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