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V.Krishnaraj

The Tamil cultural tradition is independent, not derived, not imitative; it is pre-Sanskritic, and from this point of view Tamil alone stands apart when compared with all other major languages and literatures of India. There exist in India only two great specific and independent classical and historically attested cultures - the Sanskritic culture and the Tamil culture. Tamil literature is the only Indian literature which is both classical and modern; while it shares antiquity with much of Sanskrit literature and is as classical, in the best sense of the word, as e.g. the ancient Greek poetry, it continues to be vigorously living modern writing of our days. 'Tamil, one of the two classical languages of  India, is the only language of contemporary India which is recognizably continuous with a classical past.'..."  The philosophical system of Saiva Sidhdhantha, a system, which may be ranked among the most perfect and cleverest systems of human thought--Prof. Dr. Kamil Vaclav Zvelebil

Saiva Siddhanta is the Ultima Thule for the soul, after a long arduous journey in other religions.

Saiva Siddhanta holds the view that God has created many religions, each one of which is an exact fit for and compatible with the degree of maturity of the individual soul. Having experienced embodied life in each one of the external and internal religions, becoming mature in that religion and transcending all the internal controversies in that religion, the soul eventually will arrive at the just tenets of Saiva Siddhanta. After its arrival, the soul will acquire Jnana (Spiritual Wisdom) and attain liberation. In this context, other Hindu sects also belong to the external religions. The Internal Religions are Saiva Sects of which Saiva Siddhanta is the nucleus.

Every religion considers itself as the sole soul-savior excluding all other religions. Some consider it as a narrow parochial view.  Saiva Siddhanta is the only religion that accepts all religions. It does not denigrate other religions, and accepts their tenets on their intrinsic value and worth. Number of followers, social-political-international clout, pervasive subversive tendencies, material wealth, proselytizing prowess... do not constitute the intrinsic value and strength of a religion.

Whom are we to believe when every religious leader claims he is the path to Abba, அப்பன் or Father in Heaven? Here is what Jesus Christ says.

John 14:6 (Bible New International Version)  14.6Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me.

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. Other religions do not embrace this view of the Hindus. Many external religions behave as if it is a one-rim-one-spoke-one-hub outfit. The people whirl around in the rim becoming dizzy at hearing many religious touts (missionaries and zealots of other religions) declare that they will take them to the hub of God along the spoke of their chosen path. These narrow-minded touts with tunnel vision are hell-bent that they own God, don't seem to know and don't want to know that the wheel has many spokes and thus many paths to the hub of God. God, I am sure, is not in the sole possession of one people, one tout, one zealot, one religion.... God owns us and not vice versa.

linked article: Primer in Saiva Siddhanta

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 (= அருள் = Grace). He goes on to explain Saiva Siddhanta Philosophy with arguments, counterarguments, counter counterarguments, explications, examples and logical conclusions as found in the philosophy. Saiva Siddhanta philosophy is the epitome of human thought. I am yet to see a treatise of this nature in the study of God and a philosophy in such details. God is treated as if He is a scientific subject for characterization, elucidation and establishment. The only things missing are the physical test tubes and Bunsen Burner. Sivanar gives proof of Siva's effulgence, the Light of all lights. His laboratory is the universe.

There are six extant Saiva Schools at present. They are Saiva Siddhanta, Pasupata Saivism, Vira Saivism, Kashmir Saivism, Siva Advaita and Siddha Siddhanta.

Pramana = Means to Knowledge. Prameya = object of Knowledge. Samshaya = doubt. Prayojana = Purpose. Drstanta = Analogy. Siddhanta = conclusion.  More terms are found as discussion proceeds.

Woodroffe: Serpent Power. CONSCIOUSNESS as one with dual aspect is Transcendent and Immanent. The Transcendental Consciousness is called the Paramatma, The consciousness which is embodied in Mind and Matter is the Jivatma. In the first case Consciousness is formless and in the second it is with form. Form is derivable from Consciousness as Power (Sakti). One of these powers is Prakrti-Sakti---that is, the immediate source of Mind and Matter. The corresponding static aspect is called Purusa. This term is sometimes applied to the Supreme, as in the name Brahma-purusa.¹ Here is meant a centre of limited consciousness--limited by the associated Prakrti and its products of Mind and Matter. Popularly by Purusa, as by jiva, is meant sentient being with body and senses--that is, organic life.² Man is a microcosm (Ksudra-Brahmanda)³.  The world is the macrocosm (Brahmanda). There are numberless worlds, each of which is governed by its own Lords, though there is but one great Mother of all whom these Lords themselves worship, placing on their heads the dust of Her Feet. (Siva is Sakti; Sakti is Siva; there is Oneness.)

1 So it is said: Puruṣān na paraṁ kimcit sa kāṣtha sā parā gatih.

2 Dehendriyādiyuktah cetano jīvah. The Kulārnava-Tantra, r. 7-9,  describes the Jīvas as parts of Siva enveloped in Māyā (which thus constitutes them as separate entities), like sparks issuing from fire-an old Vedāntic idea. As, however, Jīva in Māyāvāda Vedānta is really Brahman (Jīvo brahmaiva nāparah) there is according to such doctrine in reality no independent category called Jīva (Nahi jīvo nāma kaścit svatantrah padārthah.) Ātmā is called Jīva when with Upādhi---that is, body, etc. Philosophically, all Ātmā with Upadhi (attribute) is Jīva.

3 " Little egg (spheroid) of Brahmā."

The First six verses are eulogy to Ganesa and Siva.

Chapter One: Verse 1. Homage to Lord Ganesa with elephant face, the son of Siva and 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. 

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.  That He is beyond words and Mind indicates 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§áΠ þÕì¸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 four 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.

Verse 7. Means of Knowledge.

அளவை காண்டல் கருதல் உரை அபாவம் பொருள் ஒப்பு ஆறு என்பர்,
அளவை மேலும் ஒழிபு உண்மை ஐதிகத்தோடு  இயல்பு எனநான்கு,
அளவை காண்பர் அவையிற்றின் மேலும் அறைவர் அவை  எல்லாம்,
அளவை காண்டல் கருதல் உரை என்ற  இம் மூன்றின் அடங்கிடுமே. 7

ALavai (அளவை = Pramanam = Means of acquiring knowledge) consists of காண்டல்¹  கருதல ² உரை³  அபாவம⁴  பொருள்⁵   ஒப்பு⁶   (Direct Perception¹ , Inference ², Sacred Texts³, absence or non-existence⁴ , Inference from circumstances⁵, and Analogy⁶). Some add the following four, ஒழிபு, உண்மை, ஐதிகம், இயல்பு ( Indirect Knowledge, Existence, Tradition, and Nature)  and bring them to ten. Some say that there are more than ten Alavais. Though there are many Means, all these can be brought under three entities: காண்டல் கருதல் உரை  = Direct Perception, Inference and Sacred Texts. 

Broad Classification: காண்டல் கருதல் உரை  = Direct Perception, Inference and Sacred Texts.

காண்டல்¹  = Direct Perception^1,  கருதல்²  =  Inference²,  உரை ³  = Sacred Texts³,  அபாவம்⁴  = absence or non-existence⁴   பொருள்^{5   =} Inference from circumstances⁵,  ஒப்பு⁶ =  Analogy ⁶.

ஒழிபு ⁷  = Indirect Knowledge⁷, உண்மை ⁸   = Existence⁸ ,ஐதிகம்^{9 =} 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 perception^1.  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.

அளவை aLavai :  Means of acquiring correct knowledge, which are three, viz., காண்டல், கருதல், உரை;   தருக்கப் பிரமாணம்.

Perception = காண்டல்  =  Perception; means of perception; பிரத்தியட்சப்பிரமாணம் ¹

Law of Inference = கருதல் = Law of Inference; அனுமானப்பிரமாணம்²

Sacred Texts = உரை = Agama Pramana³

தருக்கப் பிரமாணம். =  Means of Reasoning, arguing, discussion, debate, disputation

Erroneous apprehension of objects of sense as mistaking a post for a thief is 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 ,
¯ண்Π «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)Mental Perception =  மானதக்காட்சி Mānatha-k-kātci = Determinate perception by the soul through the functioning of the intellect; ஆன்மா புத்திதத்துவத்தில் நின்று சவிகற் பமாய் அறியும் அறிவு.

3) Self-Consciousness or Experiential Perception = தன்வேதனைக்காட்சி   = tanvētanai-k-kātci = Self-perception of pleasure and pain brought about by arāka-tattuvam, etc.; அராகாதிதத்துவங்களாலுண்டாகும் இன்பத் துன்பங்களை ஆன்மவறிவால் அறிகை. அருந்தின்பத் துன்பமுள்ளத் தறிவினுக் கராகமாதி தருந்தன்வேதனை யாங் காட்சி

4) Yogic Perception or Intuition  = யோகக்காட்சி yōka-k-kātci  = Yogic perception of the soul, transcending the limitations of time and place; ஆன்மா யோகசமாதியால் காலதேசங்களாற் கட்டுக்குட்படாது அறியும் அறிவு.

Inference = Anumana Pramana² : ¸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.

1) Peculiar Quality = தன்னியல்பு taṉ-ṉ-iyalpu  =  (Intrinsic) Peculiar quality, distinguishing feature or characteristic; சிறப்புக் குணம். அவ்வப்பொருள் கட்குக் கூறும் தன்னியல்பு பொதுவியல்பு மாத்திரை யின் முரணுதலால் 

2)  General Quality = ¦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 (தன்னியல்பு ) is that quality which is removed from that of a different genus and from that of the same genus and which sports one's own special nature. This is very much what we call species.

General Quality (¦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 (தன்னியல்பு = one's own special quality).

Verse 12. Sense Perception and Intellectual Perception

உயிரிý  µடு ¯ணர்வு வாயில் ´Ç¢ ¯ரு ¬தி பற்றிச்
செயி÷ ¯Õ  விகற்பõ  þன்றித் தெரிவР þந் திரியக் காட்சி
அயர்× þø þóதிரிய ஞானம் ஐம்புலன் சார்ந்து ¯யிர்க்கண்
மயர்×  «ற வந்த ஞானம் மானதக் காண்டø ¬மே. 12

Soul's intellect, when at work, goes after the objects. It uses the five sensory organs like the eyes. Its perception is based on and limited by the organ-associated five Great Elements (like Fire); the latter's progenitors such as Form and the rest are the five Tanmatras. Indriya KAtchi (Sense Perception) perceives without the stain of doubt and erroneous apprehension the object's general quality without knowing its name and genus. This is known as sense-knowledge. The first knowledge engendered by and associated with the five sense-organs takes a foothold in Chittam (Determinative Faculty) and remains in memory; later Buddhi assigns a name, genus and such attributes to the object and thus establishes a clear comprehension of the object. This is known as MAnatha KAtchi (Intellectual Perception).

Sense Perception = Perception by the sense-organs = Indiriya katchi = þ󾢡¢Â측𺢠 . perception by the sense-organs is also called Nirvikalpa Perception (¿¢ÕÅ¢¸üÀì ¸¡ðº¢) and Apprehending faculty of the senses (š¢ü¸¡ðº¢) vāyiür-kātci).

Intellectual Perception =  மானதக்காட்சி Mānatha-k-kātci = Determinate perception by the soul through the functioning of the intellect.

Verse 13. Self-Perception and Yogic Perception.

அருந்Ð þன்பத் துன்பம் உள்ளத்Р «றிவினுக் «ராகõ ¬¾¢
தரும் தன்வே தனையாõ  காட்சி சமாதியாø  மலங்கள் வாட்டிப்
பொருந்திய தேச கால இயல்Ò  «கல் பொருள்கû ±ல்லாம்
இருந்து ¯ணர்கின்ற ஞானõ யோகநø  காண்டø ¬மே. 13

Experiential Perception or Self-perception is apprehension of pleasure and pain through five Tattvas like RAga and the rest. ( KAla⁷, Niyati⁸, KalA⁹, Vidya¹⁰, RAga¹¹ .) Yogic Perception is destruction of Impurities (ÁÄõ) by Samadhi, going beyond the Nature of Time and Place,  knowing the objects in their essence, and having the Spiritual Wisdom (ஞானம்).

Yogi has to observe Ashtanga Yogam, an  eight-limb observation.

Yoga, consisting of eight elements, viz., iyamam, niya- mam, ācaṉam, pirāṇāyāmam, pirattiyākāram, tāraṇai, tiyāṉam, camāti; இயமம், நியமம், ஆச னம், பிராணாயாமம், பிரத்தியாகாரம், தாரணை, ¾¢Â¡Éõ, ºÁ¡¾¢.

சமாதி camāti , n. < samādhi. 1. (Yōga.) Intense contemplation of God, identifying oneself with Him, one of aṣṭāṅka-yōkam  q.v.; அஷ்டாங்கயோகத்துள் மனத்தைப் பரம்பொரு ளோடு ஐக்கியப்படுத்தி நிறுத்துகை. (சிலப். 14, 11, உரை.)

தேசகாலம் tēca-kālam  , n. < id. +. 1. Time and place; இடமும் பொழுதும். தேசகாலந் தெரிந்து பேசவேண்டும்.

Experiential Perception = தன்வேதனைக்காட்சி   = tanvētanai-k-kātci = Self-perception of pleasure and pain brought about by arāka-tattuvam. in Sanskrit, this is called Experiential Perception is Soul's apprehension of the nature of pleasure and pain through five Tattvas, Kāla⁷, Niyati⁸, Kalā⁹, Vidya¹⁰, Rāga^{11 .} go to TATTVAS-36 for more information of Tattvas. Experiential Perception is called Sva-Vedhana Pratyaksham.

Yogic Perception = யோகக்காட்சி yōka-k-kātci  = Yogic perception of the soul, transcending the limitations of time and place; ஆன்மா யோகசமாதியால் காலதேசங்களாற் கட்டுக்குட்படாது அறியும் அறிவு. Yogic Perception is eight-limbed practice, decimates the impurities (ÁÄõ), and perceives all objects as they are in their qualities without regard to Time or Place, while the Yogi is remaining in one place.

 The aim of the various kinds of yogas is to destroy ego and find one’s true identity, that is Atman (soul); and the result is the experience, Kaivalya, bliss and liberation. Kaivalya is the state of absolute freedom and splendid isolation; Purusa detaches itself from prakriti. Before one experiences Kaivalya or Samadhi, one should make sure that one meets certain qualifications, known as Angas (which means limbs or body parts):

(1) இயமம்  =  Yama: sexual abstinence (celibacy), ahimsa (noninjury), no lies, no theft, no greed. 

(2) நியமம்  = Niyama: meditation on Brahman or Isvara; silence (mauna); study of Vedas (svādyāya), Upanishads, and moksa-promoting books; repeating of mantra OM; Tapas (ascetic practice); Sauca (clean body and mind) ; Santosha (contentment); Isvara Pranidhāna (submission to God, God-Pleasing actions).

(3) ஆசனம்   =  Asana: body positions and postures.

(4) பிராணாயாமம்  = Prānayama: breath control .

     (5) பிரத்தியாகாரம் =  Pratyahara (withdrawal): no contact between senses and objects of senses. This should come natural to him.

(6) தாரணை = Dharana: concentration and focus of mind on an object or idea .

      (7) ¾¢Â¡Éõ = Dyana: meditation.

      (8) ºÁ¡¾¢ = Samādhi: Convergence, one-pointedness, Subject and object (Yogi) unity.

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

Verse 14. Proposition, Inference, Enlightenment.

பக்க மூன்றின் மூன்Ú  ²Ð ¯டைய பொருளைப் பார்த்து ¯ணரத்,
தக்க ஞானõ  தன்பொருட்டாம் பிறர்தம் பொருட்டாம் அனுமானம்,
தொக்க இவற்றாø  பிறர் ¦¾Ç¢யச் சொல்லõ ¬Ìம் அச்சொல்லும்,
மிக்க  «ýÛவயத்தினொடு வெதிரேகக்சொல் ±ன  இரண்டாம். 14

Proposition is threefold. Cause is also threefold. Inference is twofold: inference from one's own perception and Inference employed to enlighten others. Enlightenment of others is twofold: Accord and Discord (negation).

Anvaya in Sanskrit is annuvayam («ýÛÅÂõ) in Tamil.

Proposition (Pakkam = Àì¸õ in Tamil and Paksham in Sanskrit = proposition, argument) is threefold. it is discussed in the verse 15.

Hetu (²Ð = Etu = Hetu in Sanskrit = Cause, Origin, Ultimate Cause, First Cause. Hetu's threefold nature is discussed in Verse 16.

Concomitance, Concordance, Accord (between proposition and Conclusion): அன்னுவயம் aṉṉuvayam , n. < anvaya. (Sans) logical connection of cause and effect , or proposition and conclusion. 1. Succession, connection; சம்பந்தம். 2. (Log.) Invariable concomitance between an antecedent and a consequent; 3. (Log.) Invariable co-existence between sādhanasādhya. Anvaya in Sanskrit =  logical connection of cause and effect , or proposition and conclusion.

Negation: ¦Å¾¢§Ã¸õ = Negation (±¾¢÷Á¨È) Discord, Variance.

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.

Verse 15. Proposition, Simile and Counter Instance.

மூன்று பக்கம் பக்கம் நிகர் பக்கம் நிகரில் பக்கõ  ±னத்,
தோன்றும் பக்கõ  துணிபொருளுக்Ì  þடõ  ¬õ;  உவமை நிகர் பக்கம்,
ஆன்ற பொருள் சென்Ú  «டையாத  þடõ  ¬õ  நிகரில் பக்கõ முதல்,
ஏன்ற இரண்டும் பொருû ¯ண்மைகÌ   þடமாம் ஒன்று பொருû  þன்றாம். 15

There are three propositions: Proposition, Simile, and Counter Instance. Proposition abides in Major Term (Log.). Analogy abides in Simile. The proposed object does not abide in Counter Instance. Proposition and Simile are in concordance in relation to object. Counter Instance is negation of the object.

Example: 

Proposition and Simile are in concordance in relation to object. (Proposition,) Fire on the mountain and (Simile) Fire in the Kitchen are in concordance.

Counter Instance is negation of the object. There is no Fire in the lake.

Pakkam, Nigarpakkam, Nigarilpakkam = Àì¸õ, ¿¢¸÷Àì¸õ, ¿¢¸¡¢øÀì¸õ  = Proposition, Simile, and Counter Instance. 

н¢¦À¡Õû = Major Term (log.)

Syllogism: Logic. an argument the conclusion of which is supported by two premises, of which one (major premise = Fire) contains the term (major term) that is the predicate of the conclusion, and the other (minor premise) contains the term (minor term) that is the subject of the conclusion; common to both premises is a term (middle term) that is excluded from the conclusion. A typical form is "All A is C; all B is A; therefore all B is C."

predicate : that which is affirmed or denied concerning the subject of a proposition.

 Nyaya's syllogism has five elements: (1) the proposition to be established; பக்கõ (Proposition: the hill is on fire); (2) Why?  the reason (because it smokes); (3) Give me an instance. the example (ºÀì¸õ = ¿¢¸÷Àì¸õ = simile = whatever has smoke has fire, for example, a kitchen; (4) the application (so does the hill); and (5) the statement of the conclusion (the hill is on fire). --Dr. Radhakrishnan. I have added the equivalent Tamil terms.

Fire is the Major Term.

The Hill is the Minor Term.

The Smoke is the Middle term connecting the Major and Minor Terms.

Kitchen Fire is the Simile or Analogy.

Absence of Fire in the Lake is the Counter Instance.

That there is fire on the hill is the Conclusion.

1) Proposition: பக்கம்: Proposition to be proved or established; Pakkam (Àì¸õ) = Paksham in Sanskrit = Argument, Thesis, Proposition. Example: the hill is on fire. அனுமானத்தின் உறுப்பினுள் மலை நெருப் புடைத்து என்றதுபோன்ற பிரதிஞ்ஞாவசனம்.

2) Simile = சபக்கம் capakkam = நிகர்பக்கம் .  , n. < sa-pakka. (Log.)  other spelling:  Supaksham is supakkam (ÍÀì¸õ) in Tamil. An instance in which the major term is found concomitant with the middle term, as kitchen when fire is the major term.  நிகர் = Simile. பக்கம்  =  proposition. நிகர்பக்கம் = a Simile to a proposition (the hill is on fire) is the Kitchen.  நிகர்பக்கம் nikar-pakkam , n. < நிகர் +. (Log.) An instance in which the major term is found concomitant with the middle term.

3) Counter Instance = விபக்கம்    = ¿¢¸¡¢ø Àì¸õ =  vipakkam.  Log.) Instance in which the major term is not found, as lake, where fire, the major term, is not found; Opposite view;  This is the OPPOSITE of Nigarpakkam or Simile or Sapakkam.  எதிரிடையான கொள்கை. அனுமானவுறுப்புள் துணிபொருளில்லா விடம். சபக்கத்துண்டாதலும் விபக்கத்தின்றியே விடுதலும் (மணி. 29, 123-4).Vipaksham  in Sanskrit is Vipakkam (Å¢Àì¸õ) in Tamil. 

Proposition is Mountain is on fire; Simile is the Kitchen (that has fire); the Counter Instance is the Lake (that is not on fire). 

Verse 16. Reason, Nature, Effect and Non-perception.

ஏது மூன்Ú  ¬ம் இயல்பு காரியத்§¾¡Î  «நுப லத்தி  þவை,
ஓதý  þÂல்பு மாமரத்தைக் காட்டல் உறுகா ரியம் புகைதன்,
ஆதயாய அனல்காட்டø  ¬கும் அநுப லத்தியது,
சீத மின்மை பனியின்மை காட்டல் போலுõ செப்பிʧÉ. 16

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

²Ð = Hetu in Sanskrit  = Reasoning; Statement of reason, the second member of an Indian syllogism; middle term.

Hetu or ²Ð is of three kinds: þÂøÒ (Own nature or Inherent Quality), ¸¡¡¢Âõ (Effect, Result. subject ), and «ÛÀÄò¾¢ (non-perception).

1) Inherent Quality (þÂøÒ = iyalpu) is apprehending an object by the connotive power of the word.

2) Effect (¸¡¡¢Âõ = KAriyam). Upon seeing the rising smoke in a distant hill, pointing out the presence of the causal Fire, for the smoke to rise. KAriya Hetu is apprehension of Smoke as the effect (KAriyam) from the Causal Fire (¸¡Ã½õ = Cause).

3) non-perception Inference= «ÛÀÄò¾¢ = Anupalaththi = Anupalabdhi in Sanskrit:=  non-perception, non-recognition) is apprehending the non-existence of an object based on the non-existence in the example cited. Inference of the absence of one thing from the absence of something else. Example: Knowing the non-existence of horned rabbit.

opposite of upalabdhi (¯ÀÄò¾¢) as listed below.  

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

Brilliant Perception: ¯ÀÄò¾¢ = Å¢Çí̾ø.  obtainment,  acquisition, gaining understanding, clear and brilliant perception. Example: It is not winter because it is not cold.

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

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

Objective reasoning  (¸¡¡¢Â ²Ð) is that the object Smoke makes you realize that Fire is present. Non-Perception (Anupalabdhi = «ÛÀÄò¾¢) is having the sensation of Negation.  Knowing absence of effect based on absence of Cause and absence of Cause based on the absence of effect constitutes Anupalabdhi («ÛÀÄò¾¢). S.S. Mani gives this example:  'Now there is no Cold on account of no Snow.' The inverse is: 'Now there is no Snow on account of no Cold.'  That is Anupalabdhi.

Verse 17. Concomitance and Negation.

புகையால் அனø  ¯ண்Π «டுக்களை§À¡ø  ±ன்னப் புகறல் அந்நுவயம்,
வகையாம் அனø  þ லா þ¼த்துப் புகை þன்Ú  ¬கும் மலரினொடு,
முகை¬ர் நீரிற் போø  ±ன்று மொழிதல் வெதிரே கச்சொல்இவை,
தொகையால் உறுப்Ò ³ந் தொடுங்கூடச் சொல்லு வாரõ ¯ளர் துணிந்தே. 17

Smoke betrays fire. This is like the kitchen. As opposed to this, where there is no fire, there is no smoke. This is Annuvayam («óÑÅÂõ --«ýÛÅÂõ), Invariable existence between cause and effect. Vettirekam (¦Å¾¢§Ã¸õ-negation) is  like the co-existence of buds and blooms in the Lotus lake. These two have 5 parts.

Concomitance and Negation («óÑÅÂõ Vs ¦Å¾¢§Ã¸õ) are discussed under verse 15.

Verse 18. Inference and its relationship with Karma.

போது நாற்றத் தால்அறிதல் பூர்வக் காட்சி அனுமானம்
ஓது முறையாø  «றிவின்அள×   ¯ணர்தல் கருதல் அனுமானம்
நீதி யாø   முý கன்மபலõ  நிகழ்வ திப்போР þச்செய்தி
ஆதி யாக வரும்பயன் ±ýÚ  «றிதல் உரையால் அனுமானம். 18

Inference is of three types. Purva Katcchi Anumanam (â÷Åì ¸¡ðº¢ «ÛÁÉõ = past perception inference = Inference derived from past perception) is to know the jasmine flower in the room by its smell though one may not see the flowers. Inference is to know the degree of intelligence from one's words. Inference is to know that past karma is bearing fruits in this life from the knowledge derived from the Sacred Texts and that merits and demerits of this life will bear fruits in the future life.

Three types of Inference: Past Perception Inference, Inference of intelligence from one's words, Inference of Karmic events from knowledge of Sacred Texts.

Verse 19. God, Agamas and its three parts: Tantram, Mantram and Upadesam.

அநாதியே அமலý  ¬ய அறிவன்நூல் ஆக மந்தான்
பின்ஆதிமா றின்றிப் பேணல் தந்திர மந்தி ரங்கள்
மனாதிகள் அடக்கித் தெய்வம் வழிபடும் வாய்மை யாகும்
தý  ¬திஈÚ  þலாதான் தன்மை ¯ணர்த்து¾ல் உபதே சந்தான். 19

God the beginningless Amalan (the Pure) is the Omniscient Knower of Agamas, which are considered the Testimonies (¯¨Ã) and consist of three parts: Tantram, Mantram and Upadesam. Tantram explicates the ritual aspect of worship. Mantras advise the control of the senses, concentration of the mind on the deity and the ways of worship. Updesam helps one to realize that He is without beginning and end and instruct others in self-realization.

Tantram refers to the sacred Texts; Mantram refers to refuge given by god to the seeking soul; Upadesam refers to religious instructions.

Verse 20. Flawed Inference and its consequences.

ஈண்டு பக்கப் போலி நானÌ   ²துப் போலி ´ரு மூன்றாö,
வேண்டும் எழுமூனÚ   ¬கும் விளங்கு ¯வமைப் போலி ®ரொன்பான்,
காண்டுõ  தோல்வித் தானம் இரணΠ þருபத்Р  þரண்டாம் கருதிø  þவை,
யாண்டõ  ´ழிவர் அவை ±øலாம் அளக்கில் அறுபதР  ³ந்தாகும். 20

Any flaws in Inference (¸Õ¾ø «Ç¨Å) consisting of  Perception, Reasoning and Analogy (Àì¸õ, ²Ð, and ¯Å¨Á) renders it spurious, which leads to sophism (§À¡Ä¢) and defeat in debate (Syllogism) with the opponent. Perception Sophism (Àì¸ô §À¡Ä¢) is fourfold. Erroneous Reasoning (²Ð §À¡Ä¢) is threefold and expands to twenty-one types. Erroneous Analogy is twofold and expands to eighteen types. Debate (¾Õì¸õ) on account of inarticulateness results in bewilderment and arrest in speech: two types of defeat in debate. Thus said expansively, all amount to twenty-two. The grand total amounts to sixty-five points of sophism.

The three aspects of Sophism (§À¡Ä¢) in Sanskrit are À𺡠À¡ºõ, ¦†òÐÅ¡À¡ºõ, and  ¾¢Õ‰¼¡ó¾¡À¡ºõ.  §¾¡øÅ¢ò¾¡Éõ (Fault in syllogism) is Nigrakasthanam in Sanskrit. §À¡Ä¢ is AbhAsa in Sanskrit (Sophism, Semblance of reason, fallacy).

À𺡠À¡ºõ, ¦†òÐÅ¡À¡ºõ, and  ¾¢Õ‰¼¡ó¾¡À¡ºõ.  §¾¡øÅ¢ò¾¡Éõ = தோல்வித்தானம் tolvi-t-tanam , n. Weak point in an argument or fault in a syllogism.

Verse 21. God as Dispenser. He is beginningless, Supreme Consciousness and Bliss

ஒருவனோΠ ´ருத்¾¢   ஒன்Ú  ±ன்று ¯ரைத்திடும் உலகõ  ±ல்லாம்
வருமுறை வந்து நின்று போவதும் ஆத லாலே
தருபவன் ஒருவன் வேண்டும் தான்முதல் ஈறுõ ¬கி
மருவிடும் -- அநாதி முத்த சித்து ¯ரு மன்னி நின்றே. 21

Male, Female and object making this world appear, live, and die. Because of it, there is an invariable need for a Dispensing Entity. He has no beginning and no end. He is the First to create, maintain, destroy and again recreate. He is Anadi Siththu uru Muththan («¿¡¾¢ º¢òÐ ¯Õ Óò¾ý = He is beginningless, of the form of Supreme Consciousness, and of Plenitude of Bliss). He is of the form of Liberation and an embodiment of Cosmic  Intelligence. 

 Male, Female and the object making this world appear, live, and die = This world is made of He, She and It, who appear, live and die. «Åý, «Åû, «Ð = He, She, It.

Verse 22. God's injunction in the manifestation, preservation and destruction of the world.

உதிப்பதும் ஈÚõ  ¯ண்டெý று  ¯ரைப்பР þங்Ì  ±ன்¨É? முன்னோர்
மதித்துலÌ  «நாதி யாக மன்னியР ±ன்ப÷  --±ன்னின்
இதற்Ì யான் அனுமா னாதி ±டேý  þப்பூ தாதி ±ல்லாம்
விதிப்படி தோற்றி மாயக் காணலாý மேதி னிக்கே. 22

How can it be said that this world is subject to creation and destruction? No one has seen its creation and its destruction. The Learned said that what does not lend itself for perception is not fit for acceptance. Some reject that the world is eternal. All objects of the world have their beginning from the aggregation of the Great Elements. By perception we can apprehend the injunction of God in the creation, existence and disappearance of the world.

Verse 23. Arguments for the existence of God.

இயல்புகாண் தோற்றி மாய்கை என்றிடின் இயல்பினுக்குச்,
செயலதின் றியல்பு செய்தி செய்தியேல் இயல்ப தின்றாம்,
இயல்பதாம் பூதந் தானே இயற்றிடுஞ் செய்தி யென்னில்,
செயல்செய்வான் ஒருவன் வேண்டுஞ் செயற்படும் அசேத னத்தால்.

The materialist (¯Ä¸¡Â¾ý) does not accept the idea of the necessity of God for creation of this world. The materialists say that it is the world's nature to appear and disappear and the need for God does not exist. They say appearance and disappearance are the qualities of objects. Some say the elements aggregate and separate on their own accord thus appearing and disappearing. The Great Elements are devoid of intelligence (Sat) and thus needs intelligent God above and separate from these elements to control them. Thus we realize that the non-sentient Asat objects are under His control.

Verse 24. Arguments for the existence of God.

நிலம்புனல் அனல்கால் காண நிறுத்திடும் அழிக்கும் ஆக்கும்
பலந்தரு மொருவ னிங்குப் பண்ணிட வேண்டா வென்னின்
இலங்கிய தோற்ற நிற்றல் ஈறிவை இசைத லாலே
நலங்கிளர் தோற்ற நாசம் தனக்கிலா நாதன் வேண்டும். 24

The materialist says that the four Great elements, Earth, Water, Fire, and Air aggregate together, manifest as the world, stay for a while and later undergo destruction. We can see this with our own eyes. They assert that there is no need for intervention by God . This premise is not acceptable. There must be a Supreme Being (¿¡¾ý) who is not subject to creation and destruction.

Verse 25. There is a Cause and its effect.

சார்பினில் தோன்று மெல்லாம் தருபவன் இல்லை யென்னில்
தேரின்இல் லதற்கோ தோற்றம் உள்ளதற் கோநீ செப்பாய்
ஓரின்இல் லதுவுந் தோன்றா துள்ளதேல் உதிக்க வேண்டா
சோர்விலா திரண்டு மின்றி நிற்பது தோன்று மன்றே. 25

All objects appear before our eyes and perish before our eyes, though they appear to be eternal. The former giving rise to the latter is the basis and support of the latter. Some say all manifest in this world, there is no God or creator in this world. If that is so, tell me: does a non-existent object come into being? Does the existent object come into being? Deliberating on this subject, one would conclude that the non-existent object would not manifest. If it is an existent object, there is no need for its creation.  Barring these two objects, an existent object, having remained invisible to the eyes, manifest as an effect from cause.

The verse portrays a contrary view held by MAdhyamika Buddhists, Jains, and CauttirAntika Buddhists.

Middle-way Buddhist = மாத்யமிகன் = mAtyamikan = Middle-way Buddhist of Mahayana Tradition

Jain = சமணர் = camanar , Jains; சைனர்.

Sutra-Buddhist = சௌத்திராந்திகன் = cauttirAntikan  , =  Follower of Buddhist Sutras (Sutra-Buddhist). Follower or adherent of cauttirAntika sect of Buddhism; புத்தமதத்தில் சௌத்திராந்திகப் பிரிவைச் சேர்ந்தவன்.

Sutra-Buddhism = சௌத்திராந்திகம்  cauttirāntikam , n. < sautrāntika. A school of Buddhism which admits the authority of the Buddhist Sūtras only; சூத்திரபிடகத்தைமட்டும் பிரமாணமாகக் கொள் ளும் பௌத்தமதப் பிரிவு.

Sutra-Buddhists (சௌத்திராந்திகன்  )  vow that objects have momentary existence (manifest momentarily and perish momentarily). Their argument is called Kanapanga VAdam (Transience-argument = ¸½Àí¸ Å¡¾õ). Their view is that as the objects appear and perish, the former object forms the basis for the later object.  Non-existent object  do appear in the horizon. Based on this doctrine, they assert that the hypostasis of a creative God is not necessary.

Object-Transience = கணபங்கம் kana-pankam : , n.  That which is of momentary duration, transient; க்ஷணத்தில் தோன்றியழிவது. புத்தி கணபங்கமெனப் புத்திகெட்டபுத்தனுரை (சிவப். பிரபந். சிவஞா. நெஞ்சு. 210).

Saiva Siddhantists accept Carkariya VAtam (Object-Resident-in-the-Causal-Substance argument). Only Existent objects manifest; non-existent objects do not appear.  Objects exist in the causal substance. Example: Pot exists in clay. The one remaining subtle in the Cause manifests  as an object. Sutra-Buddhist (சௌத்திராந்திகன்  ) does not accept this argument. Saiva Siddhantists embrace this viewpoint.

Causal argument: CarkAriya VAtam (சற்காரியவாதம் car-kAriya-vAtam ) declares that an object exists in its cause. Example: A pot exists in the clay.

சற்காரியவாதம் carkAriya-vAtam  = , n. < id. + kārya. பொருள் காரணப்பொருளில் உள்ளது என்னுங் கொள்கை. (சி. போ. பா. 1, 2, பக். 64.)

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

உள்ளதõ  þலதுõ  þன்றி நின்றР ´ன்Ú  ¯ளதø  ¯ண்டாம்
இல்லதேø  þல்லை ¬கும் தோற்றமும் இசையாதாகும்
உள்ளகாரணத்தø   ¯ண்டாம் காரியõ  ¯திக்கும் மண்ணில்
இல்லதாம் ப¼õ கடாதி எழில்தரõ   þயற்றவானால். 26

Buddhists of another sect declare an object heretofore unknown and uncharacterized, neither existent, nor non-existent will manifest. Is there an object like that in this world? Assuming it is present, it should be declared an existent object. If the answer is NO, declaring that the perishing non-existent object had an existence is an untenable proposition. Considering this premise on Indirect Knowledge (´Æ¢Ò «Ç¨Å = Indirect Knowledge =  Paroksha Pramana⁷ ), what becomes obvious is an existing object morphed from cause to an object  (clay to pot) by the creative effort of God. From clay, does not cloth appear. But from the clay appears pot through the intermediation of a potter.

Based on the argument of Object-Resident-in-the-Cause (சற்காரியவாதம் car-kAriya-vAtam), this verse emphasizes by the work of the foremost of all workers, the Creator Himself created the object (Pot) from the existing substance (Clay).

Verse 27. Objects remain subtle until manifestation.

ஒருபொÕû  ´ருவý  þன்றி உளР þலР ¬குõ  ±ன்னில்
தருபொருû  ¯ண்டேø  þன்றாம் தன்மை  þன்Ú;  þன்றேø  ¯ண்டாய்
வருதø  þன்Ú  þலது கார்யõ   முதø  ¯ளதாகுõ  ±ன்னில்
கருத காரியமõ  ¯ண்டாய் தோற்றமுõ  கருத்தா வாø  ¬ம். 27

Samanars (Jains) say with nonchalant ease, what is so unusual about an object appearing and perishing without the intermediation of a Doer (God)? Jains, when talking about an object, refer to it as existing and non-existing. This binomial characterization of an object is unacceptable. An existent object does not possess the nature of non-existence. A non-existent object does make a manifestation. They may advance an obviously faulty premise that a causal substance exists but caused manifest object does not exist. Caused manifest object resides in a subtle form in causal substance (Pot exists in a subtle form in the clay). The objects in subtle form manifest as the caused manifest objects by the act of the Agent or Doer (¸Õò¾¡ = karuththA = Doer or Agent = God).

Verse 28. Maya is the origin of the material World.

காயத்தின் அழிவு தோற்றம் கண்டனம் உல¸¢ø  காணாõ
நீ இத்தை உரைத்த வாÚ þங்Ì ±ன் ±னிý  நிகழத்தõ-- ¯ண்மை
மாயத்த உலகம் பூநீர் தீவளி வானõ  ¬தி
¬ய þத்தாý  ´ன்றிý   ´ன்று தோன்È¢  நின்Ú   «ழித லாலே. 28

We have witnessed the birth and death of body. But no one has witnessed the birth and death of the whole world. That being so, some question how one could  tell the whole world in its entirety manifest (all at once) and perish all at once.  Thus the created objects and the world in addition to Earth, Water, Fire, and Air make manifestation by virtue of Maya. That the objects in the world manifesting one by one, remaining for a while and later perishing is the paradigm for all objects and the world.

Mimamsakars are of the view that the world is not subject to destruction, while body is subject to birth, life and death. To contradict their view, this verse brings home the point that the world is also subject to creation, preservation and destruction.

Verse 29. Time is mediator of creation and destruction.

ஓர்  þடம் அழியப் பின்னும் ஓர்  þடம் நிற்கும்; ஒக்கப்
பாரிடம் அழிவР þன்றாம் என்றிடிø  பயில்விதР எல்லாம்
கார்  þடõ  «தனிø  காட்டும் அங்குரõ; கழியும் வேனில்
சீர் ¯டைத்து  ¯லகு காலஞ் சேர்ந்திடப் பெயர்ந்து செல்லும். 29

(This world, besides other things, has Earth, Mountains, and Oceans.) When one entity perishes, another entity comes into being. World does not come into destruction all at once. Some say there is no certainty that the world will rise again, once it meets destruction.  Besides, we witness the seeds sprout during rainy season and grow into plants. When the (raging) summer arrives, we witness the fields of plants wilt and die. Likewise, we should realize that this world is subject to creation and destruction within the ambit of Time.

Mimamsakas raise doubts of this nature, which Arul Nandi Sivanar contradicts and advances the realized wisdom of Saiva Siddhanta.

Verse 30. Time is the Instrumental Cause in the creation.

காலமே கடவுளாகக் கண்டனம்.  தொழிலுக்Ì  ±ன்னில்
காலமோ அறிவு þன்றாகும் ;  ஆயினும் காரியங்கள்
காலமே தரவே காண்டும் காரணண் விதிய னுக்குக்
காலமும் கடவுள் ²வலால் துணைக் காரணம்காண். 30

Some say Time is God. This premise is not acceptable. Time is devoid of Intelligence. (It is Asat.) Thus it is not capable of spontaneous acts. Time under the aegis of Omniscient God works as (Ш½ì¸¡Ã½õ)  Instrumental Cause. (Time cannot be Nimitta Karanam --Efficient Cause.)

Let me explain a few of these terms. Generally there are three Causes: Efficient Cause; His Power (Sakti) is the Instrumental Cause or secondary Cause; Maya is the Material Cause. MAya Tattva is an evolute of Sakti Tattva and produces the material world. TATTVAS-36

Potter, instruments like wheel and stick,  clay, and the pot (the world or finished product).

God as Efficient Cause = நிமித்தகாரணம் = Nimitta Karana in Sanskrit = Example the Potter. God is also known as கேவலப்பொருள் kEvala-p-porul  = The Supreme Being, as the one without a second. (Determining Cause.) He is also AkArana, meaning that there is no cause other than Him.

நிமித்தகாரணம் nimitta-kāraṇam , n. < nimittakAranam;  Of the three causes, காரணம் மூன்றனுள் குடத்துக்குக் குயவன்போலக் காரியத்தோடு அனு விருத்தியில்லா காரணம். அதற்கு நிமித்தகாரணங் கேவலப்பொரு ளென்பதூஉம் (குறள், 352, உரை). (தருக்கசங். பக். 24.) 

கேவலப்பொருள் kēvala-p-porul , n. < id. +. The Supreme Being, as the one without a second; பரப்பிரமம். கேவலப் பொருளையே பாவித் தல் வேண்டுதலான் (குறள், 358, உரை).

Sahakari (cahakari) Karana = சககாரி ¸¡ÃÉõ =  துணைக்காரணம்  = thunai-k-kAranam = Secondary Cause. Sakti or Power and Time are the secondary Causes. துணைக்காரணம். அடுத்துவருமனன சககாரிகளாம் (வேதா. சூ. 134).

துணைக்காரணம் tuṇai-k-kAraṇam. , n. Instrumental or secondary cause, as the potter's stick or wheel; குடத்துக்குத் தண்டு சக்கரம்போல் காரியநிகழ்ச்சிக்கு உதவியாயிருக்கும் காரணம். (தொ. சொல். 74, உரை.) Sanskrit equivalent term for this is Sahakari Karana.

Material cause, upAdana kArana is the Maya.  Example: Clay

www.experiencefestival.com gives the following explanation.

efficient cause: (nimitta karana) That which directly produces the effect; that which conceives, makes, shapes, etc., such as the potter who fashions a clay pot, or God who creates the world. 

-       instrumental cause: (sahakari karana) That which serves as a means, mechanism or tool in producing the effect, such as the potter's wheel, necessary for making a pot, or God's generative Shakti.

-       material cause: (upadana karana) The matter from which the effect is formed, as the clay which is shaped into a pot, or God as primal substance becoming the world.

 Saivites say, Siva does not create this universe out of nothing. He is the efficient cause (Nimitta Karana); his sakti is the instrumental cause (Sahakari Karana); Maya is the material cause (Upadana Karana). The body and the organs with their functions are evolutes of Maya and its Tattvas.  God is Jagat Karana Vastu (World Causal Substance).

Verse 31 Karma and elements, the latter's involution and Spontaneous recombination of elements to form objects are not tenable.

அழிந்தபின் அணுக்கள் தாமே அகிலமாய் வந்து நின்று
கழிந்திடும்  கன்மòР  ±ன்னில் கன்மமும் அணுவும்  கூட
மொழிந்திடும் சடமே ¬கி மொழிதலான் முடியா செய்தி
ஒழிந்திடும் அணுர பங்கள் உலÌ  ±லாம்  ´டுங்கம்  «ன்றே. 31

Some say,"After dissolution, the world subsides as atomic elements which are indestructible. These elements by virtue of Karma recombine and manifest as world."  This premise is not acceptable, because Karma and elements (atoms) are devoid of intelligence (Asat). They do not have the ability to function on their own accord. Moreover, upon the dissolution of the world the subtle forms of elements undergo subsidence or involution (´Îì¸õ). That these subtle elements recombine to form the universe is not acceptable.

Modern science has not come up with a life form created in a lab. As of 2009, no one has yet synthesized a "protocell" using basic components which would have the necessary properties of life.-- Wikipedia.

Verse 32. Atoms are not the First Cause, but Maya is. Atom is a product and not the cause of the world.

காரண அணுக்கள் கெட்டால்  காரிய உலகு ±ன்னில்
காரணம் மாயை ¬கக் காரியம்  காணலாகும்
காரணம் மாயை ±ன்னை?  காண்பР þங்Ì  «ணுவே ±ன்னில்
காரணம் மாயை யேகாண் காரியம் அணுவிø  கண்டால். 32

Some say," Atoms are the Cause of the world. If atoms perish, this world being the Effect  will also perish." The First Cause of the world is not the atom but Maya. Siddhantam declares that the world takes its origin as its effect or product from Maya. Contradicting this, they deny the role of Maya. Atoms are also the effect or the product and thus one should realize that atoms cannot be the First Cause of the world.

«Ï = Atom. ¸¡Ã½õ = Cause.  ¸¡¡¢Âõ = Effect or Product.

Verse 33. Atoms and objects are subject to destruction. Thus Maya and not Atoms is the First Cause .

காரியம் ±ன்பР  ±ன்னை காரண அணு¨Å ?   ±ன்னில்
காரியம் அவயவத்தால்  கண்டனம்  கடாதி போல;
காரிய உருவõ   ±ல்லாம் அழிதருõ   கார ணத்தால்;
காரிய உறுப்Ò  þøமாயை தருமெனக் கருத டாயே. 33

Some say, "Atoms combine and give the object a form. Atoms are the First Cause of the world. Since they give form to an object, the atoms also should have a form." your premise indicates that atoms, the pot, and the objects have form, parts and limbs. Forms and objects with parts are subject to dissolution. Thus said, realize that the Formless and Eternal Entity devoid of destruction, MAya Tattva is the First Cause of the world.

Causal-Atom theorists say that many atoms combine to produce an object. This is called Sai-Yogam (union). For this union to take place, the atoms must have the form and parts which are subject to destruction. Therefore, Maya, devoid of these two impediments (¯À¡¾¢ = obstruction) is the First Cause.

அவயவம் avayavam , n. < ava-yava. 1. Limb, part of body; உடலின் உறுப்பு. தங்க ளவய வம் போல்வன கொய்தார் (பாரத. வசந்த. 6). 2. Part, member; அங்கம்.

சையோகம் caiyōkam

, n. < sai-yoga. 1. Union, absorption; கலக்கை. 2. See சை யோகசம்பந்தம். (சி. சி.) 3. Sexual union; புணர்ச்சி. இரவுபக லேழையர்கள் சையோக மாயினோம் (தாயு. எங்குநிறை. 9).

Verse 34. Maya is like the seed wherein lies the tree.

தோற்றமும் நிலையம் மீறும் மாயையின் தொழில ±ன்றே
சாற்றிடம்  ¯லகம் வித்துச் சாகாதி அணுக்களாக
ஏற்றதேø  ®ண்டு நிற்கும் இல்லதேø  þயைவР þன்றாம்
மாற்றõநீ மறந்தாö  þத்தால் மாயையை மதித்தடாயே. 34

The Learned say that Creation, Preservation, and Destruction are the three functions of Maya. Within the seed lies the subtle form of the tree in its parts such as the leaves and branches. That is how the tree grows and makes its appearance for us to see. If its is not that, the tree originating from the seed will not manifest. Don't forget this Truth. Thus by this you consider the importance of Maya.

Verse 35. Maya contains the world in a subtle form. Leaves of spray grow and fall; the leaves become manure and a spray again on the tree.

மாயையிý   உள்ள வஞ்சம் வருவது போவР ஆகும்
நீ «Ð þங்Ì   þல்லை ±ன்னில் நிகழ்óதிடுõ   முயலிý  கோடு
போய் உகும் இலைகள் ±ல்லாம் மரங்களின்  புக்குப் போதின்
ஆயிடும் அதுவு ±ன்னில் காரணம்  கிடக்க ஆமே. 35

Maya in its subtle form contains this world, which makes its appearance and disappearance. (only Existent objects appear.) If it is not for this paradigm, we have to assume that the horn will grow on the rabbit. The contrarians will raise the question, "Do you suggest that the falling leaves should again take their place on the tree?" It is true that fallen leaves become manure in the soil and provide the nutrition for the tree to bear leaves. That happens on a seasonal basis.

Existent things manifest and non-existent things do not manifest. That is the accepted argument of Object-Resident-in-the-Cause (சற்காரியவாதம் car-kAriya-vAtam).

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

கருதுகாரணம்    உண்டாகக் காரியம்  உள்ள தாகி
வருதலால் அநாதி வையம்    மற்Ú   ´ரு கடவுள் þத்தைத்
தருதலால் ஆதயாகச் சாற்றல் ஆகும்   மாயைக்Ì
´ருவý   ¬÷ ±ý  þíÌ ±ýÉ¢ø  உள்ளவாறு  உரைப்ப கேள்  நீ. 36

It is explained that the cause is Reality and the effect arising from it will always remain a Reality (¯û¦À¡Õû). Thus this world is Reality. Almighty Lord, the hypostasis of all that exists,  creates this world which again subsides in Him; this changing condition posits that the world is subject to destruction. Who or what is this Maya? Let us hear it as it is said.

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

புத்திமற் காரியத்தால் பூதாதி புருடன் தானும்
அத்தனு கரணம் பெற்றால் அறிதலால் அவற்றை மாயை
உய்த்திடும் அதனால்  மாயைக்கு  உணர்×  ´ன்றும்  þல்லை  ±ன்றே
வைத்திடும்  «தனால் எல்லாம் வருவிப்பான்    ´ருவன் வேண்டும். 37

The world and the rest are created by the act of an Intelligent Supreme Being. Living Purusa (Purusa¹²  Tattva = human), though intelligent, is ignorant of things to begin with, acquires later the body, mind and other organs, and becomes intelligent and apprehending. Body, Mind, and other instruments of the body take their origin from Maya, which is unintelligent (and Jada =inert). based on this, considering them on the basis of Indirect knowledge (´Æ¢Ò = Paroksha Pramana = Indirect Knowledge), we come to realize that there must be a God who has the capability to create the world (and beings).

The poet says the creation of the world is an of Intelligence. it is like the fashioning of the pot from the clay. The elements are devoid of intelligence. Human being (Purusa¹² ) becomes intelligent and apprehending only after his soul acquires the instruments of mind, the body and the rest.  Maya the origin of body and mind is without intelligence. The poet establishes the premise that separate from all this, above all this and transcending the whole universe, there is a creative Supreme Being.

Verse 38. The Three Causes: First, Secondary and Efficient Cause (முதல் துணை நிமித்தம்)

காரிய கார ணங்கள் முதல் துணை நிமித்தம் கண்டாம்
பாரின்மண் திரிகை பண்ணு மவன் முதல் துணை  நிமித்தம்
தேரின் மண் மாயை ஆக    திரிகைதன் சத்தி ஆக
ஆரியன் குலால னாய்நின்Ú  ஆக்குவன் அகிலம்  ±ல்லாம். 38

In relation to cause and effect, three Causes are mandatory features: First Cause, Secondary Cause, and Efficient Cause. The First Cause of the pot is clay; the wheel and the stick constitute the Secondary Cause. The potter is the Efficient Cause. Elucidation reveals that Maya, being the origin of the world and objects is the First Cause. Maya is like the clay. God's Sakti is the Secondary cause, like the potter's wheel. Siva is the Efficient Cause, like the potter. --38

Verse 39. The evolution of Tattvas from Bindu (விந்து).

விந்துவின் மாயை ஆகி மாயையின் அவ்வியத்தம்
வந்திடும் விந்துத் தன்பால் வைகரி ஆதி மாயை
முந்திடும் அராகம் ஆதி முக்குணம்   ஆதி மூலம்
தந்திடும் சிவன வன்தன் சந்நிதி தன்னில் நின்றே. 39

Maya's Avyakta (அவ்வியத்தம் = Unmanifest state) becomes Bindu Maya (the origin of the world and beings). Bindu (விந்து) gives rise to Vaikari Speech (and the preceding Madhyama, Pasyanti and the Para forms of speech). Five Tattvas like ArAkam (அராகம் = Raga¹¹--the five Tattvas = Kāla⁷, Niyati⁸, Kalā⁹, Vidya¹⁰, Rāga¹¹). Then comes the three Gunas (Sattva, Rajas, and Tamas) from  Prakriti (மூலம்  = Mulam = the Root Substance = Prakriti in Sanskrit).  All these come from Siva's Sakti under the aegis of Siva.

This verse is a condensed with so much meaning that it needs expansion and explanation. Siva's Sakti is known as Sakti Tattva, which is one among the five Suddha Tattvas (Siva Tattva, Sakti Tattva, Sadasiva tattva, Isvara Tattva and Sad-Vidya Tattva).

Before Siva-Sakti manifests matter, it exists in Unmanifest State which is the same as the Singularity of the Black Hole. It is Avyaktam( அவ்வியத்தம் ) and when it manifests it is Vyaktham ( வியத்தம்  ). It has no mass and no dimension.

There are categories (Tattvas = from Tat in Sanskrit = That  in English = Principles = Building blocks of Universe and beings): Suddha Tattvas, Suddha-Asuddha Tattvas, and Asuddha Tattvas. Suddha Tattvas are five; Suddha-Asuddha Tattvas are seven and Asuddha Tattvas are twenty-four; in all there are thirty six Tattvas, which constitute the  Pure Principles like the Divinities, the Pure-Impure entities like Purusha the man and his vestures, and the Impure entities that constitute his mind, organs, and the elements. Here is a list of all Tattvas and go to TATTVAS-36 for greater details.

Siva¹, Sakti²,  Sadasiva³,  Isvara⁴,  Sadvidya⁵, MāyA⁶,  Kāla⁷, Niyati⁸, Kalā⁹, Vidya¹⁰, Rāga¹¹, Purusa¹² Prakrti Tattva¹³,  Buddhi¹⁴, Ahamkara¹⁵, Manas¹⁶, hearing¹⁷ tactile sense¹⁸, vision and color¹⁹, tasting²⁰, smell²¹, speech²², grasp²³, ambulation²⁴, evacuation²⁵, procreation²⁶, sound²⁷, touch²⁸, form²⁹, taste³⁰, odor³¹,  ether³², air³³, fire³⁴, water^35, earth³⁶.

Here are the Sanskrit and Tamil terms, color-coded for easy identification of the above Tattvas and the broad classification  of the Tattvas below.  These Tattvas proceed downwards from Sakti Tattva in a Cascade Fashion.

Suddha Tattvas = Íò¾ ¾òÐÅõ = à Á¡¨Â (ThUya MAyai).

Suddha-Asuddha Tattvas = Íò¾-«Íò¾ Á¡¨Â = àÂ-àÅ¡ Á¡¨Â (ThUya-ThUvAMAyai).

Asuddha Tattvas = «Íò¾ ¾òÐÅõ = àÅ¡Á¡¨Â (ThUvAMAyai)

Bindu in Sanskrit is Vindhu (விந்து) in Tamil. Sivanar talks about Vaikari Speech, which is the articulated sound.

Verse 40. Vaikhari = Articulated Speech = வைகரி

வைகரி செவியில் கேட்ப தாய், அத்த வசனம் ஆகி
மெய்தரும் உதான வாயு மேவிட விளைந்த வன்னம்
பொய்யற அடைவு உடைத்தாய்,  புந்திகா ரணமது ஆகி
ஐயம்  þல் பிராண வாயு அடைந்து ±ழுந்து அடைவு உடைத்தாம். 40

Vaikari is the speech that is heard by the ears of the listener and that is spoken by the speaker. The speech makes us realize the meaning of the words. It is the cause of communication and understanding between the speaker and the listener. It is the product of Udāna Prāna (¯¾¡É Å¡Ô = udaana vaayu), the Up-Breath or Ascending Breath). It rises on account of Prana VAyu in its pure form, acquires Buddhi and manifests in the form of sound

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

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

    The stages of sound from the most subtle to articulated sound have concordance with the evolution of Primal Being from Avyakta through Brahman, Isvara, Hiranyagarbha, and Virat, the last being the manifest world.

    The sound in Muladhara is Tamasic, impinges the mind upon arriving in Svadhistana or Manipura Chakras, takes on the color of Buddhi upon arriving in Anahata or heart plane and flows out in combinations of fifty letters upon the arrival of Kundalini in the Visuddha (larynx) plane. Vaikhari starts as Pranava (OM) and assumes characters and characteristics to become Vedas (and spoken and written words). Para resides in the breath or Prana, Pasyanti in mind, Madhyama in Indriyas (body parts and organs), and Vaikhari in larynx.

Paranada is the Supreme Sound Energy; it is transcendental. It shows as sprout in Para Vani, two leaves in Pasyanti, buds in Madhyama, blossoms in Vaikhari or Vak. Blossoms look beautiful but Vaikhari is the lowest of sounds; Para is the highest of sounds, because that is where the germ ideas originate.

ParA state is that state when Sattva, Rajas and Tamas are in equilibrium (SAmya). Pasyanti state is when all the Gunas are disequilibrium. Madhyama is in two forms: Subtle and gross. In gross form it makes nine forms of sound: 1) Vowel sounds, 2) Kavarga: Ka series--5 in number, 3) Cavarga: Ca series--5, 4) Ṭavarga: Ṭa series, 5) Tavarga--Ta series, 6) Pavarga--Pa series, 7) Ya series--Ya, Ra, La,and Va, 7: Ksa

Verse 41. Madhyama Sound = Áò¾¢Á Å¡ìÌ

உள் உணர் ஓசை ஆகி,   செவியினில் உறுதல் செய்யாது
ஒள்ளிய பிராண வாயு விருத்தியை உடையது அன்றி
தெள்ளிய அக்கரங்கள் சிந்திடும்  செயலது  இன்றி
மெ ள்ளவே எழுவது ஆகும் மத்திமை வேற தாயே. 41

Madhyama Vak (Áò¾¢Á Å¡ìÌ) is the sound which is the subtle sound not heard by the ear, which remains without Vrtti (Å¢Õò¾¢ = . It is not the function of the Prana Vayu (À¢Ã¡½ Å¡Ô = Life Breath) but that of the Udana Vayu (¯¾¡É Å¡Ô = Ascending Breath). The Madhyama Vak is subtle so that the sound has not found expression (by the participation of larynx, teeth, tongue, and lips ).

Madhyama Vak (Áò¾¢Á Å¡ìÌ) is the sensation within oneself and not heard by the ear. It does not have the Virutti (Å¢Õò¾¢ = function in this context)  of Prana Vayu (À¢Ã¡½ Å¡Ô = Life Breath).  It does not entail as yet the participation of organs of sound intonation (Larynx, tongue, palate, teeth, and lips). It is subtle in its evolving state.

In this verse the poet suggests Madhyama Sound is a subtle stage before it finds audible expression in the larynx and such. It remains in the mind waiting for expression. It is not Prana Vayu (Life Breath = air going in and out of the lungs)

Verse 42. The evolution of speech from Para to Pasyanti to Madhyama to Vaikhari.

வேற்றுமைப் பட்ட வன்னம் வெவ்வேறு விபாகம் ஆகி
தோற்றுதல் அடை×  ஒடுக்கி சொயம்பிர காசம் ஆகி
சாற்றிய  மயிலின்  அண்டம் தரித்திடும் சலமே போன்Ú  அங்கு
ஆற்றவே உடைய தாகிப் பைசந்தி அமர்ந்து நிற்கும். 42

Pasyanti Vak (பைசந்தி ) is like the egg of a peacock. (Its colors abide within the egg, waiting for manifestation.) The egg does not express its different colors and remain in abeyance. Though Madhyama is responsible for differentiation and separation of letters, they remain in a subtle state without external manifestation in a self-effulgent state. Vannam (வன்னம் ) has two meanings, color and alphabets.

From the most subtle to Most expressive state,  the speech goes from Para to Pasyanti to Madhyama and on to Vaikari.  Para Sound, the repository of creative thoughts is without any vibration. Pasyanti is Visual sound. Example: Baring the teeth, a monkey exhibits visual sound of aggression and annoyance without uttering a sound. Man knits his eyebrows in anger; that is the visual sound of anger. Visual sound takes on colors where the Yogi sees Sanskrit letters and Mantras in colored characters. Madhyama sound is the middle sound which has acquired Buddhi (intellect) and waiting for expression. Vaikari is the articulate sound.

Para Vak is of no vibration; Visual Pasyanti is of mind, Jnana and general motion; Madhyama is with Buddhi and specific ideation and  Vaikhari is articulation.

The sound in Muladhara is Tamasic, impinges the mind upon arriving in Svadhistana or Manipura Chakras, takes on the color of Buddhi upon arriving in Anahata or heart plane and flows out in combinations of fifty letters upon the arrival of Kundalini in the Visuddha (larynx) plane.

Sound and speech are compared to a tree: preverbal Vak (speech) sprouts in Para; Pasyanti leaf-bud sprouts, watered by mind; Madhyama flower-bud sprouts, nurtured and enriched by Buddhi (intellect); Vaikhari flower blooms as speech in the throat.

Madhyama (middle, intermediate—Mental Sound): Its seat is the heart (Anahata Chakra). The sound is of the heart and not of the tongue, associated with Buddhi and NAda.

Verse 43. God is the repository of Subtle Sound.

சூக்கும வாக்கது  உள்  ஓர் சோதியாய் அழிவது இன்றி
ஆக்கிடும் அதிகாரத்திüÌ   அழிவினை தன்னைக் கண்டால்
நீக்கம்    இல் அறி×  ஆனந்தம் முதன்மை நித்தியம்  உடைத்தாய்ப்
போக்கொடு வரி×  இளைப்பும் விகாரமும் புருடன்  இன்Ú ஆம். 43

Subtle Sound (ÝìÌÁ Å¡ìÌ) is inner effulgence and eternal. It does not rise and subside as Pasyanti, Madhyama and Vaikari. It is of the form of intellect without destruction. It extracts victory from the other three. He who realized the Subtle sound gains intellect, Bliss, Supremacy, Eternality. Death, birth, distress, and change are not his lot.

Subtle sound is Para Vak in Sanskrit. The Para sound exists in the body of Isvara; Pasyanti and Madhyama exist in the body of jiva; Vaikhari is the end result of differentiated sound.

The Primal Sound is the most subtle and as it descends from Paranada, it assumes gross forms eventually resulting in speech. Kundalini Sound is classified as follows:

Para Nada (VAni): (The Transcendental Sound) The Primal Sound’s seat is at the Muladhara plane of Kundalini. It is undifferentiated sound, though it is the source of root ideas or germ thoughts. It is not within the reach of ordinary consciousness. Nada Yogis claim that Para Nada is a high frequency sound, so high that it does not stir or produce vibrations; it is a still sound.

Verse 44. Suddha Maya or Pure Maya undergoes augmentation and not transformation.

நிகழ்ந்திடும் வாக்கு நான்கு நிவிர்த்தாதி கலையைப் பற்றித்
திகழ்ந்திடும் அஞ்ச தாகச் செயல்பரி ணாமம்  அன்று
புகழ்ந்திடும் விருத்தி ஆகும் படம்  குடில்  ஆனால் போல
மகிழ்ந்திடும் பிரமம்  அன்று மாமாயை என்பர் நல்லோர். 44

These four sounds shine as five by joining Nivirtti and the rest. They do not undergo Parinamam (Transformation). They undergo augmentation and are worthy of praise. Augmentation (Virutti = விருத்தி) is likened to a cloth becoming a tent. The Catta Brahmavadis (ºò¾ô-À¢ÃÁý = Sabda Brahman in Sanskrit and Sound Brahman in English) call this Brahmam.  According to Saiva Siddhanta this is Suddha Maya (à Á¡¨Â = Á¡Á¡¨Â).

Objects undergo Parinamam (À¡¢½¡Áõ)Transformation. They are of two kinds: Total Transformation and partial Transformation. When milk becomes Yogurt (Curds or ¾Â¢÷ in Tamil), it is total Parinamam. When you find a worm in the butter, it is Partial Transformation. The whole butter has not undergone transformation in this instance to become a glob of worms.. Anything that undergoes transformation is not a Pure Principle. Only non-eternal objects undergo transformation or mutation. Suddha Mayai (Íò¾ Á¡¨Â = Pure Maya) undergoes Augmentation (Virutti = Å¢Õò¾¢) and not transformation.

The five KalAs are listed here from Gross to Subtle forms: Nivirtti, pirathitcai, vitthai, santhi, santhiyathIthai-- ¿¢Å¢÷ò¾¢¸¨Ä, À¢Ã¾¢ð¼¡¸¨Ä, Å¢ò¾¢Â¡¸¨Ä, º¡ó¾¢¸¨Ä, and º¡ó¾¢Â¾£¾¸¨Ä.

பஞ்சகலை pañca-kalai. These are known as Pancha-Kalai or five Spheres of Action of Siva.

Nivrrti-Kalai=  ¿¢Å¢÷ò¾¢¸¨Ä. It is the sphere of action of the Energy of Siva which emancipates the soul from bondage.

Piratitta-Kalai = À¢Ã¾¢ð¼¡¸¨Ä. Siva Sakti takes the Jivama (the individual soul) to Mukti or liberation.

VittiyA-Kalai = Å¢ò¾¢Â¡¸¨Ä. It is the Energy of Siva which gives the liberated souls, knowledge through actual realization of seven kinds: Kāla⁷, Niyati⁸, Kalā⁹, Vidya¹⁰, Rāga¹¹ Purusa¹² and Mayai..

SAnti-Kalai = º¡ó¾¢¸¨Ä. It is the Sphere of action of Siva which calms down all the turbulent elements in fully ripe souls.

SantiyatIta-Kalai º¡ó¾¢Â¾£¾¸¨Ä. It is the Sphere of action of Siva whereby Siva removes all afflictions in the realized and tranquil soul who has experiential Spiritual Knowledge and who relinquished desire and aversion.

These spheres of action of Siva correspond to Vaks (Sound or word): Vaikari, Madhyama, Pasyanti, Sukshma, and Ati-Suksma.

Sivanar the poet rejects premise that the Vaks are Brahmam. Saivasiddhas say that they are of the form of Suddha Maya.

Verse 45. Suddha MAyA is the origin of gods and words.

வித்தைகள் வித்தை£சர் சதாசிவர் என்Ú  þவர்க்கு
வைத்துறும் பதங்கள் வன்னம் புவனங்கள் மந்தி ரங்கள்
தத்துவம் சரீரம் போகம் கரணங்கள் தாõ   ±லாமும்
உய்த்திடும் வைந்த வõதான் உபாதான மாகி நின்றே. 45

Not only entities like Vittai, Vittai-isar, Sadasivar but also Words, Letters, Earth, Mantras, Tattvas, Body, Bhogam, and Organs depend on  Suddha Maya (¨Åó¾Åõ) as the material cause or the Causal Agent.

¨Åó¾Åõ = Pure Maya. ¯À¡¾¡½¸¡Ã½õ = ¯À¡¾¡½¡õ = material cause.

Å¢ò¨¾ (Vittai) = Vidya in Sanskrit = The deities are endowed with knowledge for liberation.

«òÐÅ¡ì¸û = Attuva = Adhva in Sanskrit = steps or paths (to Liberation)

Adhvas = Attuvas: À¾õ¹, ÅýÉõ², ÒÅÉõ³, Áó¾¢Ãõ⁴ , ¾òÐÅõ ⁵ , º¡£Ãõ⁶, §À¡¸õ⁷, ¸Ã½õ⁸ = Words¹ , Letters², Earth³, Mantras⁴, Tattvas⁵, Body, Bhogam, and Organs are known as Attuvas (Adhvas = «òÐÅ¡ì¸û) are paths to liberation.  Here Body, Bhogam and Organs are listed and  not mentioned by Tirumular in Verse 2184 in Tirumantiram.

Tattva = Principles. Bhogam = Enjoyment.

The point here is that we worship Siva with words, letters, earth, mantras, Tattvas, body, Bhogam and organs and thus they become the paths to liberation.

Tirumular listes only 6 Adhvas: Padam¹ , Varnam², Bhuvanam³, Mantram⁴,   Tattvas⁵ Kalas ⁶. Kalas is not mentioned in Sivagnana Siddhiar.

S.S. Mani says the following. Vittai (Å¢ò¨¾) is Mantresurar (Á󾢧ÃÍÃ÷) who abides in Suddha-Vidya Tattva (Sadvidya⁵⁾. Vittai-Isar (Å¢ò¨¾Â£º÷) is Mantramayesurar (Áó¾¢ÃÁ§ÂÍÃ÷)  abiding in Isvara Tattva( Isvara⁴⁾. Sadasivar abides Sadakhya Tattva (Sadasiva³ ). In a later comment, I mention the hierarchy of these Theogonic entities.

There are deities in Sadvidya tattva worshipping Matresurar and they are Ananthar¹, Sukumar², Sivoththamar³, Ekanethirar⁴, Ekauruththirar⁵, thirimurththar⁶ , Seekandar⁷, and Sikandi ⁸ = «¿ó¾÷¹, ÝìÌÁ÷², º¢§Å¡ò¾Á÷³, ²¸§¿ò¾¢Ã÷⁴, ²¸ ¯Õò¾¢Ã÷⁵, ¾¢¡¢ã÷ò¾÷⁶ , º£¸ñ¼÷⁷, º£¸ñÊ⁸. eight in all.

The worshippers abiding and worshipping Sadasiva are Pranavar¹ , SAdAkiyar², ThIrththar³, Karanar⁴, Susilar⁵, Isar⁶, Sukkumar ⁷, kAlar⁸, ThEkEsurar⁹, and Ambu¹⁰,  = À¢Ã½Å÷¹ , º¡¾¡ì¸¢Â÷², ¾£÷ò¾÷³, ¸¡Ã½÷⁴, ͺ£Ä÷⁵, ®º÷⁶, ÝìÌÁ÷ ⁷, ¸¡Ä÷⁸, §¾§¸ÍÃ÷⁹, «õÒ¹⁰ ten in all.

All the three main entities (Vittai (Å¢ò¨¾), Vittai-Isar (Å¢ò¨¾Â£º÷) ,and  Sadasivar (º¾¡º¢Å÷) need Pure Attuvas  («òÐÅ¡ì¸û) the Words, Letters, Earth, Mantras, Tattvas, Body, Bhogam, Organs for purification and liberation.

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Adhva = Attuva = «òÐÅ¡ is defined as Higher steps or paths by Tirumular in Tirumantiram (Verses 2184, 2185, 2186).

Verse 2184. Six Paths or Higher Steps: There are 36 Tattvas. There are 7 crore (1 crore = 10 million) Mantras. There are 51 Varnas (letter-sounds). There are 224 Bhuvanas, beside global constellations. There are 81 Padas. There are 5 Kalas. There are Six Adhvas (Higher Paths): Mantram, Padam, Varnam, Bhuvanam, Kalas, and Tattvas.

Verse 2185. The Yogis Ascend beyond the three spheres (Sun, Moon, and Fire) within. Having crossed they merge with the twenty-five Tattvas. They channel the breath through the Susumna Nadi. They search. lose their self-consciousness and remain so there. Self-consciousness = body consciousness. (They become superconscious and merge with Siva.)

Verse 2186. Turiyatita = State beyond the 4th.  Being awake within the awake state (Jagrat in Sanskrit = º¡ì¸¢Ãõ in Tamil = waking state), experiencing the other states (Svapna = Dream State = ¸É×, and  Susupti = Deep Sleep State = ÍØò¾¢), and having trained the body and the breath, they attain Turiyatita (С¢Â¡¾£¾õ).

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Attuva = «òÐÅ¡ path. . (Saiva.) The paths to liberation are Áó¾¢Ã¡òÐÅ¡¹, À¾¡òÐÅ¡ ², Å÷½¡òÐÅ¡³, ÒÅÉ¡òÐÅ¡ ⁴, ¾òÐÅ¡òÐÅ¡⁵, ¸Ä¡òÐÅ¡⁶  MantrAttuvA¹, PatAttuvA ², VarnAttuvA ³, PuvanAttuvA ⁴ , tattuvAttuvA⁵, and KalAttuvA⁶ . They are paths to liberation in the form of Mantras¹, words² , letters³, worlds⁴ , Reals⁵ and Panchakalai^{6 (}Five arts), each of which, in initiation, is shown to be absorbed by the Tirōdhāna-śakti (¾¢§Ã¡¾¡Éºò¾¢).

Notes: Tirodhana Sakti is the Veiling power of Siva. It veils the Spiritual Knowledge and Grace from the not-yet-ripe souls. Once the souls are mature and all the Malas (impurities) are shed, the souls get Anugraha (Grace). Impure souls are not fit for Siva's Grace.

They are paths to liberation in the form of Mantras, words, letters, worlds, Reals and Panchakalai.

Üõ£²î¢î¤ = Üõ²î¢î¤ = attuva-cutti =  'Purification of attuvƒs,' annihilation, by the Guru while initiating, of all the karmas which remain stored as cancitam in the six attuvƒs, leading to the sundering of the bonds mƒyai and ƒ–avam and eventually to liberation; î¦þ£è£ôî¢î¤ô¢ Ý꣣¤òù¢ ÝÁ Ü õ£è¢è÷¤½ë¢ êë¢ê¤îñ£ò¤¼ï¢î èù¢ñé¢è¬÷ ªòô¢ô£ñ¢ ïê¤ð¢ð¤¬è.(¬êõê¢. Ý꣣¤.64)

Üõ£¬êõñ¢  = attuvƒ-caivam n.  Saiva sect holds that an initiate should by introspection perceive the six attuvƒs and meditate on Siva who is beyond them, one of 16 caivam, q.v.;
¬êõñ¢ ðî¤ù£øÂ÷¢ åù¢Á.

Verse 46. Three Classes according to Malas

மூவகை அணுக்க ளுக்கும் முறைமையால் விந்து ஞானம்
மேவின தில்லை ஆகில் விளங்கிய ஞானம் இன்றாம்
ஓவிட விந்து ஞானம் உதிப்பதோர் ஞானம்  உண்டேல்
சேவுயர் கொடியி னான்தன் சேவடி சேரலாமே. 46

Three classes of souls have not acquired the Bindu Jnanam so that they do not have the shining wisdom necessary for liberation. When the Bindu Jnanam dawns on them, they would reach the feet of Siva, whose flag flies high.

There are three classes of souls depending upon the number of impurities (Mala).

Vijnanakalar - a person with one mala-- Only Anava Mala.
Pralayakalar - a person with two malas--Anava and Maya Malas
Sakalar - a person with three malas--Karma, Maya, and Anava Malas.

Siddhantists says that Vijnanakalar souls are gods with Anava Mala; Pralayakalar souls are godlings; Sakalar souls are humans, demons and gods, Brahma and Vishnu. Why Brahma and Vishnu? Because they accumulate Malas (impurities) by their creative and protective functions. All three classes of souls have in common Anava mala which is erased by the Grace of Siva.

    Vijananakalars recieve jnana from Siva himself in the first person; Siva manifests as divine god in the second person to the Pralayakalars afflicted with Anava and Maya Mala; Siva manifests  to Sakalars with three Malas in human Guru form (Satguru). The first two manifestations are direct and the third is indirect.

Anava Mala: Anavam comes from the word ANU, meaning atom, smallness, finitude. This impurity is congenital, intrinsic, and innate to every soul; there is no embodied soul without it, Brahma and Vishnu included. As the individual soul splits off from the Great Soul (chip of the Old Block), it immediately feels like an orphan separate from the Great Soul, God. The orphan soul feels its smallness, limitation, imperfection, ignorance, and darkness and seeks knowledge through the senses of the body, forgetting its connection to and origin from the all-knowing Great Soul. This smallness and orphan status make the soul feel apart from its Father, thereby acquiring the feeling of  I, Mine, Me, My, pride, individual identity, will, limited knowledge and action (Iccha, Jnana and Kriya), which lead to other malas and accumulation of Karma.  It is darkness (irul), causes confusion (Marul) and ignorance (Avidya), and remains antithetical to Grace (Arul). Here the soul feels like an orphan, as if it is not connected to the Great Soul, Pure Consciousness or God. It is due to ignorance and matter enveloping the soul, preventing vision of the Great Soul. It is full of ego. It is a case of I, Me, My, and Mine, a quadrilateral corral for Pasus. Anava Mala is compared to verdigris covering copper or husk covering rice (Anava Mala covering soul). Siva is One but has the urge to be many; this split into many souls (without diminution of the Great Soul) have consequences and Anava Mala is that consequence. (There are some who believe that the anava-laden soul cannot be traced back to Siva, because Siva being pure cannot have produced an impure soul. The Mala is beginningless.  Siva is the only 'I' and the First one to say 'I' in this universe; the souls that came off from Siva (Siva Sakti) mistakenly took that identity from Him; each one of them calls himself or herself, I.  The I of Siva has the power of creation, preservation, destruction and many more functions, which the human i does not have. Besides, the person refers the I to his body and not to the soul; that is the second problem. If the person still insists on referring to himself as the I, then he should acknowledge its origin from Siva and thus should have the knowledge that his or her soul is the I and the body is my.

The belief is that the soul and other Tattvas took their origin from Siva Sakti rather than from Siva Himself. 

Life in Muladhara and Svadhisthana Chakras and below is one of Anava Mala. Grace of God erases Anava mala.  Yoga and Jnana Margas remove Anava mala.  Siddhiar explains Anava mala as follows: It is a single entity, but has many powers and functions. It has no beginning and clouds knowledge and action which the individual souls are intrinsically capable of; it projects an illusion of autonomy; like verdigris on a copper vessel, it is a stain on the soul. Sivajnana Bodham succinctly puts it: Innate Anavamala precludes knowledge to the soul. This is a case of a soul that is  intelligence and consciousness, distinct from inner organ and senses, and is held prisoner by Anva Mala, which (soul) seeks the help of sense organs to know things; the derived knowledge is false.  Since the soul gathers useless knowledge through the sense organs, which are products of Maya, it has gained no knowledge (spiritual knowledge).

How could a soul which takes origin from Siva be stained with Anava Mala? Siva is pure and so its derivative also must be pure. The following explanation is offered to clear this apparent anomaly. The covering of the soul with Anava Mala does not exclude the innate presence of Siva's  Consciousness or intelligence in a soul.  Anava Mala, which has no power over Siva,  does not prevent the residence of Siva in the soul. Though an umbrella casts a shadow, the umbrella and the shadow do not affect the sun. The umbrella does not hide the sun but hides the person who holds it; thus, Anava Mala like an umbrella hides the soul from Siva and Siva himself is not hidden.  By Siva, Siva Sakti is meant.

Anavamala is innate to the soul; it projects, I, Me, Mine, and Mineness which generate desire, passion and possessiveness, which are qualities that lead the soul away from Siva. Tirodhanasakti obscures the Truth from Anma (individual soul) prone to Anavamala, which drives the embodied soul to seek pleasures of the world; Siva provides the opportunity for gratification. It is like the mother putting the baby to the breast, when it cries. Anavamala makes the body-soul hunger for worldly experience as a baby hungers for mother’s milk. Siva lets the soul mature in this world of kaleidoscopic experiences.  Thus, Anavamala is a centrifugal force taking the soul away from its source, Siva Sakti.  Siva in his munificence offers Grace (Arul, Anugraha) to the soul by removing Anavamala which obscures vision of God and comes between the individual soul and Siva, and takes the soul on its centripetal journey to Siva Sakti.

ஆணவம் Anavam ,. 1. Pride, arrogance, egotism; 2. See ஆணவமலம். (திருமந். 2241.)

ஆணவமலம் Anava-malam , n. < āṇava +. (Saiva.) Matter which is eternally encasing the soul and lasting till its final liberation, one of mu-m-malam; மும்மலங்களு ளொன்று. (சி. சி. 2, 80, மறைஞா.)

ஆணவமறைப்பு Anava-maraippu   Ignorance in which souls are enveloped because of Anavam; ஆணவமலத்தால் ஆன்மாவுக் குண்டாகும் அஞ்ஞானம். (W.)

Kanma mala: In Kanma (Karma) Mala, the past is catching up with the present; the past may be recent or one or many births in the past.  Kanma mala brings the soul and body together in a being. It is the karma from the past or the karma made new. karma is thought, word and deed that bring punyam or papam, meritorious or painful consequences. The Karmas of past lives cling like Vasanas (fragrance to the subtle body) and has the tendency to confer Samskaras, tendentious behavior, which might reinforce punyam or papam; thus, the actions tend to feed upon themselves like a closed loop and produce more of the same. The proper thing to do is to consume the fruits of bad and good karma and get Karma to a zero-sum status, conducive to liberation. Good and bad karma cannot cancel each other; they have to be enjoyed and suffered. Spiritual practices and love of God can erase Kanma mala. Kriya Marga (Agamic rites and ceremonies) remove Karma mala.

Maya Mala: It is the material cause of the universe; Asuddha Tattvas make up our body and give us the soul-body experience and limited spiritual knowledge in this world; spiritual practices, love of God, Chariya, worship of God-in-form in a temple remove Maya Mala.

As man eliminates Karma Mala and Maya Mala, Anava Mala seems to expand to take their place, and fill the vacuum and becomes stronger; the I-factor is a dominant impurity, which is erased by Grace of God. All these malas lead man down their paths - Margas, Anava, Kanma and Maya. These margas should be supplanted by Charya, Kriya, Yoga, Jnana Margas, Prapatti, Saranagatti and attainment of higher Chakras, Ajna and Sahasrara.

Attuva-Suddhi, Purification of  Attuvas are necessary for liberation. Áó¾¢Ã¡òÐÅ¡¹, À¾¡òÐÅ¡ ², Å÷½¡òÐÅ¡³, ÒÅÉ¡òÐÅ¡ ⁴, ¾òÐÅ¡òÐÅ¡⁵, ¸Ä¡òÐÅ¡⁶  MantrAttuvA¹, PatAttuvA ², VarnAttuvA ³, PuvanAttuvA ⁴ , tattuvAttuvA⁵, and KalAttuvA⁶ . They are paths to liberation in the form of Mantras¹, words² , letters³, worlds⁴ , Reals⁵ and Panchakalai^{6 (}Five arts), each of which, in initiation, is shown to be absorbed by the Tirōdhāna-śakti (¾¢§Ã¡¾¡Éºò¾¢).

Verse 47. Singularity, expansion, contraction, difference-non-difference from God.

அருவினில் உருவம் தோன்றி அங்காங்கி பாவம் ஆகி
உருவினில் உருவமாயே உதித்திடும் உலகம்  எல்லாம்
பெருகிடும் சுருங்கும் பேதா பேதமோடு அபேத மாகும்
ஒருவனே எல்லாம் ஆகி அல்லவாய்  உடனும் ஆவன். 47

From the Formless come into existence Forms. Then come into existence the parts. From the forms come into existence more forms. All the world expands and contracts. They (objects) are different from one another. All differences subside in non-difference. All become one with Him.  (He is non-different from the objects of the world;) He becomes all. (My translation does not do justice to the ambrosial beauty of this verse.)

The above is literal translation of the verse and needs commentary. Here the poet expresses the most modern concept that the world takes origin from and subsides in Singularity. Formlessness is «ÕÅ¢  in Tamil. In English it means formlessness, Singularity or unmanifest state. He also gives an unmistakable opinion that the world expands and contracts, again a modern concept. Another great concept is we, the objects, and the world are one with, different from and non-different from God.

The explanation is as follows in line with Saiva Siddhanta doctrine. The world, beings, and objects before making a manifestation are in a subtle state, from which come into existence the parts. The subtle entity is Mayai (Á¡¨Â), from which come the Tattvas, which have three qualities Sattva, Rajas and Tamas and which in a cascade fashion give rise to more Tattvas. Thus we have objects with forms. The world expands and contracts. The objects are different from one another. There comes non-difference. All differences subside in non-difference. All become one with Him. Thus He is one with all; the objects are different from each other; He is non-different from the objects of the world.  Thus the subtle and the gross are in Him and  take origin from Him; the objects are non-different from Him, different from each other and subside in Him.

அருவி aruvi  , n. < a-rupin. That which is formless, shapeless.

Verse 48. Counterargument and dismissal with analogy

அருஉரு ஈனதாகும் விகாரமும் அவிகா ரத்தின்
வருவதும் இல்லை என்னின் வான் வளி ஆதி பூதம்
தருவது தன்னின் மேக சலனசத் தங்க ளோடும்
உருவமின் உருமேறு எல்லாம் உதித்திடும் உணர்ந்து கொள்ளே. 48

I stand to disprove the premise, the Formless will not create objects with forms and Transformation (Vikaram = விகாரம்) will not arise from the Immutable (அவிகாரம் = Avikaram). Of the five Great Elements, Ether is formless and homogeneous. All of you agree that other elements like Air (Fire, Water, and Earth) arise from Ether. In the formless homogeneous sky, appear the clouds, movement, and sounds of thunder, and lightning. In like manner from the formless Mayai come into existence the world's objects. Thus one should come to that realization.

Verse 49. The counter-argument posed, and answer in the next verse.

மண்ணினில் கடாதி எல்லாம் வருவது குலாலனாலே
எண்ணிய உருவம் எல்லாம் இயற்றுவன் ஈசன் தானும்
கண்ணு காரியங்கள் எல்லாம் காரணம் அதனில் காண்பன்
பண்ணுவது எங்கே நின்று இங்கு என்றிடில் பகரக்கேள் நீ. 49

From the clay, come the pots on account of the potter. All thinkable forms come into existence on account of Isan (God). All thinkable objects (pots)  are seen in the First Cause (the clay with the help of Instrumental Cause the wheel).  What is produced from what is the question. You, Listen as I explain.

Clay is the First Cause of the pot, produced by the potter. What is the First Cause of the world? From what the world is produced is the question in the counter-argument.

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

சீலமோ உலகம் போலத் தெரிப்பரிது  அதனால் நிற்கும்
கோலமும் அறிவார்  இல்லை ஆயினும் கூறக்கேள் நீ
ஞாலம்  ஏழினையும் தந்து நிறுத்திப்பின் நாசம் பண்ணும்
காலமே போலக் கொள் நீ நிலைசெயல் கடவுட் கண்ணே. 50

His Nature is hard to fathom unlike perceiving the world. No one knows His Form and Nature. Though it is as such, listen as I elaborate further. He gave us the seven worlds; He preserved them; later He destroyed them in time: that is what all accept. That is the State of Affairs of the Lord, as you should realize.

Time is controller of all events. When God created this world, He was the Animator and yet He stands aloof acting through His Sakti.

Verse 51 Siva involved in and yet detached from the world

கற்றநூல் பொருளும் சொல்லும் கருத்தினில் அடங்கித் தோன்றும்
பெற்றியும் சாக்கி ராதி உயிரினில் பிறந்து ஒடுக்கம்
உற்றதும் போல எல்லா உலகமும் உதித்து ஒடுங்க
பற்றொடு பற்றது இன்றி நின்றனன் பரனும் அன்றே. 51

Studied texts, meanings and words abide in intellect and appear as recollection (on demand). it is like Life (on earth) as Wakefulness  and its dissolution . it is like the creation of the world and its dissolution. He remained involved and yet unattached. That is the Supreme Being.

Explanation: Studied texts, meanings and words abide in intellect and appear as recollection (on demand). and yet the intellect is not irrevocably attached to them. In like manner, God creating and destroying the universe is not attached to the world. 

Life is subject to five states (Avastha = «Åò¨¾): in Sanskrit, Jagrat¹, svapna², Susupti³, Turiya ⁴, Turiyatita⁵ = ¿É×¹, ¸Éײ, ¯Èì¸õ³, §ÀÕÈì¸õ ⁴, ¯Â¢÷ôÒ «¼í¸ø⁵ = wakefulness¹, dream sleep², deep sleep³, Turiya⁴, the 4th state , and Turiyatitia⁵, the state beyond the 4th state⁵). BG12  ←  Click this hyperlink for explanation of Turiya etc.

States of Life on Earth

Since we are embodied souls, we are endowed with three states of consciousness; the Higher Consciousness, Turiya, is a state realizable only by Yogis . These three states attest to the dualistic world, while Turiya attests to monistic world. The soul sprang from a monistic source and took its birth in a bodily form in the dualistic world. Turiya restores that monism that we sprang from. Turiyatita is still a higher state of Consciousness in Yogis, wherein they become one with Brahman.

Brahman's awake state corresponds to the creation of the world. His Dream Sleep state corresponds to the phenomenal world, a world of happenings. His deep sleep state corresponds to dissolution of the world. And the cycle begins again. This creation, preservation and dissolution on the individual scale  happens on account of Karma, Vasanas and Samskaras. BG02 ←  Click this hyperlink for explanation of these terms.

God, when he creates, maintains and destroys this world sports three states or Avasthas: Ilayam, Bhogam and AdhikAram (þÄÂõ, §À¡¸õ, «¾¢¸¡Ãõ). There are three aspects of Siva

þÄÂõ = Ilayam (Saiva.) State of God in which knowledge alone is manifest, one of three avattai (Avastha). Ilaya in Tamil is Laya in Sanskrit, meaning absorption. Laya is cognate with Lysis in English.  Laya consists of two stages: Suksma Laya and Sthula laya (Subtle and Gross). Suksma Laya is Pure Awareness and concern for Re-creation (Punas-srsti). Stula Laya is implicit activity. In Suksma Laya Siva is Para Nada and Sakti Para Bindu. In Sthula Laya, Siva is A-Para-Nada, and Sakti A-Para Bindu. These four forms are formless forms.

§À¡¸õ = Bhogam = (Saiva.) Aspect of God in which knowledge and action are well balanced, one of three avattai, q. v.; கடவுளின் அவத்தை மூன்றனுள் ஞானமும் கிரியையும் சமமாகவுள்ள நிலை Bhoga = enjoyment. in this Bhoga-avastha or state, Siva is Sadasiva in Sakala-Niskala state (Form and Formlessness = parts and partless states). Sakti is getting ready to undergo differentiation into Iccha, Jnana and Kriya (Will, Knowledge and Action).

«¾¢¸¡Ãõ = Adhikaram = (Saiva) Aspect of God in which action is predominant, one of three avattai AdhikAra = assumption of office. Adhikara is of two types: Suksma and Sthula, the former is associated with Pure Tattvas and the latter with impure Tattvas. In Pure Realm, Siva is the Agent of action, while in the Impure Realm, his surrogate agents function.  In the Impure Realm,  Mahesa delegates to Anatesa-Rudra, Vishnu, and Brahma with different degrees of  spiritual ripeness to assume the portfolios of destruction, preservation and creation. They are not the Adhikaris but bearers of Adhikaram. Thus Sadasiva has the portfolio of Anugraha, Mahesa TirobhAva, Brahma, Srsti, Vishnu, Sthiti and Rudra SamhAra.  Siva, Sakti, Sadasiva and Mahesa are Sambhu-paksha, while below Mahesa, Anantesa, Rudra, Vishnu and Brahma are Anu-Paksha. This just tells of the hierarchy of the members of Divinity.

Verse 51. Recalcitrant Anava Malam

உயிர் அவை ஒடுங்கிப் பின்னும் உதிப்பது என் அரன்பால் என்னில்
செயிர் உரு மலத்தின்  ஆகும்; சிதைந்தது ஏது  என்னில் சித்தத்து
அயர்வு  ஒழிகாரியங்கள் அழியும்;  கரணம்  கிடைக்கும்
பயில்தரு காரியம்பின் பண்டுபோல்  பண்ணும்  ஈசன். 52

Soul undergoes involution (in Siva) and again comes into existence from Siva («Ãý). Some may question as to why it is so. It is for the removal of Anava Malam from the soul that Siva creates this world. (The question is)  If soul's Anava Malam is not destroyed and lost, what is it that underwent destruction during involution? (The answer is) The soul's fatigue-causing agents are destroyed, though the cause (and karma) remains intact (during involution). On creation, God keeps them latent.

This theme finds expansion in Verse 57.

Verse 53. Siva is immutable.

தோற்றுவித்து அளித்துப் பின்னும் துடைத்தருள் தொழில்கள் மூன்றும்
போற்றவே உடையன் ஈசன் புகுந்தது விகாரம்   என்னில்
சாற்றிய கதிரோன் நிற்க,  தாமரை அலரும்  ; காந்தம்
காற்றிடும் கனலை ; நீரும் கரந்திடும் காசி னிக்கே. 53

(Your premise is) Creation, preservation, and destruction are the three exclusive functions of Siva. Some may question whether Siva by His involvement undergoes VikAram (விகாரம்  = mutation). (He does not mutate from the following analogy.) The Sun stays true to its form. Lotus flowers blossom;  The Sun-stone emits heat upon the rise of the sun; the waters evaporate. (As these changes take place on account of the sun,) Sun itself does not change. Likewise, Siva is immutable.

Sun-stone or sun gem (Ý¡¢Â¸¡ó¾õ) is 'beloved of the sun' is said to have formed from the rays of the sun and emits heat as the sun rises. Moon stone are said to have formed from the rays of the moon.

Sun-stone, jasper; impure, opaque, colored quartz.

Verse 54. Siva, the Highest Power and Authority in Creation, Preservation and destruction.

உரைத்தஇத் தொழில்கள் மூன்றும் மூவருக்கு  உலகம் ஓத
வரைத்து ஒருவனுக்கே ஆக்கி வைத்தது என்னை  என்னின்
விரைக்கம லத்தோன் மாலும் ஏவலான் மேவி னோர்கள் --
புரைத்த    அதிகார சத்தி புண்ணியம் நண்ண லாலே.54

Some may ask, ' While the world's view is the three purported functions are assigned to the threesome, how is that the functions are expressly in the domain of Siva. (The answer is) Brahma abiding in the fragrant lotus flower and Mal (Vishnu) on account of their special merit (Òñ½¢Âõ) obtained the portfolio of creation and preservation as delegated authority at the behest of Siva. Be it known that the highest power and authority are vested in Siva.

Verse 55. Siva stands Supreme above Brahma and Vishnu and the hypostasis of the world.

இறுதியாம் காலம்  தன்னில் ஒருவனே இருவரும்  தம்
உறுதியில்  நின்றார்   என்னின் இறுதிதான் உண்டாகாதாம்
அறுதியில் அரனே எல்லாம் அழித்தலால் அவனால் இன்னும்
பெறுதும் நாம் ஆக்கம் நோக்கம் பேர் அதி கரணத்தாலே. 55

At the end (Involution), He is the only one remaining. The other two stand absorbed. (If the two were to escape absorption, it is inappropriate to call that phase, End of all things (or SamhAra).  At the end, the Endless Aran (Siva) destroys all things and remains alone. He is the hypostasis of the absorbed world and hence has the wherewithal to create and preserve the world.

Verse 56. Siva the First Being gives release.

சொன்னஇத் தொழில்கள் என்ன காரணம் தோற்ற என்னில்
முன்னவன் விளையாட்டு  என்று மொழிதலும் ஆம்  ; உயிர்க்கு
மன்னிய புத்தி முத்தி வழங்கவும் அருளால் முன்னே
துன்னிய மலங்கள் எல்லாம் துடைப்பதும்  சொல்ல லாமே. 56

Some may ask, 'What is the reason for the said functions (by Siva).' The saying is it is the play of the First Being (முன்னவன் = Siva). Siva gives enduring wisdom and liberation. So it be said, that Siva removes all recalcitrant Malas (Impurities of the soul).

உயிர்க்கு மன்னிய புத்தி முத்தி வழங்கவும் : S.S.Mani says that Siva doles out to souls births,  previous, next and release (þõ¨Á, ÁÚ¨Á, Å¢Î).  My view is: புத்தி = Wisdom. முத்தி = release or liberation.  துன்னிய மலங்கள் எல்லாம் துடைப்பதும்  =  Siva removes all embedded Malas (Impurities of the soul). Ðýɢ = attached or embedded (recalcitrant).

Verse 57. Removal of Merit and Demerit (þÕÅ¢¨É ´ôÒ).

அழிப்பு இளைப்பு ஆற்றல் ஆக்கம் அவ்வவர் கன்மம் எல்லாம்
கழித்திடல் ; நுகரச் செய்தல் காப்பது கன்ம ஒப்பில்
தெழித்திடல் மலங்கள் எல்லாம் மறைப்பு  அருள் செய்தி தானு
பழிப்பு  ஒழி ; பந்தம்வீடு பார்த்திடில் அருளே எல்லாம். 57

Destruction (involution or absorption of the world) is for the rest of the soul. Creation is for the removal of Karma of each one of the souls. Preserving the world is for the soul to experience the world. Veiling (Á¨ÈôÒ) or obscuration is for the removal of the impurities and equable  resolution to zero sum status of both merit and demerit (þÕÅ¢¨É ´ôÒ--¸ýÁ ´ôÒ). Conferment of Grace is removal of bonds and attaining of liberation.

þÕÅ¢¨É ´ôÒ--¸ýÁ ´ôÒ = Resolution of two acts (merit and demerit). This is removal of Punyam and Papam (Òñ½¢Âõ--À¡Àõ). Suppose a person has 7 merits and 6 demerits. it does not mean that he has a positive balance of 1 merit and thus eligible for liberation. 7 merits and 6 demerits should be enjoyed and suffered before both come a zero sum status as depicted in the diagram.  Once Iruvinai oppu (þÕÅ¢¨É ´ôÒ) or equable resolution of two deeds is achieved, the soul is ready for descent of Grace.

Verse 58.  Formlessness, From-Formlessness and Form are the three aspects of God.

அருவமோ உருவா ரூபம் ஆனதோ அன்றி நின்ற
உருவமோ உரைக்கும் கர்த்தா வடிவு?  எனக்கு உணர்த்து இங்கு என்னின்
அருவமும் உருவா ரூபம் ஆனதும்  அன்றி நின்ற
உருவமும் மூன்றும் சொன்ன ஒருவனுக்கு உள்ள வாமே. 58

I am asked for illumination whether God is formless, form-formless, or of stable form.  Let it be known that Formlessness, Form-formlessness, and form are the three aspects of the afore-mentioned God.

Verse 59. God and Yogis have the power to change form.

நண்ணிடும் உருவம் என்னின் நமக்கு உள உருவம் போலப்
பண்ணிட ஒருவன் வேண்டும்;  இச்சையேற் பலரும் இச்சை
கண்ணிய உருவங் கொள்ளேம், யாம், பெரும்  கடவுள் தானும்
எண்ணிய, யோக சித்தர் போல்  உரு இசைப்பன் காணே. 59

On the assumption that God has a form, there must be One who created the form for us and for Him. Barring that, we should all have the power to assume any form as God does. All of us know that we do not have the power in us to change to any form according to our desire. God as well as Yogis has the ability to change form according to their Will.

Verse 60. Siddhas are products of Maya.

வித்தக யோக சித்தர் வேண்டுருக் கொள்ளு மாபோல்
உத்தமன் கொள்வன் என்னின், அவர்களிள் ஒருவன் ஆவன்;
அத்தகை யவர்கள் எல்லாம் ஆக்குவ தருளால்;  ஆங்கு
வைத்தது மாயை என்னின், வடிவெலாம்  மாயை ஆமே. 60

வித்தக யோக = Spiritual wisdom Yoga.  சித்தர் = Siddhar = Siddha = Perfected ones; பூரண அருளை அடைந்தோர். 3. Mystics who have acquired the aṣṭa-mā-citti ; அஷ்டமாசித்தி யடைந்தோர் ஏறுயர்த் தோர் சித்தராய் விளையாடிய செயல்.

Retort: If God and Siddhas have the power to assume any form, is it not the Supreme Being one among the Yogis? It is not so. Siddhas obtained the ability from the Grace of God. The Siddhas are products of Maya. Thus all forms are the products of Maya.

Verse 61. We are products of Maya. Siva is not so and His form or quiddity is Grace.

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

மாயைதான் மலத்தைப் பற்றி வருவதோர் வடிவம் ஆகும்
ஆயஆ ணவம்  அகன்ற அறிவொடு தொழிலை ஆர்க்கும்
நாயகன், எல்லா ஞானத் தொழில் முதல் நண்ண லாலே
காயமோ மாயை அன்று காண்பது சத்தி தன்னால். 61

Nayakan (Supreme Being) dispenses forms originating from Maya and associated with Anava Malam of the soul, which makes the soul subject to imperfect knowledge and trivial actions. God is foremost in knowledge and actions. His Form (body = ¸¡Âõ) is not created by Maya. He is of the Form of Sakti. (In this context, Sakti means His Grace or Anugraha.)

Verse 62. Siva is beyond Attuvas or paths.

சத்தியே வடிவு என் றாலும் தான்பரி ணாமம்  ஆகும்
நித்தமோ அழியும்;  அத்தால் நின்மலன் அருவே என்னில்
அத்துவா மார்க்கத்து  உள்ளான் அலன்; இவன் அருமை தன்னைப்
புத்திதான் உடையை போல இருந்தனை புகலககேள்நீ. 62

Objection and Answer: If Sakti is His Form, it is mutation (Parinamam). That Form of His is subject to destruction. Because of it , why should not Ninmalan (Siva, the Immaculate) be held Formless? Not only that. He is beyond the Attvas (Adhvas), six-fold path of purification. He is not subject to it. On the preciousness of the Supreme Being, let me educate you who looks like an intelligent person.  Siva is beyond the Attvas.

Attvas, Adhvas or Paths are described earlier (Tirumular listes 6 Adhvas: Padam¹ , Varnam², Bhuvanam³, Mantram⁴,   Tattvas⁵ Kalas ^{6 =}  À¾õ¹, ÅýÉõ², ÒÅÉõ³, Áó¾¢Ãõ⁴ , ¾òÐÅõ ⁵ , ¸¨Ä⁶, = Words¹ , Letters², Earth³, Mantras⁴, Tattvas⁵, learning^6.  Siva is beyond the Attvas.

Verse 63. The world of objects and Siva are one.

உலகினில் பதார்த்தம்  எல்லாம் உருவமோடு   அருவம்  ஆகி
நிலவிடும் ஒன்று ஒன்று   ஆகா;  நின்றஅந் நிலையே போல
அலகு இலா அறிவன் தானும் அருவமே என்னில் ஆய்ந்து
குலவிய பதார்த்தத்து ஒன்றாய்க் கூடுவன் குறித்திடாயே. 63 

All objects in the world have a form or formlessness. One cannot become the other. They remain in their own state. The Omniscient One, assuming He is Formless, becomes one with the objects. Contemplate on it.

Verse 64.  Siva is beyond words.

Àó¾Óõ  Å£Îõ  ¬Â  À¾À¾¡÷ò¾í¸û  «øÄ¡ý;

«ó¾Óõ  ¬¾¢  þøÄ¡ý;  «ÇôÀ¢Äý  ¬¾Ä¡§Ä

±ó¨¾ ¾¡ý  þýÉý ±ýÚõ  þýÉÐ ¬õ  þýÉР ¬¸¢

Åó¾¢¼¡ý  ±ýÚõ  ¦º¡øÄ  ÅÆ째¡Î  Á¡üÈõ þý§È. 64

He is not in bonds and liberation. He is not bound by words and objects. He has no beginning and no end. Because He and His nature are immeasurable, He is beyond description by words as to what He is, what form He will sport and what form He will not take.

À¾À¾¡÷ò¾í¸û = À¾ + À¾¡÷ò¾õ = word and word-meaning (object). He is beyond words and meaning.

Verse 65.   Siva is plenitude, purity and Grace.

ÌÈ¢ò¾Ð  ´ýÚ  ¬¸  Á¡ð¼¡ì  ̨È×  þÄý  ¬¾Ä¡Ûõ

¦¿È¢ôÀ¼  ¿¢¨Èó¾  »¡Éò  ¦¾¡Æ¢Ö¨¼  ¿¢¨Ä¨Á  ¡Ûõ

¦ÅÚôÒ  ´Î  Å¢ÕôÀò  ¾ýÀ¡ø  §Á×¾ø  þÄ¡¨Á¡Ûõ

¿¢Úò¾¢Îõ  ¿¢¨Éó¾  §ÁÉ¢  --  ¿¢ýÁÄý  «ÕǢɡ§Ä. 65

Limited one He is not; Deficient he is not. He is Sattvic and of Plenitude of Knowledge-action. He has no desire or aversion. He wants not any wants. He assumes the form He thinks of. He is Ninmalan and full of Grace.

Ninmalan = ¿¢ýÁÄý = No + impurity + one = Supremely Pure Being; One with no Impurity.

The life-forms in this world are born with forms, not of their choosing; Karmas, Vasanas and Samskaras determine the form (animal, human, plant) that the embodied soul takes in this world. Siva can assume any form He thinks of and wants. He has no wants or defects. He does not carry the burden of Karma. Life-forms have limitations in their desire, intellect, knowledge and action. Siva has plenitude of Knowledge and Freedom of Action.  We have wants, desires and aversions. He has no wanting in any wants. He assumes any thinkable form by His Grace, the moment He thinks.

Verse 66. Siva is the First among gods and other beings and the Liberator.

¬Ã½õ  ¬¸Áí¸û  «ÕÄǢɡø  ¯Õ×  ¦¸¡ñÎ

¸¡Ã½ý  «ÕÇ¡É¡¸¢ø  ¸¾¢ôÀÅ÷  þø¨Ä¡Ìõ.

¿¡Ã½ý  Ӿġö  ¯ûÇ  ¸Ã÷  ¿Ã÷  ¿¡¸÷ìÌ  ±øÄ¡õ 

º£÷«½¢  ÌÕºó¾¡Éî  ¦ºö¾¢Ôõ  ¦ºýÈ¢¼¡§Å. 66.

By Siva's Grace, Vedas and Agamas are revealed. If it is not for the Grace of Siva the First Cause and the Supreme Being (¸¡Ã½ý), there is no liberated person (¸¾¢ôÀÅ÷). For Vishnu to celestial beings including the human beings and the Nagas, Siva is the First Great Guru in the continuous tradition of spiritual instruction. 

¬Ã½õ = aaranam = Vedas.  ¸¡Ã½ý = kaaranan = the Causal Being. ¸¾¢ôÀÅ÷ = kathi-p-pavar = the liberated ones. ¿Ã÷ = narar = human beings. ¿¡¸÷ = naagar = The race of serpents, half-human in form. ÌÕºó¾¡Éî  ¦ºö¾¢ = Guru-santaana-cheyti = Guru-continuity-spiritual instruction. Spiritual Instruction from long lineage of Gurus starting from Siva.

Verse 67. Siva is Grace and Supreme Consciousness and beyond the reach of thought.

¯Õ «Õû; Ì½í¸§Ç¡Îõ  ¯½÷× «Õû; ¯ÕÅ¢ø §¾¡ýÚõ

¸ÕÁÓõ «Õû; «Ãó¾ý  ¸ÃºÃ½¡¾¢ º¡í¸õ

¾Õõ «Õû; ¯À¡í¸õ ±øÄ¡õ ¾¡ý «Õû ¾ÉìÌ ´ýÚ þýÈ¢

«ÕÙÕ  ¯Â¢ÕìÌ  ±ý§È ¬ì¸¢Éý  «º¢ó¾ý «ý§È.  67

Siva's Form is Grace. His attributes and Consciousness are Grace. The functions associated with His Form are Grace.  Siva's hands, feet and limbs offer Grace. Other Accouterments such as raiment, garland...are not intended for His use but for that of the souls. He is Acintan.

karasaranAthi = ¸ÃºÃ½¡¾¢ = Limbs of the body, as the hands and feet etc.

CAnkam = º¡í¸õ = all the limbs. Inseparable objects essential for His Persona:  Trident, Deer, Axe etc.

UpAngam = ¯À¡í¸õ = Minor limb or member. This refers to the clothes, Tiger Skin, Elephant Skin, Garland, Snake.

Acintan = «º¢ó¾ý = A + Cintan = He who is beyond the reach of thought.

Verse 68.

¯Ä¸¢¨É þÈóР ¿¢ýÈР «Ãý ¯Õ ±ýÀÐ µÃ¡÷;

¯ÄÌ  «Åý ¯ÕÅ¢ø  §¾¡ýÈ¢ ´Îí¸¢Îõ ±ýÚõ  µÃ¡÷;

¯Ä¸¢Ûõ ¯Â¢Õõ ¬¸¢ ¯ÄÌõ  ¬ö  ¿¢ýÈÐ µÃ¡÷;

¯Ä¸¢É¢ø ´ÕÅý ±ýÀ÷  ¯ÕÅ¢¨É ¯½Ã¡÷  ±øÄ¡õ. 68

Some say that Aran's Form is beyond the world. Some say that the world manifests in His Form and the subside in Him. Some say that He is the soul of the world and the world itself. They who do not realize His Form, say that He is one among the gods of the world.

The Tamils will find this verse easy to understand word by word, since they are simple, straightforward and yet very profound.

S.S.Mani makes the following observation. Srutis (Sacred Texts) say Siva is VisuvAthikal (Å¢ÍÅ¡¾¢¸û = The One who has gone beyond the world), VisvakAranan (Ţ͟¡Ã½ý = The One who is the Cause of the Universe), Visva-antaryAmi (Å¢ÍÅ «ó¾÷¡Á¢ = The Inner Abider of the Universe), and VisvarUpi (Å¢ÍÅåÀ¢ = The One of the Form of the Universe). Men who do not realize Siva as above and think He is one among the gods say such things out of ignorance.

Verse 69. Siva is God of gods. He is Ardhanarisvara. No one knows His Supremeness.

§¾Å¡¢ý  ´ÕÅý  ±ýÀ÷.  ¾¢Õ×Õ  º¢Å§É; §¾Å÷

ãÅáö ¿¢ýÈР µÃ¡÷; Ó¾ø  ¯ÕôÀ¡¾¢ Á¡¾÷

¬ÅÐõ  ¯½Ã¡÷; ¬¾¢ «¡¢ «ÂüÌ «È¢Â ´ñ½¡

§Á×  ¯Õ  ¿¢¨ÄÔõ µÃ¡÷; «Åý ¯Õ Å¢¨Ç×õ  µÃ¡÷.  69.

They say that He is one among the three Devas out of ignorance, not knowing His Greatness and His sacred Form. They don't realize Siva is all three in one. They don't realize He is half female (Ardhanarisvara). Undiscovered by Hari and Brahma who Siva is, they don't realize His desirable Form. They don't realize Siva is beyond the Form and its variations (Form¹, Form-Formlessness², Formlessness³).  

He is Sivam and Parasivam; He is beyond thought, word and comprehension. When Sivam showers Grace, he becomes comprehensible and manifests five functions. Pati in his Tatattam state is manifest controller (Siva Isvara) of the five functions, creation, maintenance, dissolution, veiling and grace. Tatattam as opposed Sorupam, causes Pancha Kiruttiyam, five functions. In Tattatam form, Pati (Siva) forms a trilateral relationship with Pasu and Pasa. 

Tattatam = Tadastha in Sanskrit = The aspect of God which causes pancha-kiruttiyam, opposite to Sorupam.

In his Tattatam state, he has three forms: Rupam¹ (åÀõ or ¯Õ) , Rupa-Arupam²(åÀ-«åÀõ) and Arupam³(«åÀõ) is formlessness or an invisible state which is amply manifested in Chidambaram by Akasa (Ether) he is the Void Void is his form that forms the core of Chidambara Rahasyam (secret), the abode of Akasa Lingam in Lord Nataraja Temple. Nataraja, Somaskanthar Chandrasekarar and other visible forms portray his Rupa (form) state. Leaping fire takes forms of infinite variety, changing moment by moment: that is form-formless state. Siva Linga also belongs to the Rupa-Arupa² state.

He is Brahma, Vishnu and Rudra, all in One. Brahma and Vishnu tried to fathom the bottom and top of the Fiery Lingam and could not find them. Siva assumed the form of a Column of Fire that went down in the earth and up in the heavens. Brahma tried to find the top and Vishnu the bottom; both could not find them. Such is His Greatness.

This image is the Fiery Column of Fire that Siva assumed to show that He has no beginning and no end.

Narayana and Brahma were the two sons of Sadasiva. They started fighting with each other not knowing the greatness of Siva; each one thought that he was the creator and preserver of the universe and beings. Sensing their foolishness and loss of memory, Siva thought that he had to show himself in such ways there was no disputing Siva was Paramatman and superior to all.

    Sadasiva stood up and soon he was a column of fire with no ends in sight. They saw thousands of tongues of fire on the fiery column, which melted their confidence in themselves. Then there was a boom, a burst, and a thunder; an ethereal voice rose from the bottom and addressed them, "O children, your minds are deluded. You fight over something that you don't own. Your strength is abysmally feeble. Look at me, I am Sambhu. If you find the beginning and the end of my fiery column, I will declare you strong and superior to me."

    Thus saying, fiery Sambhu stood there in supracosmic splendor with a million tongues licking the earth and the sky. The twosome stood there in wonder, shock, and awe, but their foolishness still clouded their thinking; they decide to stop fighting and look for the ends of the fiery column. They were acting like children wanting to grab the moon reflected in the water with their hands. Fiery Sambhu let them discover for themselves their delusion. Vishnu took the form a Boar and Brahma a swan. Vishnu dug the earth for millions of years; he only saw the column but not its beginning. His curved teeth showed signs of erosion and broke. His joints creaked, swelled and froze in agonizing pain. His body refused to move, overcome with terminal fatigue. The heat from the fiery column was scorching; his tongue was dry, and coated with mud; his thirst begged for water; his muscles ached; his mind was numb. Vishnu's feebleness was so extreme that he could not get back to his original form; his strength was hollow and his confidence was shallow; his glory faded; he felt like a rag; he could not get out of the hole he dug.  Lord Vishnu, thus exhausted, can only think of taking refuge in Siva.  He groaned, and bemoaned his "great stupidity and arrogance." With all humility at his command, he praised Siva, saying that Siva was his Lord, the source of Vedas, Devas, and the universe, that the beginningless Lord had no props, ends or roots to support him, while all his creations were rooted in him, that he was his son like everyone else, that he regained the knowledge of his soul and appreciation of the kindness of his dear father, Sambhu, that Sambhu, on his own accord, conferred perfect knowledge with modesty and grace to those he wished to protect, and that he dedicated himself to Sankara and sought his refuge. Thus saying, Vishnu meditated on Siva, while he was lying in the deep abysmal hole. The Lord of Goblins sent his minions to rescue Lord Vishnu and bring him to the surface of the earth.

Siva is Anadilinga = Anadi + Linga = without beginning + Linga. Also it is known as swyambhu or self-existent. Anadhilinga is supernatural Linga-shaped outcroppings as a natural formation from the earth. These are not fashioned by human hand. Anadi Lingas are present at Vaidyanatha, Tarakesvara and Chandrasekara (Chittacong). 

Alinga, Linga, Lingalinga

Alinga: The unmanifest (Avyaktam) is beyond the ancient atma Mahan, which is beyond intelligence, the essence of the mind; the latter is beyond the mind, which is beyond the senses.  Beyond avyaktam is the entity who is all-pervasive and devoid of any mark (alinga). Knowing him brings liberation and immortality. 

Linga consists of prakrtic elements such as buddhi, ahamkara, manas, indriyas and Tanmatras (intellect, ego, mind, sense organs and subtle elements); the Supreme is not tainted with these factors; therefore, it is not subject to samsara. Linga status marks manifest Isvara.

Alinga status carries no marks and is unknowable; it is avyaktam, primordial, undifferentiated, unmanifest, noumenal state. Eyes have never seen this form. He can be known by (spiritual) heart, mind and (spiritual) wisdom. Mental focus helps apprehend Reality. When the five senses (vision, hearing, taste and speech, touch and grasp) and the mind come to a standstill and the intellect does not stir, that is the highest state (Paramam). When the prakrti-bound senses and the mind come to an arrest, the spiritual world that lies beyond the grasp of the senses comes into access.  This is yoga; it needs control of the senses; distractions make yoga come and go.

Another view: 

    The three qualities of the insentient and the sentient, Sattva, Rajas and Tamas assume an ontological status in Brahma1, Vishnu2, and Rudra3 under the aegis of Mahesvara for creation, sustenance, and dissolution of the universe. Mahesvara pervades them all, and in their roles, they are called Alinga1, Linga2, and Lingalinga3.  He is Pradhana (primordial unmanifested matter), Bija (the seed), and Yoni (the womb). Prakrti, the unmanifest matter, wakes up to become manifest and fecund upon the glance of the Lord Mahesvara.

The Linga and the icon:

    Siva Linga is attributeless Nirguna Brahman. It is point of coalescence, where all Tattvas merge and is transcendental. Nataraja is the Saguna Brahman, the clinical Entity with attributes and the wielder of all Tattvas and Prakrti.

Verse 70. Siva is Bhogi, Yogi and Bhiarava expunging Karma. The Ignorant think He is one of many gods.

§À¡¸¢Â¡ö  þÕóР ¯Â¢÷ìÌô  §À¡¸ò¨¾ô  Ò¡¢¾ø  µÃ¡÷;

§Â¡¸¢Â¡ö  §Â¡¸  Óò¾¢ ¯¾×¾ø  «Ð×õ  µÃ¡÷;

§Å¸¢  ¬É¡ü  §À¡ø  ¦ºö¾ Å¢¨É¢¨É  Å£ð¼ø  µÃ¡÷;

°¸¢Â¡  Ó¼÷  ±øÄ¡õ  ¯õÀ¡¢ý  ´ÕÅý ±ýÀ÷. 70

They don't realize that having become a Bhogi, Siva confers Bhoga on the embodied soul. They don't realize that having become Yogi, Siva confers Yoga Mukti. They don't realize that by becoming angry, Siva removes all Karmas. By not intuiting (all these), they say Siva is one of the many gods.

BhOgi = §À¡¸¢ = Enjoyer

BhOgam =  §À¡¸õ = enjoyment  =  Enjoyment of eight kinds (அஷ்டபோகம்)

Yoga Mukti = §Â¡¸ Óò¾¢ = Yoga leading to liberation.

தாம்பூலம் =  Pan =  Tambula ^{(Pansupari) is a delightful postprandial chew or mouth freshener made of betel-leaf, a daub of lime, and catechu spread on the leaf, and a generous pinch each of areca nut, cardamom, cinnamon and a tad of edible camphor sprinkled on the daub; the whole thing is deftly packaged inside the leaf and fastened with a clove. It is ready for chewing, and stimulates salivation and flow of gastric juices. The ingredients leave the tongue and spit fiery red; one can swallow the juice, or spit.}

 Verse 71.  Siva sports many forms, destroys evil and Karma.

´ý§È¡Î ´ýÚ ´ùÅ¡ §Å¼õ  ´ÕÅ§É ¾¡¢òÐì ¦¸¡ñÎ

¿¢ýÈÄ¡ø  ¯Ä¸õ ¿£í¸¢  ¿¢ýÈÉý  ±ýÚõ  µÃ¡÷;

«ýÈ¢  «ù§Å¼õ  ±øÄ¡õ  «ÕûÒ¡¢  ¦¾¡Æ¢ø  ±ýÚ µÃ¡÷

¦¸¡ýÈРިɨÂì  ¦¸¡ýÚ ¿¢ýÈ «ì̽õ ±ýÚ µÃ¡÷. 71

Many don't realize that Siva sports many different forms one by one and yet stands apart from the world. No one realizes that Siva sports those forms to confer Grace (on us). No one realizes that he kills some to destroy their evil and Karma (so that even evil people attain liberation).

Siva is of the form of Grace. Some may question why people die, which is attributed to Siva. Evil people or demons die in the hands of Siva so that their Karma is destroyed, they attain liberation and merge with Siva.

Some question as to why Siva of the form of Grace and Auspiciousness kills some (evil) people. Arul Nandhi Sivanar explains in this verse as to why Siva kills: to destroy their Karma and help them attain liberation.

S.S.Mani comments as follows.  Siva sports three forms: §À¡¸ ÅÊÅõ¹, §Â¡¸ ÅÊÅõ² and §Å¸ ÅÊÅõ³ 

Explanation: (BhOga Form¹, YOga Form² and VEga Form³   -- §À¡¸õ¹ = Enjoyment of Experiencing the phenomenal world; §Â¡¸õ² = Meditative Form. §Å¸õ³   = Anger. Bhairava form of Siva.

உக்கிரன் ukkiran , n. < ugra. 1. VIra- bhadra; வீரபத்திரன் is the angry form of Siva.

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

¿¡Â¸ý  ¸ñ¿ÂôÀ¡ø  ¿¡Â¸¢  Ò¨¾ôÀ, ±íÌõ

À¡ö  þÕû  ¬¸¢ã¼, À¡¢óР ¯Ä¸¢ÛìÌ ¦¿üÈ¢ò

িò¾¢Ãò¾¢É¡§Ç  ͼ÷  ´Ç¢  ¦¸¡Îò¾  ÀñÀ¢ý,

§¾Âõ  ¬÷  ´Ç¢¸û  ±øÄ¡õ  º¢Åý  ¯Õò  ¦¾ºÐ  ±ýÉ¡÷. 72

Parvathi closed Siva's eyes with Her hands out of playful mirth; Everywhere spreading darkness covered (the earth). Out of His deep abiding love for humanity, Siva opened His pure eyes on His forehead; that moment radiating rays of Light spread far and wide. They say all the world's lights are Siva's Form of Tejas (Effulgence)

§¾Í = TEjas in Sanskrit = Effulgence, Luster, Brightness.

Verse 73. Siva the Yogi and giver of Bhogam.

¸ñϾø  §Â¡Ì  þÕôÀ  ¸¡Áý  ¿¢ýÈ¢¼§Å𠨸ìÌ,

Å¢ñ  ¯Ú  §¾Å÷  ¬¾¢  ¦ÁÄ¢ó¾¨Á µÃ¡÷; Á¡ø¾¡ý

±ñ½¢§Åû  Á¾¨É ²Å ±¡¢Å¢Æ¢òР þÁÅ¡ý  ¦ÀüÈ

¦Àñ½¢¨Éô Ò½÷óР ¯Â¢÷ìÌô  §À¡¢ýÀõ «Ç¢òÐ µÃ¡÷.

Once Siva with the Third Eye was in deep meditation. Though Kama, the god of love, was alive, sexual reproduction in the world faded away. Mal (Vishnu) instigated Madhan (god of love) to shoot flower arrows (of love) at Yogic Siva, who reduced the god of love to ashes by fire emanating from His third eye. Later, they don't realize, Siva united with the woman born of Himavan and graced the world with sensuality.

Verse 74. Siva of five functions, revealer of Sacred texts, protector of devotees, the Great Yogi, and the Liberator.

À¨¼ôÒ  ¬¾¢ò  ¦¾¡Æ¢Öõ  Àò¾÷ìÌ  «ÕÙõ  À¡Å¨ÉÔõ  áÖõ

þ¼ôÀ¡¸õ  Á¡¾  á§Ç¡Î  þ¨ÂóÐ ¯Â¢÷ìÌ  þýÀõ ±ýÚõ

«¨¼ôÀ¡É¡õ  «Ð×õ  Óò¾¢  «Ç¢ò¾¢Îõ §Â¡Ìõ  À¡ºõ

Ш¼ôÀ¡É¡õ  ¦¾¡Æ¢Öõ  §ÁÉ¢  ¦¾¡¼ì¸¡§Éø  ¦º¡ø  ´½¡§¾.

Siva creates, performs the five functions, disports Himself in the welfare of His devotees, reveals the Sacred Texts, confers happiness to the souls by consorting with Uma, exemplifies by doing Yoga as the means to liberation, and removes all bonds; For these reasons, His sacred body becomes essential.

Verse 75. Siva has three forms: Form, Formless, and Form-Formless.

¯Õ§ÁÉ¢  ¾¡¢òÐì  ¦¸¡ñ¼Ð  ±ýÈÖõ  ¯Õ  þÈó¾

«Õ§ÁÉ¢  «Ð×õ  ¸ñ§¼¡õ  «Õ-¯Õ  ¬É  §À¡Ð

¾¢Õ§ÁÉ¢ ¯ÀÂõ  ¦Àü§È¡õ  ¦ºôÀ¢Â ãýÚõ ¿ó¾õ

¸Õ§ÁÉ¢ ¸Æ¢ì¸  Åó¾  ¸Õ¨½Â¢ý ÅÊ× ¸¡§½. 75

Siva has a body-form, which He assumes on His own accord. Forms are twofold: Gross Form and Subtle Form. Siva who transcends the body-form sports Formless Body. In consideration of these two forms, we know that he has Form-Formles Form (Rupa-Arupa).  Thus Siva has three Forms.  He is of the Form of Compassion and having subtracted the (Maya-born) body, liberated the soul. 75

Verse 76. Siva is the path to Liberation.

«òÐÅ¡  ã÷ò¾¢  ¬¸  «¨ÈÌÅÐ ±ý¨É?  ±ýÉ¢ý

¿¢ò¾É¡ö  ¿¢¨ÈóÐ «ÅüÈ¢ý  ¿£í¸¢¼¡ ¿¢¨Ä¨Á¡Ûõ 

º¢òмý  «º¢ò¾¢üÌ  ±øÄ¡õ §ºðʾý  ¬¾Ä¡Ûõ

¨Åò¾¾¡õ «òÐÅ¡×õ  ÅÊױɠ Á¨È¸û ±øÄ¡õ.  76

A question may arise as follows:  Siva is not of the form of MAyA-born body. How could  the Agamas declare that He is  Attuva-Murthy (of the Form of Grace). He and His plenitude are eternal. He is inseparable from the six Attuvas.  He sets in motion (operates = §ºðÊò¾ø) both the Cit and Acit (intelligent and non-intelligent entities). Agamas declare that the Attuva is His Form.

«òÐÅ¡ì¸û = Attuva = Adhva in Sanskrit = steps or paths (to Liberation)

Adhvas = Attuvas: À¾õ¹, ÅýÉõ², ÒÅÉõ³, Áó¾¢Ãõ⁴ , ¾òÐÅõ ⁵ , º¡£Ãõ⁶, §À¡¸õ⁷, ¸Ã½õ⁸ = Words¹ , Letters², Earth³, Mantras⁴, Tattvas⁵, Body⁶, Bhogam⁷, and Organs⁸ are known as Attuvas (Adhvas = «òÐÅ¡ì¸û) are paths to liberation.  Here Body, Bhogam and Organs are listed and  not mentioned by Tirumular in Verse 2184 in Tirumantiram.  Bhogam = enjoyment.

The point here is that we worship Siva with words, letters, earth, mantras, Tattvas, body, Bhogam and organs and thus they become the paths to liberation. All these entities are also his Form.  He abides in all these entities.

Agamas declare that the Supreme Being remaining as unitary, subsidiary and separate entities is the Attuva-Murthy. Siva's Form of Grace («òÐÅ¡ ã÷ò¾õ) is His salutation-Form. þ¨ÈÅÛ¨¼Â «òÐÅ¡ ã÷ò¾õ «ÅÛ¨¼Â ¯Àº¡Ãò ¾¢Õ§ÁÉ¢ ±ýÚ ÅÆí¸ô¦ÀÚõ.   --S.S.Mani.

Verse 77.  Suddha MAyA, Asuddha MAyA,  and Prakriti MAyA.

Áó¾¢Ãõ  «òР Å¡Å¢ý  Á¢ÌòР ´Õ ÅÊÅõ  ¬¸ò

¾ó¾Ð ±ý, «ÃÛìÌ?  ±ýÉ¢ý  º¸ò¾¢ÛìÌ  ¯À¡ ¾¡Éí¸û

Å¢óР §Á¡  ¸¢É¢  Á¡ý  ãýÈ¡õ;  þÅüÈ¢ý  §ÁÄ¡¸¢  Å¢óÐî

º¢ó¨¾  ¬÷  «¾£¾õ  ¬É º¢Åºò¾¢  §º÷óÐ ¿¢üÌõ.  77

Why is Mantra considered the foremost Form of Siva among all the Attvas, as depicted in Agamas?  The world's Instrumental Cause (First Cause) are three: Bindu, Mokini and Maan. Of these, the foremost is Bindu, which is beyond the intellect, remaining with Siva Sakti.

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

Å¢óÐ = Vindu  =  Bindu in Sanskrit = Íò¾Á¡¨Â = Suddha Maya = Pure Maya.

§Á¡¸¢É¢ = Mohini in Sanskrit = «Íò¾Á¡¨Â =  Asuddha Maya = Impure Maya.

Á¡ý = mAn = Prakriti Maya = Original producer or passive creative power of the material world.

Verse 78.  Siva's Greatness lies in His Mantras, chanting which give prosperity, realization and liberation.

Íò¾õ  ¬õ  Å¢óÐò  ¾ýÉ¢ø  §¾¡ýȢ ¬¾Ä¡Ûõ

ºò¾¢¾¡ý  À¢§Ã¡¢ò  ÐôÀ¢ý  ¾¡ý  «¾¢ðÊòÐì  ¦¸¡ñ§¼

«ò¾¢É¡ø  Òò¾¢  Óò¾¢  «Ç¢ò¾Ä¡ø  «ÃÛìÌ  ±ý§È

¨Åò¾ ¬õ--  Áó¾¢Ãí¸û ÅÊ×  ±É Á¨È¸û  ±øÄ¡õ. 78

Å¢óÐ  = Bindu in Sanskrit = Pure MAyA = Íò¾Á¡¨Â = Suddha Tattvas.

À¢§Ã¡¢ò¾ø = drive, make it happen.  «¾¢ðÊò¾ø = abide in.  puththi = Òò¾¢ =  Intellect.  Óò¾¢ = Muththi = Liberation. «Ãý = aran = Siva. 

Suddham (Mantras) appear from Bindu, driven (facilitated)  by Sakti. They who abide in and chant the Mantras gain benefits, such as worldly prosperity, realization and liberation. Because of the above, the Agamas say Siva's greatness abides in His Mantra Form.

Verse 79. Mantras pay homage to Siva.

Áó¾¢Ãõ  «¾É¢ø  Àﺠ Áó¾¢Ãõ  ÅÊÅÁ¡¸ò

¾ó¾¢Ãõ ¦º¡ýÉÅ¡Ú þíÌ ²ý?  ±É¢ø  º¡üÈ¡ì §¸û ¿£

Óó¾¢Â §¾¡üÈò  ¾¡Öõ  Áó¾¢Ã ãÄò¾¡Öõ

«ó¾õ  þø  ºò¾¢  ¬¾¢ìÌ  þ¨ºò¾Öõ  ¬Ìõ  «ý§È.  79

Tantras (Agamas)  say five (Brahma) Mantra Forms shine in all Mantras. Why is it so?  Because of their antecedence  and causal status, these Mantras pay homage to deathless Supreme Sakti.

Verse 80. Siva is Brahma, Vishnu and Rudra, all rolled into One.

«Âý  ¾¨É  ¬¾¢  ¬¸  «Ãý  ¯Õ  ±ýÀР ±ý¨É?

ÀÂó¾¢Îõ  ºò¾¢  ¬¾¢  À¾¢¾Ä¡ø  À¨¼ôÒ  ãÄõ

ÓÂýÈÉ÷  þŧà ¬Â¢ý  ÓýÉÅý  ¾ý¨É  ÓüÚõ

¿Âó¾¢Îõ;  «Åý  þÅ÷ìÌ  ¿ñÏÅР ´§Ã¡¦Å¡ýÚ  ¬§Á. 80

What is the Siva Form that became Brahma and the rest? Though the five functions like creation abide in Brahma and the rest, It is all on account of the Grace of Siva, the First One. Siva has delegated only one function for each one of them (and yet he can do all functions by Himself).

Purport: Though Brahma, Vishnu, Rudra, Mahesa and Sadasiva have five functions, one each, each one manages only one assigned portfolio of Creation, Preservation, Destruction, Obscuration and Grace. They are delegates and surrogates of Siva. Each one of them cannot perform all five functions, while Siva can do them all.

The three Saktis of Siva are

1) Janani (ºÉÉ¢ = Creative Energy of Siva),

2) ¦Ã¡¾Â¢ò¾¢¡¢ (Rothayiththiri = Siva Sakti with the function of titi-tirOpavam  (= Titikrityam and Tirodhana Sakti = Preservation + Obscuration)

Titi-tirOpavam  = ¾¢¾¢-¾¢§Ã¡ÀÅõ = ¾¢¾¢¸¢Õò¾¢Âõ +  ¾¢§Ã¡ÀŸ¢Õ¾¢Âõ = Titi-kiruththiyam + Tirobhava-kiruthiyam = Preservation and Obscuration.

Tirodhana Sakti = Thirobha-kiruthiyam  = the Power of Obscuration. 

3) «Ã½¢ (Arani  = ¸¡Ç¢ = Kali = Destructive Power of Siva).

Preservation + Obscuration = After creation, Siva preserves life on earth. During life on earth, Siva veils (obscuration) the Spiritual Knowledge from the soul, until it matures and drops the three impurities. Go to the file for more information: Primer in Saiva Siddhanta. Once the impurities are removed, the soul is pure and receives the Light of Knowledge from Siva, liberation and merger.

Verse 81. Siva is One and His minions are many.

ºò¾¢¾¡ý  Àħš?  ±ýÉ¢ø  ¾¡ý  ´ý§È¡;  «§¿¸Á¡¸

¨Åò¾¢Îõ  ¸¡¡¢Âò¾¡ø;  Á󾢡¢  ¬¾¢ìÌ  ±øÄ¡õ

¯öò¾¢Îõ  ´ÕÅý  ºò¾¢  §À¡ø  «ÃÛ¨¼Â¾¡¸¢;

Òò¾¢Óò¾¢¸¨Ç  ±øÄ¡õ  Ò¡¢óР «Åý  ¿¢¨Éò¾ Å¡Ú  ¬õ  81

One may ask, "Are there many Saktis?"  The answer is, "There is only One Sakti."  There are very many disparate portfolios. There is one king and there are the minister and others coming under the aegis of one power. Likewise there is One Siva who displays His wisdom and doles out Grace and acts as he thinks fit.

Purport: Siva is One, His Power is One  and the portfolios are many, which he partakes with others as he finds it fit. Displaying wisdom covers his five functions: Creation, preservation, destruction, Veiling and Grace, the portfolios of which are given to Brahma, Vishnu, Rudra, Mahesa and Sadasiva. Siva is like the king, who rules the country with his ministers and other officials.  

Verse 82.  Sakti' form is without obstruction or limitation. Will, Knowledge, and Action powers of Siva. Knowledge is obscurant and Grace.

ºò¾¢¾ý ÅÊ×  ²Ð?  ±ýÉ¢ø ¾¨¼  þÄ¡  »¡Éõ  ¬Ìõ;

¯öò¾¢Îõ þ  ¦ºö¾¢  þ¨Å  »¡ÉòР ¯Ç§Å¡?  ±ýÉ¢ø

±ò¾¢Èõ  »¡Éõ  ¯ûÇР «ò¾¢Èõ  þ  ¦ºö¾¢

¨Åò¾Ä¡ø  Á¨ÈôÒ  þø  »¡É¡ø ÁÕÅ¢¼õ  ¸¢¡¢¨Â  ±øÄ¡õ.  82 

One may ask, "What is Sakti's Form?"   (Siva's) Sakti's Form is without obstruction or limitation. That is also known as Parasakti.  Does knowledge have in it Desire and Action Saktis? Knowledge has in it Obscurant  Sakti. As Knowledge prevails so prevail Desire and Action. Therefore cognize that they (Desire and Action) are not separate from Knowledge.

Purport: Siva has three Saktis or powers: Iccha, Jnana and Kriya = þ, »¡½õ, ¸¢¡¢¨Â = Desire or Will, Knowledge, and Action.  By these powers Siva creates, reigns and destroys this universe of beings and matter. Man has the same powers in a truncated form. Siva has the Will and exercises His Knowledge and Action. Man on the other hand has to have knowledge before he can exercise his will and action. That is the difference between Siva and the Mini-Sivas (We the people). Siva's sequence is Will, Knowledge and Action; Mini-Siva's sequence is knowledge, will and action.  Man does not go anywhere unless he has the knowledge; his will has no place before knowledge.

Siva is Pure Consciousness; human consciousness is a dumb-down version of Siva's.  We came from siva. Our soul is contaminated with impurities. We have to remove them before merger with Siva. Until we carry these impurities on our soul, Siva does not reveal Spiritual Knowledge; that is obscuration (Tirodhana or Tirobhava Sakti (Sanskrit) = ¾¢§Ã¡ÀÅõ = obscurant power), which is contained in the Knowledge of Siva. This Obscurant power morphs into Anugraha («Õû = Grace), when the impurities fall off the soul. Thus Obscuration and Grace are Knowledge Sakti with two morphologies, depending upon the impurity or purity of the individual soul.

Verse 83. Munificent Siva

´ýȾ¡ö, þ, »¡Éì ¸¢¡¢¨Â±ýÚ ´Úãý È¡¸¢

¿¢ýÈ¢Îõ, ºò¾¢; þ ¯Â¢÷ìÌ «Õû §¿ºõ  ¬Ìõ;

¿ýڱġõ, »¡É ºò¾¢ ¡ý,  ¿ÂóР «È¢Å¡ý; ¿¡¾ý

«ýÚ, «Õ𠸢¡¢¨Â ¾ýÉ¡ø ¬ìÌÅý, «¸¢Äõ ±øÄ¡õ.  83

One has become three according to its function: Will, Knowledge and Action. Siva's Will offers soul its friendship for obtaining Grace. Knowledge is to cognize the needs of the souls within Himself out of His munificence. Nathan (Siva) confers Grace by His Action to all souls.

S.S. Mani uses the following technical terms for Will, Knowledge, and Action:  Å¢¨Æ×¹ (Vizhaivu), «È¢× ² (arivu), ¬üÈø³ (aarral). Iccha¹, Jnana ² and Kriya = þ¹, »¡½õ ², ¸¢¡¢¨Â³ =  Will¹, Knowledge ², and Action³ .

Verse 84. Will, Knowledge and Action; Kevala, Sakala and Suddha states of the indivdual soul.

º£ÅÛõ, þ  »¡Éì ¸¢¡¢¨Â¡ø, º¢Å¨É ¦Â¡ôÀý

¬Åý  ±ýÈ¢Êý, «¿¡¾¢  ÁÄõ  þÅüÈ¢¨É  Á¨ÈìÌõ;

¸¡ÅÄý  þÅý ¦ºö ¸ýÁòР «ÇŢɢø ¦¸¡ÎôÀì ¸¡ñÀ¡ý;

À¡Å¢  ¬õ  Òò¾¢  Óò¾¢ô  ÀÂý¦¸¡Ùõ ÀñÀ¢üÚ  ¬Ìõ.  84.

Some may question, The embodied soul has Will, Knowledge and Action. Can it be compared to Siva with the same qualities?  The answer is, it is not so. Anathi malam («¿¡¾¢ ÁÄõ) veils these three qualities in Kevala¹ state. Based upon Karma--merits and demerits--, Kavalan (¸¡ÅÄý = protector = god) doles out body, organs, limbs to the soul, which is now in Sakala² state. Conditioned by and proportional to Karma, the soul is endowed with the powers of Will, Knowledge and Action in Sakala² State. The Grace of God confers liberation to the soul. The soul acquires Knowledge and Mukthi or liberation in Suddha³ state. That is the nature of the soul.

The poet Sivanar describes the three states of the soul, before birth in Kevala¹ state, after birth in Sakala² State in this world and in Suddha³ state after liberation.

AnAthi Malam («¿¡¾¢ ÁÄõ) is Anava Malam (¬½Å ÁÄõ).  «¿¡¾¢ means orphan, a helpless person or entity. Soul is in three states: Kevala¹ before birth, Sakala² in the phenomenal world and Suddha³ state after liberation.  

Kevala¹ State: §¸ÅÄ ¿¢¨Ä = Kevala Avastha in Sanskrit. Disembodied inactive condition of the soul enveloped in āṇava, the inherent darkness; ஆணவத்தால் மறைப்புண்டு அமூர்த்த மாய்ச் செயலற்றுக்கிடக்கும் ஆன்மாவின் நிலை.  Kevala state is the incorporeal inactive state of the soul before it is born in this world with a body. It is enveloped by an impurity Anava Malam, described as Inherent darkness, which means that the soul has forgotten its origin and organic connection to the Universal Soul of Siva. During this helpless orphan state the soul has no will, knowledge and action, according to the poet.  soul is sulking and pines for knowledge, will and action.  Karma, the ever-present  monkey on the back, facilitates the soul to be born in a body in the world.

ஆணவமலம்_āṇava-malam  ஆணவமலம் āṇava-malam (Saiva.) Matter which is eternally encasing the soul and lasting till its final liberation, one of mu-m-malam; மும்மலங்களு ளொன்று.

Sakala² State = This is life on earth for the soul. Sakala² Avastha in Sanskrit. = º¸Ä² ¿¢¨Ä in Tamil. also known as சகலாவத்தை cakalāvattai in Tamil.  Avattai = «Åò¨¾ = Avastha in Sanskrit = State in English. Also known as ¸¡Ã½º¸Äõ² (kāraṇa-cakalam) = §ÁÄ¡ÄÅò¨¾² (mElAla-vattai). காரணசகலம்² kāraṇa-cakalam (Saiva.) The major condition of the soul in which it is invested with bodies and subjected to births and deaths, one of three kāraṇā- vattai, q.v.; காரணாவத்தை மூன்றனுள் ஆன்மாக்கள் தேகமெடுத்துச் சனனமரணங்களுக்கு உட்படும் அவத்தை.  In Sakala state, the soul is enveloped with three impurities: Anava, Maya and Kanma Malams.

Suddha³ State = Suddha Avastha in Sanskrit  = சுத்தாவத்தை³  cuttāvattai , (Saiva.) A condition of the soul in which it is purified and freed from births, of five kinds, viz., ., niṉ-mala-cākkiram, niṉ-mala-coppaṉam, niṉ-mala-cuḻutti, niṉmala-turiyam, niṉ-mala- turiyātītam நின்மலசாக்கிரம், நின்மலசொப்பனம், நின்மலசுழுத்தி, நின்மலதுரியம், நின்மலதுரியாதீதம் என ஐவகையினதாய் மலநீங்கிப் பிறவியற்று ஆன்மா சுத்த மாயிருக்கும் நிலை. (சி. சி. 4, 37.) 2. A condition of the liberated soul.

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

»É§Á  ¬É§À¡Ð º¢Åý, ¦¾¡Æ¢ø »¡Éõ, ´ì¸¢ý

®Éõ  þø  º¾¡º¢Åý; §À÷  ®ºý  ¬õ, ¦¾¡Æ¢ÄР ²È¢ý;

°É§Áø  ¸¢¡¢¨Â Å¢ò¨¾;  ¯Õò¾¢Ãý,  þÄÂõ  §À¡¸õ

¬É§À÷  «¾¢¸¡Ãò§¾¡Î  «¾¢¸Ã½ò¾ý ¬§Á. 85

Plenitude of Knowledge is Siva. Action is Sakti. Equal Knowledge and Action are Sadasiva. Action ascends in Isa. Deficiency in action is Vidyai.  He is the substratum of Dissolution, objects and Action.

Siva is endowed with three qualities: Will, Knowledge, and Action. All are in limitless in Him. These three qualities rise and fall according the form he sports. In His Pure State, Knowledge is Sivam. When Action dominant He is Sakti. Equal Knowledge and Action are Sadasiva. Action rises in Isa. Deficiency of Action and rise in Knowledge are seen in Suddha Vidya.  He is the substratum, when the five functions come under the aegis of Dissolution, Objects and Action.

þÄÂõ = ilayam = Laya or Dissolution.  Remember that ilayam in Tamil, Lysis in English and Laya in Sanskrit are cognate words, indicating that Sanskrit is the origin of the word.

§À¡¸õ = object of enjoyment.

«¾¢¸¡Ãõ = (Šaiva.) Aspect of God in which action is predominant, one of three avattai

«¾¢¸¡Ã½ò¾ý =  God as substratum.

°Éõ = Defect; deficiency, as of a member; flaw.

Verse 86. The Five Suddha Tattvas are eternal beyond the Time element.

Å¢ò¨¾§Â¡Î, ®º÷, º¡¾¡ì ¸¢Âõ, ºò¾¢, º¢Åí¸û ³óÐõ

Íò¾-¾òÐÅõ; º¢Åó¾ý ;ó¾¢Ã ÅÊÅõ ¬Ìõ;

¿¢ò¾õ ±ýÚ ¯¨ÃôÀ÷; ¸¡Äõ ¿£í¸¢Â ¿¢¨Ä¨Á¡§Ä

¨Åò¾¢Ä÷, ÓüÀ¢üÀ¡Î; ÅÕÅ¢ò¾¡÷, ¸ÕÁò¾¡§Ä. 86

Along with Suddha Vidya Tattva, Mahesvara, Sadasiva, Sakti and Sivam, all these five constitute Suddha Tattva.  Siva Himself is of the form of Freedom. There is no Time sequence among them in their manifestation, though Knowledge comes first before Action.

Kashmir Saivism states: Kashmir Saivism Vimarsa is the creative power of Siva in the form of Sakti whose other names are Para Sakti, Para Vak, Svatantrya, Sphuratta. Saktiman and Sakti are inseparable. Prakasa is Aham-tva (I-ness) Vimarsa is the awareness of I-ness and independent will or freedom (svatantrya) of Siva.  Vimarsa is compared to a seed that contains the Nyagrodha tree (Banyan tree); likewise it contains the variegated universe in the heart of Siva.  Para Siva has the following powers: Cit Sakti, Ananda Sakti, Iccha Sakti, Jnana Sakti, Kriya Sakti (Consciousness, Bliss, Will, Knowledge, Action).

Verse 87.  Siva is like a multi-role actor but His Nature does not change. Siva and Sakti are inseparable like the tree and its grain.

´ÕŧÉ, þᎠ ¬¾¢  À¡Å¸õ  ¯üÈ¡ü  §À¡Äò

¾ÕÅý, þù  ¯ÕÅõ ±øÄ¡õ;  ¾ý¨ÁÔõ  ¾¢¡¢Â¡ý  ¬Ìõ;

ÅÕÅõÅÊ×  ±øÄ¡õ, ºò¾¢ ºò¾¢¾¡ý ÁÃÓõ ¸¡úôÒõ

þÕ¨ÁÔõ  §À¡Ä ÁýÉ¢î, º¢Åò¾¢§É¡Î þÂóР ¿¢üÌõ.  87

one person can act many roles as Ravana does. All disguises does not change his very nature. In like manner, Siva, because of His munificent Grace towards people, assumes Formlessness, Form, and Form-Formlessness, which do not change His Nature. All Forms of Siva are the Forms of Sakti. Siva and Sakti stand like a tree and its grain (¸¡úôÒ) and stay inseparable from each other.

¸¡úôÒ = Grain in the core of the tree. The Core and the grains are hard like a diamond (Å¢Ãõ = Diamond; the hard core-grain of a tree.) 

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

Verse 88.  Siva is like a crystal which takes on the color of the juxtaposed colors.  Siva manifests through Sakti.

¦À¡ý¨Á, ¿£Ä ¬¾¢ ÅýÉõ  ¦À¡Õó¾¢¼, ÀÇ¢íÌ  «ÅüÈ¢ý

¾ý¨Á¡ö ¿¢üÌ Á¡§À¡ø, ºò¾¢¾ý §À¾õ ±øÄ¡õ

¿¢ýÁÄý  ¾¡É¡ò §¾¡ýÈ¢ ¿¢¨Ä¨Á  ´ýÈ¡§Â  ¿¢üÀý;

Óý «Õð ºò¾¢  ¾ýÀ¡ø  Ó¸¢úìÌõ; ¾¡ý  Өǡý  «ý§È. 88

The Crystal takes on the nature of the juxtaposed colors like gold, blue. Siva takes on, manifests like the diversity of  Sakti and stands non-different from Sakti. Siva manifests as if He is the Sakti full of Grace; He never manifests any different from this. 

Verse 89. The whole world, male and female are Siva and Sakti in the form of Linga and Base.

ºò¾¢Ôõ º¢ÅÓõ  ¬Â  ¾ý¨Á, þù  ¯Ä¸õ ±øÄ¡õ 

´òдùÅ¡  ¬Ïõ¦ÀñÏõ  ¯½÷̽  ̽¢Ôõ  ¬¸¢,

¨Åò¾Éý; «ÅÇ¡ø  Åó¾ ¬ì¸õ, þù Å¡ú쨸 ±øÄ¡õ;

þò¨¾Ôõ «È¢Â¡÷, À£¼ Ä¢í¸ò¾¢ý þÂøÒõ µÃ¡÷. 89 

The whole world is of the Nature of Siva-Sakti. Life is male and female; in some instance they are similar and in other instance they are dissimilar.  Siva-Sakti endowed them with Gunas and cognition.  All auspiciousness came to life on account of Sakti. They who do not realize this, will not know the nature of the pedestal and Linga.

Siva-Sakti's creation is male and female, who are similar and dissimilar at the same time. Sakti gave the embodied soul all the Tattvas to live on this earth. Siva is Linga and Sakti is the base or the pedestal for Linga. 

Verse 90.  Siva is neither this nor that. He is Sorupam and Tattatham.

º¢Åý -- «Õ  ¯Õ×õ  «øÄý; º¢ò¾¢§É¡Î «º¢òÐõ «øÄý;

ÀÅÓ¾ø ¦¾¡Æ¢ø¸û ´ýÚõ  Àñ½¢Î Å¡Ûõ «øÄý;

¾ÅõÓ¾ø §Â¡¸  §À¡¸õ ¾¡¢ôÀÅý «øÄý; ¾¡§É

þ¨Å¦ÀÈ þ¨ÂóÐõ,  ´ýÚõ þ¨Âó¾¢¼¡ þÂøÀ¢ É¡§É  90 

Siva is not Formless, not of Form, and not Form-Formless. He is neither Cit nor Acit. Siva does not perform the five functions starting from Creation. He is not of the form of Tapas, Yogam and Bhogam. Though Siva is inclined to perform all these functions, He is of the Nature of non-action.

Cit = º¢òÐ = one with intellect, refers to human beings. Acit = «º¢òÐ = an object devoid of intelligence; matter.  Tapas = ¾Àõ = Austerity.  Yogam = §Â¡¸õ = the mental worship of Siva in His subtler Form. Bhogam = §À¡¸õ = Experience, Enjoyment.

Siva is a mass of negation. He is not this; He is not that. Then What and Who is Siva?  He is Svarupam¹ and Tattatham². The technical terms are SvarUpa-Laksanam¹ (¦º¡åÀÄðº½õ) and Tataththa-Laksanam² (¾¼ò¾Ä츽õ). These two are opposites.

சொரூபலட்சணம்¹ = corūpa-laṭcaṇam  = Sorupam¹ (Sanskrit) = The Real nature of God as the ever-existing, Ever-Knowing and Ever-blissful. The Supreme Being, as the One, the Indivisible, the Attributeless. --Opposite of Tattatam or Tadastha.  Sorupam is the Nature of Acclivity of Siva, the Highest position, wherein he is not engaged in activity.

தடத்தலக்கணம் ² = taṭatta-lakkaṇam =  Property of an object, distinct from its nature but arising from its contact with other objects. Tattatam = Tadastha² in Sanskrit = The aspect of God which causes Pancha-kiruttiyam (five functions), opposite of Sorupam.  In this Nature Siva creates, preserves, destroys, veils, and liberates (Grace).  Tadastha is declivity as opposed to Acclivity.  What it means is that Siva descends from the position of Acclivity (Ascent) and engages in the five functions in the position of declivity.

S.S.Mani uses the following terms for these two. ¯ñ¨Á þÂøÒ¹ and ¦À¡Ð þÂøÒ² = unmai iyalpu¹ and pothu iyalpu² = Truth Nature¹ and General Nature². 

Section Two: Verse 91.  Siva the Pure, the world of Beings and matter, Siva the Master of the Universe.

¯ÄÌ ±Ä¡õ ¬¸¢, §ÅÚ ¬ö, ¯¼Ûõ ¬ö, ´Ç¢ ¬ö, µí¸¢,

«ÄÌþÄ¡  ¯Â¢÷¸û ¸ýÁòР ¬¨½Â¢ý «Á÷óÐ ¦ºøÄò

¾¨ÄÅÉ¡ö, þÅüÈ¢ý ¾ý¨Á ¾ÉìÌ  ±ö¾ø  þýÈ¢ò ¾§É

¿¢Ä׺£÷ «ÁÄý ¬¸¢, ¿¢ýÈÉý, ¿£í¸¡Ð ±íÌõ. 

Siva Became the manifold world,  yet remained different, becomes life, abides and exercises control over life,  abides as the Light of the soul and stays as the Supreme. He remains the Master of the innumerable lives, who are subject to the injunction of Karma and take birth, live, and die. Siva remains a Great Crescent-wearing Amalan, uncontaminated by the nature of the world and beings, though they stand very much attached to Siva.

«ÁÄý = Amalan = Siva as Pure Being.  «ÁÄý = «  +  ÁÄý = No + impurity, One = One with no impurity. Siva remains of the Form of Light, not coming into contact with matter as Sorupam or சொரூபலட்சணம்^1. This State of Siva is Sivam. in His Sakti form (Tatastha or Tadastha), He becomes the world. When He performs the five forms he becomes Pati.  Click for more on PATI. Pati, Chief or Master is Siva when He acts through Sakti to create beings and matter. This is described in Siva Agamas.

Second Chapter

Ó¾ø «¾¢¸Ã½õ = First Section of a work, treating of one subject.

Verse 92.

´ýÚ ±É Á¨È¸û ±øÄ¡õ ¯¨Ãò¾¢¼, ¯Â¢÷¸û ´ýÈ¢

¿¢ýÈÉý ±ýÚ Àý¨Á ¿¢¸úòÐÅÐ ±ý¨É? ±ýÉ¢ý,

«ýÚ; «¨Å À¾¢¾¡ý ´ýÚ±ýÚ «¨ÈÔõ; «ì¸Ãí¸û §¾¡Úõ

¦ºýÈ¢Îõ «¸Ãõ §À¡Ä ¿¢ýÃÉý, º¢ÅÛõ §º÷ó§¾.  92. 

All Sacred Texts declare that Soul is one. One may say, that Siva standing as One with plurality of souls is inconsistent. The answer. It is not so. Sacred Texts declare that God is One and does not say that the souls are one. As the vowels and consonants join to form one word and yet are distinct, different and separate from the words, letter A is the actuator of words. Siva as A the life letter (The First Vowel) and the souls stand together.

Àý¨Á = plurality; insconsistancy.

Let me expand on this verse further. There are Vowels and Consonants. Between them, Vowels are more important that Consonants. Of the Vowels the most important is the letter A. All letters (alphabets) start with A and thus the souls and the world start with A. Without the Vowel  A (the life-letter), there is no actuation to give meaning to the word.  Let us analyze the Tamil word À¡Äõ (PALAM = Bridge). 

À¡Äõ = Paalam  

P¹ + aa² + l³ + a⁴  + m⁵   = À¡¹² + ij⁴ +  õ⁵.  À¡ = ô + « + «.   Ä = ø + «.  õ = õ.

Paa¹² = À¡. la³⁴ =  Ä. m =  õ⁵   Paa as in pop.  la as in Selam.  m as selam.

The letter À¡ is p + a + a  = pa + a  = paa =  ô + « + «  =   À¡.  ô as in cup.  « = a as in at.  aa =  « + « = ¬ = art.

Generic p as in cup is Consonant. It becomes Pa when the Vowel a is added. Thus a is the life-letter. P is the body-letter according to Tamil. Body is dead without life. As you see, the Vowel is the most important ingredient in all these letters and thus A is the First and life-giving letter as an analogy to God (A) being the First in the universe and giver of soul and life.

 Verse 93.  Siva is the actuator of the individual souls as the soul is the actuator of the body.

¯Õ§Å¡Î ¸ÕÅ¢  ±øÄ¡õ  ¯Â¢÷¦¸¡Î ¿¢ýÚ §ÅÈ¡ö

ÅÕÅÐ ¦À¡Ä, ®ºý ¯Â¢÷¸Ç¢ý  ÁÕÅ¢  Å¡úÅ¡ý;

¾Õõ, ¯Â¢÷ «Å¨É ¬¸¡, ¯Â¢Ã¨Å ¾¡Ûõ ¬¸¡ý;

ÅÕÀÅýõ þ¨Åõ ¾¡ý ¬Ôõ §ÅÚõ ¬ö ÁýÉ¢ ¿¢ý§È. 93.

Though the organs and the soul abide in the human form, there is a difference between the soul and the body. Soul is the actuator of the body. Siva is the actuator of the soul. That being so, the individual soul is not Siva. Siva will not become the souls. Isan (Siva) moves among and with the souls. He stands separate from the souls.

Sivanar says that Siva moves among and with the individual souls and yet is different from them.  Other sects subscribe to the doctrine of Difference-Non-difference (Bheda-Abheda), which says that god and souls are non-different.  Caitanya (1485-1533 CE) Acintya-bhedaAbheda.  There are three entities in the universe: Isvara, Cit and Acit (Lord, souls, matter) . Cit and Acit are different and yet non-different from Him. His philosophy finds expansion and elaboration in Acintya Bheda-abheda PrakAsa (inconceivable simultaneous difference-non-difference manifestation). Go to this file for more.  BG04.

S.S. Mani has the following comment. Body and soul remain without any difference. In a similar manner Siva remains one with the souls.  The body and Soul are two entities. Body is visible and soul is not visible. Body is perishable and soul is not perishable. Siva actuates the soul, which actuates the body.

Verse 94.  Siva like a king and a physician by His order expunges karma which is responsible for metempsychosis.

þÕÅ¢¨É þýÀò  ÐýÀòÐ, þù×¢÷, À¢ÈóÐ þÈóÐ

ÅÕÅÐ §À¡ÅР ¬Ìõ;  Áýɢ Ţ¨ÉôÀÄý¸û

¾Õõ, «Ãý ¾Ã½¢§Â¡Î ¾Ã¡À¾¢ §À¡Äò ¾¡§Á

ÁÕÅ¢¼¡, ÅÊÅõ  ¸ýÁ  ÀÂý¸Ùõ; ÁÚ¨Áì  ¸ñ§½.  94

Two-fold Karma gives happiness and misery. This soul takes birth and dies and thus it comes and goes. Long-lasting karmic consequences proceed. Siva restricts and expunges the Karmic consequences by His order as a physician or a king.  Body and karma are inert and non-intelligent and thus incapable of abiding in the soul in the next birth. 

Verse 95.  Karma is the external cause for the happiness and misery of the embodied soul.

þÕÅ¢¨É ±ý¨É; þýÀò ÐýÀí¸û þÂøÀÐ? ±ýÉ¢ý

´Õ¾ý¨Á þÂøÒìÌ ¯ûÇÐ; ´ÕÅÛìÌ þÃñÎ ¦ºö¾¢

ÅÕÅÐ ±ý? ÁÄÕõ ¾£Ôõ ÁÕÅÄ¢ý, Å¡ºõ ¦Åõ¨Á

¾ÕÅбý, ¿£÷±ý ¦ºöÐ? ¾¡ý þÂøÒ ¬Ìõ «ý§È. 95. 

Question: What is two-fold karma?  Happiness and misery are natural to humanity. Answer: An entity by its nature has one property. Why should a person experience two states? (Pure) water is odorless; when flower is immersed in water, it acquires fragrance. Water is cool; when heat is applied it becomes hot. What has water done? (One cannot tell that fragrance and hotness are water's qualities. They are additions.)

Question. Why do you invoke karma as the cause of happiness and misery, which are the nature of life. Answer. Happiness and misery are  the lot of humanity on account of Karma, which is external to the nature of the soul. If a person experiences duality, there must be a reason for that occurrence. Water by its nature is odorless but an immersed flower or applied heat render it fragrant or hot. Fragrance and heat are external to the nature of water and have to be applied to it for its dual character.

¦ºö¾¢ = condition, state

Verse 96. Soul experiences duality on account of twofold Karma. Body is acit (non-intelligent).

¾ý þÂøÒ ´Æ¢Â, â×õ ¾ÆÖõ ÅóÐ «¨½Â, ¿£¡¢ý

ÁýÉ¢ÂÐ þÃñÎ ¦ºö¾¢; ÅÕõ þÕ Å¢¨É¢ɡÖõ

¯ýɢ þýÀò ÐýÀõ ¯Úõ ¯Â¢÷; ¯½÷× þøÄ¡¾

Ðýɢ «º¢ò¨¾ þýÀò ÐýÀí¸û Ýúò¾¢ ¼§Å.  96

By losing its nature, flower (by immersion) and heat (by application) altered the water into two states. Soul experiences happiness and misery on account of twofold Karma. Non-intelligent Acit incapable of experience is not enveloped in happiness and misery.

Water's natural state is altered by fragrance and heat. Likewise, the soul's nature is altered by twofold Karma-induced happiness and misery. Soul by itself is pristine. Acit is non-intelligent matter. Body belongs to Acit and thus should not be invoked as the experiencer of happiness and misery. Body is the apparent experiencer because of the in-dwelling soul. Body sans soul is not capable of experience.

Verse 97.  Effort is cause of wealth and happiness.

þõ¨Á¢ý, ÓÂüº¢ ¡§Ä þÕ¿¢¾¢ ®ðÊ, þýÀõ

þõ¨Á§Â Ѹ÷Å÷; ¦ºö¾¢ þÄ¡¾Å÷ ¦À¡ÕÙõ þýÈ¢

þõ¨Á§Â þ¼÷¯ ÆôÀ÷; §ÅÚþÕ Å¢¨ÉÂÐ ¯ñ§¼ø

þõ¨Á¢ý ÓÂüº¢  þýÈ¢  ±ö¾¢¼ §ÅñÎõ, þí§¸. 97.

In the present birth, on account of effort,  great wealth accumulates thus making them enjoy wealth in this birth. Effortless people without the wealth experience distress (þ¼÷). This is Nature. If twofold karma obtains (or prevails) one should accumulate wealth without any effort. No such thing has happened here. For wealth and happiness, effort is the causal agent. The opponents insist that the twofold Karma is not the causal agent. The next verse dismisses that notion.

Verse 98. Karma the invisible cause of wealth and happiness, penury and misery.

þÕÅ¢¨Éî ¦ºÂø¸¡ñ; þõ¨Á þÕõ ¦À¡ÕÇ¢ýÀõ §ÅñÊ

ÅÕÅ¢¨É ¦ºöÔí ¸¡¨Ä, ÁÊÅÕõ; ÁÊÔõ  þýÈ¢ò

¾ÕÅ¢¨É «¾É¢ø, «ò¾õ ¾¡ý «Úõ; ÐÂÕõ ¾íÌõ;

´ÕÅ¢¨É ¦ºö¡ §¾¡Õõ  ¯¨¼Â÷ þù ×ĸò Ðû§Ç. 98

Witness the results of twofold Karma. Aspiring for great wealth and happiness in this birth, one makes an effort but he falls victim to laziness. Even without indolence, his efforts become fruitless and result in loss. We witness his misery has taken hold of him.  Having not put in any effort, there are haves (wealthy) in this world.

ÁÊ = Madi = indolence. «ò¾õ = aththam =  wealth. ¯¨¼Â÷ = udaiyar =  haves, the Wealthy.

When we witness accumulation of wealth without effort and fruitless efforts with loss, we conjecture that there must be an invisible cause or force for such occurrences. That is the result of twofold Karma.

Tiruvalluvar expresses His Divine Wisdom in the following verse.

¬ÜÆ¡ü  §È¡ýÚ Á¨ºÅ¢ý¨Á ¨¸ô¦À¡Õû

§À¡ÜÆ¡ü  §È¡ýÚ ÁÊ. Verse 371 from Tirukkural (¾¢ÕìÌÈû).

¬Ì °Æ¡ø §¾¡ýÚõ «¨º× þý¨Á ¨¸ô¦À¡Õû.

§À¡Ì °Æ¡ø  §¾¡ýÚõ ÁÊ.

«¨º×  = asaivu = Weariness, faintness, exhaustion; Laziness, sloth

Ardor and vigor come with wealth on account of good merit (nalvinai = ¿øÅ¢¨É = good deed =  Punniyam = Òñ½¢Âõ) . Gloom descends with loss of wealth on account of demerit (TIvinai = ¾£Å¢¨É = bad deed = pApam = À¡Àõ).

Verse 99. Karma, the Cause of six maladies.

§ÀÚ þÆ¢× þýÀ §Á¡Î, À¢½¢ãôÒî º¡ì¸¡Î «ýÛõ

¬ÚõÓý ¸Õ×û Àð¼Ð; «ùÅ¢¾¢ «ÛÀ Åò¾¡ø

²È¢Îõ; ÓýÒ ¦ºö¾ ¸ýÁõ þíÌ þÅüÈ¢üÌ ²Ð

§¾Ú¿£ --þɢ¡ø ¸ýÁõ §ÁÖ¼ü §ºÕõ, ±ý§È. 99

Fame, Infamy, Happiness,  Disease,  Old age, and Death started with the embryo. That fate becomes part of the experience (of a person in the world). Know that the karma from before (Past life) becomes the cause of these (six entities in this life). Karma performed henceforth (in this life) would accumulate (and cause the six maladies again in the next life).

Verse 100.  Deed (Karma) begets body like the seed begets the tree.

¯¼ü¦ºÂø ¸ýÁõ; þó¾ ¯¼øÅó¾ Å¡Ú ²Ð ±ýÉ¢ý

Å¢¼ôÀÎõ Óý ¯¼õÀ¢ô Å¢¨É þó¾ ¯¼ø Å¢¨ÇìÌõ;

¦¾¡¼÷¡ø ´ýÚ ¦¾¡ýÚ ¦¾¡ðÎ «¿¡¾¢--Å¢ò¾¢ý

þ¼ò¾¢É¢ý ÁÃõ, ÁÃò¾¢ý Å¢òÐõ ÅóÐ þ¨ÂÔ Á¡§À¡ø. 100 

Question: Body is essential for (performing) Karma. How did this body come into existence? Deeds performed in the past life bring into being the present body. Thus continuity from time immemorial perpetuates (the cycle). It is like the tree in the seed and seed in the tree.

We have the Gross Body (Sthula Sarira in Sanskrit = ÀÕ ¯¼õÒ) in this visible world.  Between death and rebirth, we have Subtle Body (Suksma Sarira in Sanskrit = Ññ ¯¼õÒ).

À¢ÃÅ¡¸¡É¡¾¢  = piravākāṉāti

This is called uninterrupted continuity, PravAka Anadhi (À¢ÃÅ¡¸ «¿¡¾¢ or À¢ÃÅ¡¸¡É¡¾¢), the principle of uninterrupted succession giving a sense of unity as continuous flow of the river from beginningless time; ஆற்றுப்பெருக்குப் போலத் தொடர்ச்சியாய்த் தொன்றுதொட்டுவரும் இரீதி

Piravakam (means flood. AnAdhi = «¿¡¾¢ = helplessness. அனாதி an-ādi. 1. That which has no beginning.

Verse 101. Karma and fruit are perpetual. We do not reap what we did not sow before.

Óý¦ºÂø Å¢¾¢¨Â þó¾ ÓÂüº¢§Â¡Î «ÛÀÅ¢ò¾¡ø

þÂø  ÀÄ¢ìÌÁ¡Ú ±ý?  þ¾õ «¸¢¾í¸û ÓýÉ÷

«î¦ºÂÄ¡É¡ø;  þíÌõ «¨Å¦ºÂ¢ý §Á¨ÄìÌ  ¬Ìõ;

À¢ý¦ºÂ¡Ð «ÛÀ¢Å¢ôÀÐ þýÚ À¢ý ¦¾¡¼Õõ, ¦ºö¾¢. 101.

The question is how is it we experience Karma from the past in this birth, and deeds of present birth yield result in the next birth. Goodness and evil (Pleasure and pain) are (the fruits) of past deeds. Deeds of now bring fruits afterwards. We do not experience what was not done in the past. (We do not reap what we did not sow before.) Thus deeds (Karma) perpetuate.

ÀÄ¢ò¾ø = paliththal = To take effect, yield results, produce good or evil. þ¾õ = itham = That which is salutary, comfortable, acceptable, agreeable .  «¸¢¾õ = akitham = Evil, harm. §Áø = mEl = That which comes afterwards. 

Verse 102.  Deeds are the Seeds of Karma, which bear good and bad fruits. Karma generates more deeds and the cycle goes on.

§Á¨ÄìÌ Å¢òÐõ ¬¸¢ Å¢¨Çó¾¨Å ¯½×õ ¬¸¢

ãÄò¾Ð ¬¸¢  ±ýÚõ  Åó¾¢Îõ ӨȨÁ §Â¡§¼. 102.

Plants yielding seeds and plant's yield becoming food are nature in this world; likewise all our karma are the fruits of the past deeds.  Good and bad deeds done to others generate Karma and become the root cause and come (bear fruits in the future life) in due course (of time).

In this world seeds, plants, and fruits are the food. In addition to providing food, they yield seeds for future.  In like manner our deeds are the seeds of karma. We have to eat the fruits of karma, the good and the bad. There is no escape; karma bears fruits in due course of time and more Seed karma is harvested. By eating those fruits, we generate more karma and the cycle goes on. Deed--> Karma---> more deeds --> More Karma.

ஏல ēla , adv. < ஏல்-. 1. Already; beforehand; palam = ÀÄõ = fruit,  Result, consequence

மூலம்  mūlam , n. < mūla. 1. Root; base

முறை murai , n. 1. Order, manner, plan, arrangement, course.

Verse 103. Siva dispenses happiness and misery based upon the doer's goodness and evil.

þ¾õ «¸¢¾í¸û ±ýÀÐ -- þ¸øÁÉõ Å¡ìÌì ¸¡ÂòÐ

þ¾õ ¯Â¢÷ìÌ ¯Ú¾¢ ¦ºö¾ø; «¸¢¾õ ÁüÈÐ ¦ºö¡¨Á;

þ¾õ «¸¢¾í¸û ±øÄ¡õ þ¨ÈÅ§É ²üÚì ¦¸¡ñÎ þíÌ

þ¾õ «¸¢¾ò¾¡ø þýÀòð ÐýÀí¸û  ®£Åý «ý§È. 103. 

Mind, words, and body cause good and evil to the soul (of the fellow human being); Goodness is to do Uruthi (¯Ú¾¢); Evil is not doing Uruthi. Siva assumes doer's Goodness and Evil and delivers happiness and misery to the doer.

¯Ú¾¢ =  ÒÕ„¡÷ò¾õ = Meaning of man. Aims of mankind, objects of human pursuit, four in number, viz., «Èõ¹, ¦À¡Õû², þýÀõ³, Å£Î⁴; புருஷார்த்தம் மாந்தர்க்கு உறுதியென உயர்ந்தோரா னெடுக் கப்பட்டபொருள் (குறள், உரைப்பாயிரம்).

«Èõ¹ = Virtue. Religious duty.  ¦À¡Õû² = Wealth; þýÀõ ³ = Love. ţΠ⁴  = Heaven.  Here Love³ includes conjugal love.

Uruthi (¯Ú¾¢) is Virtue¹, Wealth², Love³ and Liberation⁴ . Itham (þ¾õ = goodness) is to do good acts (deeds that promote Uruthi-¯Ú¾¢) . Akitham («¸¢¾õ = evil)  is not performing right acts and performing wrong acts.(not performing Uruthi (¯È¢¾¢) and performing inimical deeds to a fellow human being).

Verse 104. Siva dispenses Grace to do-gooders and punishment to evil-doers.

þ¨ÈÅý þíÌ ²üÀÐ ±ý¨É þ¾õ «¸¢ ¾í¸û? ±ýÉ¢ý

¿¢¨ÈÀÃý ¯Â¢÷ìÌ ¨Åò¾ §¿ºò¾¢ý ¿¢¨Ä¨Á  ¡Ìõ;

«ÈõÁÄ¢ þ¾õ ¦ºö§Å¡ÕìÌ «Ñ¸¢Ã¸ò¨¾î ¦ºöÅý;

ÁÈõÁÄ¢ «¸¢¾õ ¦ºö¢ý ¿¢ì¸¢Ã ¸ò¨¾ ¨ÅôÀý. 104.

Why does God assume the Good and Evil (of man)?  It is the state of love of Nirai-paran for the soul. Siva confers Anugraham (Grace) to the ones who do plenty of goodness (to others). Siva dispenses Nigraham to the ones who do plenty of evil (to fellow human beings).

¿¢¨ÈÀÃý = Niraiparan =  Plenitudinous Supreme Being, Siva. «Ñ¸¢Ã¸õ = anugraham = Grace. ÁÈõ = maRam = Evil, Vice, sin. ¿¢ì¸¢Ã¸õ = Nigraham = Punishment as inflicted by divine power; Destruction.

 Verse 105. God's punishment is an act of love and friendship in induce soul to perform  virtuous acts.

¿¢ì¸¢Ã¸í¸û  ¾¡Ûõ §¿ºò¾¡ø ®ºý ¦ºöÅÐ;

«ì¸¢ÃÁò¾¡ø  ÌüÈõ «ÊòÐò  ¾£÷òР «îºõ Àñ½¢

þ츢ÃÁò¾¢É¡§Ä ®ñÎ «Úõ þÂüȢΠ±ýÀý;

±ì¸¢Ã¡Áò¾¢É¡Öõ þ¨È¦ºÂø  «Õ§Ç ±ýÚõ.  105.

Nigraham (Divine punishment) meted out by Siva is an act of love and friendship. By induction of fear by punishment, and later removal of soul's crimes of injustice, Siva tells the embodied soul to hereafter perform acts of virtue. By any measure, Siva's act is always one of Grace.

«ì¸¢ÃÁõ = akkiramam = injustice, irregularity; «¿£¾õ, ´Øí¸¢ý¨Á. ÌüÈõ = kuRRam = crime, offence, Fault, moral or physical blemish, defect, flaw, error.   ¾£÷ò¾ø = thIrththal = remove.  «Èõ = aRam = (Performance of) good works according to Sacred Texts.

Verse 106. Siva's punishment of the errant is always proper and right.

¾ó¨¾¾¡ö ¦ÀüÈ ¾ò¾õ Ò¾øÅ÷¸û ¾õ¦º¡ø ¬üÈ¢ý

Åó¾¢¼¡ Å¢Êý  ¯Ú츢  ÅÇ¡¡¢É¡ø  «ÊòÐ ¾£Â

Àó¾Óõ þÎÅ÷; ±øÄ¡õ À¡÷ò¾¢Êý  À¡¢§Å ¬Ìõ;

þó¾ ¿£÷ ӨȨÁ Âý§È --  ®ºÉ¡÷ ÓÉ¢×õ ±ýÚõ?  106 

Father and mother, when children ignore their words (commands), threaten (with harsh words), smite with twig, grow angry and bind them; on reflection (of these harsh treatments), it is all love and affection. This is right and proper, that is Siva's anger, always. (Siva's anger at and punishment of the errant is always proper and right.)

¯Úì̾ø = uRukkuthal =  to menace, threaten.   ÅÇ¡÷ = vaLAr =  twig, tender branch. ¾£¾ø  = ThIthal = to be hot with anger. Àó¾õ = bhandam = to tie, to bind. ӨȨÁ = mu