शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

68 SIVAGNANA BOTHAM.
a temple in words and in your mind and say 'Our Father which
art in Heaven.' This heaven of your mind is as unreal a re-
presentation of God's abode as the Temple of the earth. A
prayer is a mere word or sound worship, and all our mantras fall
within this category. God can only be and is therefore represented
by means of all the human senses, and the mental conceptions simp-
ly follow from the sensory conceptions. Of all these, however, the
eye and the ear standing foremost among the most intellectual of
the five gateways of knowledge, the symbolic forms of these two
senses are deservedly most popular. And of these, the forms of
the eye are all the varied forms of the universe, the five elements,
the Sun, and the Moon, and the luminaries and all animal form
chiefly man, comprised under what are called Ashta-Mukurtham;
which forms are again divided into Guru, Lingam and Sanga-
mam : Guru and Sangama comprising Living Beings and Lingam
including all pictorial and sculptural representations, from
the root 'lik,' meaning to write or describe. Cf. The word
'Lipika,' used in the 'Secret Doctrine.' The symbols presented.
to the ear, are sounds, words, names, and mantras, prayers, &c.
And of all these the Pranava and Sri Panchakshara stand fore-
most. And these mantras form what is called Sabda Brahm.
And how futile this worship of Sabda Brahm is when not
accompanied by Pathignanam is illustrated by the Puranic story of
the Rishis of the Tharukavana. Cf. the following extract
from Barths' Religions of India. "Sacrifice is only an act of
preparation, it is the best of acts but it is an act and its fruits
consequently perishable. Accordingly although whole sections
of these treatises (Upanishads) are taken up exclusively with
speculations on the rites, what they teach may be summed up in
the words of Munduka Upanishad "Know the Atman only and
away with everything else; it alone is the bridge to immortality."
The Veda itself and the whole circle of sacred science are quite as
sweepingly consigned to the second place. The Veda is not the

SIXTH SUTRA. 69
true Brahm; it is only its reflection. And the science of this
imperfect Brahm, this Sabda Brahm or Brahm in words is only
a science of a lower order. The true science is that which has
the true Brahm, The Para Brahmam for its subject." That is,
the Vedas themselves resolve into Asat and they cannot know Sat.
These thoughts are not only found in almost every page of our
sacred literature, but they can be met with even in every popular
song, and story. If I attempt here any quotation, these will in
themselves form matter for a separate book, but I am unwiliing to
leave it withouta few, seeing the importance of the subject. Turning
over the first few pages of 'Thiruvachakam' we meet with these :
"பரமன் காண்க"
(Behold the Supreme)
"சொற்பதங் கடந்ததொல்லோன் காண்க"
(Behold The most Ancient God who cannot be described by
words)
"சித்தமுஞ்செல்லா சேட்சியன் காண்க"
(Behold the Incomprehensible Being who cannot be reach-
ed by the Human mind)
"தேவரு மறியாச் சிவனே காண்க"
(Behold the Lord unknown to the Immortals)
"சொற்பதங் கடந்த தொல் லோன்
உள்ளத்துணர்ச்சியிற் கொள்ளவும் படான்
கண்முதற்புலனாற் காட்சியுமில்லோன்"
'He is passing the description of words, not comprehensible
by the mind, not vissible to the eye and other senses' (note
here the words 'eye and other senses')
"யுரையுணர் விறந்த வொருவ போற்றி."
(Praise be to the One who is passing speech and thought)
"வேதங்கள் ஐயா வெனவோங்கி
ஆழ்ந்தகன்ற நுண்ணியனே."
(Thou hast passed far beyond the reach of the Vedas, which
called loudly for Thee)

70 SIVAGNANA BOTHAM.
“ ஓர்நாமம் ஒருருவம் ஒன்றுமில்லான்”
He has no name, and no form and no marks whatever.
“ சோதிமணிமுடி. சொல்லிற் சொல்லிறந்து நின்றதொன்மை
ஆதிகுணம் ஒன்றுமில்லா அந்தமிலான்.”
(His Lustrous Crown is where all speech and thought
cease to enter,
He has no beginning, no attributes and no end.)
Turn to the ‘Thevaram :’
“ அவன் அருளே கண்ணாகிக் காண்பதல்லால்.
இப்படியன் இவ்வுருவன், இவ்வண்ணத்தன்
இவனிறைவ னென்றெழுதிக் காட்டொணாதே.”
(Unless you can see him with His Grace as your eye,
You cannot describe Him in words or picture, as this is
the God possesing such and such attributes, forms and
qualities).
Says our Sainted Poetess Karaikal Ammayar :
“ அன்றும் திருவுருவம் காணாதே யாட்பட்டேன்
இன்றும் திருவுருவம் காண்கிலேன்— என்றுந்தான்
எவ்வுருவோ நும்பிரான் என்பார்கட் கென்னுரைப்பேன்,
எவ்வுருவோ நின்னுருவம் ஏது.”
When I first became Thy slave I did not know Thy form,
I have not seen Thy form even now.
What am I to say to those who ask me what Thy form is ?
What is Thy form ? Which is it ? None.
Our Thayumanavar :
“ ஊனாயுணர்வு இறந்து தம்மையுணர்டவர் உணர்வினூடே
கரையிலா இன்பவெள்ளம் காட்டிடும் முகிலே.”
“ சொல்லாலும் பொருளாலும் அளவையானும்
தொடரவொண்ணா அருள்நெறி.”

SIXTH SUTRA. 71
"குலமிலான் குணங்குறி யிலான்,"
"சுருதியே சிவாகமங்களே யுங்களாற் சொல்லும்
ஒருதனிப்பொருள் அளவையீதென்னவா யுண்டோ
பொருதிரைக்கடலெண்ணினும் புகல
கருதவெட்டிடா நிறைபொருள் அளவையார் காண்பார்.”
Cf. with verse (d).
"அறியுந்தரமோ நானுன்னை, அறிவுக்கறிவாய் நிற்பதனால்
பிரியுந் தரமோ நீ யென்னைப் பெம்மானே—பேரின்பமதாய்
செறியும் பொருள் நீ நின்னையன்றிச் செறியாப் பொருள்
நான்.”
Having said so much, it might reasonably be asked, how is
it, that the Saiva Religion whose Temples are more numerous
than that of any other faith and are spread out from the Hima-
layas to Cape Comorin and the Islands beyond and from the
caves of Elephanta to the Rock cut Temples of Mahabalipuram,
tolerates these practices? This is the subject of the next chapter
on Sadana and the reason is found there. This symbolic worship
(sensory and mental) is required as Sadana for the human
soul and these are not Sadhia i. e., the means to attain an end,
the knowledge of Sat, and not the end itself; or in the words of
the extract quoted above, these are acts of preparation. The
human mind, if it must progress in Spirituality, must withdraw
more and more from its own self and rest itself on what it
considers, the Highest, the Holiest and Loveliest and bestow
upon it all its deeds, riches, and thoughts (உடல், பொருள்,
ஆவி). By such continued practice of Altruism and love of
Sivam, who is All Love, will reach true Bhakti or Pathi
Gnanam, described in the last chapter on Payan. Besides when we
must worship God, we must worship in that body in which He
is present, and we have before shown that the whole universe,

72 SIVAGNANA BOTHAM.
animate and in animate, forms His body ; and that all forms
of nature are His. And our sages praise Him therefore :
“பெண் ஆண் அலியென்னும் பெற்றியன் போற்றி.”
(Praise be to the One who is male, female, and neuter.)
“பூதங்கள்தோறு நின்றா யெனின் அல்லாற்
போக்கிலன் வரவிலன் என நினைப்புலவோர்,
கீதங்கள் பாடுதல் ஆடுதலாற்
கேட்டறியோமுனைக் கண்டறிவாரை
சிந்தனைக்கும் அரியாய்.”
(The sages cau only sing Thy praises as the One immanent
in all Nature, and withal as being the immutable and unchange-
able ; we have not heard of any persons who have seen Thee except
in this way. Thou art beyond the reach of all thought.)
“கண்ணாலியானும் கண்டேன் காண்க.”
(I have seen Thee with my eyes.)
“இன்னிசை வீணையி லீசைந்தோன் காண்க.”
(Thou art present even as the Harmony in the Vina.)
“பூவினாற்றம் போன்றுயர்ந் தெங்கு மொழிவற நிறைந்து மே
விய பெருமை.”
(Thy greatness in being present in one and all, like the sme ll
in the flower.)
“அருக்கனிற்சோதி அமைத்தோன் திருத்தகு
மதியிற்றண்மை வைத்தோன் திண்டிறல்
தீயின் வெம்மை செய்தோன் பொய்தீர்
வானிற்கலப்பு வைத்தோன், மேதகு
நீரிலின்சுவை நிகழ்ந்தோன், வெளிப்பட
மண்ணிற் றின்மைவைத்தோன், என்னென்று
எனைப் பலகோடியெனைப் பல பிறவும்
அனைத்தனைத் தவவயின் அடைத்தோன் அஃதான்று”
(Thou art present as the Light in the sun.
Thou art present as the coolness in the moon,

SIXTH SUTRA. 73
Thou hast added Heat to the fire.
Thou art present even as Akas diffusing everywhere.
Thou art present even as the sweetness in water.
Thou art present even as the hardness in earth.
Thou art present in each and everything as such.
And yet art Thou not all these things.)
“ பத்திவலையிற் படுவோன் காண்க.”
(Thou art ensnared by Bhakti (Love).)
அருவமும் உருவமு மானாய் போற்றி.
பேராயிரமுடைய பெம்மான் போற்றி.
(Praise be to Thee who hast forms and art formless.)
(Praise be to Thee who hast thousand names.)
“ கண்ணிற் காண்பதுன் காட்சி கையாற் றொழில்
பண்ணல்பூசை பகர்வது மந்திரம்.
மண்ணோ டைந்தும் வழங்குயிர் யாவுமே
யண்ணலே நின்னருள் வடிவாகுமே.”
Real seeing with our eyes is when we see Thee.
Real Pujah with our hands is when we worship Thee.
When we repeat Thy names, it is uttering manthra.
All the five elements and animate nature are Thy Gracious Forms
“ வடிவெல்லாநின் வடிவென வாழ்த்திடாக்
கடியனேனுமுன் காரணம் காண்பனோ.”
(Can I hope to see Thy Truth
When I do not praise all Forms as Thy Form)
“ அருவெனில் உருவமுமுளை உருவெனில்
அருஉருவமு முளையவை யுபயமு மலை.”
(If it is said, Thou art Formless, no, Thou hast also a Form.
If it is said, Thou hast only a form, no, Thou art also formless.
Thou art neither.)
And again when we picture in words or in our minds, God,
say as the Creator, the protector and the destroyer, why
should we not also picture Him to our eye as such ? It is
not that, when we speak of in words, God as creator &c.,

74 SIVAGNANA BOTHAM.
or think of Him as such, we have really advanced in any
way in our knowledge of God. And it is, on this principle
that the whole of the innumerable forms in Temple
worship has grown among the Hindus. Each form and every
detail in that form is symbolic of some idea or thought. These
forms are such that if to-day all our philosophical works and
Shastras, &c., are destroyed, it is possible to evolve, all our vari-
ous Hindu philosophical systems, Moral, Social and Religious
from these images alone, provided we possess the key. This is
not an idle boast, but it is want of space and fear of encumber-
ing the subject with too much of my own views that forbid me
to elaborate the subject further. However I will conclude this
article by referring to and explaining in part the most important
of the Saivite Forms, namely the image of Natesa and the
Chin Mudra. It will be too great a detail if I proceed to describe
the structure of the place or Temple called Chit Ambaram or Chit
Akas, Chit Sabha and Pundarikapuram or the city of the Heart
in the midst of which the Divine Dancer performs His Natak.
The pose is that of a dancer, and now dance is defined as the
music of motion. And when, as we have shown, God manifests
Himself as the great Energy or Force or Maha Chaitanyam, when
He wills that the whole universe of Mind and Matter should
undergo Evolution (creation, development and Reproduction).
what could be more appropriate than to regard this Grand
Moving Force as a great Dancer. In the words of our sage—
‘ காட்ட வனல் போல் உடல் கலந்துயிரையெல்லாம்,
ஆட்டுவிக்கும் நட்டுவன் எம்மண்ணலென வெண்ணாய்.’
(Our God is the Dancer who like the heat latent in the firewood
diffuses His Power in Mind and Matter and makes them dance in
their turn.) I prefer again to quote the famous authorof ‘ Nithineri
Vilakkam’ in order to explain a few of the other Symbols.
‘ பூமலி கற்பகப் பூத்தேள் வைப்பு
நாமநீர் வணாப்பின் நானில வளாகமும்

SIXTH SUTRA. 75
ஏனைய புவனமும் எண்ணீங்குயிரும்
தானே வகுத்ததுன் தமருகக் கரமே
தனித்தனி வகுத்த சராசரப்பகுதி
யனைத்தையும் காப்பதுன் அமைத்த கைத்தலமே
தோற்றுபு நின்ற அத் தொல்லுலகடங்கலும்
ஆற்றுவது ஆரழல் அமைத்ததோர் கரமே
ஈட்டிய வினைப்பயன் வெற்றையும் மறைத்துநின்
றூட்டு தாகும்நின் ஊன்றியபதமே;
அடுத்த இன்னுயிர்கட்கு அளவில் பேரின்பம்
கொடுப்பது முதல்வநின் குஞ்சித பதமே
இத்தொழில் ஐந்துந்நின் மெய்த்தொழில்.’
Roughly translated, the passage means ‘ O my Lord, Thy Hand
holding the sacred drum (Damaruka—உடுக்கை) has made and
arranged the Heavens and the Earth and other worlds and
innumerable souls. Thy raised Hand protects the Chethana and
Achethana Prapancha which Thou hadst created. All these
worlds are changed by Thy Hand bearing Fire. Thy Sacred
Foot, planted on the ground, furnishes rest to the tired soul
struggling in the toils of Karma and eating the fruits thereof.
It is Thy lifted Foot which grants eternal bliss to those who
approach Thee. These Pancha Krithya are in fact Thy true
Handy-work.
The curious may enquire how the hand with the drum
signifies creation or creative Power. Those who have read Mrs.
Annie Beasant’s Lecture on Sound will have noted that when
creation is started Sound or Natham is the first product, out
of which all other tatwas are evolved, and the Damarukam is
probably the oldest and most primitive sound producing instru-
ments known to the Aryans and which, the use of it still in all
religious observances also points to.
The Chin Mudra found in the Person of the Divine Guru,
Dakshina Murthi explains the nature of the three padarthas
and the difference of the Bandu and Moksha conditions. For
a fuller account of this symbol, see the pages of ‘The Theosophist.’

76 SIVAGNANA BOTHAM.
CHAPTER III. SPECIAL: SATHANA VIAL.
VII.
SEVENTH SUTRAM
RESPECTING THE SOUL.
Sutra. In the presence of Sat, every thing else
(cosmos—Asat) is Sunyam (is non-apparent.) Hence
Sat cannot perceive Asat. As Asat does not exist, it
cannot perceive Sat. That which perceives both, can-
not be either of them. This is the Soul (called Sathasat).
Note. This treats of the nature of the Soul and
consists of three arguments.
First Argument.
Churnika.—Hara has no experience of Pasa.
Varthikam.—As, before the Perfect and Eternal Intel-
ligence, the imperfect and acquired intelligence (falsehood)
is shorn of its light, it is therefore established that in the
presence of Siva Sat, Asat loses its light.
Illustration.—Hara who is not separate (from Pasu
and Pasa) cannot know them as objects. So He cannot know
Asat as different even when He knows it. Evil Asat ceases
to exist before Him, as does darkness before the Sun.
Second Argument.
Churnika.—Pasa cannot know Hara.
Varthikam.—Asat is non-intelligent as it will be found
to be so when examined closely.

SEVENTH SUTRA. 77
Illustration.—The ignorant man who follows a mirage
as water, will find it to be false when he reaches it. So the
soul whom God’s grace has not reached will find Asat to be
Sat. As Asat does not exist, it cannot know (Sat.) There-
fore learn that Asat has no understanding.
Third Argument.
Churnika.—The soul lives in both.
Varthikam.—It is established that the soul which has
such double perception is neither of them ; as the soul is
that which perceives both, understands on being taught,
and exists in either condition eternally.
Illustrations.—O Thou who art engaged in deep studies,
The soul has knowledge of both Sat and Asat and hence is
neither of them. It does not appear as equivalent to either
of them, nor is it nonentity being neither of them. Its
nature is like the smell of the flower which at one time was
non-apparent, though existing in the plant and at another
time became apparently visible.
(2). Thou art not Sat, as thy understanding is
changeful and imperfect, becoming deranged in disease and
recovering its brightness when medicines are administered.
Thou art neither Asat as thou hast to eat the fruits of
Karma, knowingly performed by thyself, and which Asat
cannot know and enjoy.
(3.) Ignorance (Agnanam) will not arise from God
who is the true intelligence as it is Asat (like darkness
before light). The soul which is ever united to God is
co-eternal with Him. The connection of ignorance with the
soul is like the connection of Salt with the water of the sea.

78 SIVAGNANA BOTHAM.
NOTES.
We have proved to ourselves the existence of the three cate-
gories or Padarthas, Pathi, Pasu, and Pasa in the first chapter. We
have learned to distinguish them further in the second chapter.
And now what is the use of all this knowledge ? All knowledge
and all philosophy will be utterly useless if it will not lead us to
believe that we have a better end to attain to and to action that will
bring about this end. The true end or Siddhantha is what
is treated of in Chapter IV and this chapter preceding it
is appropriately devoted to the treatment of the action or Sadana
or means of attaining the True End. Now in proceeding to begin
Sadana, if we begin as the author of Vichara Sagar begins, 'I
am God, I worship myself. Why should I worship any other ?'
we cannot achieve much. Unless we can distinguish ourselves
from God, we cannot attempt to become God. This Sutra there-
fore enjoins on the person beginning his practice a further
caution not to mistake himself for God, thereby distinguishing
between Sat, Asat and Satasat and showing also what becomes
of the lower planes when we pass on to the Higher. Asat has
already been explained to mean other than Sat. This word and
Sunyam do not mean non-existent and nonentity but also mean
non-apparent or non-luminous or non-distinguishable (விளங்கா
மை, பிரகாசியாமை). The Ganges pouring from its thousand
mouths into the broad sea preserves its taste and reddish colour
for miles and miles beyond, but as we proceed down, the water
gradually loses its taste and colour and finally, sure as anything,
we cannot find it. It is lost completely. No, it is not lost.
The great sea which is greater than the great Gauges has com-

SEVENTH SUTRA. 79
pletely engulfed and covered it up and in consequence it is the
sea and its Salt and not the Ganges and its taste that is apparent
to us. Sea is Sat and the Ganges mingling with it is Asat or
Sunyam. Again darkness is as real an experience of our sight
as day light. We speak of darkness engulfing the whole world
at night; but with the first streak of dawn, darkness has com-
pletely fled and vanished. Has it? and if so, where to? No, it
has neither gone nor fled any where nor has it become non-existent.
Darkness is present in Light and is completely absorbed in it.
The greater Glory and Power of the one subjugates or covers
the power of the other.
We have elsewhere referred to the analogy of the sunlight
and stars. The author of Sivagnana Siddhi calls this ‘முனைத்-
திடாமை’ which is explained to mean, that God cannot distinguish
it as apart from Him as we distinguish one object from another.
Knowledge and conciousness is only relative; and in the Presence
of the Absolute, the All, there could be no relativity and no
knowledge or consciousness. Hence Sat cannot perceive Asat.
As elsewhere explained, in the subjective state, the object
vanishes. That is in pure subjective conciousness, object con-
ciousness merges, becomes indistinguishable, there is no know-
ledge of object.
2. Asat cannot perceive Sat as it cannot rise above itself in
perception and as it is itself the object of the soul. So it is
doubly distant from Sat.
3. This argument brings out the whole subject of Atma
Darsan and shows how the soul can be seen or perceived. The
soul cannot be perceived directly as this is physically and
psychologically impossible. It is by learning to distinguish
itself from other things that it can know what it really is. There
are two such things from which it has to distinguish itself, namely,
Sat and Asat. In the human condition it is one with Asat and the

80 SIVAGNANA BOTHAM.
first step in spiritual progress is to distinguish itself and then
slowly to separate itself from Asat. But it should not be supposed
from the fact of the soul rising to its own plane from Asat that
it is a compound or an effect or Asat itself. The soul did exist
in Asat even previously though in a latent or unperceived condi-
tion and it rises out of Asat as the smell of the flower rises out
of the tree or plant in which it was not perceived before. Rising
to itself, the soul should not stop there, but must again learn to
distinguish itself from Sat and then try its best to lift itself into
the plane of Sat, with which also it was connected as the flower
and the plant. “ சீவனுக்குள்ளே சிவமணம் பூத்தது ” (In the
tree of Life (soul) the sweet blossom of Sivam blossoms out).
In the banda condition, the soul appeared only as Asat, and when
the banda is removed, freedom is obtained and it then appears not
itself but as Sivam. So in neither condition, its own nature is
subordinated to the one to which it is connected for the time being,
and apart from either, it cannot find a resting place and it lives
therefore in both.
Though at all times all the three existed together, yet at
one time, Soul and Sat were non-apparent and Asat alone appa-
rent like the tree before blossoming; and at another time, Asat
disappears. and the soul is enveloped in Sivam and tne bright
ness and sweetness of the flower alone shines out.
cf. ‘Thirumanthiram.’
“ அனாதி சிவரூபமாகிய ஆன்மா
தனதிமலத்தாற் றடைப்பட்டு நின்றது
தனதிமலமும் தடையற்றபோதே
யனாதிசிவ ரூபமாகிய வாறே.”
(The soul which in its real condition is of the form of
Sivam is confined and conditioned by its connection with Malam;
when this bantham therefore ceases, it assumes the form of Sivam).

SEVENTH SUTRA. 81
(c) The last illustration contains a favorite analogy. God
is the sea or the vast space giving room to a vast volume of
water and things contained in it, "the all Container" "The
Sarva Viyapaka." The water is the soul which is Vyapti and the
salt of the water is the Malam which is Vyappia. The import of
the analogy in this place is that though it is the sea which
gives room to the water and the salt, yet the salt does not attach
itself to the sea (space) but to the water. And the salt though
it is always present in sea water, the water in its original or real
condition, is not so connected and this connection can be separa-
ted.
9

82 SIVAGNANA BOTHAM.
VIII.
EIGHTH SUTRA.
THE WAY IN WHICH SOULS OBTAIN WISDOM.
Sutra.—The Lord appearing as Guru to the
Soul which had advanced in Tapas (Virtue and
Knowledge) instructs him that he has wasted himself
by living among the savages of the five senses; and
on this, the soul, understanding its real nature,
leaves its former associates, and not being different
from Him, becomes united to His Feet.
Commentary.
This explains the Path of attaining Gnanam, and
consists of four arguments.
First Argument.
Churnika.—Souls will obtain wisdom from Tapas.
Varthikam.—Moksha cannot be obtained when per-
forming Sariya, Kriya, and Yoga, unless the supreme
Gnanam is attained by Tapas effected in all previous
births.
Illustrations.—(a) Those who have performed Tapas
enjoy its fruits in the various Tapalokas (Heavens). And
then they attain good births, so that they may get rid of
even these desires, by eating the fruits of these desires,
and attain Gnanam. This is what the learned in the Shasters
say.

EIGHTH SUTRA. 83
(b) The bliss secured by the much praised sacrificial
acts will be like the pleasure derived by the hungry man
after eating and who again becomes hungry. The soul
will join its Gnana Guru when by its indestructible Tapas
(Sariya, Kriya and Yoga) its good and bad Karma be-
come perfectly balanced.
Second Argument.
Churnika.—He who comes as the Sarguru of the
souls is Hara.
Varthikam.—It is established that the Lord appearing
as Guru will teach the souls, as not being separate from
the souls, He shines in the light of the souls as His body.
Illustrations.—(a) God imparts Gnanam to Vignana-
kalars as they dwell in Himself ; to Pralayakalars, He
appears as Guru in His divine form and imparts Gnanam ;
and to Sakalars, He appears as Guru concealing himself in
human form and imparts Gnanam.
(b) The souls will not attain Gnanam unless imparted
by God in order. Those (Pralayakalar and Sakalar) who
are instructed by the Perfect Lord of the world, receive
such instructions in the 2nd and 3rd persons respectively.
Those (Vignana Kalar) who do not receive such imperfect
instruction, attain Moksha Gnanam from God by intuition.
(c.) The milk and tears, which did not exist before,
appear in the person of the well-adorned mother after the
birth of the child as the result of her love. Who will there-
fore understand the Lord who is present in the soul, un-
perceived, like the Akas in the water, if he did not appear
in the form of the Divine Guru ?

84 SIVAGNANA BOTHAM.
Third Argument.
Churnika.—The soul does not see itself when in union
with the five senses.
Varthikam.—The souls, being blinded by the senses
forget their real nature, as the senses do not show the soul
its own nature but only put before it, its own impressions,
just like the colors reflected on a mirror.
Illustration.—The soul, who, after reflecting that the
knowledge derived from the material senses is only material,
like the colors reflected on a mirror, and that these color-like
sensations are different from itself, and after perceiving such
false knowledge as false, understands the Truth, will be-
come the servant of God who is different from such Asat.
Fourth Argument.
Churnika.—The soul will know itself when it forgets
the senses.
Varthikam.—The soul reaches the feet of its Lord
when it sees itself to be different from the senses, just as a
man reaches the ground, when the rope of the swing breaks.
Illustrations.—(a) The soul which becomes bound with
Pasam, like the river flood when stopped by an embankment,
will not leave the Divine Feet of the Lord, who is un-
changeable, after once attaining Them, onbeing freed from
the ties of the world, like the flood which reaches the sea
on the embankments being destroyed.
(b.) If every object is God, then no body need attain
God's feet. If He is not every thing, He is not God.
Everything cannot see Him, as though the eye sees all
objects, all the other senses cannot see. Understand the su-
premacy of eyesight in persons who recover their eyesight.

EIGHTH SUTRA. 85
(c.) O Thou, who hast found that thou art not the five
senses! The Sakala who has reached the Divine Guru, after
leaving the knowledge of the five senses, yet is not separat-
ed from the five senses. If the result of Mala and Karma
again surround him, as the separated moss covers the water
again, a little while after a stone is thrown, Let him remove
it by contemplating on Him who is never separate from him.

86 SIVAGNANA BOTHAM.
NOTES.
After showing, in the last Sutra, what the Soul has to
achieve, this Sutra proceeds to explain the Sadanas and the fruits
of such Sadana.
To begin with, the soul, by its practice of Tapas in all its
past and present birth must have acquired sufficient knowledge
and spirituality as to be able to attain Gnanam. Tapas as here
used means and includes three out of the four Pathams or Paths
described in this school namely Sariya, Kriya, and Yoga. Sariya
and Kriya include all kinds of altruistic and Moral and Religi-
ous practices. All these three which are placed in an ascending
order bring about what is called ‘ இருவினையொப்பு and மலபரி
பாகம்’ (balancing of the good and bad Karma, and the maturing
of Mala before it can be dropped). The practice of these Sadanas
develope in the soul, true knowledge (Gnanam) and Love (Bakti)
and God who is all Love, appears as Guru and imparts Gnanam, the
fourth Patham by showing it its true nature; and the Soul attain-
ing Gnanam frees itself from Asạt and reaches the Feet of the Sat.
Hence the four paths, Sariya, Kriya, Yoga and Gnanam lead to
four fruits or Sadhia, namely ‘Iruvinai Oppu’ ‘Malaparipaga’
‘Sargurudarsana’ and ‘Sattinipada’ (Reaching Divine Grace).
The illustrations to the first argument point out that it is possi-
ble to attain a good many powers and enjoyments by the practice
of Tapas; none of which however will be lasting or lead one to
freedom and eternal bliss. They only beget further Karma and
further births. The true Tapasi will aim at destroying all Karma
and reach his true Guru. And the second argument points out
who the Sarguru is and illustration (c) shows how He is to be
obtained. This Guru cannot be any other than God and except

EIGHTH SUTRA. 87
by His touch, it is impossible to obtain Gnanam. By practice of
True Tapas, by intense devotion and Love, it is easy to attract
God to oneself as his Guru.
“ அன்பு சிவமு மிரண்டென்பா ரறிவிலார்
அன்பே சிவமாவ தாரு மறிந்திலார்
அன்பே சிவமாவ தாரு மறிந்தபின்
அன்பே சிவமா யமர்ந்திருப்பாரே.”
“The ignorant think that God and Love are different.
None knows that God and Love are the same.
Did all men know that God and Love are the same,
They would repose in God as Love.”
(Thirumanthiram).
It will therefore be seen that the whole of the moral, Reli-
gious and psychical (Yoga) practices are simply preparatory
acts and can never be ends in themselves and can never be of any
use, unless the true end is kept in view.
As our Thayumanavar says :
“விரும்பும் சரியைமுதல் மெய்ஞ்ஞான நான்கும்
அரும்புமலர் காய்கனிபோ லன்றோ பராபரமே.”
(O My Lord, are not the four Paths from the much desired
Sariya to the Gnanam like the unopened flower, the blossom, the
unripe fruit and the ripe fruit). And the author of Ozhivilodukkam
who is a true Siddanthi appropriately devotes three of his chapters
to Sarithai Kalatri, Kriya Kalatri, and Yoga Kalatri, in which he
exposes and reviles in unmeasured terms the practices of impos-
tors, false prophets and Pharisees.
And again, the doctrine of the Divine Guru as expounded
here should be particularly noted and distinguished. In fact, if
one takes all the beliefs and practices of every religion and every
faith all the world over, it is just possible to reduce them all to