Bhagavadgita Pages, Chapters 1 to 18
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V.Krishnaraj
Saiva Siddhanta is the Ultima Thule for the soul, after a long arduous journey in other religions.
Every religion considers itself as the sole soul-savior excluding all other religions. Some consider it is a narrow parochial view. Saiva Siddhanta is the only religion that accepts all religions. It does not denigrate other religions and accepts their tenets on their intrinsic value and worth.
Whom are we to believe when every religious leader claims he is the path to Abba or அப்பன்? Here is what Jesus Christ says.
The father in heaven = Abba (APPAN= அப்பன் in Tamil.)
We have to assume that Siva of Saivism and Father of the Christian faith are one and the same; different religions call Him by different names.
Hindus believe that Siva in Kailas, Vishnu in Paramapadam or Vaikuntam, Father in heaven, and other Gods are different names for one God. God, all religions, paths (spokes), and people form a wheel, the hub of which is God by many names. The people whirl around in the rim becoming dizzy at hearing many religious touts (missionaries and zealots of other religions) declare that they will take them to the hub of God along the spoke of their chosen path. These narrow-minded touts with tunnel vision are hell-bent that they own God, don't seem to know and don't want to know that the wheel has many spokes and thus many paths to the hub of God. God, I am sure, is not in the sole possession of one people, one tout, one zealot, one religion.... God owns us and not vice versa.
linked article: Primer in Saiva Siddhanta
Tamil font: Azhagi Font 
. I
have no monetary interest in Azhagi font.
Subject: Sivagnana Siddhiar Supakkam (சித்தியர் = A treatise on Šaiva Siddhānta). Verses 1-328
Supakkam = ÍÀì¸õ = The portion of Civa-ñāṉa-cittiyār that enunciates the principles of the Šaiva sect
Alternate spelling: Civajnaana Sittiyar
Author: Arul Nandi Sivanar
Language: Tamil in Verses
English Translation : V.Krishnaraj
Reference: Sivagnana Siddhiar Commentary in Tamil by S.S. Mani.
Reference: Tirumantiram by Tirumular. திருமந்திரம்
Reference: Indian Philosophy: Radhakrishnan
Reference: Saivism in Philosophical Perspective by K.Sivaraman
Reference: Tamil Lexicon
English Translation and notes: V.Krishnaraj. My input includes Translation, Commentary, Explanation of Technical Terms, further Explication, flowcharts and montages.
Sivagnana Siddhiar Supakkam by Arul Nandhi Sivanar = சிவஞான சித்தியர் சுபக்கம் by அருள் நந்தி சிவனார்.
If you know Tamil, the words in the verses are put together so delightfully, you will dissolve in them, would lose your body-consciousness and passage of time, float in ambrosial bliss, feel endless thunderbolts of frisson and shed tears without your awareness. One example: Verse 47.
This article delves in Nyaya Philosophy as found in Nyaya Sutras written by Aksapada Gautama (2nd Century B.C.) and explained by Saiva Siddhanta followers and also Saiva Siddhanta philosophy. Its main thrust is proof of existence of God (Siva), understanding God, the universe, plurality of souls, false identification of the soul with the body, senses and the mind (spiritual ignorance as an impediment to liberation), subsequent round of births and rebirths, and means to liberation and Centrality of Siva in the Universe. Many verses start with counterarguments, arguments, counter counterarguments, and proofs and end with conclusions.
The Verses start off with Homage to Ganesa and Siva followed by Nyaya and Saiva Siddhanta philosophies; the latter receives extensive treatment. There are variations in terminology and interpretations according to the teachers of Nyaya philosophy in different parts of the country. The basic philosophy remains the same.
The philosophy and its explication by siddhantists is to establish the undoubted existence of God by all means available in a logical fashion.
By elucidating an object, the Siddhantists advance the existence of God. The proof should be incontrovertible, clear as day and perfect as Perfection Itself. All doubts should be identified and decimated; Counterarguments are raised and erased. The positive proofs should be established; negative factors are subjected to scrutiny, dismissal or acceptance; comparisons are made; and conclusion as to the existence of God is drawn by reason and logic. Once Godhood is established, the poet establishes the supremacy of Siva over all other surrogate gods, who are incapable of giving Arul (Grace). He goes on to explain Saiva Siddhanta Philosophy with arguments, counterarguments, counter counterarguments, explications, examples and logical conclusions as found in the philosophy. Saiva Siddhanta philosophy is the epitome of human thought. I am yet to see a treatise of this nature in the study of God and a philosophy in such details. God is treated as if He is a scientific subject for characterization, elucidation and establishment. The only things missing are the physical test tubes and Bunsen Burner. Sivanar gives proof of Siva's effulgence, the Light of all lights. His laboratory is the universe.
There are six extant Saiva Schools at present. They are Saiva Siddhanta, Pasupata Saivism, Vira Saivism, Kashmir Saivism, Siva Advaita and Siddha Siddhanta.
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Siva Siddhanta: In Rishi Tirumular's monistic theism (ca -200), Siva is material and efficient cause, immanent and transcendent. The soul, created by Siva, is destined to merge in Him. In Meykandar's pluralistic realism (ca 1200), God, souls and world are beginningless and eternally coexistent. Siva is efficient but not material cause. Highlighted are Andhra Pradesh, Tamil Nadu and Sri Lanka. Pashupata Saivism: This school, traced to Lakulisa (ca 200), is bhedadbheda, simultaneously monistic and theistic, emphasizing Siva as supreme cause and personal ruler of soul and world. The liberated soul retains individuality in its state of complete union with God. Final merger is compared to stars disappearing in the sky. Noted areas of influence (clockwise) include Gujarat, Kashmir and Nepal. Vira Saivism: Made popular by Basavanna (1105-1167), this version of qualified nondualism, Shakti Vishishtadvaita, accepts both difference and nondifference between soul and God, like rays are to the sun. Siva and the cosmic force are one, yet Siva is beyond His creation, which is real, not illusory. God is efficient and material cause. Influential primarily in Karnataka. Kashmir Saivism: Codified by Vasugupta (ca 800), this mildly theistic, intensely monistic school, known as Pratyabhijna Darshana, explains the creation of soul and world as God Siva's shining forth in His dynamic first impulse. As the Self of all, Siva is immanent and transcendent, a real but abstract creator-preserver-destroyer. Founded in Kashmir. Siva Advaita: This monistic theism, formulated by Srikantha (ca 1050), is called Siva Vishishtadvaita. The soul does not ultimately become perfectly one with Brahman, but shares with the Supreme all excellent qualities. Appaya Dikshita (1554-1626) attempted to resolve this union in favor of an absolute identity -- Shuddhadvaita. Its area of origin and influence covers most of Karnataka state. Siddha Siddhanta: Expounded by Rishi Gorakshanatha (ca 950), this monistic theism is known as bhedabheda, embracing both transcendent Siva Being and immanent Siva Becoming. Siva is efficient and material cause. The creation and final return of soul and cosmos to Siva are likened to bubbles arising and returning to water. Influential in Nepal, Uttar Pradesh, Bihar and West Bengal. Source: Dancing With Siva: By Satguru Sivaya Subramuniyaswami. Himalayan Academy Hawaii 96746-9304. |
Pramana = Means to Knowledge. Prameya = object of Knowledge. Samshaya = doubt. Prayojana = Purpose. Drstanta = Analogy. Siddhanta = conclusion. More terms are found as discussion proceeds.
The First six verses are eulogy to Ganesa and Siva.
Chapter One: Verse 1. Homage to Lord Ganesa with elephant face, the son of Siva and Parvathi.
ஒருகோட்டன் இருசெவியன் மும்மதத்தன்
நால்வாய்ஐங் கரத்தன்ஆறு
தரு கோட்டம் பிறையிதழித் தாழ்சடையான்
தரும் ஒருவாரணத்தின் தாள்கள்
உருகோட்டு அன்பொடும் வணங்கி ஒவாதே
இரவுபகல் உணர்வோர் சிந்தைத்
திருகோட்டும் அயன்திருமால் செல்வமும் ஒன்
றோவென்னச் செய்யும் தேவே. 1
Lord Ganesa sporting one tusk, two ears, three streaming musths, lolling proboscis, five hands (four legs and one proboscis), and an elephant face is the elder son of Siva who wears River Ganges, the crescent moon on his head and the Konrai flowers. if one worships and realizes Ganesa's sacred feet with dedication and love day and night, He directs his or her mind aright. Ganesa confers on His devotees the bliss of liberation, incomparably superior to that offered by Brahma and Vishnu.
Musth = a state or condition in the rutting season in male elephants, accompanied by the exudation of an oily substance from glands between the eyes and mouth.
Verse 2. Siva Beyond the beyond
அறுவகை சமயத் தோர்க்கும் அவ்வவர் பொருள்
குறியது
அறிவினில் அருளால் மன்னி அம்மையோடு
அப்ப
செறிவு ஒழியாது
நின்ற சிவ
Let us rest Siva's feet on our crown and worship Him, who is the essence of each one of six religions, who is yet different from them all, whose essence is beyond the ambit of the tenets of Vedas and Agamas, who abides as Grace in our psyche, who remains our Mother and Father, and who is of plenitudinous permeation.
The six religions are according to Sankara's categorization, Sauram, Ganapatyam, Kaumaram, Vaishnavam, Saktham and Saiva (worshippers of Sun, Ganesa, Muruga, Vishnu, Sakti, and Siva).
Two Major divisions are as follows: Inner Religion1 (Samayam = ºÁÂõ = religion) and Outer Religion2 (Pura Samayam (ÒȺÁÂõ = Outer Religion).
This classification expanded into four: Inner Religion1 («¸ ºÁÂõ = Aka samayam) followed in its periphery Inner External Religion 2 («¸õ-ÒÈõ ºÁÂõ or «¸ôÒÈõ ºÁÂõ = akam-puram samayam), followed by Outer Religion3 (ÒÈ ºÁÂõ = Pura Samayam), and followed by Outer External Religion 4 (ÒÈôÒÈ ºÁÂõ = Purappura Samayam). Each of these broader categories have six religions, totaling to twenty-four religions.
The book Dancing With Siva, says the following:
Modern history records six main schools: Saiva Siddhanta, Pashupatism, Kashmir Saivism, Vira Saivism, Siddha Siddhanta and Siva Advaita.
Tirumantiram speaks of, in its verses 1530, 1533, 1557, and 1558 six religions but does not list them.
This classification expanded into four: Inner Religion1 («¸ ºÁÂõ = Aka samayam) followed in its periphery Inner External Religion 2 («¸õ-ÒÈõ ºÁÂõ or «¸ôÒÈõ ºÁÂõ = akam-puram samayam), followed by Outer Religion3 (ÒÈ ºÁÂõ = Pura Samayam), and followed by Outer External Religion 4 (ÒÈôÒÈ ºÁÂõ = Purappura Samayam). Each of these broader categories have six religions, totaling to twenty-four religions.
in the last 100 to 150 years, another classification was introduced with the arrival of Christianity and Islam. You may note that Sankara did not include Buddhism and Jainism which form the Outer External Religions (Outer External Religion 4) . (These four religions are like concentric circles one within the other. The Inner Religion is Saivism and the Outer External religions are Buddhism, Jainism, Christianity and Islam.)
There is a broad
classification of all religions into 4 categories:
Akam1
(«¸õ
= inside or Inner),
Puram (ÒÈõ
= Outside = External),
Akappuram2
(«¸ôÒÈõ =
Inside-outside = Inner External),
and Purappuram3
(ÒÈôÒÈõ = Outside-outside = Outer
External). This is placement of all religions
in their respective metaphysical space.
This classification came about when Saivism was under seize from external
traditions. Mandalas of concentric circles were used to indicate centrality of
Dharma and graded dilution of Dharma in a centrifugal fashion wherein lies the
fourth space outside of Dharma (Outer External
Religion 4
= புறப்புறம் = Outside-outside =
Outer External). These outer External
elements are the alien religions that reject Vedas, and include Judaism, Islam
and Christianity in addition to Buddhism and Jainism. Arumuga Navalar was the
first one to address and take on the challenge posed by the alien religions of
the recent past. The alien religions were propagating false premises upon
their arrival in India and Sri Lanka to support their tenets and disparage
Saivism and Hinduism.
Akam is Dharma, the nucleus and Saivism. அகம் = literal meaning, Inside and I. புறம் = Outside.
Aham and Puram (அகம் புறம்): Akam in its original intent and evocation means love between man and woman. Puram means heroism and generosity. Bhakti or devotion encompasses Akam and Puram, God and devotion. Akam, the human side of love transfigured to ecstatic love of God and Puram to hero worship of God. Manliness and heroism are attributed to God; womanhood and hero-worship are attributed to a devotee. By convention and Tantric precepts, people are divided into Pasu, Vira and Divya, which shows the progression of the human soul from animal instincts to hero to divine nature. This God-devotee or BhagAvat-BhAgavat relationship is compared to Purusa-Striya (Man-woman) relation in SriVaishnava Bhakti tradition.
The Saivites (and SriVaishnavites) had defeated the Jains and the Buddhists (on the debating platforms), considered to be the Outside-outside (Outer External--Purappuram) elements and facilitated mass conversions back to Saivism and Srivaishnavism. To this category, the alien religions were added by the Saivites. Saivism is the nucleus around which are the concentric aggregates of other religions and the outermost circle is made of Buddhism, Jainism, Judaism, Islam, and Christianity. Saivism is the innermost religion and the Dharma it represents and the Outer External religions are not Dharmic.
To emphasize that Siva is Foremost among gods of all sects and religions, Sivanar eulogizes Siva as follows.
Verse 115. Whatever god you have (may worship), Siva the Father, the Mother and PAkanar (the One beyond all Karmas) will become that god. Those gods (of other sects and religions) are subject to Vedanai (pleasure and pain). The (lesser) gods are subject to death. They take birth. They perform deeds (that generate karma). Siva devoid of all these (burden of Karma, birth and death), knowingly dispenses Grace.
Buddhism died but is rising from the dead and showing the gem of a leaf bud now among the oppressed Hindus. Think of Ambedkar. Jainism is a flicker of its noble presence in Tamil Nadu. Alien religions of invaders and occupiers took their nascent roots and grew strong so as to oppress the native religions by virtue of the brutality and authority of the invaders and occupiers. The ruling British controlled the printing press and used it to advance Christianity and denigrate Hinduism. From around 1865, Tamils had access to the printing press and the Tamil polemical literature was blossoming in the wilderness of foreign religions. Many palm leaf religious texts were put on paper for the public to appreciate the greatness of the religion of the native soil. Arumuga Navalar (1822-1879) of Sri Lanka was in the forefront in this task.
With all the conversions in the name of Jesus Christ, the Curse of Caste is deeply embedded in the hyphenated Christians: Naidu-Christians, Reddy-Christians, Vellalar-Christians, Kamma-Christians, Dalit-Christians. Obviously the guaranteed salvation and equality in Christianly are defeated roundly by these hyphenations, separation and endogamous marriages. It is not uncommon among Christians to announce and claim superiority that their ancestors were Brahmins, Reddys, Naidus, Velalars, Chettiars.... Dalit-Christians are the bottom of the heap, which is regrettable, and offensive to the moral, legal and ethical concerns of a community and a nation. The hyphenated Christians always fall back on their ancestral heritage, when it comes to marriage, social standing, association.... Dalits are escaping discrimination and segregation by education and migration into cities. Matrimonial columns are the place to find out about castes, hyphenated castes couched in code words and the desired prospective spouses. I had the opportunity to associate with ease with Muslims, Brahmin-Christians and Dalit-Christians in my professional and personal life. Dalit oppression and suppression are so locally pervasive, severe, and intolerable in some instances that they take refuge in the alien so-called creedal religions (formal creeds which of necessity limit and restrain thought) which took upon the mantle to salvage the world of unbelievers and which are driven by prophets, dogmas, central authority, occupations, military campaigns, colonialism, organizations, misrepresentations, false promises, conversions, and wealth. Hindus are largely to blame for these conversions. If they don't treat their brethren well, they fall into the hands of alien religions. Once the conversions have been accomplished, the Hindu organizations bend over backwards to reconvert them back to the Hindu faith.
Shameless so-called caste Hindus:
December 25, 2008: MADURAI, India: After a decade-long struggle, Dalits* at Panthapuli village in Tirunelveli district entered the Kannanallur Mariamman temple with help of district officials defying a ban imposed by caste Hindus. Dalits, led by district collector G.Prakash and Superintendent of Police Asra Garg, entered the temple at Panthapuli near Sankarankovil on Wednesday, the 24th December 2008.
Dalits* (Harijans, Children of God, according to Gandhi, and untouchables according to the so-called caste Hindus, some of whom are ignominious godless hypocrites.) end of news.
Bhagavan Krishna says in Bhagavad Gita: BG 5.18: A learned humble Brahmin, a cow, an elephant, a dog, and even a dog-eater are seen with an equal eye by a Punditah (sage).
Government should establish a college of priests recruiting only the Dalits and lower castes to become Hindu priests to ensure that a qualified person of any caste can become a priest.
From Orphans to Priests, a noble example.
Parmarth Gurukul, Rishikesh India
At the sacred time of the Paush Purnima (full moon), 24 of the rishikumars had their official upanayana, or sacred thread ceremony. This ceremony marks the boy's official entry into the study of the vedas and the "gurukul" system. Although historically it was a ritual performed only for the brahmin caste, Pujya Swamiji made no distinctions between children born of different castes. Any of the boys who wanted to undergo the official ceremony - during which they also receive a sacred mantra from Pujya Swamiji - were welcome.
On 12 July 2005, Parmarth Gurukul accepted 91 new Rishikumars into the Gurukul. The children, all of whom come from poor, disadvantaged situations (some of whom are orphans, some who have one parent, some who have both but the parents cannot properly care for the children) received their janeo sanskar. The sacred thread ceremony is an important ritual in the life of a Hindu boy (see www.parmarth.com/sanskaras.htm for details of the meaning of this ceremony), and one which prepares him to study the scriptures.
The conversion business seems to be thriving well in tribal areas and villages for a sack of rice or some such thing. There is violence, death, destruction of property, and burning of temples and churches. Let us assume for the moment that the whole world has converted to only one religion. Will that stop wars, poverty, pestilence, occupations, internecine feuds and killings and all other atrocities and inequities and guarantee universal education and healthcare; good nutrition; comity of nations; peace; amity; arrest of global warming; saving the earth, air, water and eco system; prevention of green-house gases and rising oceans; fair distribution of wealth and resources? Certainly not. If a religion ignores all of the above and is looking for numbers, conversion is the way to go. The alien religions do not have a proven record of internal peace and harmony which very much invalidates their desire and action to impose their will, material values, twisted precepts and unrefined tenets on a people who have a very long tradition of indigenous culture, universal values and deep-thought philosophy.
The Americans who understood and know Saiva Siddhanta Philosophy were/are Satguru Sivaya Subramuniyaswami of Kuai's Hindu Monastery and Satguru Bodhinatha Veylanswami of Kauai's Hindu Monastery. Saiva Siddhanta Philosophy is so rich that these two Americans knew the Real Thing when they saw one. At the same time take Governor Bobby Jindal. The Satgurus converted from Christianity to Hinduism and delved deep into Hinduism and Saiva Siddhanta. They attained spiritual perfection--Sadhana. What did Jindal reject in Hinduism that these two accomplished perfected souls saw and realized? One man's trash another's treasure. Perfection is measure of man and religion.
To advance the career in foreign countries, Indian Diaspora change their first names, last names, religion and or enter into a marriage of convenience to local people not entirely out of love and conviction. The regrets they may have are they cannot wash all the Hindu DNA off their genome, they are born with, no matter what their religion is, cannot bleach their skin and change the eye color. It is the Hindu DNA that brought them to the foreign shores and changing all that is changeable but germane to one's very being is denying one's own distinct identity and self-respect. I have witnessed preferential treatment of Indian Christians in the West when it comes to jobs. Gov. Bobby (Piyush) Jindal was elected Governor not only because he had such a brilliant (Hindu) mind and superb resume but also mainly because he became a catholic. Being Hindu in body, DNA, and physiognomy, ambivalent in soul and becoming a catholic in mind are three different things. The body, mind and soul are split three ways and this demands reintegration in to one, which never happens. Body stays the same, the soul and mind need reintegration to conform to the new faith. The reason why I am stressing the body aspect of a person being Hindu is that when there is a need for transplantation of organ, the convert cannot go to his new-found brethren and accept the organ, because his body will reject it. It is more likely his genetic Hindu brethren are compatible with him. He has to go to his own genetic kind to find a compatible donor, which is most likely a Hindu blood relative. Would he refuse a Hindu kidney out of his religious conviction? The lily truth is that the convert does not become a lily among lilies. Brown Rose, may be. There is no question a medley of flowers look good.
The Christians have an edge over Hindus. At the same time, I must admit, Hindus got in to positions by sheer superior education, skills and competence. When it comes to political advancement of Indians in foreign shores as naturalized citizens, consider your religion first in the context of the voting public, who want to know from you whether they can have a beer, go bowling or on a fishing trip with you. That is euphemism for confluence of values, comfort level, race, religion, education, intellect, amiability, political views, family values, legacy name and umpteen other parameters. If ethnic Indians (Hindus, Muslims and Christians) want to have a political clout in USA, multiply like..., become a vocal minority and flex your political muscles. The Americas will become brown like Indians in less than 500 years. The America will not look like a peeled potato pilgrim but a bag of russet potatoes. The inexorable change has already taken place. The palette and tonality of race and ethnicity in America are showing signs of fading and getting swarthier by the day. Iceland may be the last holdout. The medley of flowers need in the future some rearrangement and reemphasis, representative of the census.
Verse 3. Siva's Greatness.
±ý¨É þô ÀÅò¾¢ø ±ÎòÐ ±ý º¢ò¾ò§¾
¾ý¨É ¨ÅòÐ «ÕǢɡ§Ä ¾¡ûþ¨½ ¾¨Ä§Áø ÝðÎõ--
Á¢ý «Á÷ ¦À¡Æ¢øÝú ¦Åý¦½ö §ÁŢšú-- ¦Áö¸ñ¼¡ý áø
¦ºýɢ¢ø ¦¸¡ñÎ, ¨ºÅò ¾¢Èò¾¢¨Éò ¦¾¡¢ì¸ø ¯üÈ¡õ.
You rescued me from birth in the Sea of Samsara. You enlightened my mind with your presence. You by your grace rested your feet on my head. You abide in Tiruvennai Nalur surrounded by groves and overcast by thunderous clouds. We hold Meykandan's treatise foremost and explicate Saiva Siddhanta's unassailable tenets.
Verse 4. Austerity, the Devotees and the Preceptors.
Òñ¨¼ ¿ø ¾Åò¾¡ø §¾¡ýÈ¢ô ÀÃÁ¨½ô Àò¾¢ ÀñÏõ
¦¾¡ñ¼¨Ãò ¾¡§É à ¸¾¢Â¢É¢ø ¦¾¡ÌôÀý -- Á¡÷ì¸÷
¸ñ¼áø µ¾¢ ¸¡¾Ä¢ô ÀÅ÷¸ðÌ ®ºý--
Òñ¼ ¡¢¸ò¾¡û §ºÕõ À¡¢º¢¨Éô Ò¸Äø ¯üÈ¡õ. 4
Having taken birth by the Tapas in the past lives, the Thondars with devotion are offered refuge. Spiritual preceptor teaches the treatise to those who desire liberation, attain Isan's lotus feet and obtain His boon.
Tapas = ¾Åõ = Austerity. Thondar = ¦¾¡ñ¼÷ = Devotees, as slaves of God. Markkar = Á¡÷ì¸÷ = Spiritual preceptors or teachers. Isan = ®ºý = Siva.
Here the poet-saint talks about three classes of people: The Austere, the Devotees and the Materialist.
Samusiddhar = º¡Óº¢ò¾÷: Devotee of Siva with innate enlightenment owing to the influence of his meritorious deeds in previous births. These are the ones who took birth on this earth by Austerity in the past life. They are fully ripe souls ready to attain liberation in this birth. They do not need the assistance of sacred texts as written here (Sabda Brahman) for their salvation or preceptors.
Vainiyikar = ¨Å¿¢Â¢¸÷. Å¢¿Âõ = Obeisance; reverence. These are the people who with the assistance of spiritual texts, ascertain what is eternal and what is not eternal, give up the life of falsehood and adopt a Sattvic life to attain liberation. The saint-poet says that the spiritual texts of this genre are written expressly for this class of people.
Pirakrutar = À¢Ã¡¸¢Õ¾÷ = Materialist. Those who think that the phenomenal world is the ultimate Reality. Persons without divine illumination; ordinary men. This class is left unsaid by the author. The implied message of the author is that these souls are mired in the sensual world. That being so, they do not gain any benefit from texts with sacred knowledge. They are the lost souls.
There are three kinds of embodied souls in this world: Sakalar, Pralayakalar, and Vijnanakalar (For more details go to
The soul according to Saiva Siddhanta.
Kevala: Soul plus Anava Mala.
Sakala: Soul plus three Malas and Siva Sakti.
Suddha: Soul plus Siva Sakti.
The embodied souls (We the people) have a load of Impurities (on our soul), which are Anava, Maya and Kanma Malas. Mala = impurity.
Anava Mala = ¬¿Å ÁÄõ. egotism Impurity. Impurity which is eternally encasing the soul and lasting till its final liberation. Innate Impurity. Impurity that you are born with. Innate inability of the soul to identify itself with the Universal soul. It does not know its true divine nature. Impurity of smallness; Finitizing Principle. Let me explain this term Finitizing principle. The word Finitizing is not in the dictionary. Finite means having bounds or limits; not infinite; measurable. Thus Finitizing is having bounds, limits and not being infinite. Siva is Infinite, Individual souls are finite, limited in time and space. Siva the Infinite becomes finite soul in beings upon fragmentation of individual soul from the Universal Soul by self-imposed Upadhi (¯À¡¾¢ = hindrance, obstruction, limitation), Parinama (À¡¢½¡Áõ = transformation, change as milk becoming curds or Yogurt) and Avidya («Å¢ò¨¾ = spiritual ignorance). Thus each one of us is a fragment from Siva with limitation, transformation and spiritual ignorance. A fragment is not whole and thus limited. The unliberated individual soul has no anchor to the infinite Universal soul.
The soul is a fragment of the Universal soul as said before. When it chips away from the Universal soul, it becomes an orphan, thinks like an orphan, behaves like an orphan and forgets its Supreme origin. It assumes individuality (From Universality to individuality) and thus forgets its organic connection with the Universal soul, resulting in duality: individual soul and Universal Soul. The orphaned soul sticky like glue, has the tendency to attract impurity. This impurity is an envelope around the soul preventing Light of the Universal soul reaching it. It believes it is different, separate, and distinct from God and His world. Because of its orphan status, it has limited (human) consciousness as opposed to Universal superconsciousness of Siva. It is limited in every which way you look at it. When it matures, the enveloping shell falls off as the old plaster falls off an ancient wall and the soul merges with Siva. Once it chips off from the Universal Soul, it arrogates the right to sport egoism or individuality. This is the First Mala of the soul and the last Mala to fall off by the Grace of Siva-Sakti before it becomes one with Siva. No one knows why the individual soul chips off the Universal soul.
Maya Mala = Á¡Â ÁÄõ: Once the orphaned soul with Anava Mala is born in this world with a body (Corporeality), which is derived from Maya Tattva (Suddha-Asuddha Tattva), it is afflicted with the second impurity. The body by its nature is limited in every which way you measure it: that is Maya Mala. Since the body and the world take their origin from Maya Tattva, it is called Maya Mala.
Kanma Mala = ¸ÕÁ ÁÄõ: Once the embodied soul moves in this world, it has to work, which is Karma or Kanma, which is thought, word and deed. Work by its nature carries merit or demerit (ÒýÉ¢Âõ or À¡Àõ). They in turn are responsible for the rebirth of the soul again and again in a body of human, animal or plant depending on the proportional weight of these two. The soul has to bring these two to a zero sum status by erasing both of these (Iruvinai oppu = þÕÅ¢¨É ´ôÒ = equable resolution of the two acts).
| Sakalar class soul | Pralayakalar class soul | Vijnanakalar class soul |
| 3 Malas: Anava, Maya and Kanma | Anava and Maya Malas | Anava Malam |
In order to attain liberation, the first Impurity to get rid of is Kanma Mala. Then the soul graduates to the second stage, Pralayakalar class. Siva removes the Anava Malam (Individuality or egotism) and liberates the soul.
We and the world are made of Tattvas (that; building blocks). Siva-Sakti (Siva1, Sakti2) created Sadasiva3, Isvara4, Sadvidya5 to veil and reveal Grace (Anugraha = «Û츢øõ). Isvara conceals Grace until the soul becomes pure. Once the soul is pure, Sadasiva confers Grace.
Anugraha = «Û츢øõ = Function of showing grace, designed to liberate the souls from bondage, one of panca-kiruttiyam
Tattvas 36 in number in the descending order. The first five are Suddha or Pure Tattvas (1-5). The second 7 Tattvas are Suddha-Asuddha or Pure-Impure Tattvas (6-12). The Third category of Tattvas are Asuddha or Impure Tattvas (13-36).
Siva1, Sakti2, Sadasiva3, Isvara4, Sadvidya5, MāyA6, Kāla7, Niyati8, Kalā9, Vidya10, Rāga11, Purusa12 Prakrti Tattva13, Buddhi14, Ahamkara15, Manas16, hearing17 tactile sense18, vision and color19, tasting20, smell21, speech22, grasp23, ambulation24, evacuation25, procreation26, sound27, palpation28, form29, taste30, odor31, ether32, air33, fire34, water35 Earth36.
When Sakalars with three impurities get rid of Kanma or Karma, they graduate to a higher class, Pralayakalars. Sakalars with three Malas were wallowing in Asuddha (impure) Maya ( 24 Tattvas beginning with #13 to #36) Go to Tatttvas-36. Man's soul is Tattva#12. Having moved to a higher ground, the Pralayakalars swim in Suddha-Asuddha Maya Tattvas (Pure and impure Maya). Srikanta Rudras also belong to this category. Once the Pralayakalars lose their Maya Malam, they become Vijnanakalars with Anava Mala only. You might remember that anyone having only Anava Mala is said to belong to Kevala state; now Kevala state is the lowest rung of the ladder of liberation that Vijnanakalars have to scale; they are still enveloped by Asuddha Maya. There are four steps they have to ascend to reach Point Bliss: Each step one above the other is a purer state, Kevala-kevala, Kevala-sakala, Kevala-suddha, and Kevala-Arul. The 24 tattvas (#13 to #36), known as Anma Tattvas belonging to the body, involute into the soul of the aspirant (Tattva #12), as he moves from Sakalar state to Pralayakalar state. This aggregate of 25 Tattvas merge into six Vidya Tattvas (Suddha-Asuddha Tattvas, #6 to #11). This aggregate of 31 Tattvas (#6 to #36) merges into Suddha Vidya Tattva (#5) of Suddha Tattvas, which involutes into Isvaram(#4), Sadakhyam (#3) and finally into Sakti Tattva (#2). Sakti stands with all the lower Tattvas involuted (dissolved or merged) in her (#2) and Siva (#1) stands with her.
Verse 5. Siva the Supreme and the Indescribable.
Á¨È¢ɡø, «ÂÉ¡ø, Á¡Ä¡ø, ÁÉò¾¢É¡ø, š측ø, ÁüÚõ
̨È×þÄ¡ «ÇÅ¢ É¡Öõ ÜÈ´½¡Ð ¬¸¢ ¿¢ýÈ
þ¨ÈÅÉ¡÷ ¸ÁÄ À¡¾õ þýÚ þÂõÒõ ¬¨º
¿¢¨È¢ɡ÷ ̽ò§¾¡÷ìÌ ±øÄ¡õ ¿¨¸Â¢¨É ¿¢ÚòÐõ «ý§È. 5
By Vedas, Brahma, Vishnu, mind, speech, and all worldly flawless measures and scales, Siva remains indescribable whose lotus feet make it possible for me to cause mirth and happiness in the men of virtue and bliss by what I say with passion.
All four Vedas are incapable of ascertaining and uttering the Nature of Siva; thus they keep repeating, 'Not This, Not This (Neti, Neti)'. Vedas are Marai (Á¨È). S.S.Mani says that Marai in this context means the PAsa Jnanam. Brahma and Vishnu cannot fathom the Nature of Siva and thus have only Pasu Jnanam of Pasu or individual soul. He is beyond words and Mind indicate He is beyond the reach of knowledge of PAsa and Pasu.
PAsa Jnanam = À¡º»¡Éõ = Knowledge obtained through the senses and the mind. Spiritual ignorance.
Pasu Jnanam = ÀÍ»¡Éõ = The condition of the soul, in which its intelligence is obscured by its connection with matter. (Even Brahma and Vishnu because of their connection with matter have Pasu Jnanam.)
Á¨È (Marai = Vedas) means concealed and refers to concealed knowledge of the Vedas, which need the experts to explain their meaning
̨È×þÄ¡ «ÇÅ¢ = Worldly flawless measures like Pramanam (means of acquiring knowledge) does not offer any help to us in understanding Siva. .
Verse 6. Erul, Marul, Terul and Arul: Darkness, confusion, Perception, and Grace. Progression of Soul.
«ÕǢɡø ¬¸ Áò§¾ «È¢ÂÄ¡õ--«ÇÅ¢ É¡Öõ
¦¾ÕÇÄ¡õ -- º¢Å¨É, »¡Éî ¦ºö¾¢Â¡ø, º¢ó¨¾ Ôû§Ç
ÁÕû ±Ä¡õ ¿£í¸ì ¸ñÎ, Å¡ÆÄ¡õ; À¢ÈÅ¢ Á¡Â¡
þÕû ±Ä¡õ þ¡¢ì¸ø ¬Ìõ; «Ê§áΠþÕì¸Ä¡§Á. 6
By Arul («Õû = Grace) we can come to know Agamas. We can obtain clear perception (Terul = ¦¾Õû) by Alavai. We can by spiritual knowledge of the mind, we can remove Marul (ÁÚû = confusion). By this Birth-Maya's Irul (þÕû = spiritual darkness) lifts. We can remain with Adiyars.
The poet introduces foru technical terms of Saiva Siddhanta: Irul, Marul, Terul and Arul (þÕû, ÁÕû, ¦¾Õû, «Õû).
þÕû = iruL = Darkness (spiritual); ÁÕû = maruL = Confusion; ¦¾Õû = TeruL = Clear Perception; «Õû = AruL = Grace.
The soul is enveloped in Darkness and thus is confused; once the darkness lifts with the help of Spiritual Knowledge, Grace descends into the soul.
The individual soul is conditioned by inferior knowledge (PAsa Jnanam and Pasu Jnanam = À¡º»¡Éõ and ÀÍ»¡Éõ). Only Siva is endowed with Pati Jnanam (À¾¢»¡Éõ = Knowledge of the Supreme Being). Pathi or pati means master, superior, Supreme Being.
Siva is knowable by four stepwise means: §¸ð¼ø1 , º¢ó¾¢ò¾ø 2, ¦¾Ç¢¾ø3, ¿¢ð¨¼ ܼø 4 = kEttal1 , sindhiththal 2, thelithal3 nittai kUdal4 = Enquiry1 , Meditation2, doubtless clarity3, Meditation-merger 4 , all of which abide in ¬Ã¡ö «Ñâ¾¢ (enquiry-perception). ¬Ã¡ö = research.
§¸ð¼ø1 , º¢ó¾¢ò¾ø 2 (kEttal, sindhiththal) abide in ¬Ã¡ö or enquiry.
¦¾Ç¢¾ø3, ¿¢ð¨¼ ܼø 4 (doubtless clarity3, Meditation-merger 4 ) abide in «Ûâ¾¢ (anupUthi = Realization, Perception, apprehension.
| Tamil | §¸ð¼ø1
|
º¢ó¾¢ò¾ø2
|
¦¾Ç¢¾ø3
|
¿¢ð¨¼ ܼø 4 |
| English | kEttal1 Enquiry1 |
sindhiththal
2 Meditation2 |
thelithal3 Doubtless clarity3 | nittai kUdal4 Meditation-Merger4 |
| ¬Ã¡ö
«Ñâ¾¢ enquiry-perception |
§¸ð¼ø1 | º¢ó¾¢ò¾ø 2 | ¦¾Ç¢¾ø3 | ¿¢ð¨¼ ܼø 4 |
| ¬Ã¡ö or enquiry | §¸ð¼ø1 | º¢ó¾¢ò¾ø 2 | ---------------- | --------------------- |
| «Ûâ¾¢ (anupUthi = Realization | --------------------- | --------------------- | ¦¾Ç¢¾ø3 | ¿¢ð¨¼ ܼø 4 |
Verse 7. Means of Knowledge.
அளவை காண்டல் கருதல் உரை அபாவம் பொருள் ஒப்
அளவை மேலும் ஒழிபு
அளவை காண்பர் அவையிற்றின் மேலு
அளவை காண்டல் கருதல் உரை என்ற
ALavai (அளவை = Pramanam = Means of acquiring
knowledge) consists of காண்டல்1
கருதல 2 உரை3
அபாவம4 பொருள்5
ஒப்
Broad Classification: காண்டல் கருதல் உரை = Direct Perception, Inference and Sacred Texts.
காண்டல்1
=
Direct Perception1,
கருதல்2
=
Inference2,
உரை
3 =
Sacred Texts3,
அபாவம்4
=
absence or non-existence4
பொருள்5
= Inference from circumstances5,
ஒப்
ஒழிபு
7
|
Alavai = அளவை = Pramanam = Mans of Acquiring Knowledge. |
||||
| காண்டல்1 = Direct Perception1 | கருதல்2 = Inference2 | உரை 3 = Sacred Texts3 | அபாவம்4 = absence or non-existence4 | பொருள்5 = Inference from circumstances5 |
| ஒப் |
ஒழிபு
7 |
|
ஐதிகம்9 = Tradition 9 | இயல்பு 10 = Nature10. |
அளவை is derived from ALa (அள) meaning measure. That which measures, weighs etc is அளவை.
அளவை =
À¢ÃÁ¡½õ = (Pramanam)
Means of acquiring
certain knowledge, being six, viz., pirattiya—cam, a‹umƒ‹am, ƒkamam,
uvamƒ‹am, aruttƒpatti, apƒvam according to KuŠa˜, or eight, viz.,
ð¤óî¢î¤òì¢êñ¢, ÜÂñ£ùñ¢, Ýèññ¢, àõñ£ùñ¢, ܼî¢î£ðî¢î¤, Üð£õñ¢ (°ø÷¢, 252, à¬ó.) âù
ÜÁõ¬èò£è¾ñ¢ ð¤óî¢î¤òì¢êñ¢, ÜÂñ£ùñ¢, Ýèññ¢, àõñ£ùñ¢, ܼî¢î£ðî¢î¤, ÜÂðôî¢î¤, êñ¢ðõñ¢,
äî¤èñ¢.. Madras University Lexicon.
Pramanam = À¢ÃÁ¡½õ = «Ç¨Å = Means of acquiring knowledge.
Direct Perception1 = Pratiyaksha Pramana1 : ¸¡ñ¼ø «Ç¨Å = Kandal Alavai = pratiyaksha Pramanam in Sanskrit = It is direct perception of an object with eyes and the five senses.
Inference2 = Anumana Pramana2 : ¸Õ¾ø «Ç¨Å= Karuthal Alavai = AnumAna Pramanam in Sanskrit = Inference. Though you may not observe an object directly, studying another object invariably associated with the first object and confirming the validity of the first object is Inference. Smoke's invariable association with fire is AvinAbhAva in Sanskrit: necessary connection of one thing with another, inherent and essential nature. AvinAbhAva = «Å¢¿¡ À¡Åõ. Seeing the rising smoke at a distance, though the fire is not visible for the eyes, knowing that there is fire where the smoke is. Inference is knowledge that follows perception. It is twofold: Deductive and Inductive. There is no inference without VyApti (Universal connection). Example. Fire in the mountain is universally connected with smoke.
The following is not mentioned in the verse: Inference of cause from effect, and inference of effect from cause. From the dark clouds hanging over the sky, an inference is drawn that there will be rain. Inferring from the raging river (effect), the rain (cause) has come down.
Sacred Texts3 = Agama Pramana3: ¯¨Ã«Ç¨Å = synonyms = ¬¸Á À¢ÃÁ¡½õ. ºò¾ô À¢ÃÁ¡½õ, ¬ô¾Å¡ì¸¢Âõ = Agama Pramanam, Sabda Pramanam, Apta Vakkiyam. Sacred Texts: It is the perception of an object or principle through the authority of Sacred Texts, which are revealed knowledge from God. This includes the sacred texts composed by the true devotees of God.
Analogy4 = UpamAna Pramana4 ´ôÒ = ¯Å¨Á = ¯ÅÁ¡Éõ = UpamAnam in Sanskrit = Analogy. When asked what a feral cow looks like by a person who has not seen a feral cow, telling that the feral cow looks like a domestic cow is analogy.
Inference from circumstances5 = Aruttapatti Pramana5: «Õò¾¡Àò¾¢ = ¦À¡Õû = Arthapatti in Sanskrit = inference from circumstances , a disjunctive hypothetical syllogism. Example: Let us assume that a person is fasting. He is surrounded by observant people in the daytime, who have not seen him eating food. After 2 weeks, his body has not lost weight. That is knowing that the day-fasting person eats at night.
Non-Existence6 = Abhava Pramana6: þý¨Á = absence = «À¡Åõ. Non-existence. AbhAva is the Sanskrit word for it. Absence is the opposite of presence and thus a means of knowledge. The statement that the rabbit does not a have horn is the knowledge of negativity to apprehend an object.
Some commentators add four more criteria to this list.
1: Indirect Knowledge7 = Paroksha Pramana7 = ´Æ¢Ò = À¡¡¢§º¼ «Ç¨Å = Indirect Knowledge as opposed to Pratyaksha, which is direct knowledge. Example: There were only four strong men of elephantine strength in the nation (Salliyan, SarAsanthan, Kisakan, and Bhima: For ease let us call them A B C D. C was killed by an unknown person at a particular place in the nation. The known A and B were not there at that time. It is thus the conclusion that D killed C.
2. Probability Evidence8 = Sambhava Pramana8 = ºõÀÅ À¢ÃÁ¡½õ = ¯ñ¨Á = Probability evidence. Example: A man admits that he own 100 gold pieces; it is reasonable to assume that he has 50 gold pieces. Fifty subsides in 100. That is Sambhava Pramana.
3. Tradition9 = Aithikam9 = ³¾¢¸õ = Tradition. For generations, people say that a particular tree is the abode of spirits. For generations, it is said Chianciano Spa cures hepatic. biliary and bronchial conditions. That is tradition.
4. Nature10 = SubhAva Pramanam10 = ÍÀ¡Å À¢ÃÁ¡½õ = þÂøÒ = Nature. Tree is by its nature a tree and nothing else.
Though there are ten Pramanas, they all subside in direct perception1. Analogy4 and Sacred Texts3. Negative proof6 and Nature10 subside in Direct perception1. Inference5, Analogy4, Indirect Knowledge7, and probability evidence8 subside in inference5. tradition9 subsides in Agamas3.
Verse 8. Direct Perception, definitive knowledge.
மாசு அறு காட்சி ஐயம் திரிவு இன்றி விகற்பம் முன்னா
ஆசு அற அறிவது ஆகும்; அனுமானம் அவினாபாவம்
பேசுறும் ஏதுக் கொண்டு மறபொருள் பெறுவது ஆகும்
காசு அறும் உரை இம்மானத்து அடங்கிடாய் பொருளைக் காட்டும் 8
Initial Perception is Nirvikarpam or undifferentiated knowledge. Later comes clear knowledge without any fault, doubt and change. Anumanam or Inferential knowledge is apprehension of an invisible object by its invariable and inseparable quality (AvinAbhAvam). Objects that are beyond the pale of these two precepts come under the purview of Sacred Texts (Urai or Agamas).
Direct Perception = Pratyaksha Pramana1 (= ¸¡ñ¼ø «Ç¨Å = Kandal Alavai) is the knowledge gained by direct perception of an object by the senses. The first impression is the general appearance or occurrence and is called Nirvikalpa Pratyyaksha (¿¢ÕÅ¢¸üÀì ¸¡ðº¢), Undifferentiated Knowledge. Vikalpam = difference. Nirvikalpam = undifferentiated. The next perception in sequence is Savikalpa Pratyyaksha (ºÅ¢¸üÀ측ðº¢). Savikalpam is knowledge that comes with perception associated with appreciation of difference. One comes to know how an object is different from the rest. It is a definite identification of the object and its true nature. Savikalpa Partyyaksha is knowledge that is not tainted with doubt, confusion, and erroneous apprehension (¾¢¡¢Ò). Savikalpa Patyaksha is knowledge devoid of stain.
Erroneous apprehension of objects of sense as mistaking a post for a thief is ¾¢¡¢Ò측𺢠(erroneous perception).
Inferential Knowledge = Anumana Pramana2 : «ÛÁ¡É À¢ÃÁ¡½õ = ¸Õ¾ø «Ç¨Å= Karuthal Alavai is knowing an object by its inseparable quality. When you enter a room, you get a waft of smell of roses. Though you may not see the flowers in the room, the knowledge that there must be rose flowers in the room comes from this kind of perception. This quality is called AvinAbhAvam («Å¢¿¡À¡Åõ = Inseparable quality). From that causal basis, AnumAna pramAnam happens. Another example is the knowledge that where there is smoke, there is Fire.
The knowledge not encompassed by these two but learned from sacred texts composed by «ÕÇ¡Çý (one full of Grace) º¡ý§È¡÷ (The Learned) is termed ¯¨Ã«Ç¨Å (Agama Pramana3). We learn about Heaven and hell from the knowledge obtained from these sacred texts.
Verse 9. General Apprehension, Doubtful Perception, Erroneous Perception.
கண்ட பொருளை இரட்டுறவே கருதல் ஐயம் திரியவே,
கொண்டல் திரி× ¬ம் பெயர் சாதி குணமே கன்மம் பொருû ±É ஐóÐ ,
¯ண்Î «ùவிகற்ப உணர்வினுக்குப் பொருளிý ¯ண்மை மாத்திரத்தின்,
விண்டø þல்லா அறி× ¬கும் விகற்பõ þல்லாக் காட்சியே. 9
Nirvikalpa Perception (¿¢ÕÅ¢¸üÀì ¸¡ðº¢) is general apprehension of an object without its specific properties. This is what happens at first exposure to or sight of an object. Subsequently, we come to know the object's name, genus, qualities, function, and substance, which constitute the five factors that separate the object from other objects. This elucidation of an object is termed Savikalpa Perception (ºÅ¢¸üÀ측ðº¢). Knowledge of an object tainted with doubt is termed Doubtful knowledge (³Â측𺢠= vision or perception too dim to decide whether a thing is this or that). Misperception of one object as another object is Erroneous Perception (¾¢¡¢×측ðº¢).
Å¢üÀ¸õ = Virpakam or Vikalpam = difference. ¿¢ÕÅ¢¸üÀõ = Nirvikalpam = Devoid of difference. ºÅ¢¸üÀõ = savikalpam = associated with difference.
Let us take a tree and elucidate the knowledge. Knowing it as an object is Nirvikalpam. Knowing it as a tree (name), Mango tree (genus) its sweet qualities (Characteristics), its blossoms and fruits (function), ripe delicious edible fruits (substance) constitute Savikalpam.
Verse 10. 4-fold Perception, 2-fold Inference, 3-fold Perception by Sacred Texts.
காண்டல் வாயில் மனம்தன்வே தனையோ(டு) யோகக் காட்சி ±ன,
ஈண்டு நான்காம் அனுமானம் தனக்கும் பிறர்க்குõ ±ன்Ú þரண்டாம்,
மாண்ட உரைதந் ¾¢ரமந்த¾¢ரத்தோடு ¯பதே சச்சொல் ±ன மூன்றாம்,
பூண்ட அளவைக்Ì ±திர்புலன் தன் þயல்பு பொது ±ன்Ú þரண்டாமே. 10
Perception of Knowledge (¸¡ðº¢ «Ç¨Å) are fourfold; Sense perception, Mental Perception, Experiential Perception and Yogic Perception. Inference-perception is twofold: Inference from one's own perception and Inference employed to enlighten others. Perception by Sacred Texts is threefold: Mantra, Tantra and Initiation. The Nature of the objects apprehended by these means is twofold: Peculiar Quality and General Quality.
Katchi Alavai ( ¸¡ðº¢ «Ç¨Å = Perception by means of acquiring knowledge) is fourfold:
1) Sense Perception = வாயிற்காட்சி vāyir-kātci: Apprehending faculty of the senses; இந்திரியக் காட்சி.
2)
3) Self-Consciousness or
4)
Inference = Anumana Pramana2 : ¸Õ¾ø «Ç¨Å= Karuthal Alavai is towfold: 1) ¾ý ¦À¡ÕðÎ 2) À¢È÷ ¦À¡ÕðÎ = Inference from one's own perception and Inference employed to enlighten others.
Sacred Texts = Agama Pramana3: ¯¨Ã«Ç¨Å are threefold: 1) ¾ó¾¢Ãõ = Tantra, 2) Áó¾¢Ãõ = Mantra, 3) ¯À§¾ºõ = Upatecam. 1) Manual acts in performing sacrifices, worship, 2) Sacred formula of invocation of a deity, 3) Initiation into the mysteries of religion, by communication of the mantras.
Nature = SubhAva Pramanam10 = ÍÀ¡Å À¢ÃÁ¡½õ = þÂøÒ = Nature: The nature of an object ascertained by means of perception are twofold: 1) ¾ýÉ¢ÂøÒ -- º¢ÈôÀ¢ÂøÒ and 2) ¦À¡ÐþÂøÒ.
2) General Quality = ¦À¡ÐþÂøÒ = That which is common or shared by many; generality.
Verse 11. General Quality and Peculiar Quality.
அன்னிய சாதி யுõதன் சாதியும் அகன்று நிற்றல்
தன்னியல்Ò «ன்ன யத்தைò தவிர்ந்துதன் சாதிக்Ì ´த்தல்
துன்னிய பொது இயற்கை ; சொýன இவ்விரண்டி னுள்ளே
மன்னிய பொருள்கள் யாவும் அடங்கிடு மானõ ¯ற்றால். 11
Peculiar Quality is remaining with its own special Nature, separate from the Nature of one's own genus and that of another genus. General Quality is remaining separate from the Nature of another genus and simultaneously abide in the nature of one's own genus. Objects subjected to Means of Perception subside within these two Natures.
Peculiar quality (
General Quality (¦À¡ÐþÂøÒ) is that quality which is removed from a different genus and simultaneously concurs with that of the same genus.
Within the ambit of Peculiar and General quality falls all objects apprehended by Nirvikalpa and Savikalpa Perception (¿¢ÕÅ¢¸üÀì ¸¡ðº¢ and ºÅ¢¸üÀ측ðº¢).
Among the animals, cow belongs to Genus Bos. Buffalo and horse though they belong to Mammalia belong to different Families and genuses or genera. This difference in appearance is apparent upon observation. The poet says that a genus appears like its kind different from the other genus.
Example: Our cow is black with short horns and lacks
the hump (as in a bullock). Though our cow has all the
General Quality (¦À¡ÐþÂøÒ) of all
the cows, it has its own peculiar markers («¨¼Â¡Çõ),
which are called Peculiar quality (
| Cow | Horse |
| Kingdom:
Animalia Phylum: |