8.7 PANCHAKRA PAHRODAI: THE IMPORTANCE OF THE FIVE LETTERS
This is one of the 14 books of the thiru-avaduthurai
pandara sastrangal. This book deals with the five principles of the AGAMA
ontology. The five principles of the saiva siddhantham are represented by the
term si-va-ya-na-ma. The five words are symbolic of the hidden meanings in the siva.
1.Si=siva = represented as the sun
2.Va=sakthi =represented as the rays of light
3.Ya=pasa bondages= represented as the eye of the observer
4.Na=jeevan=lamp with the flame
5.Ma=Maya=darkness that surrounds the lamp
The jeeva is a reservoir of malam. The pasa brings the
jeevan close to the maya and brings it to the state of mayeyam. This process is
done by the power of thirodhana. Hence
the mayeyam and thirodhina sakthi also
becomes the malam.
“Thirodhina sakthi (திரோதனசக்தி)is another example for the repression usage in
siddhantha psychology.” But here the repression is done by the self and is part
of the malam(id).
Where as the maraithal (மறைத்தல்)(hiding) function is also similar to repression but
from the act of siva(superego). In Freudian psycho-analysis this is not the way
repression is potrayed.
The malam are therefore five:
1.anavam ஆணவம்
2.kanmam கன்மம்
3.maya மாயம்
4.mayeyam மாயேயம்
5.thirodhina திரோதினம்
The five principles of panchkram ( panja-atcharams)
help the jeeva to get rid of the five malam. The process is described
subsequently. The five stages are illustrated with the beautiful example of
1.sun
2.light rays from the sun
3.the eye which catches the light
4. the lamp with its flame
5.darkness around the lamp.
The sun and its rays are the siva and its sakthi. The
eye which catches the light does not have light of its own. The flame of the
lamp which has the light does not know the light by itself. The darkness that
surrounds the lamp is the maya of the world.
Lord siva through the power of sakthi comes as the
rays of light to the world. But the eye which sees the light does not have a
light of its own is compared to ignorance of the soul. The flame which has
alight but does not enjoy the illumination for it is again shown as the anava
malam .
The darkness
which surrounds the lamp in the form of its shadow is the veil of maya which
accompanies the jeevan all through the life .
Pan chakra pahrodai[i]
(பஞ்சாக்கிர பஃரொடை)is an excellent doctrine from thiru-avadu-thurai-adheenam. It was
written in 15th century.
The five kanus (கணு)of sugarcane:
The pan chakra pahrodai makes the principles simple by
giving an analogy of the sugar cane and its “kanus”. the sugar cane is called
the gnana karumbu (ஞானக்கரும்பு)and it is also mentioned in other earlier literature
and patinathar too.
The various states of the mind are described as
sakkiram, soppanam,dhoorium, suzhuthi..etc. these states are described in
mandookya Upanishads. These conscious states descriptions are one of the
earliest concepts in Veda. This is in fact the Hindu phenomenology and existentialism.
The states of conscious can be brought about from one
stage to another by systematic sadhanas. The sadhanas are similar to modern
psycho-analysis.
The steps are divided to five by the saiva tradition
for the sake of simplicity and easy understanding. The five steps in the ascending order are:
ma-na-ya-va-si ம-ந-ய-வா-சி
( sivayanama in reverse)
The sugar cane analogy is a symbolism . sugar cane by
itself is not a principle.
The five kanu are:
1.Ma: ம thathva roopam,tathva darsanam, tathva suthi and anma roopam : ninmala
sakkiram(தத்துவரூபம், தத்துவதரிசனம், தத்துவசுத்தி, ஆன்மரூபம் இவை நிந்மல சாக்கிரமாம்)
2.Na: ந anma darsanam, sivaroopam , : ninmala swapnam (ஆன்மதரிசனம்,சிவரூபம் இவை நிந்மல சொப்பனமாம்)
3.Ya:ய ninmala suzhuthi (நிந்மல சுழுத்தியாம்)
4.Va:வா anma suthi, anma Siva darisanam, Siva
yogam: ninmala dhooriyam (ஆன்மசுத்தி, ஆன்ம சிவதரிசனம், சிவ யோகம் இவை நிந்மல தூரியமாம்)
5.Si:சி siva boham(anma labam) (சிவபோகம் என்பது ஆன்மலாபமாம்)
The jeeva is in the beddha(பெத்த நிலை) initially and it is called the beddha
state: ma-na-ya (ம-ந-ய)
It progresses to the mukthi state gradually : va-si;
வா-சி(முக்திநிலை)
This progress from beddha state to mukthi state is the
essence of pachakram.
The mantra therefore is a symbolism of the progress of
the soul to higher state(?healthy state).
In the “beddha states” the jeevan is bound by the pasu
knowledge only. It is the embodiment of
the worldly pleasures. The bondages of pasa occupy it. The pasa are
anava,kanma and maya..
By knowing the siva alone the Nandi can reach the
pathi (linga). The jeeva (Nandi) by
taking the panchakra principles leaves
the pasa malams and reaches the siva. That is the mukthi state.
The beddhah states the soul progress from one step to
another by the ten steps.
The ten steps are:
1.tatva roopam தத்துவரூபம்
2.tatva darsanam தத்துவதரிசனம்
3.tatva suthi தத்துவசுத்தி
4.anma roopam ஆன்ம ரூபம்
5.anama darsanam ஆன்மதரிசனம்
6.anma suddhi ஆன்ம சுத்தி
7.siva roopam சிவரூபம்
8.siva darsanam சிவதரிசனம்
9.siva yogam சிவயோகம்
10. siva boham சிவபோகம்
Siva boham is the highest state. The ten steps are
called dhasa kariam. They will be discussed in the following chapter.
The ten kariams(actions) are called dhasa kariam[ii].
The dhasa
kariam are steps in the progress of the soul to the highest
states(mukthi). It starts from the
lowest state in tathva roopam and ends in siva boham. Each stage is consisting of various
combinations of the malam and finally the complete cleansing of all malam .
[i]
THE PRODUCTION OF THE FOUR VAKKU: Tattuva Kattalei,Translated. by Rev.
Henry. R. Hoisington
Edited by Sri. T.N. Ramachandranhttp://www.shaivam.org/siddhanta/san_tattuva_kattalai.htm
Sukkumei is produced by the Tattuvam Sivam as the
efficient cause, and his Satti, as the instrumental cause.
Peisanti is produced by the Tattuvam Sathakkiyam and his
Satti.
Mattimei is evolved by the Tattuvam Isuran and his Satti.
Veikari is developed by Sutta-Vittei (Rudra)and his
Satti.
Note : Thus, by means of the four
Vakku, the soul is brought under the influence of its proper organism, and is
made ready to be vivified, and to act according to the requirements of its
fate, or kanma-malam. What next follows describes the manner in which the soul
is fully reinstated in the possession of the powers of life.
II. Ascending States of the Soul
The way in which the imperfectly conscious soul, in these
four vakku, is brought to a state of consciousness and activity, is as follows.
Sivam develops the Tattuvam (or Vinttu): Satti evolves
kalam, niyathi, and kalei. Kalei having removed, by little and little,
anava-malam, just as fire removes the particles of wood burnt, the soul, in the
form of kalei, associates with itself piranan, in turiyam and then becomes an
inhabitant of sulutti.
Then Gnana Satti (ஞானாசத்தி) evolves
Sutta-Vittei. Sutta Vittei develops, for the soul, arivu (அறிவு), understanding. Ichcha-Satti (இச்சாசத்தி) brings forth the Tattuvam
Isuram. Isuram produces the Tattuvam rakam. Then rakam develops, for the soul,
ichchei, desire (or the passions).
Note : Gnana-Satti, the goddess
of the wisdom, is the ultimate source of understanding or wisdom to the soul.
Ichcha-Satti the goddess of desire, is the ultimate source of desire or
passion. Kiriya-Satti, mentioned below, is the ultimate source of action to
souls.
The soul is thus invested with the proper forms of
desire, understanding, and action, which constitute the avatharam that exists
in the heart (or the middle region). In this state the soul is denominated
purusha-tattuvam (புருஷ தத்துவம்), and also
panchakanchukan (பஞ்ச கஞ்சுகன்) the lord (or
possessor) of the first five (of the Vittiya-Tattuvam).
In the same way, Kiriya-Satti (கிரியாசத்தி)
evolves, in the avatharam of purusha-tattuvam, Sathakkiyam. Sathakkiyam
develops pirakiruthi (ullam, a form of pirakiruthi). This pirakiruthi connects
with the soul as kunam. Then the soul, in the form of the Great Kunam, stands
in union with the Tattuvam, as a preparation for the experience of good and
evil.
Conscious state of the soul in Soppanam.
The instrumentality by which the soul becomes intelligent
in the avatharam of soppanam, consists of the following five Tattuvam, viz;
manam, putti, akangkaram, sittam and ullam. These respectively evolve the
symbols a, u, m Vintu, Natham. Thes symbols develop the five mundane gods, viz:
Brahma, Vishnu, Ruttiran, Mayesuran, Sathasivan. The soul possessing these
Tattuvam, becomes sukkuma teki (சுக்குமதேகி),
an intelligent and active individual, in soppanam, in the same way as it
experiences good and evil in sakkiram. With these qualifications, it becomes an
inhabitant of sakkiram.
Note : The symbols, a, u, etc.
constitute the panchakkaram (பஞ்சாக்கரம்),
the five lettered mantiram, in its second stage of development.
Intelligent and Active State of the Soul in Sakkiram.
The method is as follows. When the soul, standing in the
place of akasam, ether and possessing sottiram, the organ of hearing,
apprehends sattam, sound vakku, mouth, will give utterance to the same.
When the soul, standing in the Element vayu, air, and
being in possession of tokku, the organ of feeling, distinguishes parisam,
touch, the feet will move.
When the soul, in the Element teyu, fire, and in
possession of Sadchu, the organ of sight, discriminates rupam, form, the hands
will perform their functions of giving and receiving.
When the soul, in the element appu, water and in the
possession of singnguvei, the organ of taste, perceives rasam, taste, payuru
will perform their office of separating and voiding the excrements.
When in piruthuvi, earth and in the possession of
akkiranam, the organ of smell, the soul perceives kantam, smell, upatham will
yield delight.
In the avatharam in which these operations are carried
on, Anna-Satti (அன்னசத்தி), the abstract Satti,
brings forth the Tattuvam called Sivam. This sivam evolves mayei (the last of
the Vittiya-Tattuvam). This mayei, Standing in the form of kunam, and by means
of the nine kunam, magnifies things (or causes the soul unduly to magnify the
things of sense), and to call a lie the truth. By this means, the soul becomes
subject to births and deaths.
Thus far (Melal-Avattei, also denominated) Sakala-Avattei
(சகல அவத்தை).
III. Pure States of the Soul
Note : The sueecessive States, or
stages of progress, of the soul towards its ultimate deliverance from its
entangle ments in the body, are called ninmala-avattei (நின்மல
அவத்தை), the Avattei in which malam is
destroyed. The course of the soul, here, is through the Ascending States.
The elucidation of the ninmala-avattei in the
Sutta-Avattei, is as follows.
When one's kanmam has met its award, and anava-malam is
satisfied; when one has received the lamp of wisdom from one's Guru; and when
one has come to distinguish and understand Sivan, the soul, and pasam, then
one's avatharam, organism, in which one will receive grace, is as follows.
1. When the soul comes to a full vision of the Elements,
his stula - sariram (ஸ்தூல சரீரம்), gross body, will
cease to exist (or will cease to control or influence him). This state is
called ninmala- sakkiram (நின்மல சாக்கிரம்).
2. When one gets a vision of the Intiriyam, five
perceptive Organs, and five Organs of Action, the Elements will withdraw (or
cease to affect the soul). This is ninmala - soppanam (நின்மல
சொப்பனம்).
3. When one comes to understand the Antakaranam,
Intellectual Organic Faculties, the INtiriyam will cease to exert their
influence. This state is called ninmala-sulutti (நின்மல சுழுத்தி).
4. When the Vittiya-Tattuvam are revealed to the soul
then the Antakaranam will withdraw their influence. This state is denominated
ninmala-turiyam (நின்மல துரியம்).
5. When the Sutta-Tattuvam are clearly understood, then
the Vittiya-Tattuvam will cease to operate on the soul. This state is called
ninmala-turiyathitham (நின்மல
துரியாதீதம்).
Further view of the Soul in these Ninmala Avattei.
Ninmala-sakkiram is the state in which one's
Anta-karanam, which had let out the soul through the senses, become Sivakaranam
(or divinely illuminated), so that, from having seen the world as eternal, one
now humbly approaches and obtains grace (help) of one's Guru.
Note : This is the transcendental
development of one's mind, which one grasps at once, or intuitively
understands, all things and circumstances as they are.
Ninmala soppanam is the state in which the soul, by
hearing and understanding his Guru, comes to see Sivan. He then becomes
exalted, draws near, and is made a possessor of Sivan's enjoyment. In this, it
is neither too much elated, nor zealoius, nor overwhelmed.
Note : This is a stage in
sanctification, when one's spiritual, or illuminated vision begins to govern
and regulate one's affections.
Ninmalasulutti is an advanced stage in self-government in
which the devotee is enabled to receive honor, or a distinguished name, without
the propensity to say; "I have made this acquisition," etc.
Note : Such an one is supposed to
have got the victory over his natural pride and vanity, so completely do his
spiritual visions engross him.
Ninmala-turiyam is the state in which the soul reaches
the sampurana-tisei (சம்பூரண திசை)*, region of plenty,
whence happiness flows in upon it.
( * The translator should have meant தசை (state, condition). Ed.)
Ninmala-turiyathitham is the state in which the soul
transcends even the four above-named attainments, and leaves them.
Note : The soul is now in
Siva-Rupam, and is a sivam, a god, rather than a mere soul, and is in full
participation of the joys of Sivan.
All that can be said of the soul in this state of
sampurana-tisei, is that Sivan will appear to it, and shine as the sun, with
unspeakable and overwhelming splendor.
Thus, one who has obtained the vision of
ninmala-sakkiram, will have one's natural propensities and powers of talking,
etc., stupefied, and checked, like one bathing under water, and like one who
has eaten to repletion.
Thus far the Karana-Avattei (Karana, radical, in
reference to the ninmala-avattei), which are also called Suttam
(Sutta-Avattei).
Edited by Sri. T.N.
Ramachandranhttp://www.shaivam.org/siddhanta/san_tattuva_kattalai.htm
Note : The phrase tesa - kariyam means, literally, the
ten things. Here, it refers to the ten principal states or positions of the
soul in its organism, the human microcosm. These states involve all the
relations of the soul to the Tattuvam here brought to view so far as they bear
on its moral and religious character, and on its present condition and
prospects. These are topics which belong exclusively to the initiated, or such
as have taken a regular course in Hindu theology, and who have advanced to the
last stage of religious life, called gnana - patham, the way of wisdom.
The Tesa-Kariyam are as follows, viz; Tattuva-Rupam (தத்துவ ரூபம்), the
Form (or body) of the Tattuvam; Tattuva Terisanam (தத்துவ தெரிசனம்),
the vision of the Tattuvam; Tattuva-Sutti (தத்துவ சுத்தி), the Purity (or Cleansing) of the
Tattuvam; Attuma-Rupam (ஆத்தும ரூபம்), the soul's Proper Form; Attuma-Terisanam (ஆத்தும தெரிசனம்), the
Vision of the Soul; Attuma Sutti (ஆத்தும சுத்தி), the Purity of the Soul; Siva Rupam (சிவரூபம்), Sivan's
Proper Form (or Sivan, as incarnate Deity); Siva-Terisanam (சிவ தெரிசனம்), the
vision of Sivan; Siva-Yokam (சிவ யோகம்), the Union with Sivan; Siva-Pokam (சிவபோகம்), the
Enjoyment of Sivan.
Note : These states are first very briefly defined; and
then, with the exception of the first three, are repeated, and more fully
explained.
I. Tattuva - Rupam is the visible form in which the soul
perceives the Mukkunam (or is brought fully under their in fluence), and made
to understand their existence.
Note : This is the condition of the embodied soul in its
first stage of spiritual enlightenment. The Three Kunam are the ultimate source
of all quality or character in man, and may be indefinitely developed and
expanded. But the more generic and prominent development is three-fold, making
nine kunam. According to another author the three are as follows.
Sattuvika-kunam, goodness, produces illulmination, and mildness in thought,
word and deed. Operating in these directions, it becomes an 'unfailing and
perfect light to the soul arousing it, and making it ready to eat the fruit of
its own doing.' Rasatha-kunam, passion, produces for the soul the propensity to
excessive occupation in thought, word and deed, and asperity in the same. By
these means it prepares the soul to receive pleasure and pain, according to its
kanmam, or the law of its fate. Tamatha-kunam brings forth arrogance, that
egotistic kunam which says: "There is none like me," etc., and
wilfulness, or depraved will. By these means, it welcomes all sensual objects,
and brings them to the soul.
The first stage in the soul's spiritual progress, is a
degree of self knowledge, by which it has a view of these kunam, and its
relations to them.
II. Tattuva-Terisanam is the state in which the soul
discovers the nature of its existence with the Tattuvam, and the method in
which they operate (or how it lives in them).
III. Tattuva-Sutti is the state in which the soul comes
to understand that the Tattuvam are distinct from itself, and in which they
withdraw their influence (or cease to influence the soul).
IV. Attuma Rupam is the state in which the soul comes to
understand that the form called gnanam is the real form (or a firm reality).
Note : The soul has been already illuminated by
Sivagnanam, the light, or wisdom, of Sivan, though it knows it not. It now
discovers that there is a real existence in which 'It lives, and moves, and has
its being," and through the agency of which it has made all its previous
discoveries and advances, though it does not yet understand its true relation
to this gnanam.
V. Attuma - Terisanam is the state in which the soul
comes fully to understand Tattuva - Terisanam, and when it rites superior to
the influence of the Tattuvam; but it now considers, that it is by its own
understanding that it has thus advanced.
VI. Attuma - Sutti is the state in which the soul
understands its own proper powers of mind, and is prepared to say that it is Sivan
that bestows favors in both pentam (பெந்தம்), its organic entanglements, and mutti (முத்தி), its
liberated state.
Note : The doctrine here taught is, that the soul, in
this stage has learned that whatever it may have ascribed to itself, or to its
own understanding and powers, at any time, should be accredited to Sivan, as
the result of his direct agency; and that this agency is in strict accordance
with the laws of kanmam, fate.
VII. Siva-Rupam is the state in which the soul comes to
know that Sivan exists in the form of gnanam, which is beyond the reach of the
thirty-six Tattuvam, and the mode of existence and operation of which is
incomprehensible and ineffable.
Note : This divine form, Siva, Rupam, is what the soul
should aspire to attain. It is a state of bliss which the human intellect can
neither apprehend nor describe. The discovery now made is, tha such is Sivan's
proper form and that such may be the form, or embodiment, of the soul.
VIII. Siva-Terisanam is the state in which the soul
learns that it is this gnanam which makes the thirty-six Tattuvam known to the
soul, explains them, and releases the soul from their control, and also, that
it gives the soul a view of itself.
IX. Siva-Yokam is the state in which the soul sinks into
Gneyam (ஞேயம்) the
god who is embodied in gnanam, and becomes the possessor (or subject) of the
gnanam (or becomes itself a gneyam or sivam).
Note : The soul here becomes clothed in divine
habiliments. Dressed in gnanam, it is prepared to be associated with God, to be
forever in so close a union with Him, as to form unity in duality, an
attuvitham (அத்துவிதம்),
like that of soul and body.
X. Siva-Pokam is the state in which the soul understands
that this gnanam will never leave it, and in which it exists as gnanam, or in
the form of Siva-gnanam.
Sub-divisions and Further Explanations of the last seven
of the Tesa-Kariyam.
I. Sub divisions of Attuma-Rupam
In this state, the soul exists as the possessor of the
forms of ichchei, desire; gnanam, wisdom, and kirikei, action.
1. As the subject of ichchei, the soul desires and
pursues the necessaries and comforts of life.
2. As the subject of gnanam, it takes a discriminating
view of things.
3. As the subject of kirikei, the soul labors (or acts),
and pursues and holds all things as its own property.
II. Sub divisions of Attuma Terisanam
In this state, the soul gets a view of itself in ichchei,
in kirikei, and in gnanam.
1. When the soul has arrived at this stage, ichchei,
passion, will live and operate through the Antakaranam.
2. When its kirikei is active, the soul being in this
stage, it will operate through the Kanmentiriyam, Organs of Action.
3. Now the soul renounces these sensible objects, as not
belonging to a spiritual being (a Wise Man), and recovers itself, and stands
(or forsakes the vanities of sense, and cleaves to realities).
III. Explanation of Attuma Sutti
Attuma Sutti is the state in which, when the soul has
seen itself, it discovers both the method in which it knows all things by the
aid of Sivan, and also the way in which Sivan is manifest to the soul; and when
it stands in Sivan's Gnana-Satti as its own gnana-satti, being dissociated from
both malam and Sivan.
IV. Sub divisions of Siva Rupam
Sivan as well as the soul, in the human microcosm has the
three-fold form of ichchei, passion; gnanam, wisdom; and kirikei, action.
1. Ichchei is the form in which He desires to set souls
free in mutti.
2. Gnanam is the form in which He apprehends, in one
connected view, the kanmam of souls (or all their transactions from eternity).
3. Kirikei is the form in which, in order that there may
be effected for souls a proper adjustment of their kanmam. He knows the whole
aggregation of their kanmam from eternity, both such as are ready to be
cancelled, and such as are not; brings them together, and causes the soul to
eat (experience) what remains, and thus brings them to an end.
V. Explanation of Siva - Terisanam
In order to reveal Himself to souls, Sivan causes the
kanmam to depart from them. For this purpose He stands in three forms, and
bestows His favor (or illuminating grace). These three instrumental forms
through which he shines on the soul, are (the three lingam, which are
designated by) the terms he, she, it.
VI. Explanation of Siva - Yokam
When the soul is thus favoured by Sivan, He conceals the
three forms in which He stands, and in which He develops all things; and, when
He produces the Tattuvam and the soul, and causes the soul's kanmam to live and
operate, He hides himself from the view of the soul, within His own proper
form. Into this most perfect Sivan it the beatified soul (sinks; and losing all
distinction of the internal and the external, it sees Sivan as He is, and comes
into such a union with Him, that theycease to be two or such as to form with
God a unity in duality).
Note : The native commentators represent this union of
the soul with God, as being effected by Siva-gnanam, which is in this case Siva
Satti, or Arul Satti (அருள் சத்தி). She envelops the soul as with a beam of sacred light,
the effullgence of Sivan; so that the soul becomes, as it were, identified with
Her, and a sharer in all Her joys. And She being an essential part of Deity the
soul is, by this means, brought into this most perfect union with God. The
soul's proper form is now Siva - gnanam, and hence the soul is a sivam.
VII. Explanation of Siva - Pokam
The soul standing in the form of Para-Satti, and being a
sharer in Her joys, and Sivan, who is the foundation of delight, and the soul,
having thus ceased to be two, Siva-anupokam (சிவ அநுபோகம்), the divine delectation, springs up
in the soul. Thus this enjoyment of the soul with Sivan arises from Sivan, just
as heat from fire, and coolness from water. Tattuva Kattalei,Translated. by
Rev. Henry. R. Hoisington
Edited by Sri. T.N.
Ramachandranhttp://www.shaivam.org/siddhanta/san_tattuva_kattalai.htm
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