HOME PAGE 

Bhagavadgita Pages, Chapters 1 to 18

BG01 BG02 BG03 BG04 BG05 BG06 BG07 BG08  BG09 BG10 BG11 BG12 BG13 BG14 BG15 BG16 BG17 BG18

www.bhagavadgitausa.com

 sivagnana_siddhiar<<<<<Click here for complete article.

V.Krishnaraj

Tamil font: Azhagi Font  .  I have no monetary interest in Azhagi font.

Subject: Sivagnana Siddhiar Supakkam  (º¢ò¾¢Â¡÷ = A treatise on Šaiva Siddhānta).

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

Reference: Sivagnana Siddhiar Commentary in Tamil  by S.S. Mani.

Reference: Tirumantiram by Tirumular. ¾¢ÕÁó¾¢Ãõ

Reference: Indian Philosophy: Radhakrishnan

Reference: Saivism in Philosophical Perspective  by K.Sivaraman

Reference: Saiva Siddhanta: Schomerus

Reference: Tamil Lexicon

English Translation and notes: V.Krishnaraj. My input includes Translation, Commentary, Explanation of Technical Terms, further Explication, flowcharts and montages.

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 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.

Every religion considers itself as the sole soul-savior excluding all other religions. That is a narrow parochial view.  Saiva Siddhanta is the only religion that accepts all religions. It does not denigrate other religions and accepts their tenets on their intrinsic value and worth.

Verse 201. Debunking that soul is form-formless.

அருவுரு என்னில், ஆன்மா அருஉரு ஆவது இன்றாம்;

உருஅரு ஆகாதாகும்; ஒரு பொருட்கு, இரண்டு தன்மை

வருவதும் இல்லை; காட்ட வன்னிபோல் மருவும் என்னில்,

உருவமும் காண வேண்டும்; உண்மையும் ஒழிந்து போமே. 201.

Some argue that soul is form-formless. If the soul is formless, it will not gain a form. If the soul has a form, it should not become formless. One object does not have two-fold nature. They may propose that soul has a form with an analogy that the fire in the firewood stays formless until it takes a form when the wood burns. In truth, the fire that expressed from the burning wood disappears along with the wood when the fire consumes the wood and dies down. So this analogy is not a proper pointer.

Verse 202. The soul-body is Acit (soul is Sat-Asat) and a product of five elements, subject to bonds.

சந்திரன் வடிவு போல தான் அரு உருவம் என்னின்

வந்து நம் கண்ணில் தோன்றும் வடிவு உளதாம் உயிர்க்கும்;

இந்த ஊண் உருவம் தானாய் எழுவதும் உயிரே என்னின். 

பந்தமாய் அசித்தாய் ஆன்மாப் பவுதிகம் ஆகும் அன்றே. 202

பவுதிகம் =  That which pertains to the five Elements.

The opponent's argument by analogy. The moon though invisible on the first day is visible to our eyes as full moon in due course of time. Likewise the soul has a form; this corporeal form by itself grows and makes an appearance of the soul. The invisible embodied soul grows in the womb and makes an appearance for the eyes to see. The opponents say that the soul is formless in the womb, as described here  Answer.  It remains that the soul-body is in the clutches of bonds, acts as Acit, and is a product of the elements.

The nature of the soul is such that it is knowledgeable, subject to bonds (பசம்) and release, and remains eternal. And yet it is obvious that the soul-body is non-intelligent, and a product of the five elements.

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

Pati and Pasa (Siva and fetter) exercise centripetal and centrifugal force respectively on Pasu, the individual soul. They are opposing forces; Siva pulls Pasu the soul or Jiva towards him and tries to morph him to his likeness, while Pasa the fetter gets him more and more entangled in its web of impurities. Pati and Pasu know that Pasu pines for salvation; Pasa is jada (inanimate lifeless matter or entity), not needing salvation; but its pull on Pasu is strong. Pasa is the insentient rope that pulls the the soul to a world of bondage and birth and rebirth. Jiva or individual soul is compared to a colorless crystal; it assumes the color of the juxtaposed object; if there are two or more objects of different colors, the crystal projects all the colors. An observer passing by assumes that the crystal is a polychromatic object; in reality it is not. The dominant color prevails; thus, the soul is a "malleable" entity. Siva is Sat and Pasa is Asat. Sat = That which exists through all times, the Imperishable; Asat = That which is unstable and mutable. Under the influence of Pati and Pasa, Jiva or soul is neither Sat nor Asat; the siddhantist claims the soul is a blend of Sat and Asat, taking the qualities of both and thus is Sat-Asat, a two-tone entity.  Siva Sat pulls the soul one way and Pasa-Asat pulls him in the opposite direction. Since it is touched by the Sat of Siva and Asat of Pasa, the soul is Sat-Asat.

    Sine the soul is Sat-Asat, it is eternal and therefore, endowed with Iccha, Jnana and Kriya (desire, knowledge and action), though the Asat part of the soul renders the innate three qualities unexpressed and suppressed, meaning that an external force is necessary to activate the three qualities. The soul is compared to the flower bud which in order to exude its fragrance (quality) needs the sun to open the petals and let the fragrance waft in the wind.

Pati, Pasu and Pasa relationship.

Verse 203. Soul, Formless?

அரு அவி காரி ஆன்மா ஆகாயம் போல, என்னின்

உருவினைக் கட்டி ஆட்டி ஓட்டி மீட்டு உலாவப் பண்ணி

மருவி நிற்பித்து இருத்தி கிடத்தி  மண் புரட்டி மற்றும்

பெரு விகாரங்கள் எல்லாம் தருவது என்? பேசிடாயே!  203.

Soul is like the formless sky. How is it that the soul is formless as it takes the formed body and subjects it to binding, shaking, running, sauntering, standing, sitting, reclining, rolling in the mud and many other varied agitations? Let us talk about it.

Verse 204. The soul cannot cognize an object without the sense organs.

அசித்தெனின் உணராது ஆன்மா அசித்துச்சித்து ஆகும் என்னின்

அசித்துச்சித்து  ஆகா தாகும்;  சித்தசித்து ஆவது இல்லை;

அசித்து ஒரு புறமாய் ஒன்றில் சித்து ஒரு புறமாய் நில்லாது;

அசித்து உறாச் சித்தே என்னின் அசித்து அடைந்து அறிவது இன்றாம். 204.

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

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

Soul, if it is Acit (non-intelligent), has no cognition. Vaisedikars (வைசேடிகர்) assume that the soul is non-intelligent and yet in combination with the mind cognizes as Cit. That premise is unacceptable. In like manner one Saiva sect says that the soul is intelligent in one aspect and non-intelligent in another aspect. The premise just doesn't fit. Battachariyars say that the soul without association with the sense organs is capable of cognition. This premise does not hold water. We should reject the premise of Vaisedikars that Acit will never become Cit. We should also reject the premise of a Saiva sect that says two disparate natures cannot coexist in a subject at one and the same time. It is very obvious that soul cannot cognize an object without the sense organs. So we should reject the premise of Bhataachariyars that the soul standing alone can cognize an object. --S.S.Mani.

Verse 205. Atomicity of the soul debunked.

உயிரினை அணுவது என்னின் உடல் பலதுவாரம் ஓடும்;

பயில்வஉறக் கட்டுணாது பாரமும் தரித்துச் செல்லாது

அயர்வுறும்  அசித்தாய் பூத அணுக்களின் ஒன்றதாகும்;

இயல்பு உறும் அவய வத்தால் - அணு உரு - இறக்கும் அன்றே. 205

If soul were atomic, it will run out of the many holes of the body. Moreover, soul, activizing the body, cannot stay bound inside the body. The soul will not carry the burden of the body. If the soul is atomic, it is subject to destruction. Soul is Acit, becomes one of the Five Elements, by its atomic nature has a form and is subject to death.

Vaishnava Pancharatras hold the view that the soul is atomic in nature. This verse (205) explains atomicity of the soul does not hold water and is illogical.

Verse 206. Analogy that soul is like lamp's light is not applicable.

உடலினில் ஏக தேசி உயிர் எனின் உருவாய் மாயும்;

படர் வுறும் அறிவு இன்று எங்கும் சுடர் ஒளிப் பண்பு அது என்னின்

சுடர்தொடின் சுடுவது எங்கும் தொட்டிடம் அறிவு உண்டாகும்;

அடர் புலனிடத்தும் ஒக்க அறிவு எழ வேண்டும் அன்றே. 206.

If the soul were EkadEsi in the body, that form will die. If the hypothesis is that the soul's pervasive intelligence is of the nature of the lamp's light, the flame is hot to touch. Soul's intelligence is capable of knowing whatever it touches. The soul should apprehend the knowledge from all the sense organs altogether.

This verse 206 needs explanation.

ஏகதேசி = EkadEsi = That which is found only within a limited area; a delimited object. Spatially confined. On one side. Imperfect. a portion of the whole. Corner, Side.  GuNa = குண = Attribute. GuNi = குணி = Object, possessing attributes.

The tip of the blade of grass is of the size of a dewdrop and so is the size of the soul that remains in the spiritual heart. Soul is limited in time and place and so is called EkadEsi. That limitation prevents the soul from knowing events happening outside its ambit. The soul cannot process multiple sensory inputs simultaneously.

Argument: Soul is EkadEsi (Delimited Perceiver). Lamp‘s Guna is Light, which lights up the place of its reach.  Likewise soul being EkadEsi has knowledge as its attribute and is pervasive throughout the body.  An object’s attribute is inherent in  and pervades its substance and does not abandon the object.  Attribute’s  pervasion is limited by the geographic limitation of the object.  

Counterargument. Lamp is a gross object.  Its light is a subtle object of the gross lamp.  Both are objects or entities. Both of them are not of the pair GuNa-GuNi  (Object and its attribute).  Light (ஒளி) is part of the body of the lamp and its limb (அவயவம்).  The lamp’s attribute is heat.  Soul as an entity has knowledge as its attribute (GuNa).  If soul is atomic, its Guna (knowledge) is limited in pervasion in its own object (GuNi).  So Light Analogy is not applicable to soul’s knowledge pervasion. The premise that the soul abides in the heart and its knowledge pervades throughout the body and is capable of going beyond the body to the outer worlds, is an example of ignorance of the nature of GuNa-GuNi.

A lighted lamp is covered by holes-ridden lampshade. The light escapes through the holes. Likewise soul’s Intellect (knowledge) peers through the sense organs and apprehends the objects of the sense organs. The holes are compared to the sense organs of the body.

The light shines through all the holes in the lampshade all at the same time.  Likewise the soul’ s Intellect  should  engage all  sense organs at the same time to apprehend all five disparate sensations (seeing, smelling, tasting, feeling  and hearing).  But soul does not do it. As the eyes see, can the ears hear?  Thus that premise is faulty.  So Soul is not EkadEsi.

Some say that the soul abides in the body and its spreading intelligence is of the nature of the light which dispels darkness and reveals objects. This argument is invalid. The flaw in the argument that the soul has a form, is applicable here too. The lamp's light is the lamp's subtle form and not its quality. So the argument is not applicable here. The flame does not burn unless it is touched. Soul's intelligence is capable of cognition whatever it touches. The lamp is capable of revealing all surrounding objects in its range. Accepting that, that the soul should apprehend (read) all the sense organs all at once is not demonstrative of that function. Considering all these factors, this notion is not acceptable. The debunked theory mentioned here is that of the Smrti followers. S.S.Mani.

Verse 207.  Jain's view of the soul is refuted.

உருவினில் நிறைந்து நின்று அங்கு உணர்ந்திடும் உயிரது, என்னின்

மருவிடாது உறக்கம் வாயில் அறிவு ஒக்க வழங்க வேண்டும்;

பெருகிடும் சுருங்கும் போதம் பேர் உடல் சிற்று உடல் கண்;

வரும் உடல் குறைக்க ஒக்கக் குறைந்து பின் மாயும் அன்றே. 207.

Some say that the soul pervades the whole form of the body and cognizes. If that is so, the soul  should not go to sleep ever. Moreover, the all-pervasive soul of the body should be able to read the sense organs all at once. (That does not happen). Besides, the bigger body should have bigger soul with greater intelligence and the smaller body should have smaller soul with lesser intelligence. In the truncated body (loss of limb etc.), the soul should be proportionately smaller. If you accept that, the body-pervasive soul should also die when the body dies.

S.S. Mani comments that Jains (சமணர்) hold the above-mentioned faulty views on soul.

ஏகதேசி = EkadEsi = That which is found only within a limited area; a delimited object.  GuNa = குண = Attribute. GuNi = குணி = Object, possessing attributes.

When GuNi (object with attribute) exists, its Guna (attribute) does not perish. That being so Knowledge Pervasion is the Guna of the soul. Knowledge will never perish. Sivasakti  reveals  the soul’s knowledge as the light reveals the pot in the dark. That is not EkadEsi. It is Pervasion.  GuNi, the Soul enlightened by Siva Sakti will not be EkadEsi, a limited entity . That enlightened knowledge is the natural state of the soul. They of the faulty premise say that the soul pervades  within limited ambit of the body.  Soul is asleep.  During sleep, there is deep sleep and dream sleep Avasthas  or states. The gross body does not show knowledge because the sense organs are in abeyance.  That is the compromise the opponent offers.  Gross body roams in awake state; the sense organs are active and functional.  When pervasion occurs in one sense organ as the eyes, pervasion does not occur in other organs like hearing, tasting etc.  Besides that, larger the body greater is the pervasion, perception and knowledge according to their faulty concept, which means that the humongous elephant should have greater knowledge and the man of lesser size should have lesser knowledge. The body undergoes gain and loss in weight. That leads to erroneous belief that the big man is more intelligent than the thin man.  The limbless man should have lesser intelligence than a person without loss of limbs. That is not so. Man has knowledge of the sun, the moon and the stars. If that soul’s knowledge has limited pervasion within the ambit of their body, as their faulty premise is, man should not be able to have knowledge of these heavenly objects.  So the concept of limitation of the soul within the confines of the physical  body is untenable.  Inspiration for this comment came from Arumuka Navalar. (Dec 18, 1882 --Dec 5, 1879. யாழ்ப்பாணம், Sri Lanka.

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

எங்கும் தான் வியாபியாய் நின்று உணரும் இவ் ஆன்மா என்னின்

தங்கிடும் அவத்தை போக்கு வரவுகள் சாற்றல் வேண்டும்

பங்கம் ஆர் புலன் ஒன்று ஒன்றாப் பார்த்திடல் பகரல் வேண்டும்;

இங்கு எலாம் ஒழிந்தால் நிற்பது எங்ஙனம்? இயம்பல் வேண்டும். 208

If the soul is assumed to be body-pervasive and cognitive, soul's abiding state and its goings and comings should be declared. The soul cognizes the sensations from the Sense organs one by one and not altogether. That needs explanation. If the pervasion is lost, how could it stay in the body? That is something that needs to addressed.

Some say that the soul is body-pervasive and cognitive. If that is so, the soul should be cognitive in all its three states, Wakefulness, Dream Sleep and Deep sleep. Soul is said to go to and return from heaven or hell according to its merits and sin. If the soul is all-pervasive, how could that be possible? All-pervasiveness means that the soul is pervasive in all the five sense organs all at the same time. But the soul cognizes the impulses originating from the sense organs one at a time and not all at the same time. How could that be possible needs explanation.  How could the all-pervasive soul abandon its pervasion and remain  within one individual body? If the answers are not forthcoming for all these doubts, this proposition is is not fit for acceptance.

Verse 209. MAyai lays a seize on the soul.

சுத்தமாம் ஆன்ம சித்தைத் துகள் உடல் மறைத்தது என்னின்

வைத்துறாது உடல் கண் வாயில் கரணங்கள் வழியால் ஞானம்;

ஒத்துறும் மலம்; அற்றாலும் உறும் மலம் வீடும் இன்றாம்;

பெத்தமும் அடையான்; முத்தனாயப் பிரகாசனாமே. 209

Soul is (from beginningless time) of pure Knowledge, which the enveloping body conceals.  Body's Organs being Maya's evolutes enlighten soul's knowledge and do not pose any obstruction. Even otherwise, Maya Malam hounds the soul and thus prevents liberation. There is no release for him because of  the bondage of the soul by mummalam (பெத்தம்). The soul must shine as Muttan (Jivan Mukta = one with released soul).

பெத்தம் = Pettan = the soul in bondage with three Malas (Maya, Kanma and Anava Malas). முத்தன் =  Muttan =  Muktan = One who has attained salvation; Jivan-mukta.  மாயை  = MAyA =  Primordial matter. Matter, one of mu-m-malam, q.v., of three kinds, viz., vintu, mōkini, māyēyam

This verse 209 is very terse and compact with ellipses and needs explanation.

Soul has two states: Pettam and Mukti (Soul in bondage and soul in liberation).  In Sakala state in association with the body soul is in bondage.

Soul from beginningless time is of pure form. In the phenomenal world, MAyA Tattva's evolute, the body obstructs the knowledge of the soul, so say some. MAyA's  evolutes like the body and the organs enlighten the soul and do not pose any obstruction. It is improper to suggest that the pure soul suffers obstruction from MAyA's evolutes for no reason at all.  MAyA that seized the soul for no reason and having obtained liberation can come back to seize the soul again for no reason. In that sense, there is no possibility of release anytime. If they argue that MAyA would not seize the soul after liberation, soul should shine forth as Muktan from beginningless time without subjection to bondages.

Verse 210. The embodied soul is a bound soul or Pasu (Pasu = பசு).

அசித்து அருவியாபகம் போல் வியாபகம் அருவம் இன்றாய்

வசித்திட  வரும் வியாபி எனும் வழக்கு உடையன் ஆகி

நசித்திடா ஞானச் செய்தி அநாதியே மறைத்து நிற்கும்

பசுத்துவம் உடையன் ஆகிப் பசு என நிற்கும் ஆன்மா.  210.

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

அசித்து =  acit = soul bound by rope of Anava Malam. பசு =  pasu =  (literal meaning, animal, cow). Individual soul, spirit, as bound by pācam (pAsam = பாசம் = rope) the soul tethered to the post of Samsara by ropes of bondage.

பசுத்துவம் =  Pasutvam = the state of being a bound soul.

பதினோராமவன் நையாயிகன்

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

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

Soul’s knowledge is of the same nature. Whether knowledge is apparent or veiled;  understood one time and ununderstood another time; and revealed in one place and unrevealed at another place, that is the state of EkadEsi of the soul.  That state is not natural for the soul. That vitiator of the soul is Anava Malam.

Water’s coolness is its nature. Where is the cool in the hot water?  Did the cool perish? Heat applied to the water suppressed the cool in the hot water. The cool returns once the water is left in the room. The natural cool of the water did not perish but was suppressed by the applied heat. When GuNi (object with attribute) exists, its attribute does not perish. That being so Pervasion is the Guna of the soul. Knowledge will never perish. --ஆறுமுக நாவலர் = Arumuka NAvalar

Verse 211. The embodied soul takes birth from MAyA; later interacts with Tattvas and Gunas to obtain illumination. 

மாயையின் வயிற்றுள் மன்னி வரும் செயல் ஞானம் இச்சை

ஏயும் அக் கலாதி மூன்றால் ஏகதேசத்தில் ஏய்ந்து இங்கு

ஆயும் முக்குணங்கள் அந்தக் கரணங்கள் ஆதி எல்லாம்

காயம் பெத்தங்கள் ஆகி கலந்து நிற்கும் ஆன்மா. 211.

மன்னுதல் = To remain long; to stay.  ஏகதேசி = EkadEsi = That which is found only within a limited area; a delimited object. ஏகாதேசம் =  ēka-tēcam Contextual meaning is Asuddha Tattva or Impure Tattvas.  That which is inferior; One side; Small degree; Rareness, scarceness = ஏக தேசமாக அங்கே அது கிடைக்கும். ; Anomaly, difference; Blunder, mistake, discrepancy, inconsistency; Unevenness = சம மின்மை. இந்த நிலம் ஏகதேசமாயிருக்கிறது.; Abuse = நிந்தை = reproach  அவன் என்னை ஏகதேசமாகப் பேசினான்.; That which is inferior, low in rank or character = நிந்தை. அவன் என்னை ஏகதேசமாகப் பேசினான்.; அந்தக்கரணம் anta-k-karanam. , n. < antak-karana. Inner organ;  Inner seat of thought, feeling and volition, consisting of four aspects, viz., மனம், புத்தி, சித்தம், அகங்காரம் (Mind, Buddhi, Determinative Faculty, and Ego); உட்கருவி (Inner organ). பெத்தம் = Pettan = the soul in bondage with three Malas (Maya, Kanma and Anava Malas).

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

Verse 212. The subtle body acquires a gross body, accumulates Karma and eats the appropriate fruits.

சூக்கும தேகி ஆகித் தூல ரூபத்தின் மன்னி

சாக்கிரம் முதலாய் உள்ள அவத்தை உள் தங்கி எங்கும்

போக் கொடு வரவும் எல்லாம் புரிந்து புண்ணியங்கள் பாவம்

ஆக்கியும் பலன்கள் எல்லாம் அருந்தியும் நிற்கும் ஆன்மா.  212.

Soul becomes Subtle Body (by combining with the Inner Organ). Then the soul takes the Gross Form (according to the dictates of Karma). The soul abides in such states (Avastha) as Wakefulness (and Dream Sleep, Deep Sleep, Turiya and Turiyatita). The embodied soul engages in the goings and comings of the world, accumulates merits and demerits (sins), and eats (the sweet and sour fruits of Karma).

Verse 213. The five sheaths of the soul.

மருவு ஆனந்தம் விஞ்ஞானம் மனோபிராணன் அன்னமயம்

உருவாம் தன்மை உண்டாய் முன் ஒன்றுக்கு அன்று சூக்குமமாய்

வருமாம் அன்னமயம் பற்றி; மாயை முதல் காரணம் ஆகும்,

அருவாய் ஆன்மா ஐங்கோசத்து ஆர்ப்புண்டு அவற்றின் அகம் புறமாம். 213.

Soul has five sheaths: Bliss Body, Cognition Body, Mind Body, Vital Air Body, Food Body, (Anandanaya Kosam, Vijnana maya Kosam, Manonmaya kosam, Pranamaya Kosam, and Annamaya Kosam). These sheaths are one within the other. The Most subtle body is the first to appear; the other sheaths appear one after another, the earlier one subtler than the following one. The First Cause of all these is Impure MAyai. Thus Anma (soul) interacts with these sheaths individually.

Anandanaya Kosam¹, Vijnanamaya Kosam², Manonmaya Kosam³, Pranamaya Kosam⁴, and Annamaya Kosam = Bliss Body¹, Cognition Body², Mind Body³, Vital Air Body⁴, Food Body ⁵ .

Bliss Body¹ 

These five sheaths are also called as follows. Causal Body¹, Kancuka Body², Guna Body³, Subtle Body⁴, and Gross Body⁵ (காரண உடல்¹, கஞ்சுக உடல்²; குண உடல்³, நுண்ணுடல்⁴, and பரு உடல்⁵)

^{The following is an extract from Hinduism Today. The Most Subtle is Bliss Body and the Most Gross is the Food Body.}

In Sanskrit, the bodies of our being are called kosa, which means "sheath, vessel, container or layer." They are the sheaths through which the soul functions simultaneously in the various planes of existence. The kosas, in order of increasing subtlety, are as follows: --annamaya kosa⁵: "Sheath composed of food." The physical body, coarsest of sheaths. --pranamaya kosa⁴: "sheath composed of prana (vital force)." Also known as the etheric or health body, it coexists within the physical body as its source of life, breath and vitality, and is its connection with the astral body. --manomaya kosa³: "Mind-formed sheath." The lower astral body. The instinctive-intellectual sheath of ordinary thought, desire and emotion. --vijnanamaya kosa²: "Sheath of cognition." The mental or cognitive-intuitive sheath. It is the vehicle of higher thought, understanding, knowing, direct cognition, wisdom, intuition and creativity. --anandamaya kosa¹: "Body of bliss." The intuitive-superconscious sheath, the ultimate foundation of all life, intelligence and higher faculties. Anandamaya kosa is not a sheath in the same sense as the outer kosas. It is the soul itself.

The term "astral body" names the subtle, nonphysical body in which the soul functions in the astral plane. The astral body includes the pranamaya kosa, the manomaya kosa and the vijnanamaya kosa.

Verse 214. These five sheaths are activized by the soul.

தோற்பாவைக் கூத்தும் தொல்லை மரப்பாவை இயக்கமும் சீர்த்

தேர்பாரின் செலவும் வேறாய்ச் செலுத்துவோர் செய்தி தானும்

பார்ப்பாய வேடம் கட்டி ஆடுவோர் பரிசு போலும்

ஆர்ப்பாய காயந் தன்னை ஆன்மா நின்று ஆட்டும் ஆறே. 214.

That these five bodies abiding in the soul are activized by the soul without any distinction can be exemplified by five analogies. They are as follows from outer to inner bodies: 1) The nature of the charioteer driving the great chariot on the land; 2) the nature of the puppeteer of the wooden puppets; 3) the nature of the puppeteer of leather puppets 4) the nature of those who perform Parakaya Pravesanam; 5) the nature of him who dons many robes and plays many roles.

1) leather doll, 2) wooden doll, 3) chariot, 4) the transmigrating yogi, and 5) one-man multi-role actor.

The poet has listed the entities differently simply for the sake of rhythm and syntax.

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

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

Verse 215. Your soul is different and separate from your physical body.

என் உடல் பொறி பிராணன் கரணம் என் உணர்வு என்றக்கால்

தன்னின் வேறாகும் நீ என் தன்மனை என்ற எல்லாம்

நின்னின் வேறாகும்; என்னின் நீங்கிடா இவை இங்கு என்னின்

உன்னின் ஆகும் நீயாம் உகிர்மயிர் உகவும் காண்டி.  215.

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

Verse 216. Your soul sheds the body as you would shed your clothes.

பொன் அணி ஆடை மாலை போது மேலான போது இங்கு

என் அணி யான் என்று உன்னி இருந்தனை; பிரிந்த போது

நின் அணி நீயும் அல்லா அயிணை; காயம் நின்னின்

அன்னியம் ஆகும்; உன்னை அறிந்து நீ பிரிந்து பாரே. 216.

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

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

உடல் யான் அல்லேன்! இந்த உணர்வு யான் அல்ல ஆன

கடன் யாது என்னின் வேறு கண்டு உணர்வு என்னது என்கை  

இடர் இலா என் தன் ஆன்மா என்ற போது ஆன்மா வேறோ?

திடனதா உயிரை வேறு கண்டிடார்  செப்பலே காண்.  217.

I am not the body. With reference to the soul, is "I" different and separate from the soul? Is my cognition different from me? These doubts afflict the ones who do not have discriminating knowledge to realize that the soul is separate and different from the sheaths.

Sivagnana Muni interprets it as follows:  Of the five Sheaths of the soul, Cognition Sheath and Bliss Sheath are in close proximity to the soul. The question arises whether these two Sheaths are different and separate from the soul. The answer is they are separate from the soul, including the most proximate Sheath, the Bliss Sheath. --adapted from S.S. Mani.

Verse 218. Buddhi, Mind, Jiva, Knowledge, God are separate entities.

புந்தியை மனமது என்றும் மனமது புந்தி என்றும்

சிந்தையைச் சீவன் என்றும் சீவனைச் சிந்தை என்றும்

முந்தனை ஆன்மா என்றும் ஆன்மாவை முந்தன் என்றும்

வந்திடும்; எந்தன் ஆன்மா என்றது மர்று ஒன்றைக் காண். 218.

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

Verse 219. Soul and its sheaths.

அறிவு, உடல், சிந்தை ஆன்மா அணதலால் ஆன்மா என்பர்

எறிசுடர் விளக்கு இருக்கும் இடத்தையும் விளக்கு என்றாற்போல்

பொறிபுலன் கரணம் எல்லாம் புலப்படும் அபேதமாகிப்

பிறிதராது அறிவது ஆன்மா அறிபொருள் பின்னம் ஆமே. 219.

The five Sheaths such as Cognition, Body, and Mind are so proximate to Anma or soul, they are all together called the soul. It is like calling the flame,  the lamp and the base plate all together as lamp. Likewise the soul perceives sensory and motor organs without any differentiation or separation, though the soul is an entity separate from all of them. Perceiving soul is different from the perceived objects.

Verse 220. Five states of the soul.

கண்டு உணர் புருடன் வேறு கனவு கண்டு ஒடுங்கிக் காயம்

உண்டியும் வினையும் இன்றிக் கிடந்து உயிர்த்திட உணர்ந்து

கண்டிடும் கனவும் சொல்லி ஒடுக்கமும் கருதி வேறாய்

உண்டியும் வினையும் உற்று இங்கு உணர்த்திட உணரா நிற்கும். 220.

Perceiving soul as Purusa in the awake state is different. The body having had a dream sleep goes into deep sleep, wherein it does not have any experience or perform any acts. After awakening, it relates the dream experience it had in the dream sleep; it realizes that it had a good sleep after awakening. Turiyatita and death are devoid of experiencing mind and actions.

Turiyatita is the 5th state that Yogi goes into when he is one with god.

Soul has five states of Consciousness: Awake State¹, Dream Sleep State ², Deep Sleep State³, Turiya⁴  , Turiyatita⁵.

The First three states are common to all human beings. The fourth and the fifth state are cultivated states here on earth, though the the 5th state is the natural state of the soul when we attain Nirvikalpa Samadhi or liberation. Thus mere man experiences three states and a Yogi experiences all five states.

Tamil terms for the above: நனவு¹, கனவு², உறக்கம்³, and பேருறக்கம்⁵

 Being awake within the awake state (Jagrat in Sanskrit = º¡ì¸¢Ãõ in Tamil = waking state¹), experiencing the other states (Svapna = Dream State ² = ¸É×, and  Susupti = Deep Sleep State = ÍØò¾¢),  The fourth state is Turiya⁴. Having trained the body and the breath, they attain Turiyatita⁵ (С¢Â¡¾£¾õ). Turiyatita⁵   = State beyond the 4th.

Verse 221. Embodied soul needs MAyA and its evolutes to acquire knowledge.

புருடனே அறிவனாகில் பொறிபுலன் ஆதி போதம்

தருவது என்? அறிவு மாயா தனு கரணாதி பற்றி

வருவது இங்கு; அநாதியாக மலத்தினின் மறைந்து நிற்பன்

அருவனாய்;  இவற்றோடு ஆளும் அமைச்சரும்  அரகம் போல்வன். 221. 

If Purusa (the soul) is knowing , why is it that the sense organs are considered to give knowledge to the soul? That is the question. Knowledge is dependent on body and sense organs taking origin from MAyA. The soul remains hidden in formless state in Anava Malam. The king rules with the help of the minister; in like manner the soul obtains knowledge of objects with the help of MAyA's products like the body and sense organs.

God is Omniscient and does not need MAyA's help in knowing an object. Parviscient (limited knowledge) man has to take the help of MAyA for perceiving knowledge. Thus the soul is a helpless entity, (needing help from MAya).

Third Adhikaranam = Third Section = மூன்றாம் அதிகரணம்

Verse 222. The soul explores the outer world by the senses.

படை கொடு பவனி போதும் பார்மன்னன் புகும்போது இல்லில்

கடை தொறும் விட்டு விட்டு காவலும் இட்டுப் பின்னர்

அடைதரும் தனியே அந்தப்புரத்தினில்;  அதுபோல் ஆன்மா

உடலினில் அஞ்சு அவத்தை உறும் உயிர் காவலாக.  222.

The king goes out with a retinue. Upon his return and before he enters his inner chamber, he stations guards at appropriate places to prevent unauthorized entry; later he enters his inner chamber by himself. Likewise the soul experiences the outer world by associating with the body's sense organs. When it withdraws into the inner sanctum, it cuts its connection with the sense organs, stations the wind as the guard at the navel and abides in Muladhara Chakra alone by itself, the inner chamber of the soul. In this manner the soul has five states of existence in the body as its soul-guards.

Verse 223. The five states of the soul. (According to Mular there are 9 states.)

சாக்கிரம் முப்பதைந்து நுதலினில்; கனவு தன்னில்

ஆக்கிய இருபத்தைந்து களத்தினில்; சுழுனை மூன்று

நீக்கிய இதயம் தன்னில் துரியத்தில் இரண்டு நாபி;

நோக்கிய துரியாதீதம் நுவலின் மூலத்தின் ஒன்றே. 223.

Sakkiram (wakefulness) has 35 functional instruments. The soul abides in Bhrumadya (between the eyebrows -நுதல்). Dream sleep state, wherein the soul abides in the neck, has 25 functional instruments. Deep sleep state, wherein the soul abides in the heart, has only three instruments. In Turiya state the soul abides in the navel and two instruments are functional. When the soul abides in Muladhara Chakra, only the soul is functional in Turiyatita state.

1) Wakefulness = Jagrat = சாக்கிரம்.( 35)  5 Sensory organs;  5 Motor organs; 5 senses: sound²⁷, touch²⁸, form²⁹, taste³⁰, odor³;  5 functions of the motor organs: speech²², grasp²³, ambulation²⁴, evacuation²⁵, procreation²⁶; 10 Airs: Prana, Apana, Samana, Udana,  Prana, Vyana, NAga, KUrma, Krkara, Devadatta, and Dhanamjaya; 4 Inner organs: Manas, Buddhi, Ahankara and Chitta (citta); 1 soul.

2) Dream Sleep = Svapna = கனவு....25 organs are functional

3) Deep Sleep =  Susupti =  சுழுத்தி = உறக்கம். Three organs functional: Citta, Prana and Soul.

4) Turiya = Turiya = பேருறக்கம் = துரியம்: Two functions are present: Prana and soul.

5) Turiya-atita = துரியாதீதம்.   One functional entity = soul.

Turiya-atita = துரியாதீதம். = The mūlātāram, into which the soul retires in its turiyātītam. The transcendent fifth state of the soul in which it is in the mulātāram, and is cognizant of aviccai (அவிச்சை or அவித்தை= Spiritual ignorance).

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).

Verse 224. The soul descends and takes birth and ascends and attains liberation.

இருவகை சாக்கிராதி அவத்தைகள் இயல்புதானும்

ஒருவகை கீழே நூக்கி உற்பவம் காட்டும்; ஒன்று

பெருகமேல் நோக்கித் தீய பிறப்பு! யோகில்

தருவதோர் சமாதி தானும் தாழ்ந்து பின் சனனம் சாரும்.  224.

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

Sivanar refers to three different states: Sakala-Kevala State  ; Sakala-Sakala State ; and Sakala-Suddha State; all belong to life on earth.  These states are explained below.  Sakala is the awake state within which there are three states. Awake and unconscious  ; Awake, alert and functional ; Awake and attainment of Bliss  .

Kevala, Sakala and Suddha states: Soul's natural state, before birth in a body, is Kevala with Anava Mala (Sahaja Mala, innate impurity) as the coloring agent; When the soul acquires a body on account of Karma, it is in Sakala state, a multicolored state in which Malas and Siva Sakti are the coloring agents; When all Malas are extinct, the soul is in Suddha state, where Siva Sakti is the only coloring agent (colorless translucent crystal).  Kevala Avastha is night in slumber; Sakala state is day in phenomenal awakening and awareness; Suddha state is merger with Siva.

Kevala state, the soul is not aware of Sakti or Light of Knowledge. in Sakala state, the soul is only a little aware of the Light of Sakti because of the envelope of Malams and a veil of Tirodhana Sakti. In Suddha Avastha, the Light is perceived by the soul.

Mular says that there are nine  states for the soul to pass through: three Kevala series, three Sakala series, and three Suddha series.

 States of Jiva  ^{1  2  3  4  5  6  7  8  9}

Kevala-kevala ¹—1: Atita-atitia state

Kevala-sakala²—2: Vaindava manifestation

Kevala-suddha³—3: Vijnanakala state

Ref: Madras university: Lexicon

Sakala-Kevala⁴--4 = Jagrat-atita: state: condition of the soul while awake, when it loses its breath and consciousness.

Sakala-Sakala⁵--5: Jagrat within Jagrat state = Condition of the soul in waking state, in which all its powers are in full display, as when a person is alert and wide awake.

Sakala-Suddha⁶ --6 = State of Tat Para state (self-illumined, Final Bliss)

Suddha-Kevala⁷--7 = State of Upasantha  (Calmness, tranquillity, peacefulness; Mitigation, alleviation.)

Suddha-Sakala⁸ --8 = Expansive Turiya state (Transcendental consciousness)

Suddha-Suddha⁹—9  Siva-becoming State

The soul has to climb nine stages in order to become one with Siva from stage one to nine.

    Unless the soul acquires Brahman knowledge (Brahma Vidya or Siva Consciousness) during Sakala state and goes on to Suddha state it will go to Sakala-kevala (stage 4)) or Suddha-kevala (stage 7) state between destruction and creation of the universe. All knowledge acquired in previous lives are not wasted but retained, accounted for, and factored in, when the soul is born in a higher Avastha; the soul is closer to salvation in stage nine (Suddha-Sudda state). If there is no destruction of the universe the soul goes back into Sakala state in endless cycles of birth and death, until one of two things happen: 1. the soul graduates to Suddha state and gets Arul (Grace); 2. the soul is shunted into Sakala state again until Malas ripen and drop off.

    Sakala state is the life in the phenomenal world; the joy and sorrow, success and failure, pain and pleasure, knowledge and ignorance, health, wealth, and happiness and their respective opposites are enjoyed or suffered in the name of maturation and fall of Malas. As said earlier, we are pulled by Malas by one hand and Siva Sakti by the other hand.

Verse 225.  The awake state.

 அறிதரு முதல் அவத்தை அடை தரும் இடத்தே ஐந்தும்

செறிதரும் கரணம் தன்னில் செயல்தோரும் கண்டு கொள் நீ

பிறவிலா ஞானத் தோரும் பிறப்புஅற அருளால் ஆங்கே

குறியோடும் அஞ்சு அவத்தை கூடுவர், வீடு கூட.  225.

That the soul in conjunction with the senses develops cognition is the first state of wakefulness in the middle of the forehead (as in Ajna Chakra). All variability of the awake state occurs in that area. (Transcending Ajna Chakra) Realizing birthless wisdom and consequent birth-terminating Grace, they will transcend the five states to gain liberation. 

birthless wisdom = Wisdom that prevents the soul to be born in a body.

The awake state is Sakala-Kevala State⁴ ; Sakala-Sakala State⁵ ; and Sakala-Suddha State⁶.  In the awake state in Yogi, the consciousness rises from Muladhara Chakra to Ajna Chakra in the middle of the forehead, the latter being the threshold between awake consciousness and transcendental consciousness; the latter is achieved only by Yogis and not others in the awake state. When the Yogi goes beyond the threshold of Ajna Chakra, he leaves the Kevala^{1  2  3} and Sakala States^{4  5 6}   of the soul and goes to Suddha states of the soul^{7  8  9}. Sivanar states the soul left the Kevala and the Sakala states and goes to Suddha state.

One should know that we are here talking about two different parameters used to characterize the soul.

1) Characterization of the soul by the level of consciousness: Awake State; Dream Sleep State; Deep Sleep State; Turiya; and Turiyatitia.

2) Characterization of the soul by the impurities or Malams: Kevala-Kevala¹, Kevala-Sakala², and Kevala-Suddha³; Sakala-Kevala⁴, Sakala-Sakala⁵, and Sakala-Suddha⁶; Suddha-Kevala⁷, Suddha-Sakala⁸, and Suddha-Suddha⁹.

Sivanar talks about both of them and they should be taken in context.

Verse 226. The five states of the soul in relation to the Suddha and other Tattvas.

ஐந்துசாக்கிரத்தின் நான்கு கனவினில், சுழுனை மூன்று

வந்திடும் துரியம் தன்னில் இரண்டு ஒன்று துரியாதீதம்,

தந்திடும் சாக்கிராதி அவத்தைகள் தானம் தோறும்

உந்திடும், கரணம் தன்னில் செயல்த