siddhAs lose themselves in divine impassivity - mantrA 127

srigurubhyO namahA |

In this, the 127th mantrA, the sage describes some of the different states of attainment of the siddars. As some of the terms (in the original tamil) are intended to be accurate or even technical in the manner in which they are employed, I have tried to provide an essence of the states of being / attainment which the sage speaks of. Though they are not entirely descriptive of these states, they will give those of us who are not trained in the classical/technical use and meaning of these terms a better idea of what is described.

There are many parallels of what is being said here, described in astonishing depth in the yOga vAsishtA. As part of his discourse to rAma, the sage vasishtA details the different states of attainment of the realised being. I could perhaps build the body of this post by quoting some verses from the text... But I resist the temptation to rabbit on and instead decide to focus on the text at hand!


இருந்தார் சிவமாகி எங்குந் தாமாகி
இருந்தார் சிவன்செயல் யாவையும் நோக்கி
இருந்தார் முக்காலத்து இயல்பைக் குறித்தங்கு
இருந்தார் இழவுவந்து எய்திய சோம்பே. I.1.15.127

Siddhas Lose Themselves in Divine Impassivity

In Siva they remained, seeing themselves in all,
Remained thus mutely gazing at Siva's works manifold,
In silence witnessing Time's three tenses,
They remained, lost,
While Divine Impassivity spread its sable wings. I.1.15.127

Com – In Siva they remained, seeing themselves in all, The siva siddars, having attained to the state of siva, remain thus – as pervading this universe as siva. Remained thus mutely gazing at Siva’s works manifold, they remain forever in a detached state; watching their own lives and everything around them as the work of siva, the supreme Lord. In silence witnessing Time’s three tenses, they stand unmoved, as witnesses to the changes in Time (i.e. the past, the present and the future). They remained, lost, While Divine Impassivity spread its sable wings. And all the while they remain still, without performing any actions for themselves.

# This mantrA provides a clear illustration of some of the states associated with the accomplished siddars. The term ‘engum thAmAgi irutthal’ or ‘seeing themselves in all’ refers to the state of mind where everything is perceived as sivaswarUpA – i.e. everything is seen as a manifestation of the same siva. This is where the all-pervading nature of siva is understood clearly. This state of being is known as sivaswarUpam; and also known as sivAnanda bOdhasAram. (the essence of the experience of the bliss of siva)

The term ‘ sivanseyal yAvayum nOkki irutthal’ or ‘mutely gazing at Siva’s works manifold’ refers to the state of mind where due to the clear perception of ‘reality’ without taint, the panchakritya niyathI (the fivefold actions of the supreme viz. creation, preservation, etc) as appropriate to the jivas is understood clearly. This state of being is known as siva darisanam.(the vision of siva - pls note that it is not a 'vision' one has of siva, rather it is the vision that siva has. That is, to 'see' with siva's eyes - as an uninvolved and unparticipating vouyer).

The term ‘ mukkAlathu iyalbai aridhal’ or ‘witnessing Time’s three tenses’ refers to the fact that the siva siddars after having achieved the state of siva darisanam (refer above) obtain the state of siva. This is a supreme state and is beyond death and destruction. Time on the other hand is not indestructible or even unchangeable – It is limited and also undergoes the three fold change (past, present & future). Hence the siddars who have reached the supreme state of sivadarisanam gain the understanding of the finite and limited Time.

The term ‘ izhivu vandhEidhiya sOmbu’ or ‘ they remained, lost, While divine Impassivity spread its sable wings’ refers to the state of mind where there is no fear or worry with respect to what has happened or what is happening or what will happen. This is because everything is (correctly) understood to be the will of siva. Thus the true siddars remain impassive and without getting involved with the flow of life. This state is better explained in the mantra 504.

The term ‘tarbhOdankedal’ or ‘impassivity’ refers to the state of being which is effortless (sahajA). For which no specific endeavour be it spiritual or physical is necessary. The above mantra clarifies that the siddars remain in the untainted plane of the self state (even) though they do not undertake any specific effort to be in that state. That they would have had to undertake tremendous effort in order to first reach such a plane of being is not being disputed here. But the sage conveys that even though it might appear as if the siddar is doing nothing (even those acts/karmAs that are prescribed for their stage in life), in fact he is never moved from the self state. Thus the true siva siddar is not one who has transgressed the prescribed rules of living, but one who has transcended them.

Thirucchitrambalam |

They walk into light of siva - mantrA 126

srigurubhyO namahA |

Continuing from where we left off some months ago, without preamble, I will proceed to the next mantrA in the text.

முப்பதும் ஆறும் படிமுத்தி ஏணியாய்
ஒப்பிலா ஆனந்தத் துள்ளொளி புக்குச்
செப்ப அரிய சிவங்கண்டு தான்தெளிந்து
அப்பரி சாக அமர்ந்திருந் தாரே. I.1.14.126

They Walk Into Light of Siva

Ascending thus the steps,
Thirty and six of Freedom's ladder high,
Into the peerless Light of Bliss they walked;
And Siva, the inexplicable, they saw--
Having seen, realized and so stayed. I.1.14.126

Com -Ascending thus the steps, Thirty and Six of Freedom’s ladder high, (The siddars) ascend high towards the final goal of mukthi or liberation using the knowledge of the thirty six (see previous mantrAs) tattvAs, that are enumerated in the AgamAs, as the ladder. Into the peerless Light of Bliss they walked; ascending thus they merge into the luminous plane beyond compare – that of endless sivAnandA or supreme bliss, And Siva, the inexplicable, they saw – (and there) they had the darshan / vision of the supreme siva, that supreme principle which transcends description by way of words, Having seen, realized and so stayed. And having seen the supreme, they realized the truth about their Selves (as siva) and the siddars remained so (as siva).

# The term ‘padi mukthi EniyAi’ in the original, refers to the fact that the siddars consider the thirty six tattvAs as the ladder to liberation. That is, they ascend the spiritual path through transformation while still being engaged with the tattvAs (i.e. the phenomenal world, the body, the mind etc). Unlike some other schools of thought which encourage (and expect) the aspirant to suppress or overcome the distractions by understanding all phenomena as unreal or illusory, the siddars are those whose philosophy is accepting of the various tattvAs. They are understood correctly to be the various modifications (parinAmA) of the one siva.

Thus the sage makes clear that the true siddars are those, who have reached the highest goal of liberation through the paths that use the thirty six tattvAs as the ladder to spiritual heights. And having reached such heights, the siddars remain in that self-state being verily like siva Himself.

thirucchitrambalam |

siddhAs ascend the thirty-six tattvAs - mantrA 125

srigurubhyO namahA

In what is the 125th mantrA since the start of the thirumandiram, the sage shines light on the importance of the correct understanding of the 36 tattvAs that constitute all of creation. He makes clear that it is the knowledge of the component tattvAs and the gradual ascension of these (as if climbing a ladder to reach a higher level) is the distinguishing feature of the sivayOgin. The yOgin through the yogic methods dissolves the lower and impure tattvAs into their preceding tattvAs and finally attains to the pure splendour of the siva state - while being 'alive' or while being in the physical body.

சித்தர் சிவலோகம் இங்கே தரிசித்தோர்
சத்தமும் சத்த முடிவுந்தம் முள்கொண்டோ ர்
நித்தர் நிமலர் நிராமயர் நீள்பர
முத்தர்தம் முத்தி முதல்முப்பத் தாறே. I.1.13.125.

Siddhas Ascend the Thirty-Six Tattvas

Siddhas they that Siva's world here visioned,
Nada and Nadanta deep in them realized,
The Eternal, the Pure, reposing in Bliss unalloyed,--
Thirty and Six the steps to Liberation leading. I.1.13.125.

Com - Siddhas they that Siva’s world here visioned, The siddhAs experience the supreme bliss (AnandA) that is the fruit of the sivalOkA (the realm/world of siva) in this world while in the physical body through remaining immersed in the state of samAdhI. Nada and Nadanta deep in them realized, They are capable of cognizing nAdA and the very end of nAdA (i.e. nAdAntA) as states within themselves. The eternal, the pure, reposing in bliss unalloyed, -- They are beyond birth and death, immortal; they are taint less, pure; and they abide in a state of pure bliss always. Thirty and six the steps to Liberation leading. The path to liberation for these siddars who have reached such incredible heights of consciousness is the set of thirty six tattvAs.

# This is an important mantrA as the sage declares here that the ‘mukthi mudal’ or the first step to liberation of mOkshA is the understanding of the 36 tattvAs. To understand this better we need to know first of all what is meant here by the word tattvA. The Sanskrit word tattvA has many meanings, ‘reality’, ‘principle’, ‘underlying truth’, ‘thatness’ etc are a few of the meanings. Though in the context that the word is used here it is to be taken to mean the internal principles that serve as the building blocks of the manifest and unmanifest universe. In the samkhyA system (which was the first to enumerate the tattvAs) they hold that the tattvAs are 25/26 in number. However in the shaktA and the shaivA system the total number of tattvAs is taken to be 36.

These 36 tattvAs are grouped into three groups : Atma tattvA group (containing 24 tattvAs); vidyA tattvA group (containing 7 tattvAs); and the siva tattvA group (containing 5 tattvAs). These three sets are also known as the ashuddha tattvA group (impure tattvAs), shuddha tattvA group (pure tattvAs) and the shuddhAshuddha tattvA group (the mixed – i.e.pure and impure tattvAs). Though it is beyond the remit of the current post to delve into the details of each of the tattvAs here, just with the reader who is not exposed to the understanding of the tattvAs in mind, I will provide a brief list of the 36 tattvAs below. The interested reader who wants to know more will find plenty of other resources that detail the tattvAs.

The tattvAs listed from the subtlest of subtle till the last and most gross is as follows (shivAdyavani paryantam - from shivA till what is known as earth) -
1. shivA
2. shaktI
3. sadAshivA
4. IshwarA
5. shuddhavidyA
6. mAyA
7. vidyA (which is really avidyA in essence)
8. kalA
9. rAgA
10. kAlA
11. niyatI
12. purushA
13. prakrutI
14. manas (mind)
15. buddhI (intellect)
16. ahamkArA (ego or I awareness)
17. shabdA (sound)
18. sparshA (touch)
19. rUpA (form)
20. rasA (taste)
21. gandhA (smell)
22. shrOtra (ear)
23. tvak (skin)
24. chakshU (eyes)
25. rasanA (tongue)
26. granA (nose)
27. vAk (speech)
28. pAnI (hands)
29. pAda (feet)
30. pAyU (genitals)
31. upastha (anus)
32. AkAshA (ether)
33. vAyU (air)
34. tEjO / agnI (fire)
35. salila / jalA (water)
36. prithvI (earth).

In the list above, the first five tattvAs (shivA to shuddha vidyA) are the group known as the siva tattvA group or the shuddha tattvAs (pure tattvAs) as they pertain to the supreme level. The next 7 tattvAs (from mAyA down) are the group known as the vidyA tattvA group or the shuddhAshuddha tattvAs (pure and impure/mixed set) as they are the means for both the shiva’s modification to jIvA in the evolution mode and the jivAs transformation into siva in the involution mode. The last 24 tattvAs are the group known as the Atma tattvA group or the ashuddha tattvA (impure tattvA) group as they pertain entirely to the manifest reality at a much grosser level where the siva appears bound and limited as jIvA.

It is worth noting here that the Atma tattvA set corresponds to the sthUla sharIrA or the gross physical body; the vidyA tattvA set corresponds to the sUkshma sharIrA or the subtle body and finally the shiva tattvA set corresponds to the kArana sharIrA or the causative body.
So through the above mantrA the sage indicates that the siva siddars are those who while being engaged with the phenomenal world in this physical body are able to experience the highest of states (bliss) by being ever immersed in the light of the self. They are liberated while alive – jIvanmukhtAs.

thirucchitrambalam

Who are the siva siddhas - mantrA 124

srigurubhyO namahA
The 124th mantrA reveals more about the siva yOgin.

வெளியில் வெளிபோய் விரவிய வாறும்
அளியில் அளிபோய் அடங்கிய வாறும்
ஒளியில் ஒளிபோய் ஒடுங்கிய வாறும்
தெளியும் அவரே சிவ சித்தர் தாமே. I.1.12.124.

Who Are the Siva-Siddhas

Space intermingling with space,
Nectar drowning in nectar,
Light dissolving in light--
The elect are they, the Siva-Siddhas,
Who these splendid visions perceive. I.1.12.124.

Com - Space intermingling with space To know the AtmA which is an evolute of AkAshA or space merging into the cidAkAshA or the subtle ether which is the abode of siva, Nectar drowning in nectar, To know the will (icchA) of the jIvA dissolving in the will of siva, Light dissolving in light – To know the light of the jIvA dissolving in the light of siva The elect are they, the siva – siddhas, Who these splendid visions perceive. Those who know by means of refined intellect (the above) are known as the siva siddhArs. Only they are the knowers of siva.

# The term ‘aLiyil aLipOi adangudhal’ translated as ‘nectar drowning in nectar’ refers to the combined icchA (desire/ will), j~nyAnA (knowledge) and kriyA (active energy) of the individual jIvA merging into the combined icchA, j~nyAnA and kriyA of the supreme siva. The sage comments here on those special beings who are entitled to be known as the siva siddars. Through a highly clarified intellect/ awareness which in itself is a result of many practises, the siva yOgin is able to intuitively understand the truth that the AtmA or (individual) self merges with the siva or cosmic self in the highly subtle cidAkAshA. Not only are they able to understand this, they are forever engaged in the experience of this merger.

The second line of this verse also points to the state of the siddA. When the tri fold modification of the individuals energy (as icchA, j~nyAnA and kriyA) is existent it incites the jIvA into performing actions, which in turn lead to the fruits of those actions (such as heaven, hell, re birth etc). However in the case of the siva yOgin, these energies have been elevated to the heights of siva and are then dissolved into the same icchA etc of sivA. Thus the will of siva is the will of the siva yOgin. That is, they remain without any desires or activities for themselves. Instead they act as one with siva.

thirucchitrambalam

shuba deepAvali.

srigurubhyO namahA |

shuba deepAvali.

He granted me bliss supreme - mantrA 123

srigurubhyO namahA

Detailing the state of being of the siva yOgin further this mantrA describes the transcendence of the yOgin to a realm that is beyond the control of the celestials.

அளித்தான் உலகெங்கும் தானான உண்மை
அளித்தான் அமரர் அறியா உலகம்
அளித்தான் திருமன்றுள் ஆடுந் திருத்தாள்
அளித்தான் போ஢ன்பத்து அருள்வெளி தானே. I.1.11.123.

He Granted Me Bliss Supreme

He made me see the truth that He pervades all,
Granted me the vision of the world that even Devas know not,
The vision of the Sacred Feet in Holy Sabha's cosmic dance,
Granted me His infinite Grace and the Bliss supreme. I.1.11.123.

Com - He made me see the truth that He pervades all, The lord siva made me realise that there is but the one supreme that pervades all the manifest worlds Granted me the vision of the world that even Devas know not, lord siva also granted me (through the above mentioned vision of ‘reality’) the state of unending bliss that eludes even the dEvAs The vision of the Sacred Feet in Holy Sabha’s cosmic dance, He (lord siva) graced me by firmly establishing His holy feet that are ever engaged in performing the cosmic dance in the peerless space of paramAkAshA (subtle ether) Granted me His infinite Grace and the Bliss supreme (and through that) He granted me the state of supreme bliss (paramAnandA), the result of basking in the effulgence of His grace.

# This mantrA follows on from the previous one. The term ‘ ulagengum thAnAna unmai’ or ‘the truth that He pervades all’ refers to the state of being of the siva yOgin who can see only siva everywhere. The yOgin though aware of the perception of multiplicity, is ever clear about the ultimate cause of such apparent diversity. He sees nothing but the supreme siva, the seed cause, everywhere and in everything.

The term ‘ amarar ariyA ulagam’ or ‘ the vision of the world that even dEvAs know not’ is a hidden metaphor. Rather than understanding this to be a state of being which the dEvAs or celestial beings do not experience, it should be recognised as the state of being or world that is beyond the ruler ship of the dEvAs. That is, the dEvAs here refers to the divinities / energies that operate from within the lower opening/ door of the mUlAdhAra chakra. These divinities function in a manner that regulates / limits the expansive self consciousness of the jIvA. As a result of achieving the perception of reality at a level where there is but the one supreme (advaita siddhi), the yOgin resides at a plane that is transcendent to the lower chakrAs. Through perfection of the techniques of sivayOgA, the aspirant remains in equipoise and with full awareness of reality at all times (refer to previous mantrA detailing the state of shuddha jAgrat).

The term ‘ thirumandrul AdunthiruthAl’ or the ‘ sacred feet in the holy sabhA’s cosmic dance’ refers to the attainment of the holy feet/ grace that manifests from within the golden effulgence that is present in the cidAkAshA or subtle ether.

The term ‘ pErinbatharulveli’ or ‘bliss supreme’ refers to the state where there is no distinction between siva and shaktI – i.e. before the dichotomy in the siva tattvA level leading to the Shakti tattvA. Thus is the state of bliss that is unending, as it is birthless. This is the self state where there is a sAmarasyA or complete unity of siva and Shakti tattvAs.

thirucchitrambalam

SivayOgA is to attain self - lumination - mantrA 122

srigurubhyO namahA

Here in the next verse, the sage describes the state of being of the siva yOgin even further. After detailing some notable qualities of the siva yOgin in the last mantrA he proceeds to here to reveal that vivEkA or discrimination is an important trait in the yOgin. He also compares the siva yOgA to other systems like hatha yOgA and declares that this (i.e. siva yOgA) is the manifestation of the compassion of the supreme siva to help the jIvA overcome his delusion.

சிவயோக மாவது சித்தசித் தென்று
தவயோகத் துள்புக்குத் தன்னொளி தானாய்
அவயோகஞ் சாராது அவன்பதி போக
நவயோக நந்தி நமக்களித் தானே. I.1.10.122.

Sivayoga is to Attain Self-Lumination

Sivayoga it is to know the Cit-Acit,
And for the Yoga-Penance qualify;
Self-light becoming Self,
To enter undeviating, His lordly domain;
He granted me this--Nandi of the Nine Yogas. I.1.10.122.

Com - Sivayoga it is to know the Cit – Acit, sivayOgA is that where by the yOgin is able to discern, through the quality of vivEkA (discrimination), that which is possessed of chaitanyA or chit Shakti and that which is jadA or inert And for the Yoga – Penance qualify (and knowing thus) to proceed on to the path known as sivarAja yOgA, which is attained by elevating the vibrations to the crown (of the head), Self –light becoming Self, and by remaining immersed in the light of siva (self) that is revealed (through the above mentioned sivarAja yOgA)To enter undeviating, His lordly domain; (being thus immersed in the self) one remains undistracted by other types of yOgAs which produce bad results and remains united with the lord in the supreme paramAkAsha mandala or the ether plane He granted me this – Nandi of the Nine yogas. This supreme path that is verily love (sivarAjayOgA) my lord, nandI has revealed for our betterment and salvation.

* The sage provides further clarity on the nature of the siva yOgA here after describing the state of being of the siva yOgin in the mantra before. The verse is simple and can be understood easily once a few terms are understood.

All this is one. The one supreme which the wise describe as sat, chit, AnandA etc is without a second. However, for the sake of granting the fruits of actions the world phenomena is necessary. The one supreme siva Himself manifests variously as the dEvAs, the demi gods and beings, humans, animals, trees, plants, worlds etc. Due to our state of misapprehension or avidyA, we commonly see self where there is no self (i.e. thinking that the body is self) and see the non self where there is self. An important awareness that the spiritual aspirant needs to cultivate is that of discerning that which is self and that which is not. This quality of discrimination is known as vivEkA and it is a very important prerequisite for the aspirant. Once we are able to see what is chit or possessed of consciousness or chaitanya and identify that which is jadA or inert matter, we will be able to rise above the misapprehension which makes us see duality or multiplicity where there is but one.

So here the sage describes that the siva yOgin is possessed of this capacity to discern the sat from the asat or the self from the non self, (astOmA sat gamaya), the conscious from the inert, the siva from the jagat (world). Once aware of this, the yOgin is no longer drawn outward to the phenomenal world of inert matter as it loses its glitter once it is known for what it is. Now the yOgin remains focused on the chit or conscious principle which is the self and through steady practise is able to transcend the bondage due to previous actions and tendencies.

The term ‘tava yOgA’ or penance refers to those actions that are performed (without tormenting the body) through which the vibrations are channelled through the central path of sushumnA upwards to the crown of the head or sahasrArA. This process is known as rAja yOgA or the king of yOgAs. The term ‘avayOgA’ in the original refers to hatha yOgA, this the sage refers as other yOgAs that produce contrary or bad results. It is worth noting that the sage here does not disqualify the hathayOgA tradition as such - he is merely saying this here to produce a comparison between the hathayOgA (which is a very strict and difficult path to attain success in) and the siva yOgA as suggested by thirumUlar (which is sweet and natural and easy to attain in comparison). It is like the thirsty person trying to drink sea water to quench his thirst when he has a well right next to him with sweet fresh water.

Through the above mantrA the sage reveals that the supreme lord nandi, out of compassion for the jIvAs has revealed the wonderful path of sivarAja yOgA through which the jIvA is able to obtain release from this cycle of birth and death to attain the sivalOkA or realm of siva.

thirucchitrambalam