself from the bondage. They do not join God. He who realises these truths is called tatvagnani."
(SIDDHLAK I-78.)

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(ii) The Law of Karri77 a.
It is only if wrongdoing is followed by pain that a soul will get the tendency to improve. The child which attempts to walk improves by its fall. The beginner in swimming improves by sinking. Similarly, the soul can improvic only if a wrong attemp is followed by pain. On the othcr hand, if a right action is followed by plcasure the soul will get a tendency to stick to it. So the law of Karma is, "Wrong action is followcd by pain and right action by plcasure'.
(iii) The Philosophy of Pain
The pain that the Soul gets as a conscquencc of wrong doin makcs it realise its Wrong adjustmcnt and cnables it to sec bctter. This ability to scc. bctter becomics available to the soul only by the diminution of anavic influence. Thus, thc cxpcriencing of pain, as a result of Wrong doing, get the Soul somc liberation from a navic grip. Similarly, the expericnce of pleasure as a rcsult of right doing creatics in it a tendency for furthcr right doing and gives the soul a clearer vision. Thus, both wrong doing and right doing arc a means of lessening a navic limitation, thc difference bcing that the former is followed by pain, and the latter by pleasurc.
If thc suffering or pain which follows wrong doing is a means of reducing the much greater suffering duc to a navic limitation, we ought to welcomic it, cv.cn Scek it and be thankful to God for it, just as a man suffering from a carbuncle secks a surgeon welcoming the sufferings to be undergone by him during the opcration, in order to be frec from the much greater suffering that would be caused by the carbuncle,
lf pain and suffering arc things to bc Welcom.cd, thcre can be no reason in this world for sorrow or grief, worry or fear and our life can only be one of hope and joy, scrcinity and happin.css. This is a gift of Shaiva Philosophy to mankind.
(iv) Classificatior of Karma
(a) Karma is dividcd, according to its tools into those of thought, word and dcc.d. It is again divided according to the Tclation of Karma, into Karma to souls and Karma to God.
The following include right karma to souls.-love, including abstinence from injury, killing and meat-eating, sobricty, including abstincince from intoxicating liquors; respect for others' rights,
 
 
 
 
 
 
 

including abstinence from stealing and bribe taking; purity including abstincince from unlawful scxual love, envy and jealousy; paticnce, including freedom from anger and hatred; tranquility including call less and Serenity.
Our karma towards God includes praising and worshipping God and His devotc.cs, besidcs TCIndcring them service. There arc three grades of service to God, namely, Charya, Kriya, and Yoga. In these thrcc stages, worship is done with the help of images. In the Wedic form of Worship, the usual image is firc; living bicings, such as the horsc, are also sometimes regarded as images. Worship offered with the horse as image is called horse-sacrifice, The following is a condensed account of the horse-sacrifice given in Yajur:-
The horse sacrifice and the human sacrificc "cclcbrated in the mariner described by this Veda (the White Yajur Veda) El Te not really sacrificcs of horses and men. In the first mentioned ceremony, six hundred and nine animals of various prescribed kinds, domestic and wild, including birds and reptiles, are made fast, the tal IIle doncs to twenty-one posts, and the wild, in thic interwals betWCCIn the pillars, and after certain prayers are recited they are let | Yose without injury. ... This mode of performing the horsesacrific.c. . . . . as cimblematic ceremonies, not as real sacrifices, is taught in this Weda and the interpretation is fully confirmed by rituals and by commentators on the Samhita and Brahmanas . . . . Thc horse, which is the subject of thc whole ceremony is also awowcdly an cimblem of Wiraj, thic primeval and un manifested being". Colchrooke M. E. Wolume I pp. 61, 62.
But, this yagna, most probably influenced by Shaktaism, degenerated in post-wedic times into a sacrifice in which the horse is slaught cred. Our Indian philosopher, mistaking this for the rcal wedic yagna speaks disparagingly of Weda.
(b) Karina is also classified according to the time of perforinance into past Karma and present Karma, the former done in previous births and the latter in this birth. The fruits of a portion of the past Karma are expcricnced in this birth. This portion is called prarabdha. As soon as prarabdha is cxhausted the soul leaves the body and the body dics. The remaining portion of past Karma is called Sanchita, whose fruits are usually experienced in subsequent births.

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Karma performed in this birth is called agamya and is classified, according to the time its effects are experienced, into drishtam, drishta-drishtam, and adrishtram. Drishtam is Karma whose fruits
are experienced in this birth itself. The fruits of dristadhrishtam
are experienced partly in this birth and partly in succeeding births. Adrishtam is Karma whose fruits are experienced in future births.
Thus, karma whose fruits are experienced in this birth consists of prarabdha and of agamya which are drishtram and drishtadrishtam. Of these, the fruit of prarabdha is fixed, but the second and the third are determined by us. If we make up our mind to do right actions as much as we can, a portion of it will give us happiness in this birth, and we can be better off even if prarabdham is not favourable to us. For example, if prarabdham should make my uninsured ship sink, I can make up the loss by hard work and free myself from the suffering due to the loss of the ship. Thiruvalluvar says, “If prarabdham is unable to help you, work hard, and your labour will give you a suitable return". The law of Karma is thus a great incentive for doing the maximum amount of
right action.
We shall now come to our Christian critic.
IX. The critic says that the conccption of Shakti does not confer changelessness in God (p. 95).
Shakti is one of the three aspects of God and is in no way different from it. It is not a conception different from that of God. It is, therefore, wrong to allege that the conception of Shakti was intended to confer changelessness in God, and then to deny the allegation. There is no such allegation, and it is therefore useless to deny it.
God's changelessness is due to the fact that the universe undergoes evolution and involution in His mere presence. You will find the following lines in the fifth Sutram of this work, "you have forgotten the Vedic text which says that the universe undergoes evolution in Shiva's presence." "Sannidhi Matrena Widadatya kilam Shiva' is an Agamic text.
X. The critic says, "It is Karma that forms the basis of God's existence." (p. 73).

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Ths is idle fancy, as no Siddhantic work has anywhere suggested this as a proof of the existence of God.
XI. The critic thcn makes the unwarranted assertion that "God is responsible neither for the existence of Karma nor for its laws . (P 73).
This Sutram itself says that God as Shakti makes the soul perform Karma and that, acCording to the law of Karma, Het gives the Soul bodies and sustains them so that it may experience the fruits of Karma. It is a pity the critic does not study Siddhanta Works, and armcd with ignorance runs amok on Siddhanta.
XII. The Critic then proceeds to make out that "if God is indispensable for thc World and souls, these are equally indispensable to Him. It is these that afford Him opportunity to give expression to His creatorship preservation and other activities resulting from His Divine attributes of onniprescnce, omniscicnce and omnipotencc.” (p. 95).
If these attributes should have no occasion to manifest thcmselves, it would not follow that God had ceased to be God. He is God because He possesses these qualities; and Hic posscsscs thicm|1, It is not necessary that they must also be utilised if He is to be God. There arc millions of medicinal plants in this World which art not utilised for Incdicinal purposes. It would be nonsense to say that on that account these plants have ceased to be medicinal plants. Besides, this Sutram gives three aspects of God, one of which is the aspect of being unrelated to the world and the souls, which is called Shiva. Gud exists as Shiva, without having anything to do with them and without the manifestation of omniprcsence, omnipotence or omniscience.
XIII. The critic fathers on Shaiva Philosphy several views which are not held by it, and criticises thenil. The critic says, "Sakti is also supposed to solve the difficult problem of how God, who is pure spirit, comes into contact with matter" and states "if this had been required to link up God and the World, further elements (re required to link up Sakti with God on the one side and the World on the other." (p. 96).
Our philosophy nowhere says that any link is necessary to connect God and the world. This Sutram itself says that God is One with the world (gy Genau Gv GrTSgy vir ). Since He is one with the

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World, no linking is incccssary. Shakti is, therefore, not a link, and no link would bc necessary to link God and Shakti which again are one.
XIV. The critic makcs another unwarranted statement that "the Siddhanam in definitely stating that it is Siva's nature to absorb, enjoy and control and that He requires some such thing as suddhamaya to meet this Inc.cd undcrimines thc supremacy of God'.
(p. 127),
No Siddhantin has ever made this statement, which attributes such wants to God, who is perfect.
XV. The critic asks the scnsible quicstion how the changeless eternal Maya can produce thc world which is changing.
It is true Maya cwolvcs into various tatvas and causes the world, which is changing. Though sevcral tatvas cvolvc from Maya, they arc identical with Maya and do not essentially diffe from onc another. For cxample, vayu docs not differ from akasa, or manas from a hankara in its ess.cnce. They differ only in their functions, which are due to differences in quantity but not in quality. Functions are relational. They are not essential, Rclational qualitics differ as a result of difference in quantity. Hydrogen and gold differ from cach other in a large number of relational qualitics -one is a nor-metal, a gas, a very light substance, burning in oxygen and so on; the other in a metal, a solid, a very heavy sub tance, not burning in oxygen and so on. But thc two clicmcnts are esscIntially the same, bcing composed of protons and clicctrons in the same proportion and differing only in quantity. An atom of hydrogen of a certain type has one proton and one clcctron, whicreas an atom of gold has 197 protons and 197 electrons. Similarly, since functions are purcly relational, the tatvas can perform different functions and be csscntially not different. Again, when water becomes vapour, it does not undergo any essential difference, What happens is only an increase in the space between the moleculics. When a plant grows, it absorbs substance in thc air and in the soil. So, when the World undergocs change, the change is only relational and not essential, and such a change is compatible with the eternal nature of maya. The relational difference, which is the result of evolution, is effected by God.
XVI. The critic then proceeds to state thc functions of the various tatvas, but observes that whereas the rule is that each
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

I
atva can fulfil only one function, it is broken in the case of Maya, which has the varicid functions of scrwing as cosmic stuff, bearer of Kai Ina a means of deluding souls . . . . (p. 129).
The rule applies to the tatvas when they arc components of the body. But these same tatvas form worlds and serve as cosmic suf (see para 6i of this Sutram).
XVII. The critic gives the tatvas the whole credit for the removal of Anavic limitation and makes out that the soul contributes nothing towards it.
The critic must remember that the tatvas are only the tools of the soul. When thic soul expcricnces thc fruits of Karina it gains thc ability to lift thic anavic will to some cxtcInt, which it does with the tool Kalai. Kalai, Widya and Raga far from acting on the shaktis of thc soul as asserted by the critic micrely help the shaktis in thc performance of thcir functions. It is the soul which initiatics all activitics and utilises the tatwas for them. Sivagnana Siddhiar says of Kalai that it slightly lifts thic anavic veilso that thc kriyasakti of thic soul Imay LCL morc cifficiently than bcforC (II-55). When the kriya shakti acts, it is really the Soul that acts. It is, therefore, wrong to suggest that the soul is passive,
XVIII. The critic misundcrstands thic part playcd by Maya whicn thc soul pCrforms karma and venturcs to suggcs that the soul "finds its clf clicompassed by a host of objects that scductively invite the soul to becomic one with them. The tatvas out of which the body is formed support the allurcnn.cnts of the outer things." (p. 130).
Neither thc objects outsidc nor the tat was that form the body lure thic soul. It is anawa that allures the soul and makes it perform karma. Consider the case of a child with bangles on its wrist standing alone in a lon.cly place. If a robber sees the child hic takes the banglics and licawcs the child there. On the othCT hand if a kind-hcarticid man sees the child, hic will Incot take the bangles and will not leave the child there. He will take it cither to its parents or to some place of safety,
If the objects outside and the tatvas in the body were the forces that makc a soul perform karma, the robber and the kindhearted man would have done the same karma. In both cases the object outsidc is the same, viz. the child with the bangles. The

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tat was out of which the bodies of the robber and the kind-hearted man were formed were also the same.
But their actions were not the same, because these were not the factors concerned in the performance of a karma. The robber's ichcha shakti was clouded by Maya, from which arose the desire to misappropriate another's property. The kind-hearted man's ichcha shakti was just then free from Anavic limitation and was anxious to help the child. It is, therefore, altogether wrong to Suppose that the products of Maya lead to wrong doing. Maya is Compared to a lamp given to a person for use during the night (of Anavic linication). Lamp light is sometimes insufficient for certain purposes, for instance, to distinguish things which are similar. A lamp-carrier sometimes mistakes a snake for a rope and comes to grief. It is this insufficiency of the knowledge due to Maya which is Ileant by Aulnandhishivam, whicn he says that Maya is some times misleading. Thc scnses, manas and buddhi are products of Maya, which enable a soul to sec and to understand. They are, therefore, compared to a lamp.
XIX. The critic's arguments are often of the form "I am hungry because the sky is so high". The conclusion does not follow from the premises. The following is an example. "Sinc the evil qualitics produced by Anava are opposed to the nature of Siva, Anava is reckoned a serious menace to the absolute nature of Siva". (p. 136).
It is first of all absurd to speak of qualitics being produced by a thing. Qualities belong to a thing. If the critic Incans that the evil qualitics of Anawa are opposed to the nature of Shiva, there is to reason to infer that they affect Him in any way. The colour of chalk is opposed to the colour of a crow. But chalk can have no effect on the crow.
XX. Similar are the arguments used by the critic to show that God's absoluteness is limited by Maya and Karma.
XXI. The critic fancying that by these arguments, the Shaiva Siddhanta has been demolished, proceeds to set up monism in its place as the correct philosophy. The critic says, "The changing world of forms is an appearance of the eternal Absolutc. ... The eternal Absolute can appear to change.... The individuality of Illalt Cr is there, transmuted, so that becoming an element of the Absolute, it comics also a harmonious element. The problem of
 
 
 
 
 
 
 
 

21
how Anava can attach itself to the soul that is pure spirit finds Solution in the Absolute. Matter and spirit in the Absolute do not stand in opposition to each other... They become elements in a common substrate the Absolute". (p. 138).
Let us examine these statements one by one:-
(a) 'The changing world of forms is an appearance of the clernal Absolute'.
Comtrner: If there is only the Absolute, there is no one to whom the changing World can appear. It is, therefore, absurd to speak of the appearance of the Absolute. Secondly, the Absolute can have no wants. If the Absolute appears as a changing World, it can hawe no purpose in doing so and must be mad.
(b) Matter becomes an element of the Absolute.
(c) Anava and Spirit become elements in the Absolute.
Cornment: The Absolute has thus three elements in it, namely, matter, anawa and spirit. Possibly, it has something else also, which we shall call X.
Thus, according to this philosophy, the Absolute is a bundle of four independent entities, Maya, Anava, Spirit and X, and has no existence apart from them. If it has no existence of its own, it is a mockery to call it Absolute. Again, all the objections raised by the critic against the Siddhanti's conception of these entities can be raised against this philosophy also. This philosophy postulates the same entities as Siddhanta, with the difference that the X of this philosophy corresponds to the God of Siddhanta,
இரண்டாம் சூத்திரப் பதவுரை அவையே = கடவுள் ஆன்மாக்களே பாயும், தானுய் = அவற் றின் வேருகியும் நின்று. ஆனேயின் இருவினேயால் = தமது சத்தி யைக் கொண்டு ஆன்மாக்கள் இருவினேகளையும் செய்யப்பண்ணி, அவ்வினேகளின் பயனுசு, போக்கு வரவு புரிய = இறத்தல் பிறத் தல்களேச் செய்யும் வண்ணம், நீக்கம் இன்றி = அச்சத்தியின் வேருகாமல், நிற்கும் அன்றே பா அநாதியாய் நிற்கும்.

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PRAMANA IYAL III
THE THIRD SUTRAM
உளது இலது என்றலின் எனதுடல் என்றலின் ஐம்புலளுெடுக்கம் அறிதலின் கண்படில் உண்டிவிளேயின்மையின் உணர்த்த உணர்தலின் மாயா இயந்திர தனுவினுள் ஆன்மா.
This sutram proves the existence of the soul. It formulate a disjunctivic proposition and rcjects all the alternatives cxcept one. The rejected alternatives arc (1) the Soul is non existent, (2) the soul is thc body, (3) the soul is pranawayu, (4) the soul is thc sense (5) the soul is the antahkaranas, (6) the soul is the subtle body, (7) the soul is God, (8) the soul is Maya.
l. Those who deny the existence of the soul do a good deal of thinking: (a) they have a conception of the Soul, (b) they coln pare this concept with their concepts of the body the senses etc. (c) they for ill the judgm:nt that the concept of thc soul does not agrec with the concept of the other things and thercfore the soul is none of these. There is somthing which performs this systemati thinking. This something is the Soul.
2. Beclusc the soul is not seen, and we sometimes identif ourselves with the body as which we say "I am fat', somc conclu that the body is the scul. But, I speak of "my body', just as speak of my house, my book ctc. This shows that the body is different from myself as are thc house, the book etc. Besides, the body does not contain any intelligent stuff and has, therefore, no power of knowing, lot even of scnsing. As stated in the previou sutrain, when light from a cow passes through the cyc and reaches the retina, which is opaque, it can enter the brain not as light but as energy. The body has no means of translating this energy into light so that the cow may be scen.
3. There are those who contend that thic scnses arc the soul, as they SCC things. But, cach scnse perceives only one kind of sensation, whereas I perceive all kinds of sensations. Therefore, the I (the soul) cannot be the scnses.
It is argued that each sense is a soul, and the consciousness of the various sensations is a co-ordination brought about by their
 
 
 
 
 
 
 
 
 

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being in one body. The answer is that the senses are not selfconscious the eye is not conscious that it sees, neither is the ear conscious that it hears. These, therefore cannot be the soul, which is conscious of the senses and of the sensations.
4. The subtle body exists both in the waking state and in the dream state. If the subtle body were the soul, it must have an accurate knowledge of the dream. But, when the dream is over, We often forget it altogether, and sometimes have only a hazy idea of it. Therefore, the subtle body is not the soul.
5. NcithCT is the prala wayu the soul. In deep sleccp, the senscs and the activity of the body arc suppressed although the prilnil Wayu is prescint. In the waking state, they function. The Prana, Vayu has therefore, no control over these organs and Cannot therefore be the soul. That which controls them is the soul.
6. God cannot be thic soul. For thc soul gets true knowledge only from a Guru, with the help of the Wed as and Agamas. God docs not require a Guru to know anything. He is omniscient. Thereforc God is not the soul.
7. Maya Cannot be the soul. Just as spectacles assist a defective eye in seeing, so Maya helps the soul bound by Anava in Licquiring knowllccl.gc.
Therefore, thire exists a soul which is intelligent (chit) and is lifferent from all these. It makes use of the products of Maya, civilves from its chit-shakti the abilities to know, to desire and to lo, is subject to Anavic limitation, performs karma, experiences its fruits, frees itself from Anawa, and finally gets Shivanandall.
பதவுரை
இலது என்றவின் = ஆன்மா என்ருெரு பொருள் இல்லையென்று ஆராய்வுசெய்து எது சொல்லுகின்றதோ அதுவே ஆன்மா ஆத வால், உளது = ஆன்மா உள்ள பொருளேயாம்; எனது உடல் ான்றலின்= என்னுடைய உடல் என்று நான் சொல்லுதவிஞல், உடல் என்னின் வேருனதாம்; ஆதலால் உடல் ஆன்மா அன்று; ம்புலன்= ஐம்புலன்களேயும் அறியத்தக்கது எதுவோ அதுவே Nன்மா, பொறிகள் தம்மை அறியமாட்டா, ஒன்று அறிந்ததை மற்றது அறியமாட்டாது, ஆதலால் அவை ஆன்மா அல்ல; ஒடுக்கம் அறிதலில்= ஐம்பொறிகளும் ஒடுங்கிய நிலையாகிய கணுவிலே ாண்டது விழிக்கும் போது சில சமயங்களிலே வேறுபட்டு அறியப்

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படுதலால், சூக்கும தேகம் ஆன்மா அன்று, ஏனெனில் சூக்கும தேகம் ஆன்மா ஆயின் அது கனவிலும் விழிப்பிலும் ஒரே தன்மை யதாய், கனவை விழிப்பிலே உள்ளபடி அறிதல்வேண்டும்; உண்டி= இந்திரியங்களின் முயற்சியானது விழிப்பிலே தடைபடாமலும், வினேயின்மையின் = உறக்கத்திலே தடைபட்டுமுள்ளது; பிரான வாயுவானது விழிப்பிலும் உறக்கத்திலும் நிகழ்தலால், அக்க களத் தொழில் செய்விப்பதும் ஒடுக்குவதும் அதனின் வேரூன ஆன்மாவாம்; உணர்த்த உணர்தலின்= நாம் அறிவித்தாலன் அறியமாட்டோமாதலால் நாம் கடவுளல்லோம்; மாயாயந்தி தணுவினுள் = உடம்பிலுள்ள தத்துவங்கள் யாவும் சேர்ந்த மாயை யானது ஒரு யந்திரம் போலத் தானுக இயங்கமாட்டாதாதலால் மாயையும் ஆன்மா அன்று, அதை இயக்குவதே ஆன்மா =ஆன் வாகும்.
LA KISHANA IY AL
THE FOURTH SUTRAM
அந்தக் கரன மவற்றிஞென் றர்ாறவை சந்தித்த தான்மாச் சகசமலத் துனரா தமைச்சர சேய்ப்ப நின்றஞ்சவத் தைத்தே.
This sutra Il gives the nature of the soul.
1. Just as the Senses Scrw, the Soul by carrying sensations the antahkaranas Scrw: thi: saul by deciphering the sensation Of these, Chittam takes up for consideration those of thc scnsation which are useful and rej:ts all the others. Manas considers the sensations presented by Chittam. If the Manas has any doub regarding the nature of thc sensation, Buddhi decides it at the instance of Ahankaram. But these are as much the tools of the soul as the Schises. Antahkarana literally means inner tool. T. soul has to seek the help of these tools, becausc its ability to kn things directly is prevented by Anawa. Alhamkaram, Buddhi, Mana Chittam and Purusha are energised respectively by the five clic Inc.n of Pranawa.
2. The soul has five states of consciousness called Jagram Swapnam, Sushupti, Turyam, and Turyati tam, which differ in the number of tatvas ready for use in the respective states.
 
 
 
 
 
 
 
 
 
 
 
 

25
3. Of these, Jargam is Wakefulness, in which all the tatvams LTC in a state of activity. Swapnam is dream state, in which the organs of sense and action arc inactive. Sushupti is drca IIl-less sleep, in which the organ of scise and action and the antahkaranas Arc inactive. Turyam is utter loss of consciousness, in which only Purusha and Prana arc active, Turyatitam is the state immediately |before death, in whiclı PLur Lushal allo Ille is active.
பதவுரை
ஆன்மா =ஆன்மா ஆனது, அந்தக்கரணம் அவற்றின் ஒன்று அன்று =அந்தக்கரணங்களுள் ஒன்றன்று, சகசமவத்து உணராது - ஆணவமலமாகிய பந்தத்தினுலே அறியமாட்டாமையால், அமைச்சு அரசு ஏய்ப்ப- மந்திரிகளோடு சேர்ந்து நிற்கும் அரசனைப் பொல, அவைசந்தித்தது = அவைகளோடு சேர்ந்து நின்று=அப் படியே நின்று. ஐஞ்சு அவத்தைத்து = விழிப்பு களு முதலிய ஐந்து ரிலேகளேயுடையது.
LMKSHM.NA IYM.L II
THE FIFTH SUTRAM
விளம்பிய உள்ளத்து மெய்வாய் கண்மூக் களந்தறிந்தறியா ஆங்கவை போலத் தாந்த முனர்வின் றமியருள்
காந்தங் கண்ட பசாசத் தவையே.
This sutram spcaks of the relationship of Maya, God and woul. Some commentators regard this as thc supplcment of the second Sutram, just as the fourth sutram is the supplement of the third, and thc sixth of the first.
1. Thc senscs cannot see things except in conjunction with lic Soul. Though they are in association with the soul, they do u kпотw the Soul or themselves.
2. Similarly, thc soul kilows by the help of God, but does not know either itself or God, because it secs only through the NCIlses, and the Soul and God arc beyond scins
3. But, though the soul experiencgŞAhårt *క్కీnse give, God does not experience the pain or plcasure which the soul gets. This is becausc the senses work for the benefit of the soul,
but the soul does not work for the benefit of o Bcsid

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sees not pain or pleasure which is non-real before Him. When God causes the soul to know, the soul is neither identical with God nor separable from Him, as the light of a star is in the presence of Sunlight.
4. The Universe evolves and involves in the mere presence of God. He is unaffected by the evolution of the Universe.
பதவுரை
மெய்வாய் கண் மூக்கு = மெய்முதலான ஐந்து பொறிகளும் ஏனைய இந்திரியங்களும், விளம்பிய உள்ளத்து =ஆன்மாவுன துணையைக்கொண்டு, அளந்து அறிந்து = அளவிட்டு அறிந்தும், அறியாக தம்மையேனும் ஆன்மாவையேனும் அறியமாட்டா அவைபோல, தாம் தம் உணர்வின் தமியகுள் = ஆன்மாக்களும் தம் உணர்வுக்கு முதலாகிய இறைவனது அருளினுலே வினேப்பயன்க அறிந்து நுகரும், ஆயினும் தம்மையும் திருவருளேயும் அறிய மாட்டா, காந்தம் கண்ட பசாசத்தவையே = காந்தத்தின் சன்னிதி மாத்திரையில் இழுக்கப்படும் இரும்பு போல இறைவனது சன்னிதி மாத்திரையில் அவை நின்று அறியும், ஆதலால் இறைவன் விகாரியாதவில்லே,
LAKSHANA 1YAL IIl
THE SIXTH SUTRAM
உணருரு அசத்தெனி னுணரா தின்மையின்
இருதிறனல்லது சிவசத் தாமென இரண்டு வகையி னிசைக்கு மன்னுலகே.
This Sutram attempts to give the attributes of God.
Whatcver is knowable by the senses comes and goes; it is not eternal. A thing that is not eternal is called asat. God cannot be known by the senses. Thercforc, Hic is not asat. If a thing is altogether unknowable, as a horn to a hare, it is non-existent, But God is not unknowable. He is known through His Grace. Thereforc Hic is cxistent. When by His Grace, the soul becom divine, it sees God but not as a thing distinct from itself. Just as the eye enlightened by the soul does not see the soul, so the soul
 
 
 
 
 
 
 
 
 

?
cnlightened by God cannot see God with the help of its own powers. Even when the soul is in the yoga state, it sees only an
|Image of God and does not see God. : '
பதவுரை
உனகுரு எனின்=இறைவன் அனுபவத்தாலேனும் யுத்தியா லேனும் அறியப்படும் தன்மை உடையவனுயின், அசத்து=அழி பத்தக்க பொருளாகும், உணராது=எவ்வாற்ருனும் அறியப்படா குயின், இன்மையின்=முயற் கொம்பு போல இல்பொருளாகுமா தலால், சிவம் = சிவமானது, இருதிறனல்லது= அசத்துமன்று இல் பொருளுமன்று,"சத்தாம்= சத்துப்பொருள்ாகும், என=இவ்வாறு, உலகு இரண்டுவகையின் இசைக்கும் ங் மெய்யுணர்வுடைய உயர்ந் தோர் பாச ஞானத்தாலும் பசு ஞானத்தாலும் அறியப்படாமை பால் சிவமென்றும், பதி ஞானத்தால் அறியப்படுதலால் சத்தென் றும் சொல்லுவர்.
ܬܐ .
... ." . . . . . .
ܕܩܵܕ' 1 : T1 :
SMDHANA. IYML T . THE SEVENTH SUTRAM
யாவையுஞ் சூனியஞ் சத்தெதி ராகலிற் சத்தே யறியாத சத்தில் த்றியா திருதிறனறிவுள திரண்டலா ஆன்மா.
This suttram and the next two sutrams give the means of It taining the goal of freedom from malam and of enjoying Divine |liss. These threc, therefore, form the Sadhana Iyal. Ås the first step in the attempt of the soul to reach the goal is its conviction that it has the possibility of reaching it, this sutram gives the essential nature of the soul and shows that it can reach the goal.
I. "As the universe becomes zero in the presence of God, Hic is not concerned with it; as the universe is insentient it Çannot know God. The soul being neither sat like God nor asat like
lic universe, is Satasat and can know both."
Zero Incans that which cannot make its presence felt. As God is omniscient and does not see things individually, the universe
hol-existent to Hill.
2. "When the soul is in conjunction with God, the soul also
does not see the universe."

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3. "If it is argued that it would be an impersection in God if. He could not see the universe, the answer is that the univers does come under His omniscience but not as an individual thing as we set it." It cannot make its presence felt by God.
4. The soul in union with the universe, sees the TM and, in union with God, sees God. At present the soul is in union with the universe and scus it. But the tille will come when it is freed from the universe and is able to unite with God. The Way it secures union with God is the subject of the following Sutram
Siwag rayogi, a commantator on Shiwag nanabodham and on Siddhiar, says that, in this Sutram, Meikandar uses the word Sa as a synonym of Chit, since, in the original Sanskrit slokam corres ponding to this, the words used are Chit and Achit. As the mala are non-intelligent they arc Achit; as God is never conditioned b Anawa, He is pure Chit; as the soul, though Chit, is condition by Anawa and knows only when it is made to know, it is calle Chitachit.
Strictly speaking, even the malains are eternal, and are the fore Sat, which ordinarily means existing. It is only the univers that is changing and may rightly be called asat. But Sivagray proceeds to justify the malains being called Asat, on the groun that they bcomic powerless when the soul gets released fro them. His earlier statement that the word Sat is used as a synon of Chit appears to be nore acceptable.
We shall now come to our Christian critic.
XXII. The critic says that the argu Inc.ht against the subtl body being Soul is untenable, because the gross body includes the subtle body also. (p. 142).
This is wrong. The gross body compased of the five bhut is different from the subtle body and does not include it. When a person dies, it is the gross body which perishes, the subtle body does not perish."
XXIII. Again the critic thinks "that the career of the soul merely consists in its changing its outer garb, which in the kevala avastha is of asat, in the sakala ayastha of Sadasat, and in the suddha avastha of sat". (p. 150).
"“When the gross body dies, the soul retains the subtle body of eight tatvas". (Siddhiar 11-36)
 
 
 
 
 
 
 
 
 
 

29
The seventh sutram says that the essential nature of the soul is sadasat. Sadasat is, therefore, not a garb; neither are sat and LSELL its garbs. The soul is sadasat whether in the kicvala, in the sakala, or in the suddah state. It is not Elsat in the kewala state or sat in thc suddha state. As we have said before God's ability to know is not capable of being limited by anything, whereas the Soul's ability to know is capable of being limited. Therefore, God Illily be called purc Sat, and the soul asat-sat.
XXIV. Thc critic says, "The essential nature of the soul which the Siddhantin considers to remain consistent is its trait of dependence on Siva”. (p. 50).
No sensible Siddhantin would cver make this statement. Dependence on Shiwa is a relation and not all attributc. It can therefore never bic ancs sential attribute.
XXW. The critic says further, "The vicw of soul as an entity having iccha, kriya and gnana saktis does not rise to meeting the requircments of personal identity. . . . . When these (tal was) are Ibsent, the shaktis cease to function". (p. 152).
When the shaktis cease to function they do not disappear. licy are there. When a man is asleep, his eyes do not function. But they do not disappear. The main does not become blind.
XXVI. The critic says that the soul in the kevala state is With anawa; in the sakala state with anawa, Shiwa, Arul, Tirodhana; | id in the suddha state with God. (p. 153).
This is quite wrong. God and soul are cver inseparable. Evcil in thc kcwala state, the soul is not separated from God. Neither arc His Arul shakti and Tirodhana shakti separable from lin. The Sakala state differs from the others in the soul possessing Lluc tools of Maya.
XXVII. The critic commits a serious blunder in saying. "It is this almost complete transformation of the intelligent soul to II (Il-intelligent Illa Ltcr that constitutes the tragedy of keval: | Vistha'. (p. 57).
There is no authority for this statement. On the other hand, | L: Soul can Inc.wer bc transformed into anything else. It can never become matter. Intelligence is an essential nature of the soul. It cannot therefore becomic non-intelligent.

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XXVIII. The critic furthcr says "Kewala comes to bc dreaded becausc it is the state in which ignorance abounds". (p. 157).
Kc vala is not drcaded, but is welcom.cd, because it is a perio of rest. Thcrc is no morcignorance in Kcvala than in thc priccccding sakala static. The amount of frecdon from a navic limitatio of thc previous birth continucs in thc kcwala static. In this state thc soul may not bcable to read newspapcrs or writings of Christian critics but is nonc thic worsc for it.
XXIX. The critic puts a quicstion, which ought to have been put much carlicr, "How can anava which is achit be in union with thc soul that is chit?". (p. 174).
Thc answer is that thcre is nothing to prevcnt their being in union. (Scc answcr to criticism W II).
XXX. The Incxt quicstion is, "How can thc soul bic cternal in spite of thc Warious awasthas cxpcricncCd by it, and in spite of carcering through endless transmigration". (p. 174).
The avasthas depend only on thc number of tatvas that are active." Thc soul undcrgocs no change whatcvcr in passing from onclavastha to anothcI. Similarly, in transmigrations, it is the bodics that change and not the soul. Thes, therefore, do not contradict thic fact of its being cternal.
XXXI. Thcn comics thic quicstion, “If thesc changes do not affect thic soul, why does it undcrgo thcm?" (p. 174).
The answer is that thcsc avasthas and transmigrations are mcans to the soul to get out of a navic limitation.
XXXII. The critic thcn says that the share that is allowed thc soul is so very little that thc soul is more an instrument in the hands of God than a sclf-subsisting being'. (p. 175).
Thc answer is that if the soul's sharc is little, it is still an agent and cannot thcreforcbc Tcgarded as an instrum.cnt.
பதவுரை சத்து எதிர்முன் = சத்துப் பொருளாகிய சிவத்துக்கு முன்னே யாவையும் சூனியம் = பிரபஞ்சம் முழுவதும் (சிவத்துக்குத் தோன்ரு மையாற்) குனியமாகும், சத்தே அறியாது = ஆதலால் சத்தாகிய
see fourth sutram- рага 7.
 
 
 
 
 
 
 
 
 
 
 
 

3.
விவம் அசத்தாகிய பிரபஞ்சத்தை அறிதல் செய்யாது, அசத்து இலது = அசத்தாகிய பிரபஞ்சம் அறிவில்லாதது, அறியாது = ஆத வால் அது சிவத்தை அறியாது. இரண்டு அலா ஆன்மா = சத்தாகா மலும் அசத்தாகாமலும் சதசத்தாகிய ஆன்மாவானது, இருதிறன் அறிவுளது = சிவத்தையும் பிரபஞ்சத்தையும் அறியத்தக்கது.
SADHANM IYAL II
THE EIGHTH SUTRAM
ஐம்புல வேடரின் அயர்ந்தனே வளர்ந்தெனத்
தம்முதல் குருவுமாய்த் தவத்தினி லுணர்த்தவிட் டன்னிய மின்மையினரன்கழல் செலுமே,
1. The soul which has bc.cn made to realise that it has the ibility to know God gives up its intimacy with things of this World ind follows the path that leads to Shivagnana Im. As a result of its following this path, God becomes its Guru and says to the Soul, "Having been brought up by savages, the five senses, you have forgotten what you really arc". Then the soul realises its Advaita Union with God and Teaches His feet.
2. The path the soul followed consists of L hic thircc s tcps called Charya, Kriya and Yoga." As these three steps are ways of Worshipping and serving God, they give not only the Karmic I Liit of happiness which is short-lived, but also Shiwagnanam, which newer picrishes. These three are, thcrefore, called illpcrishble: Tapas, als against Tapas perfor IIncid for obtaining worldly cIlds. It must be remembered that these only can lead to Gnana In, which alone can give freedom from Anawa.
3. Wignanakalars get Shiwag nanan from the Guru by His directly illumining them. To the Pralayakalars, God presents ||imself as their Lord and gives them Gnanam. To the Sakalars Ile gives Shivagna nam through a Shivagnani. As the Anavic grip of thc Sakalars is wery strong they have to pass through several processes, for which a human being like them is indispensable.
"Chaya is doing service in temples and performing puja to | God in a morphous image. Kriya is puja to God in Shivalingam,
Yoga is meditation on an a morphous image of God.

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4. This process of giving Shivagnanam to the souls is called Deeksha. During the Deeksha, whatever is left of the power of A nava and the effects of Agamya which the soul would perform after obtaining Deeksha would disappear by the presence of the Gnanashakti of God. The Sanchita and the Mayeyan are destroyed by his Kriya Shakti. Whatever is left of the soul's Prarabdha is removed by the experiencing of it."
5. On receiving the Daksha, the soul fully realises that it is different from the senses and reaches the Fect of God, just as, when the swing-rope breaks, the mother earth becomes the support, and just as when a river breaks the dam it flows to thc sea newer to TL II.1.
பதவுரை
தம்முதல் ஊ தமக்குப் பரம் பொருளாகிய சிவபெருமான், தவத் திணில் = சிவபுண்ணிய விசேஷத்தினுலே, குருவுமாய் = குரு வடிவம் கொண்டு எழுந்தருளித் தீட்சை செய்து, ஐம்புல வேடரில் = ஐம் பொறிகளாகிய வேடருட்பட்டு, வளர்ந்து = அவர்களோ G வளர்ந்து, அயர்ந்தண் = உன்னுடைய பெருந் தன்மையை மறந்து விட்டாய், என உணர்த்த = என்று அறிவிக்க, விட்டுமா அவ்வேடன விட்டு நீங்கி, அன்னியம் இன்மையின் = சிவத்துக்கு வேருகாமல், அரன் சுழல் செலுமே = அவருடைய திருவடிகளே அடையும்.
SADHANA IYAL III
THE NINTH SUTRAM
நானக்கண் பாசம் உணராப் பதியை ஞானக் கண்ணினிற் சிந்தை நாடி உராத்துனேத் தேர்த்தெனப் பாச மொருவத் தண்ணிழ லாம்பதிவிதி பெண்ணு மஞ்செழுத்தே.
This sutrain speaks of the purification of the soul throu Shiwadarsanam.
1. Let the soul discover by Shivagnanam, in its own Consciousness, the Lord who cannot be known whether by its own gnanam or by sensc knowledge. When the soul gives up the World as El quickly mowing mirage, Shivagnanam becomics cool shade. It will meditate on Panchaksharam in the prescri manner so that Shivadharsanam may never be missed.
* See SiddiaT WIII. 10
 
 
 
 

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2. It Inay bc argued that though the soul cannot see itself by means of scnsc knowlcdgc (Pasagnanam), it can scic itself by II calls of its own knowlcdgc (Pasugihanam). But just as the cyc cal scic neithcr its clf nor the soul which makes it see, so the soul |cither Sces its clf not the Lord who enables it to see. Therefore find out God Who hides Himself in you, through His Grace.
3. Whcn thic universc is rejc.cted as non-real God will, by Hinsclf, miraculously appear for ever.
4. Then the soul will have to imagine itself to be God so that it may bc complcticly frcc from malam just as thic man who | ||Tlagines himsclf to bc thic garuda is abolc to rcmowic snake-poison. This imagination of thic soul as God is callcd Shiwohambhavanai.
5. In order to maintain this pure state the soul will have to II editate on Panchakshara, Secing God in its consciousness.
6. With thic help of Panchaksharam, the soul sees that it belongs to God, worships Him in his heart, offers homam in the |Lawcl, meditates on Him between the eyebrows, and becomes His
CrWrit.
7. Whcreas the seven planets can be perceived by the sense is sight, Rahu and Kctu cannot be seen. Even so, whereas other things can be comprehended by the soul, God transcends the comprehension of the soul. But, just as Rahu and Ketu can be known with the help of the suil and the moon during an eclipse, so is the soul fixes its consciousness above thc hcar-lotus with the lclp of Sri Panchaksharam, God will appcar and become known.
Rahu and Ketu are the points of intersection of the path of lic carth and of the path of the moon. When the carth and the In on are at these points, these and the sun arc in the same plane, III it is possible for thc carth to hidic thic sun and for the Inoon to hile the Sun, causing respectively the clipscs of the moon and lic Sun. Thc position of Rahul and Ketu are thus seen with the help of the moon and the sun during thic time of cclipses. *
Since the heart-lotus consists of the thirty-six talvas and God in above thic tatvas, He must be contcInplated above the heartli billi Lis ,
* In the geocentric method, the sun is supposed to be in Rahu i Ketu instead of the earth.

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Sri Panchaksharan
The Panchaksharam referred to in this Sutram is the Mukti Panchaksharam, which leads the spiritually minded Soul to Mukti. Manikkavachakar refers to this in Tiruvesaravu (10) and Appal in the Tituppatiripuliyurpathigan. Its valuc is explained in Tiruvarulpayan, Unmaivilakkam, Tiruman tram and several other works. Panchaksharam literally means five letters. The letters of Mukti Panchaksha ram embody Siva, Parashakti, the soul, the Tirodhana shakti and Malain respectively. The soul thus stand between Shiva and Mala, in the hands of Parashaktion one side and Tirodhanan on the other side. The former Shakti does constructive work by leading it Godward. The latter exhausts the cinergy of Malam by making it work, and gradually releases the soul from it. The mantram also shows the insignificance of the soul compared to God. Whoever meditates on this Mantram tends to ricede fron Malam and to move towards God. Noting his own insignificance hic sees that his body and his other possessions are still more insignificant, and learns to give no importance to them. Hic is an infinitesimal compared to God, and his possessions and objects of desire are an infinitesimal compared to him. Thus the contemplation of Panchaksaram weakens both I-ness and My-ness, which arc the creations of Anava. A closer study of Panchaksharam would give one all ultimate truths. Hence Sam bandhar said, "The truth of the Four Wedas is Panchakshara."
The Panchaksharam intended for worldly minded men is the one which begins with Nakaram. This is the onc with which Tiruvachakan begins and which is sung in two Pathigams by Sambandhar and in one each by Appar and Sundarar. Sambandhar says of this that it will reform men who are given up to killing and to other wrong ways. It makes Worldly minded men spiritually minded.
1. நானேயோ தவஞ் செய்தேன் சிவாயநம எனப்பெற்றேன் தேனுயின் னமுதமுமாய்த் தித்திக்குஞ் சிவபெருமான் தானேவந் தென துள்ளம் புகுந்தடியேற் சுருள் செய்தான் உணுரு முயிர் வாழ்க்கை யொறுத்தன்றே வெறுத்திடவே.
2. கொல்வாரேனுங் குணம் பல நன்மைகள்,
இல்லாரேனு மியம்புவரா யிடின் எல்லாத் தீங்கையு நீக்குவர் என்பரால், நல்லார் நாம நமச்சிவாயவே.
 
 
 
 
 
 
 
 
 
 
 
 
 

35
Tirumant Tam says and Kodikawi* spicaks of a third form of I'.Alchak shara 11 consisting of Line first three letters of Mukti PanchIksha raill, the letters of Tirodhanam and Malam being absent. This seems to be intended for those who have obtained libcration Irom malam.
We thus see that there arc three forms of Panchaksha rail, one of which leads from Wordliness to unworld liness, another from |||World liness to liberation from Malal and the third from liberLi tiun towards conco-In.css With God.
It is held by Some that there are yet two other forms. In one of these the Soul is absent, having been merged in Shakti, and there are only two letters. This static of the soul which has attaincid libcration from Malam is mcntioned in the following Tiruwachakam
வான் கெட்டு மாருதம் மாய்ந்தழல் நீர் மண் கெடினும் தான் கெட்டலின்றிச் சலிப்பறியாத் தன்மையனுக் கூன் கெட்டுயிர் கெட்டுணர்வு கெட்டெனுள்ளமும் போய்
Tiruvarulpayan (IX-9) speaks of a form in which the soul Ist:Linds betweel Shiwa and Shakti.
நான் கெட்டவா பாடித் தெள்ளேணங் கொட்டாமோ,
The next form of Panchaksharam is supposed to be a single let ter (Ekaksharam) in which the Shakti :And the Soul have merged | Shiva; several authorities are quotcd in Support of this.
அங்கமும் ஆகம வேதம தோதினும், எங்கள் பிரானெழுத்தொன்றில் இருப்பது சங்கை கெட்டவ் வெழுத் தொன்றையுஞ் சாதித்தால், அங்கரை சேர்ந்த அருங்கலமாமோ. - Tirumlular.
மாய நட்டோரையும் மாயா மலமெனும் மாதரையும் வீய விட்டோடி வெளியே புறப்பட்டு மெய்யருளாந் தாயுடன் சென்று பின் தாதையைக் கூடிப்பின் தாயை மறந் தேயுமதே நிட்டை என்ருன் எழிற் கச்சி ஏகம்பனே.
- Pattanathar. Some Pandits deny these two forms.
" அஞ்செழுத்தும் 蕊燃 ஆறெழுத்தும் நாலெழுத்தும்
பிஞ்செழுத்தும் மேலேப் பெருவெழுத்தும்-நெஞ்சழுத்திப் பேசும் எழுத்துடனே பேசா எழுத்தினையும் கூசாமற் காட்டக் கொடி

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3.
பதவுரை
உளணக்கண் பாசம்= குறைவுணர்வாகிய பசு ஞானத்தாலும்
பாசஞானத்தாலும், உணரா பதியை = உணரப்படாத இறைவனே ஞானக்கண்ணினில் = சிவஞானத்தினூலே, சிந்தை நாடி=தன் அறி வின்கண் ஆராய்ந்தறிக, உராத்துனேத் தேர்த்தென = உணரப்படாத வேகத்தையுடைய பேய்த்தேரின் இயல்பையுடைய, பாசம் ஒருவ= நிலம் முதல் நாத மீறுகிய பாசமானது நீங்க, பதி=அப்பதிஞா மானது, தண்ணிழலாம் = குளிர்ந்த நிழலாப் விளங்கும், ஐஞ் எழுத்து விதி எண்ணும் = அந்த இறைவனது காட்சி நீங்காமை காக திருவைந்தெழுத்தை விதிப்படி எண்ணும்.
PAYAN lYAL |
THE TENTH SUTRAM
அவனே தானே யாகியவந் நெறி யேகஞகி யிறை பணி நிற்க மல மாயை தன்னுெடு வல்வினே பின்றே.
Tlic Incxt three sutrams give an account of thc results of th Gnana Deesiksha IncIntion cd in the eighth sutram, and of the Ined tation on Panchaksharam and the Shivoham Bhavana mentioned in the ninth Sutrall. The tenth sutram explaius how the soul is freed from the three malams.
The soul now sees that it has become one with God and drop the idea of itself having any separate existence. It is then frce from l-less and My-ness i.c. from Anawa, and it rests in the Grace (Fcct) of God, one with Hill.
Thereafter, every act of the soul becomes God's act, which cannot therefore be a karma. An act becomes karma mala only if it is done when I-Iless is pr:Scint. As the soul has no more I-nes no act of the soul can be karma mala. The soul is thus free from Agamya karma. It is frce: from Llı: cff:ts of PTarabdha also, For, when Pratabdha affects the body, the effects on it canno reach the Soul, as the soul is detached from the body.
 
 
 
 
 
 
 

37
பதவுரை அவனேதானே ஆகிய அந்நெறி=பெத்த நிலையிலே இறைவன் ஆன்மாக்களோடு ஒன்ருய் நின்று தான் அவைகளே யாகி நின்ற அந்த விதமாக, ஏகணுகி = ஆன்மாவானது கடவுளோடு ஒன்ருகி நின்று, இறைபணி நிற்க - இறைவனது அருள்வழிப்பட்டு நிற்க, மலம்மாயை தன்னுெடு வல்வினேயின்று = ஆணவம் மாயை ஆகிய இவைகளே பல்லாமல் வலியதாகிய கன்மமும் நீங்கிவிடும்.
PAYAN IYAL II
THE ELEVENTH SUTRAM
காணுங் கண்ணுக்குக் காட்டுமுளம் போற் கான வுள்ளத்தைக் கண்டு காட்டலி னயரா வன் பினரான்கழல் செலுமே
This sutram states that frecidom from malam is followcd by God's bliss (ShiwanaIndam). Freedom from malam is only a legative state, in which the soul has none of the troubles causcd by Ilalam. This is followed by the positive state of Shivanandam.
The soul is chit and has always thc power of knowing. So, even in the state of union with God it has the power of knowing, Ilind knows, but, knows only whicn it is made to know by God. When in union with God, it knows only Him, with His Grace, |||st as the cyc knows with the help of light. In knowing Him, it ||Inds infinitic Bliss. Since God is all-knowing. Hic knows what the soul knows, not as a particular piece of knowledge but as an clement in His etcrinal conscience.
பதவுரை
காணும் கண்ணுக்கு = தன்னுடைய ஆற்றல்மாத்திரம் கொண்டு காணமாட்டாததாய் உயிரினது உணர்வைத் துணை பாகக் கொண்டு காணுகின்ற கண்ணுக்கு, காட்டும் உளம் போல் - உயிரினது உணர்வென்றும் கண்ணினது உணர்வென்றும் வேற் றுமை யின்றி உடனுய் விரவி நின்று உயிரானது கண்ணுக்குக்காட்டு ன்ெறது போல, உள்ளத்தைக் காண = உயிரானது தன்னுடைய ஆற்றல் கொண்டுமாத்திரம் காணமாட்டாத பரம்பொருண்க் காணுதற்கு, கண்டு காட்டலின் = அப்பரம் பொருளானது தன்னுடைய அறிவை உயிரின் அறிவுக்குத் துணையாகக் கொடுத்து நான் வேறு உயிர் வேறு என்ற வேற்றுமை சிறிதும் இன்றி தான்

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காணுதலும் உயிர்காணுதலும் ஒன்றேயாக அதற்குக்காட்டுதலால், அயரா அன்பின்=அந்த ஒன்ருந் தன்மையால் உயிரில் உண்டாகிய உறுதியான எல்லேயற்ற அன்பினுலே, அரன்கழல் செலும் ஊஉயி ரானது இறைவனது திருவடியாகிய சிவாநந்தத்தை யடையும்.
PAYAN IWALIII
THE TWELFTH SUTRAM
செம்மலர் நோன்ருள் சேரலொட்டா வம்மலங் கழிஇயன்பரொடு மரீஇ மாலற நேய மலிந்தவர் வேடமு மாலயந் தாறு மரனெனத் தொழுமே.
This sutram speaks of Jiwan Muktas.
l. Having been liberated from the malams which prevent the Soul from reaching the sustaining lotus-like feet of God, the Muktas mix with other Shiwa-gna. Inis and worship as God those devotecs and His sacred shrines.
2. Jiwan Muktas arc souls free from Anava but not from prarabdha. It is only when the prarabdha has done its work that they will be free from their body. They have, therefore, to remain in this world even after they hawe become free from Anawa.
3. Prarabdha tends to act on their Shaktis. But, the Gnana shakti sees God in those whom they join and in temples Their Ichcha shakti seeks their company, which re-inforces their love of God and is a means of exprincing Divine Bliss. Their Kriya Shakti engags itself in worshipping thcm and sacred shrines Prarabidham llas therefore Ito efect on them.
XXXI. We shall now come to our critic, who confuses Karn with the law of Karma and has no correct understanding of either
First of all, Karima is not beginningless (p. 195) in the sens that maya and anawa are beginningless. A karma is a particula 2ction, and ewery action is limitcd im Him A particular karni cannot, therefore be beginningless. But, since karma is performer one after another, it forms a chain. Again as birth is beginningles and karma is performed in each birth, this chain is beginningles This kind of beginninglessness is called Pravaha anadi. Thi
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

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chain of karma comes to an end, when the soul is free from Anawa ind has given up its I-ness. No act can be called Karma which is line without the sense of I-ness. **
XXXII. The critic says "He (Siddhantin) says that Karma is a Mala or impurity which obscures souls". (p. 195).
This is a false statement. Karma is a means of diminishing thic obscurement causcd by Anawa. By experiencing its fruits, the oul gradually frces itself from Anawa, Karma is thus an antidole: to obscurement.
XXXIII. The critic then asks how it is possible for the past karma of the soul accumulatcd till the timc of deeksha leave the loul without being experienced by it. (p. 159).
The Soul has to cxpcrience the fruits of karma solely for the PLIT pose of Weakening the grip of Anawa. Whem the soul is releascd from Anava at decksha, it is useless to expericnce the fruits of karma any furth.cr. The soul is therefore frcc.d at deeksha from the accumulatcd karma. Thc law of Karma is "The fruit of right Action is pleasure, and the fruit of wrong action is pain." This |AW is never broken. The fruit of right action never happens to be pain, neither does the fruit of wrong action ever happen to be |lcasure.
XXXIV. Referring to the relcase from Anawa, the critic hy's that if the Shakti of God overpowers Anava and if at release lic Shakti subsidics in Shiva, it cannot overpowcr the Anawa of | Moul at Mukti. (p. 196).
The answer is that the Shakti subsides in Shiva only at the |c of the inwolution of the Uniwerse, and not when a particular ul obtains release. Besides, at Mukti the soul has become iodly and, Anawa can have no power over it in that stage,
An Indian Philosophicr also does not seem to hawe al clicar Iception of the subtle way in which the Law of Karma works, Il Condemns, therefore, the idea of hell. In thic scheme of the volution of the soul, heaven and hell become as necessary as rest 11l birth. Mathematically they are indispensable.
* See Shivaprakasam II 30.

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We know too well that the prarabhda whose fruits are expcricnced in this birth consists of karma picrformed in previous births. This mcans that thc fruits of the karma may not be expcrienced as soon as it is performed and that there must be a definite and simplc rulc according to which thc fruits of karma are experienced. Since the purpose of cxperiencing karmic cffects is the evolution of thc soul, it ought to be cxpericnced when it can give thc soul the maximum bcticfit. If the maximum bcncfit can be obtaincd immediately after the karma is performed that is th tiric for its cxpcricn.cc. Otherwisc the karmic fruit is expericnce at some other time. There are thus four mathematical possibi lities of the ripeness of a soul's Karma, the soul when leaves a particula T body:—
1. It may have a fund of both right karma and wrong karm
ready to be cxperienced.
2. It may have only abundlic of right karma to be experienc
3. It may have only a bundle of Wrong karma to be
experienced.
4. It may have no kind of karma ready to be experienced.
When thc soul is in thc first situation, it takes rebirth. for, in a birth of this kind, pleasure and pain which are the fruits of right karma and Wrong karma can be experienced.
In the other situations, thc soul cannot take a birth, as it is impossible to live in an ordinary body without a mixture of pai and pleasure. The soul in the second situation has to experienc only plcasure. The place or state where it can have this is call heaven (swarga),
The soul in the third situation has to experience only pain, and this is possible only in what is called hell.
In thc fourth case, thc soul will have to rest till a portion o its Karma is ready for experience.
Mcikandar's disciplc says that God puts into hcll thosc who perform Wrong acts and into heavcil those who perform right acts so that thcy may bc frec from these karmas and so that the anavi limitation may be reduced. These are only medical treatments of the Lord Physician to cure the soul.
 
 
 
 
 

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"He who commits Wrong against the injunction contained in the sacred shastras given out graciously by God, will suffer pain in the dark regions of hell; and thus get rid of his sin. The virtuous man Works out his karma by eating the fruits in the heavenly regions. This kind of suffering and enjoyment are the two kinds of Incidicinics which the Supremc Physician administers for the rĽmoval of Inan's mala."
XXXV. The critic asks "How the Shakti of Shiva changes from Tirodayi to Arul shakti, so that from concealing the true nature of the World, it reveals the same . . . . If it is Chit, it must be made clear how it is enabled to act on Anawa, which is Achit." (p. 197).
As regards the first question, Tirodayi never conceals the true hit ture of the World. What conceals the true nature of the world is Anava. The Tirodayi cxhausts the energies of Malas by making them work." The second question is an of repcated question of the critic to which reference has already becn made.
XXXVI. The critic then asks, "how can God, who is Absolute assume the form of human being to give deeksha to Sakalars.” (p. 198).
The answer is that He does not take the form of a human being, but acts through a hulian being who is a Shivagnani.
Hence, the dcksha is calcd Sadhara Dccksha).
XXXVII. The critic takes hold of Umapatishiwam's camp: Tison of Advait Mukti to the word Tadalai (TITL&sus) which is il single Word consisting of the Words, tal and talai, inseparably Inited, as God and soul are at Mukti. The critic pursues the simile, Ill (Cs that, at mukti, thc soul undergoes change as the first letter of tillai becomes the letter 'd' in tadalai, and asks how the soul, a Si Tıgle Cintity, Can bc thic substrate of changc. (p. 214).
Thc ansWCT is that the similc does not extend to these details Illid that the Soul does not undergo any change at Mukti.
XXXVIII. We shall refer to onc more criticism. The critic Llys "to thc cxtent that God has to reckon with thc individuals ind to the Cxtent that the working out of his purposc depends on lic will of thc individual, God is a limited being". (p. 200).
* SiddhiäT II - 87.

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We have only to remind the critic of the fact that the evolution of the Universe and of the souls takes place in the merc presence of God. He has no reckoning to make or purpose to be worked out He is therefore not a linited being.
பதவுரை
செம்மலர் நோன்தாள் சேரல் ஒட்டா = செந்தாமரை மலர் போன்றதும் என்றுங் காப்பதும் ஆகிய இறைவனது திருவடியைச் சேரவிடாது மறைக்கும், அம்மலம் சுழீஇ =மும்மலங்களேயும் ஞான நீராற் கழுவி, அன்பரொடு மரீஇ = மெய்ஞ்ஞானிகளோடு கலந் கூடி, மால் அற = மல மயக்கம் தீர, நேயமும் மலிந்தவர் வேடமும் = அன்பு நிறைந்த அன்பருடைய திருவேடத்தையும், ஆலயம் தானும் = சிவாலயத்தையும், அரன் எனத் தொழும் =இறைவணு கவே கண்டு இச்சீவன் முத்தர் வழிபடுவர்.
THE END
 
 
 
 
 
 
 


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