TMTM01

Some verses will be translated completely and some will be bundled into one paragraph.

V113: Tirumular begins this chapter by saying that the form/formless Sadasiva came down from heaven in an embodied form, descended into his heart, granted him grace, dissipated all his sins and conferred divine knowledge.

V114: Siva with the third eye (sakti or power) on his forehead, which confers grace to devotees and destroys inimical forces, burned all impurities (Malas and karma) of Tirumular. He became as clear as a crystal upon contact with the cool coral feet of the Lord.

V115: Pati, Pasu, and Pasam are beginningless; Pasu and Pasam are never able to close in on the Supreme Pati; Pati’s mere touch brings the Pasu and Pasam to a standstill. Pati, Pasu and Pasam are the Lord, the individual soul and the bondage, the classic triangle. (Primer in Saiva Siddhanta)

V116: With compassion and gentleness greater than those of a mother, the Lord destroys three impurities: ahamkara (Anava), Maya and Karma (ego, delusion and karma). The Lord was like the rising sun (dissipating the darkness of my soul-body). The King of bulls is the indweller of my body-temple like the rising sparks of fire laying hidden in the bamboo.

(Comment: Pati, Pasu and Pasam: Pati is personal and impersonal, immanent, transcendent and determinate. The relationship in the triad is integral and irrevocable and the soul enjoys bliss in union with Siva and yet keeps its identity. If the entire space filled with sea is God (Pati), water is the soul (Pasu) and the salt is Pasam (bondage or impurity). This goes by the phrase: Viyapakan, Viyappiyam, Viapti. God is the omnipresent Viyapakan, omnipresent God. Viappiyam = that which is pervaded, Viapti = immanence.

Pati: Chief, Elder, Senior, Master, Superior, spiritual preceptor, The Supreme Being.

Comment: Nandi, the King of bulls, the chief attendant, mount, agent, and prototypical devotee of Siva is the Soul and the theriomorphic form of Siva and projects the Sakti of Siva. Nandi stands for "a happy one," indicating Ananda (bliss). When Shiva descends into a soul, he comes down as Bliss--Ananda.

Comment: Pati (Sorupam) is its own self (Pati in situ, transcendent) and uncreated. It has no beginning, middle, or end; is beyond creation, maintenance, destruction, obscuration (functions); is Sat-Cit-Ananda (Being, Consciousness, and bliss); is void (sunya) in Parabindu, which is Nirguna Siva without any attributes; does not possess a gross or subtle form; and is pure, all-pervasive, and transcendent. Pati in his Tatattam (Tatastam, immanent) form is manifest controller (Siva Isvara) of functions as mentioned earlier and Bliss. Tatattam as opposed Sorupam, causes Pancha Kiruttiyam, five functions. In Tattatam form, Pati forms a triangular relationship with Pasu and Pasa. Tattatam is "the property of an object, distinct from its nature but arising from its contact with other objects." In Tattatam state, His forms are Arupa (formlessness), Rupa (visible form), and Rupa-Arupa (Visible form-Formlessness). Siva in his Arupa (formlessness) is represented in Chidambaram by formless Ether (Akasa). Rupa forms (Visible) are seen as idols or images in the temples: Lord Nataraja in Chidambaram. Rupa-Arupa forms are Sivalinga and Fire.

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 it to its likeness, while Pasa the fetter gets him more and more entangled in its web of impurities. Jiva or individual soul is compared to a 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. Under the influence of Pati and Pasa, Jiva or soul is neither Sat nor Asat nor neither; 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.

The soul being 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.

Comment: Based on Arupam, Iccha, Jnana and Kriya (Formlessness, Desire or Will, Knowledge, and Action), Siva goes by three names: Cattar (Ilaya Sivan, Arupa Sivan), Yutti-Yuttar, and Piraviruttar.

Cattar and Ilaya Sivan are the other names for Arupa Sivan meaning that he is formless, his pure power is in potent unmanifest form, he has no intentions, plans, or inclinations to create cosmos, his power is undifferentiated without any palpable entity, he is Nishkala (without parts or attributes), and his body is pure Consciousness.

Yutti-Yuttar: The name means that he is a logician or sophist. He is the embodiment of skills and knowledge to create cosmos. He is NOT just Nishkala anymore, he is Nishkala-Sakala (Siva without and with parts and attributes). He is Nishkala because he has masses of unmanifest energy without parts, he is Sakala because he has parts and Pasus (individual souls in bondage waddling in Malas - impurities). His energy or Consciousness shows differentiation in five Suddha Tattvas: Siva Tattva, Sakti Tattva, Sadasiva Tattva, Isvara Tattva, and Suddha Vidya Tattva.

Siva Tattva: He is Para Sakti, Nishkala-Sakala Siva, Sat-Cit-Ananda, and Cosmic Dancer after Mahapralaya (dissolution of the universe). He originates Para Nada and Nada, from which Bindu originates; Bindu is the progenitor of Prakritic Asuddha Tattvas. Of the five tattvas mentioned here Siva Tattva is Pure Consciousness; the other four take their birth from Siva Tattva in a father-son linear fashion with step-down dilution of Consciousness.

Sakti Tattva: He is Paramesvara, the Supreme Soul, Nataraja (personal God), and Androgynous Ardhanaresvara. He is a Cosmic Dancer after Pralaya. He is endowed with Kriya Sakti, Action Energy. He is the Light of lights (Bindu).

Sadasiva Tattva: His energy has the revealing power (Anugraha) and Grace in conferring of liberation. He is Sadasiva, he is ever auspicious. He has Jnana and Kriya Sakti. He has five faces. For details go to SADASIVA.htm.

Isvara Tattva: He obscures and conceals Grace. In him knowledge translates into action. He is Para Bindu. Go to Bindu.htm.

Suddha Vidya Tattva: He is pure Knowledge and his portfolio includes creation (Brahma), maintenance (Vishnu), and destruction (Rudra-Siva).

Piraviruttar: Pira-viruttan means he who exercises Pra-Vritti. Pra-vritti = moving forward, advance, manifestation, activity, function, prosecution of. Piraviruttan is Tamil spelling. Piraviruttar is honorific way of addressing God. This belongs to Suddha Vidya Tattva. The Consciousness compared to Siva Tattva is less, but activity (creation, maintenance, destruction) has enhanced. He is Sakalan here for he has many parts, attributes, and action saktis (powers); he is Mahesvara whose subsidiary manifestations are Brahma, the creator; Vishnu, the maintainer; and Siva-Rudra, the destroyer.

Pati has nine archetypical forms: Siva, Sakti, Nada, Bindu, Sadasiva, Mahesvara, Rudra-Siva, Vishnu and Brahma, who range from Nishkala, to Nishkala-Sakala and to Sakala. Sakti and Siva, Nada and Bindu form the Quadplex, essential in the manifestation of universe and beings. I name this quadplex as Tetralogy (four entities) of Saiva Siddhanta. Nadanta Dance forms the basis for Saiva Siddhanta philosophy where tetralogy plays an exclusive roll in the unfolding of the universe; this is evolution. Involution is the inverse order where the Tattvas (building blocks) involute backwards into Nada and Nadanta, the latter being the Void, Sunya or black hole, where only Siva and Sakti exist, having become the repository of all Tattvas in their subtle state. Nadanta Dance is a Dance in the void, beyond the limits or edges of sound, where there is deafening silence, where the air, the fire and the world are dead, and where the beginnings of movement (Nada or flow) and Light (Bindu) take place, where Siva and Sakti transform from pure Consciousness and Supreme Power and tone down to Suddha Tattvas, Suddha-Asuddha Tattvas, and Asuddha Tattvas of the material world.

Sadasiva as Yutti-Yuttar confers Grace and liberation eventually ending in Para mukti (Supreme liberation, likeness to Siva) to Vijnanakalars who are in advanced stage of ripeness (Sakti-nipatam). Those blessed souls are Anu-sadasivars, Vittiyesurans, and Rudras who enjoy Divine Bliss in Sadakiya Tattuvam, where knowledge and action are in balance. Anusadasivar = Souls enjoying Divine Bliss in Sadakkiya Tattuvam. Vittiyesurans = learned scholar, one who possesses Vidhi, knowledge. Sakti-nipatam: settling of Divine Grace in the soul when it is ripe.

As said earlier, soul is like a crystal; it takes the color of a juxtaposed object. Two common juxtaposed entities are Siva and Mala; the crystal of a soul can be colored by Siva, Mala or both, which define its three states (avastha): Suddha, Kevala, and Sakala.

Soul's natural state is Kevala with Mala (impurity) as the coloring agent; When the soul acquires a body on account of Karma, it is in a Sakala state, a multicolored state in which Mala and Siva are the coloring agents; When all Malas are extinct, the soul is in Suddha state, where Siva is the only coloring agent.

Pasu: It is the individual soul. Before the soul stepped into this mundane world sporting a body, it was in Kevala state (Kevala-k-kitai), which is disembodied inactive condition of the soul mired in Anava (I-ness, Mineness, spiritual darkness) Mala, the inherent darkness of the soul. It was solitary (Kevala) and of low status, pining all the time for Bliss. It was wilted, with no iccha, Jnana and Kriya (desire, knowledge and action)-- a case of deep depression and darkness. Kevala state is a dormant state of the soul between destruction and creation of the universe. It is a time of sleep for the soul because there is no world to speak of and Maya and karma exist in a potential but inactive state. This is the interphase for the soul and the world, when there is no kinesis; the soul keeps company with Anava Mala, Maya, karma and Siva Sakti.

Kevala Avastha of the soul during its sleep state is comparable to amblyopia (blindness) of the eye due to visual deprivation from abnormalities of the eyelid (hemangioma causing swelling of eyelid and blocking entry of light) and lens (cataract), and distortion of image from astigmatism, and corneal opacities. The eye itself is normal and can perceive light and sight, if light is allowed to pass without hindrance. In Kevala Avastha, the soul is unable to see from the veiling by Anava Mala; soul's intelligence (sight) diminishes and the soul takes on the qualities of Anava Mala (darkness of the soul). Thus deprived of its intelligence, the soul becomes matter.

In Sakala state, there is some light coming in for the soul to gain knowledge necessary to merge with Siva in Suddha state. Without light the eye has no value; without knowledge the soul has no value. Knowledge proceeds from total absence in Kevala state, to limited knowledge in Sakala state to great knowledge in Suddha state.

Siva wakes up the soul first and other sleepers out of their slumber. Anava Mala is the next one to wake up. Siva sets in motion the creative process in which the now-awakened Maya gives body to the soul according to its karmic merits. Now the soul entered the Sakala state with the body and three Malas: Anava, Maya and Karma Malas.

Siva ordains that man in his Sakala state enjoys or suffers fruits of his Karma: this is known as Bhōga, experience, as a result of past karma, whether painful or pleasant and Bhōgya, Experience of good or evil karma; an object of enjoyment. Bhōga is the experience and Bhōgya is the object of enjoyment. The soul goes through many births and rebirths under the purview of Siva Sakti, performs Karmic deeds, eats their respective fruits and thus spends time on earth in Sakala Avastha.

Review and explanation: Siva wakes up the soul from its Kevala state. Siva takes pity, gives the soul a body and sends it to the world so it can enjoy the world, have varied experiences, births and rebirths, and through it all mature, ripen and come back to him in a state of Bliss, Suddha state. Now the soul has become the samsaric World traveler. This state is called Sakala Sate. Kanma and Maya Malas come into the soul during Sakala state along with a trace of Siva Consciousness (knowledge) in the spiritual heart. Anava Mala is intrinsic to every soul that is born, Maya Mala is conferred to the soul by God, Kanma (karma) Mala is generated by the soul on account of its thought, word and deed. Maya gives some spiritual light to soul but only a little until it receives grace, which together with Karma tends to attenuate, and later destroys Anava Mala. Siva has a presence in Sakala state along with the Malas; thus, Sakala state is Sat-Asat, Sat being Siva and Asat being the Malas. Siva-Sat gives the Soul some spiritual knowledge and Malas-Asat gives rise to spiritual ignorance. Anava Mala, the intrinsic Mala of the soul, is so recalcitrant that Siva employs Maya and Karma Malas to weaken it. Maya brings Tattvas to the soul thus giving the soul a body and organs, which help the soul acquire some rudimentary spiritual knowledge which to certain extent weakens Anava Mala. Maya is thus a faint light of the soul, while Siva in comparison is the sun.

In order to function in Sakala state, naturally man is endowed with Tattvas. Don't be disheartened; even gods, celestials, and worms are in Sakala state, according to Mular. Soul has the susceptibility to accumulate surface impurities, when it comes into contact with Malas (literally feces, here it means impurities). Anava Mala is compared to verdigris on the surface of copper vessel. Anava is recalcitrant surface impurity burrowing deeper into the vessel. Anava is the first Mala of the soul and the last Mala to leave the soul, when Siva confers Grace. Some students of Saiva Siddhanta wonder why the soul, which is or should be a pure entity, is affected by corrosive verdigris. Another common analogy given is that the soul is like a crystal which takes on the color of the object next to it. The soul has to graduate from its Sakala state to Suddha (pure) state. Now it is important to scrub and remove the verdigris before it attains liberation; it is removed only by the grace of God. The new soul, which is a magnet for this and that, cannot remain in isolation, must take qualities from God before it can obtain Bliss. Let me give you an example to illustrate the stickiness of the soul to anything that passes by. Calcium is good for the bone, but lead is not. When a child eats paint chip with lead, the child gets lead poisoning and lead deposits in the bone, which over time releases lead into the bloodstream causing anemia and brain damage. The lead in the bone and blood is like impurities (Malas) sticking on the soul. How do you get rid of the lead from the bone? It is done by use of therapeutic modality of competitive binding and substitution. EDTA likes to combine with calcium and lead; but it likes lead more than it likes calcium. If you give Calcium EDTA to a child, the lead in the bone leaches out into the blood, kicks out the calcium from calcium EDTA and takes its place. Then the lead EDTA circulating in the blood is excreted in urine; the child gets the calcium, gets rid of the lead EDTA in the urine and gets better. In the same manner, Sivaness (calcium) likes to replace Malas (lead) by competitive binding and substitution, thereby making the soul pure (suddha).

When Sakalars with three impurities get rid of Kanma or Karma, they graduate to a higher class, Pralayakalars. Sakalars with three Malas were wallowing in Asuddha (impure) Maya ( 24 Tattvas beginning with #13 to #36) Go to Tatttvas-36. Man's soul is #12. Having moved to a higher ground, the Pralayakalars swim in Suddha-Asuddha Maya Tattvas (Pure and impure Maya). Srikanta Rudras also belong to this category. Once the Pralayakalars lose their Maya Malam, they become Vijnanakalars with Anava Mala. You might remember that anyone having only Anava Mala is said to belong to Kevala state; now Kevala state is the lowest rung of the ladder that Vijnanakalars have to scale; they are still enveloped by Asuddha Maya. There are four steps they have to ascend to reach Point Bliss: Each step one above the other is a purer state, Kevala-kevala, Kevala-sakala, Kevala-suddha, and Kevala-Arul. The 24 tattvas (#13 to #36), known as Anma Tattvas belonging to the body and involute into the soul of the aspirant (Tattva #12), as he moves from Sakalar state to Pralayakalar state. This aggregate of 25 Tattvas merge into six Vidya Tattvas (Suddha-Asuddha Tattvas, #6 to #11). This aggregate of 31 Tattvas (#6 to #36) merges into Suddha Vidya Tattva (#5) of Suddha Tattvas, which involutes into Isvaram(#4), Sadakhyam (#3) and finally into Sakti Tattva (#2). Sakti stands with all the lower Tattvas involuted (dissolved or merged) in her (#2) and Siva (#1) stands with her.

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

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

Sakala-sakala--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.

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

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.

Considering Siva's Panchakrityas (five functions: creation, maintenance, destruction, veiling and liberation), the aim of four preceding functions is to liberate the soul. As opposed to Vaishnava view that this world is his playground, and the Lord's functions are his play activity, the Siddhantist says that Siva by his five functions creates this universe for the soul to enjoy the fruits of karma, bring the Malas to a ripe state (ripe Malas fall like ripe fruits), obscures soul's vision of knowledge long enough for the soul to eat its fruits in the Sakala state and then confer Arul (Grace) in Suddha state. This is the soul's journey from Kevala to Sakala to Suddha state.

V117: Sunstone (Suriya-kaantha-kal) wrapped in cotton does not burn it, but when the sun's rays hit the stone, the cotton goes up in flames and turns to ash; so also the glance of the Lord reduces the impurities (Malas) into ash.

V118: Sadasiva descends as Nandi into Citsabha (Hall of Consciousness) of our soul, takes his abode there, showers his Grace, and destroys all our Malas and passions that burden our soul and senses.

V119: Our intelligence (Arivu) caught by the senses, knows not the virtuous path and descends into (perilous) deep waters. Our knowledge and intelligence caught up in the senses drown without a clue into deep waters.

V120: As the consciousness delved deep into superconsciousness, the Supreme Guru gave me (Tirumular) indicators to supreme realization. The Lord, dancing alone in the expanse of my consciousness, winnowed the impurities mixed with my senses and roasted the seeds of samsara. The Lord separated the impurities mixed with the senses as a mythical swan separates the water from the milk.

V121: Having destroyed the seed of rebirth, and becoming dead to the world of senses, body, and life, the Sivayogis, although living nominally, attain to Turiya state of consciousness. (Sivayogis attain Jivan Mukta, liberation while alive. Ramanuja does not believe in Jivan Mukta.)

V122.) Sivayoga is to know the nature of Cit and Acit (Spirit and matter) and the difference between them, entering into Tapayoga practice, gaining self-illumination, and avoiding the pitfalls of Apayogam (Apa+yogam = contrary+yogam).

V123.) He granted me the Truth about his all-pervasiveness, the knowledge about worlds unknown even to Devas, the vision of the sacred dancing feet in the sacred hall, the Supreme Bliss (Peerinbam), and a spaceless vastness of immense Grace (Arul-Veli).

(V124.) Siva Siddhas, who had clarity of vision, realize that the space spreads into a greater space, love merges with love and light dissolves in Light.

(V125.) The Siddhas visioned Sivaloka (Siva’s world) here. They realized the sound and the limits of sound. They are immortal and pure, enjoy eternal bliss and attained liberation beyond 36 tattvas.

The very first sound is an unstruck sound, soundless sound, called Paranaada (Supreme Sound). The creation proceeds from here. Pranava or AUM ( Om ) proceeds from Paranada. Sound and its evolute, the language, are useful in the removal of ignorance. When ignorance of the Self is removed, the yogi has reached the limit of sound, where there is no need for sound. Silence or Mauna is the norm. Click here for tattvas: SIVAM.htm

(V126.) The Siddhas, having climbed the 36 steps of Mukti's (liberation) ladder, entered the world of incomparable Light-Bliss, saw Siva who was beyond sound and speech, realized Siva and remained there in contentment.

(V127.) Having attained Sivamayam (Siva's essence), seeing themselves in all, witnessing the myriad activities of Siva, and knowing the nature of time (past, present and future), they remained there mourning the loss.

Comment: Mourning the loss is not such a bad thing after all. It is mourning the loss of bondage and Malas (impurities and 36 tattvas). The Sadhaka is dead and lost to the world. He remains in Siva Consciousness and tranquillity. Joseph Campbell says that the yogi dies to his flesh and is reborn into his spirit. End of comment.

(V128.) Those who reached Parabrahman (Soombar) remain in pure space. He exists in pure space. Their consciousness begins where the Vedas come to an end. When they reach Parabrahman, they have no use for Vedas (Srutis) and enter a state of self-realization (sleep).

Comment: Here Soombar literally means those given to laziness; in this context it means the Yogis who transcend Sabdabrahman, meaning they possess realized knowledge and have no use for sacred texts any more at their stage of development of the soul. They have gone from the stage of Sabdabrahman to that of Parabrahman. Sleep (Thookkam) does not mean sleep in the usual sense. It means self-realization. Refer to commentary on Verse 6.44 of .BG Chapter 6 The Yoga of Self-Control. End of comment.

V129: They who sleep (Parabrahman stage) vision Sivaloka (the world of Siva) inside them. They realize Siva yoga; they enjoy Siva Bhoga (Supreme Bliss); it would be impossible to describe their condition.

(V130.) Siva knows the boundary of knowledge of every one (every creature). Hara, the First Being, confers his Grace proportionate to his (its) understanding. He dances like a brilliant ruby on the unique stage of the red evening sky for Uma to behold.

Comment: Siva is Supreme, Uma is his sakti or power, the universe is his stage, and Grace is his benevolence. Siva's Grace extends to all creatures of this universe and is proportionate to its instincts, understanding, and wisdom. His Grace manifests in his Cosmic dance on the Cosmic stage of vast space. The witness is Uma, his sakti. Siva's Grace is in accordance (proportional) to one's receptivity, understanding, wisdom and endeavor. He, who goes beyond the boundaries of Sabdabrahman, gets the most Grace from Siva. End of comment.

(V131.) As the brilliant emerald green shines inside the red ruby, and as the emerald is inset inside the red ruby, he danced his sacred dance in the hall of pure gold. Having cherished and worshipped the Lord, they received his blessings.

Comment: As the brilliant emerald green shines inside the red ruby, Lord Shiva shines when he dances in the Hall of Pure gold. They who witnessed the dance received his blessings and experienced rapture. End of comment

(V 132.) They received in this world the great deathless way; they received in this world the great birthless means; they received the great bliss of not having to leave the Temple-hall (sabai); they received the pride (and privilege) of not having to speak to this world at large.

They tread the blameless path, Sivayogic path. They enjoy the deathless bliss; they take the path right to the outer limits; having shed the karmic loads, they enjoy birthless bliss. Having reached the Hall of Consciousness (Citrambalam) beyond the outer limits, they enjoy eternal life there. The only language they speak there is one of eternal silence, a silence of not having to speak to this material world.

(V 133.) Lord Siva (Piran) has the knowledge of greatness and smallness, the rare and the common. He (the Sivayogi) withdraws his senses inside, as tortoise withdraws its limbs under its shell. Having heard both, they are devoid of any blemish.

The Lord knows the greatness of the yogis and the smallness of the bhogis (epicures), and the rarity of the former and the commonness of the latter. The yogi withdraws and controls all his senses as a tortoise withdraws its limbs and head under its shell. The yogis have heard about and known this world and the other world, having destroyed all blemishes.

(V134.) As butter is latent in pure milk, God speaks in silent waveless thought . They, who realize his silent thoughts without the medium of speech and become free from attachment to the body, bask in the Limitless Light of Sat (Being).

When the yogi goes from sound to silence (from Sabdabrahman to Parabrahman), he is able to listen to the silent waveless thoughts of God, obtain realization, and freedom from bodily attachments (samsara), and bask in the Limitless Light of Being, Consciousness and Bliss (Sat-Chit-Ananda).

(V.135.) When the five senses beginning with the Sound retrace their path, it becomes obvious that consciousness merges with its cosmic counterpart. When Light merges with Light in pure space, there is only Light (when flame merges with flame, there is only flame). That is the meaning to be understood.

When the body separates from the soul, the elements go back to their source. The soul, when liberated, goes to the Greater Soul. This is merger. Jivan mukti, liberation while alive, is one of the strong tenets of Saivism. That means that one does not have to die to obtain liberation. The soul and the body are equipped to enjoy jivan mukti, though a transformation is necessary from the state of Pacukaranam to Sivakaranam. Pacukaranam consists of full functioning (at a material level) of all faculties of jiva , the individual soul, which is spiritually benighted and loaded with Malas or impurities. When these faculties, which are matter-born, are trained to serve the spirit instead of the sense organs with the purging of Malas, one is on his way to Sivakaranam, which is Grace of Siva manifesting in ‘a person who has attained the stage of self-effacement.’

(V 136.) When the sun’s heat evaporates the salty water, the dissolved salt assumes a name and a form. When the same salt dissolves in water, it disappears losing its identity. In like manner, jiva subsides in Sivam.

(V 137.) The truth is that the atom, wandering in the vast universe, knows no independent existence and merges in the vast universe. In like manner, jiva confined inside a body, upon seeing the sacred feet remembers its origin.

(V138.) Holy feet are Sivam, Holy Feet are Siva Lokam (Siva’s world), Holy feet are the destination, and Holy feet are the refuge for those whose souls are illumined.

(V 139.) Illumination (of the soul) is to see the Holy Form of the Guru, to chant the Guru’s Holy name, to hear the Guru’s holy words, to reflect on the form of the Guru.

When yogi's own enlightened soul and his inner Guru engage in conversation in the language of silence it is called Sunya Sambashanam. For lesser souls with Malas (impurities), an external Guru is needed; that is the case with Pralayakalars and Sakalars, while Vijnanakalars serve as their own spiritual counselors.

(V140.) On their own, the five senses come under subordination; on their own, the five senses move away from subordination; on their own, the five senses change their course; on their own, they meet the Lord, when they are bereft.

0141: The five senses come under the control of citta (mind-buddhi-ahankara) in a living body. When the senses meet the Lord, they change their course and return home.

0142: What we encounter are Nandi’s Holy Feet; what we reflect upon is Nandi’s Holy body; what we pay homage to, by my words, is Nandi’s name; and what stand in my mind are the golden words of Nandi.

●143: The body akin to clay pots is twofold; it was vigorous and pure until evil tainted it; the clay becomes mere mud again, when it rains from the sky; in like manner men without knowledge die.

●144: The roof of worldly pleasures falls, wife and children do not follow the departed soul. None except wisdom and practiced vows accompany the departing soul.

●145: The townsfolk wailed their grief loudly, called him a corpse but without a name, carried him to crematorium, burned his body, went home to take a ritual bath, and forgot about him.

●146: Two pillars are supporting the roof, one beam, and 32 rafters spreading sideways. When the body-roof unravels, the departed life cannot get back inside. (The two pillars are the two legs, the beam is the spinal column, and the rafters are the ribcage. When the breath departs, it cannot trace its way back into the body.)

●147: When man dies, they verify his death by holding the fingers below the nostrils, cover his body, perform cremation and throw rice ball offerings to the crows.

●148: He ate his meal, had dalliance with ladies, complained of pain on the left side, laid himself down on the bed, and left for good.

●149: He lived in a lavish mansion, rolled in wealth, slept in the best of beds, gave millions to charity, but never once uttered the name of God.

●150: He lived a life of passion and cloyed conquests. Memories vanished with the body on the bier, mourners mourning, all passions in repose, and the body in flames.

●151: The pulse ebbed and died, the mind’s axle broke, the five pampered senses abandoned their home, the fair ladies with beautiful eye makeup and his wealth stayed behind, but the sweet life took leave of the body.

●152: The roof unraveled, the ties are broken, the nine gates closed shut for ever, Time’s misery was quickening, and as the hand of time moved, so did the near and dear with teary eyes. (Nine gates = two eyes, two nostrils, two ears, mouth, anus and generative organ.)

●153: He, the Nayakan (Lord) of the land and leader, had taken the final journey. With the resounding drums in front and the mourners behind, the bier tugged a long procession.

●154: Thirty, thirty, and thirty-six tattvas (96 tattvas) were dwelling behind the temple walls; as the temple walls came crashing down, all alike ran and disappeared without a trace. (The temple is the body made of 96 tattvas or building blocks.)

●155: His darling wife, his wealth, and his mansion stayed behind; the fellowmen put him on a bier, and rushed his body to the crematorium.

●156-158: Though they see death and corpse, men do not realize that it will happen to them. They lead a showy life, a fallen life, without resolving their karma. Family, friends, relatives and children in mourning and tears follow him to the river’s edge; the funeral pyre was lit; they dip in the river, and graceless, they go home.

●159: If the pot cracks, men keep the broken pieces; if the body-pot breaks, no one cares to keep it.

●160: All parts end in ashes: five senses, six charkas, thirty joints, eighteen sides, nine ligaments, and fifteen lines.

●161: Fig fruit and seeds of green, cut to pieces and ground to a paste, are consumed; they cried loudly and took the body in a rush. (The body is fig fruit and the seeds are karma.)

●162: The crowd dissolved, leaving an empty hall; the ornamental floor drawings (Kolam) vanished in the foot traffic; dance and music came to an end; however, some still sang mournful songs, after committing the body to flames and reducing it to ashes.

●163: The egg (Muttai – egg/newborn) is born in 300 days; O, ignorant souls, nothing remains of it now; it started to experience the odors of earth (adulthood) at 12 years of age; at seventy years of age, it comes to ruin and death.

●164: The (reservoir) lamp remains, the flame is extinguished; the ignoramuses are loud in their grief, not knowing the lamp is empty; they (the world) become submissive and suffer intensely.

●165: Not worshipping Mayan (the Lord) of Konrai blossoms, who gave us the body, life, and form, they remain in hell. What purpose do all these loud lamentations of near and dear serve?

●166: Man rides his horse with sword on hand at the head of a triumphant army; as the procession passes by, the life makes an unintended fatal right turn.

●167: As the soul sustaining the leather bag of a body leaves, does it matter if the crows gorge on it, people slander the dead, pour milk and heap praise on it?

●168: If he seeks refuge of the Lord during life before his grace, kingship, elephant, chariot, and wealth are seized by another, he does not have to perform any great austerities.

●169: The waning radiant moon becomes darker; in like manner, the hoarded wealth erodes in time. When you seek the King of Heaven, great wealth will come to you like a pouring rain from the clouds.

●170: The foolish cling to and claim their wealth as their own, though they see their own shadow does not offer a shade. The life and body go their separate ways. They do not see the Light that gives light to all.

●171: The busy bee seeks flowers by smell, gathers honey and hoards it on a tree limb; man of skill drives away the bees and takes the honey, so also the wealth slips out of hand.

●172: Get it right and clear; do not get agitated and confused. Wealth comes in like swell of river and leaves. Uproot the desire for wealth. When Death comes, get ready to take a leap and jump (jump to defy death).

●173: In a manner like the capsizing of water-borne boat, happiness from wealth and cattle tumbles. No one knows how long the bonds of the body’s loosening ties with the soul will hold on its way to liberation.

●174: Wife, children, brothers and sisters will entreat for their share. Though one accumulates wealth all his life, no one will respond when you call out for help.

●175: Desires grow; there is no one holding fast the Truth. There is one post to hang on to; there are nine out-bound exits. The loyalists come and pay homage, while the betrayers forsake us.

●176: When life exits, and runs out of the body, no gratuity will get it back. Think of the Lord. The emissaries of Death are steady on their errand. The Lord alone can be our refuge.

●177: The sun rises in the east, runs towards the west, and falls in the west. The ignoramuses have no insight into this. The young calf grows, thrives, ages, and dies. The ignoramuses do not understand this wonder-world.

●178: Many years passed by; no one holds the Lord dear in their bosom; no one has explored and knows him in depth. Though long years stretch longer, they know not the flame of the kindler-Light.

●179: As youth wanes, atrophies, and comes to an end, lesser are the chances for excellent deeds. Concentrate your mind, while still living, on Nandi, in whose expansive locks Ganga River flows.

●180: The jewel-shaped damsels with budding breasts gave their love and imbibed the sweet sugarcane juice of his youth (with their eyes). The sugarcane juice has become Strychnine nut (Strychnos nux-vomic), as old age crept on the youth.

●181: Though they see the Time’s ravages, nobody seems to understand that boy becomes youth and the latter becomes an old man. I like to seek the sacred feet of the transcendent Lord who presides over and beyond this universe.

●182: We wake up in the morning, we go to sleep in the night, and we pass time like this in perpetual cycles. The noble Lord, though angry, bestows happiness to those who abide in him in loving memory.

●183: The five big needles live in the body; they run off like wild dogs (they lose control). When the five big needles tremble, the bag also flies off. (Here the five big needles are the five senses which are considered burrs on the side. When the five senses tremble and die, the bag of a body also dies.)

●184: We know the eyes and the sun, but not the inner Light that is the light in the eyes and the sun. We know not that we fall from heaven to hell and die in our thirties (youth).

●185: We, the lowly and wretched, having seen the indwelling god in the sixteen kalas /kalais, do not think of the Lord. We wonder why we are put in the womb, and later suffer a fall into Yama’s (Death) pit. (The sixteen kalās are listed below):

Krpa	Mrduta	Dhairyam		Vairagya		Dhrti		Sampat	Trasya	Romanca
Mercy	Gentleness	Constancy		Desirelessness		Steadiness		Prosperity -Spiritual	Cheerfulness	Rapture
Vinaya	Dhyana	Susthirata	Gambhiram		Udyama		Akshoba	Audarya	ekagrata
Good conduct	Meditation	quietitude	profundity		Effort		Tanquillity	Magnanimity	Concentration

●186: In your lifetime, before your youth passes by in waste, sing songs of praise to the Lord.

●187: They see the buds blossom on the tender branches and wither. They, who do not praise the feet of the Lord, do not know when the call will come from above.

●188: The filed was fertile for the five senses; the five senses guard the field; when the summons came from the Lord of death, all five abandoned the field and left. (The field is the body with the five senses.)

●189: There is one drum and two rhythms; inside the drum live five kings. There lives the King of kings; when he departs, the drum is destroyed and what is left is a pile of clay. (The drum is the body; the two rhythms (two sides) are the two breaths, the left and the right; the five kings are the five senses; the king of kings is jiva, the soul-life. When he leaves the drum, it is just a pile of clay.)

●190: He is the Lord of the hill (body), Lord of Vedanta dance and Lord playing inside the hill of the body in the form of Nandi. Those, who do not know him as the Lord of the hill capable of supporting life, lack discriminative knowledge.

●191: The sun goes to all ten directions; they, who measure with their minor senses, know not this. Men on earth lack deeper understanding, for they, in their delusion, engage in satiation of the senses.

●192: Nobody seems to understand that the clothes (change in texture, color and integrity) tatter after repeated wear and wash. The black hair turns grey; birth and death happen in the span of one lifetime.

●193: The pot with the spatula contains rice. The hearth (fire-place) contains three fires and five kinds of firewood. Get the rice cooked without burning and give it in charity; the days are passing by fast.

●194: The bee sits on top of the flowers and enjoys imbibing the nectar; in like manner, life seeks the three lights beyond the reach of eyes. (Seek the Nectar-Light of immortality, which is beyond the reach of the naked eye.)

●195: Perform noble deeds to accrue good karma and realize man’s destiny. Praise the Holy One to reach the Holy Land . This is the destiny we seek; this is the destiny for men.

●196: Speak not envious words, seek not property of others. Keep your righteous ways, share your meals, and share what you have.

●197: Many flowers are used for the worship of the Lord; the one (best) flower is not killing the atoms of others. The tremorless (steady) flame is the peaceful mind. The soul resides in the highest place.

●198: They, who brought death on others, are snared in the noose of Death’s bullies and cast in the hell; they roast in hell.

●199: They who eat meat are taken to hell by the Death’s emissaries who let fire consume them.

●200: They, who do not kill, steal, lust, and lie, attain the feet of Lord Siva and enjoy Bliss of Wisdom for ever.

●201: Not eating jackfruit that is at hand, why would any one climb a spiky palm tree for dates? When a pining wedded wife is at home, the amorous buck desires for the neighbor’s spouse.

●202: When there is ripe mango, grown with tender care, is at home, he who has no sense climbs a Tamarind tree to obtain the sour fruits and break his legs.

●203: The rich rolling in wealth and the youth roaming in darkness yield to the sensuous charms of other women. It is difficult to change the minds of those who do not know right from wrong.

From this verse forwards, the translation follows a free style, staying close to purport.

●204: The leaves of Nux Vomica are fine and its ripe fruits are attractive, though they are bitter to taste. The round breasts and charming smiles of the temptress bring bitterness, so keep your heart steady in the midst of raging passions.

●205: They seek woman and delight in connubial love. It is like getting caught in the whirlpool with swirling of emotions, and rising passions and pleasures, which are like ephemeral dreams and are not the Real.

●206: A charming damsel holds a man in conjugal embrace; she will slyly talk him into waiting and abandon him for a more handsome man.

●207: It is fate that, in this world, we seek conjugal embrace with damsels. It is like having the juice expressed from the mill on hands and the bitterest Neem in the body. (On hand--immediately--we have the juice; in the body--the end-- it is bitter like Neem.)

Pratyaksha	Anumâna	Upamâna	Sabda or âpta Vacana	An-upalabdhi or Abhâva-Pratyaksha	Arthâpatti
Perception by the senses	Inference	Analogy	Verbal authority or revelation (Agamas)	Negative proof	Inference from circumstances.

Siva, Pati	Sat			Sea	Greater Soul	Sound	Taste	Fire	color
Soul, Pasu	Sat-Asat	copper	Rice	Water	Body	melody	Fruit	hot water	crystal
Pasa	Asat	verdigris on copper	husk	Salt in sea water					colors

Asat Soul with Pasa	Kevala state	unintelligent
Sat soul in Suddha state	Sat State	Intelligent
Sat-Asat soul	Sakala state	intelligent-unintelligent

Kevala-Kevala—1 Atita-atitia state	Kevala-Sakala—2 Vaindava manifestation	Kevala-Suddha--3 (Vijnanakala state)
Sakala-Kevala—4 Jagrat-Atita State	Sakala-Sakala—5 Jagrat within jagrat State	Sakala-Suddha—6 Tat-Para State
Suddha-Kevala—7 State of Upasantha	Suddha-Sakala—8 Expansive Turiya State	Suddha-Suddha—9 Siva-becoming State.

Sakalar	Pralayakalar	Vijnanakalar
3 Malas: Anava, Maya and Kanma	Anava and Maya Malas	Anava Malam