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и TukaLaRu BOtak KaddaLai

Text


 

Ž

§ ŢŢɧ
  --
ʨ
⨺ ¡

Ǣ â, â, ¡Ǣۨ Ӿ¢ɡ ġ ¡츢 ( Ţ ġ) â, ۨ ( Ţۨ) š šɸǢ , Ш¢ â Ȣ â Ţ Ȣ Ǣ , Ȣ¡ ¡ Ǣ , "" , Ȣ  и Ţ Ө ֨¡ Ģ "и " á¢.

Salutation to the Guru

ANavam goes the maayai goes and so does the manifest Iruvinai
The miseries and the humiliations that come from the depressing  maamaayai also go
When I set up myself  to worship the  Divine feet of CiRRampala NaadikaL,
The King of the desikas of VeNupuram

This text is know as TukaLaru BOtak Kaddalai for the following reasons. The Guru having chosen a person who has attained the psychological growth and intellectual competence prerequisite for the highest type of technique os sakthinipaatam , the gaining of aruL, the Grace-Energy as a result of the various cariyai, kriyai and Yoga practices in the earlier existence, wishes to instruct him about Pati Pacu and Pacam ( hence on the Fundamental Ontology) so that he would channel his efforts in the direction of liberation and avoid being entangled in the ancient praxis in terms of the physical mental and verbal acts of the worldly type. However in view of his or his anmas ignorance, he denies and continues to hold whatever reaches his understanding as that of his and egoistic. Then the Guru enters into recommending a set of praxis i.e. kinds of actions to destroy the ignorance underlying his refusal and thereby bring about agreement and consensus

Note: Satti Nipaatam: the flooding of the self with an inflow of AruL, termed here as Sakti. The Fourth stage is that enumerated in Tirumular  as tiivirataram( Ţþ) as distinc from mantam, mantataram and tiiviram. It is taken that what matters for spiritual growth is the flooding of the psychic interiority with this Sakti. But the rational explanation of this approach  hinges on the truth of Fundamental Ontology -- that BEING, and the innumrable anmas and those malas or paacams that finitise the anmas are UNORIGINATED and therefore eternally there.
 
 

ɢ Ǣ : --

: ɡ á¡ ɡ áɡ ɡ, Ţɡ, , 󾢾, 󾢾 ɡ Ȣš ¡ ͼá Ȣ Ȣ¡ âý ̽ Ţ áɡ, Ģġɡ, š çè --

Now as the Guru proceeded

The Guru (maintains that)  he wants to instruct on  Paramesvara, The transcendent BEING  is really  the eternal (nittam) , the ONE who is NOT totally Manifest  ( nir-aamayan) , the Absolutely Pure ( Nimalan) , the Uncreated ( niraakaran) , the Wholly Resplendent ( niranjanan) , the Undifferentiated ( niruvikaRpan) , the Deities that are worshiped ( teyvam), that somehow Comprehensible ( cintitam) and also Beyond being Comprehended ( acintitam) ,  That which is Present as the World ( sakaLam) , and also That is Beyond the presentational Forms ( akaLam), That which Indeterminate ( akaNditam) , That which is the Withdrawn ( anaamayam) , the Bliss of Understanding ( aRivaanantam) , the Highest as a Value ( cuttam), the Cleanest ( tuuymai) , the undimishing Radiance ( cudar), That which allows to be understood, disallows  it and also neutral to both ( aRivumaay aRiyaamalum allavumaay) , the Most Inclusive Totally Closed  within Itself( akaNdaparipuuraNam), the Transcendent to all Determinations ( kuNaatiitan) , the Animating Principle for the countless number of creatures) ( the praaNan of anmas) , That which the SAME and Unmoving ( calippu illaatavan) ,  the Atom within the atoms ( aNuvukku aNu) , the greatest among the Great ( makattukku makattu)---

Ţﻡɸ ¡ Ũ , Ͼ â , Ƣ¡ ĺ, Ȣ Ȣž, Ҹ Ȣ Ȣ , ռ ﺢ ;Æ, Ȣ¡ øվ á š 츢 츨 : --

And also on the reality of  the  anmas  and why they  are categorized into the Vinjnanakalar, PiraLaayakalar, and Sakalar,  they being countless in number, intrinsically infected with the darkness breeding Malam ( malasakasam) , something that learn only by fusing itself with an object ( oRRittu aRivatu), that assumes different physical bodies consistent with its Prapta Karma and comes into historical circulation, and described as the Bound ( pacu) , the Living Force ( ciivan) , the Animating Spiritual Essence (purudan) , the Person who has become Existent (pumaan), the One with a Body (teeki), the One with finite Understanding ( kinjciknjan) , That which is Defective in Freedom ( cutantira hiinan) , the One that is NOT really the Agent ( akarttaa), the Extremely Finite ( aNu) , the Mind (uLLam) , the Pure Consciousness ( caitanyam) , the Autonomic Biophysical Processes (pirakiruti) , the Cognitive Processes (putti),  That which Breaths or the Essence of the Breath (PiraaNan) , that which is both Absolute and Nonabsolute ( satasattu) , That which Conjoins the Senses ( puRkalan) and so forth.
 

츨, Ǣ , , Ţ ռ ͧ, и ;--

Ans also (wants to instruct) the truth of aaNava Malam that infects the anmas from the beginning like verdigris in copper, the salt that causes saltiness of the sea waters, the defects in the eyes of a person born blind;

򾡧 , áɡ 򾡨, Ȣ¡ 򾡧 ǡ ڸ ; --

And also  on the fact that because of the blindness to the presence of BEING and the fact that HE remains the breath of the breath and all because of the presence of aaNavam, , the effectuation of actions that are  the ethical and unethical ;

ý Ȣ ո (¢ ) ý : --

And on the genesis of the biological body ( tanu), the various motor and cognitive utensils ( karaNam) , Existential Worlds  (puvanam) and the modes of experience ( pookam) that become available to an anma through the material substratum ( maayai) and as  aresult of karmic deposits consequent upon effecting the ethical and non ethical kinds of actions;

¢ ž , š측   Ţâ ;

And also on the Cutta Tatavas that administer and regulates all these univer  processes as well as on Mahamaayai, that which has become manifest as the the different mantras languages and literature and so forth;

áŢ츢 ᢠ;--

And also on Tirootayi, that which CONCEALS in order to free the anmas from the aaNav malam, mentioned above.

ȢŢ Ȣ , , 򨾸 Ţ , Ţ ¦ġƢ , âý 򾢧 Ţ¡"  ;

And when the Guru exhorts " You must understand the five fold darkness breeding stuff, and the eighteen different kinds of existential states and having disengaged yourself from all of them realize that except for the Universal Praxis  of BEING, there is NOTHING really that you can speak of as your own. And having understood this you must absorb yourself in the Unconditioned Integral and Absolutely Blissful BEING and enjoy that Supreme Bliss as such"

ɢ Ȣ ¡ ӨȨ Ȣ, Ţר ý, ¢     Ǣ ⨠츢 š :-

And the student , being committed to understand further the truth of Pati Pacu and Paacam having become convinced of the possibility of they being real but inquires further the teacher who is committed to explicate in a rational manner and clarify the doubts  using techniques that are suited to the capacity of the student  as follows.
 
 

¡

:  ç , , 츨 и ý , Ӿġ Ÿ ġ 񧼡?

:  ɡ ɡ ?

The dialogue between the Guru and disciple.

Disciple:  The Pramesvara as described by you, the anmas also as described and the aaNava malam that infects the anmas remaining intrinsic to them and because of which there is ETHICS  or moral sense and hence  actions meritorious ( puNNiyam) and evil or wrong l ( paavam)  and all the other entities mentioned along with them:  are they REAL and have you SEEN them?

Guru: Well , what do you believe that you really SEE?

Notes:

We must note hear that right at the inception of this dialogue, the disciple raises questions about all these entities being things that can be SIGHTED and implies that the darsana, the real seeing is that which will bring about his ASSENT to the ontological claims. Consistent with this direction, the Guru too begins with what the disciple actually believes that he sees with a view to make him see more and more of what is there.

: , Ȣ '' š , 'Ȣ" Ȣ ħ?

Disciple: Whatever I see is the same as what my body sees

Guru: Well leaving aside the you who has seen,  and assuming that it is the body that actually does the seeing, is it  the body that withdraws the hands on touching the cooked rice that remains very hot and later when it learns  it has cooled then consumes it?

: ħš , Ǣ Ȣ ? ¡ Ȣ .

: ¢ ¢ Ǣ 񧼡?

:
 

Disciple: The body senses (or  sees) for it is only by touching and feeling that it learned it is hot or cold.

Guru: Does it articulate that it is hot or cold when in its hands it felt these sensations?

Disiciple: Yes, it is so.

: ġ ɧ ɢ ȸ 󾧾?

:

: ġ 𼦾 񧼡?

:

: ¢ɡ, ¢ɡ Ȣ¡

Guru: Now in addition to that at the point of death, when body becomes a corpse, isn't true that the body one with burning cinders burns along with it ?

Disciple:  Yes the body burns  along with burning cinders.

Guru: At that point have you seen the body arise and run away complaining the the whole body  is burning?

Disciple:  No, ( this  does not happen)

Guru: Then you should conclude that because of this empirical fact and also because the physical body is something generated out of the five basic physical elements,  it is incapable of seeing as such.
 
 

: Ȣ   Ţ 򾢧 Ȣ 츢ȧ! ?

: Ȣ Ȣ¡ ?
 

Disciple:  Consciousness ( or understanding) arises like the colour red that emerges when areca nut, betel leaves and slaked lime are brought together.  What is it then?

Guru: If consciousness arises thus , then how is that there is  also ignorance ( or being unconscious) or simply lying down without being aware of anything at all?

Note: the expression 'aRiyaamal kidappatu" is ambiguous and I have translated it with these different ways of understanding it. The view being expressed here by the disciple is that of the Lokayatas who maintain that everything arises from the combinations and permutations of only the FOUR basic elements: Earth Fire Water and WIND

: ¢ â¡.

: â ?

š

Disciple:  ( There is  being unconscious or not being aware ) because of the departure of one of the four basic elements.

Guru: Which is the element that departs?

Disciple : The Wind

Note: The vaayu should not  be taken  simply as the normal wind that is inhaled exhaled etc. In such uses as tasavaayu and so forth it appears to mean something that causes the general movement and hence would include what now  called the electric currents, a form of ENERGY that is present in the body and constitutes the animating principle

: š š, Ģ, , ̽ ȧ? ħ¡?

:

: Ȣ¡ ȡ?

:  .

: Ȣ ȡ! ȡ! ġ. ġ. ¢ɡ Ȣ¡, â Ȣ¡. ¢ɡ Ȣ¡; Ȣ Ȣ ; ⾸â¢ɡ ¡.

Guru: Doesn't the WIND that stand together even during  deep sleep  causing  the withdrawal (of the senses and motor organs) ,  some kind of jerks or such autonomous processes , the body extensions as well as  straightening or stretching out  and such other dispositions ?

Disciple: Yes it stands as so.

Guru: Isn't also true that while being disposed as such it remains unconscious of matters around?

Disciple: Yes it remains so.

Guru:  Then how can you say there is the emergence of consciousness when the basic elements are together? You also asked for an explanation.  The state of being unaware of things around  (keevalaavattai)  is the true    Dream State and that of being aware of something with vigilance and attention is also dream-like but something  that lasts for long.  And there is  NO consciousness when the basic elements come together and also the absence of it when even one of departs. Hence it is NOT the physical body that understands , and you who claims to understand is NOT one of them (even as complex mixture of a kind) . And now because the whole world and everything in it are products of physical elements, you should stand detached from them  ( to understand better your essence)
 

Note: The states of awareness during the moments of vigilance as well sleep are taken to be dream-like because of the GIVENNESS, a fabrication by elements beyond the control of the self. They HAPPEN and are then experienced and such happenings are FABRICATED as for the self by forces that remain for the most part unconscious. During deep sleep, the mechanisms are as active as ever  with the presence of the WIND ( neural electrical energy?) but there is NO SEEING  by the self and hence the unawareness.  While being awake there is consciousness , the sakalaavattai which within the fabricated nature of the states of Being,  also comes along with the SEEING  by the anma. Thus seeing is NOT something fabricated by physical elements but rather something EFFECTED by the self.
 

Ţ š:

: ž 򾡾 ; 򾡾 Ȣ Ȣ Ȣ

: Ȣ ȡ ?

: š Ţ

When the disciple who remained forgetful of his physical body was asked about his experiences now , he said:

Disciple:  During that state of Being ( avataram) only eidogerms( cattaati) reached the understanding ; and hence it is the five  sense faculties that cognise  these eidogerms  that really perceive and understand.

Guru: What do you  mean by the sense faculties?

Disciple: I mean the sense organs : the body, mouth, eyes, nose and the ears.

Notes: I have translated the cattaati also known as tanmaattirai as 'eidogerms" in the sense that these are elements that go into the making of precepts and concepts, the atoms of ideas that serve to germinate precepts concepts images and so forth that form the constituents of consciousness as such. When the physical body is forgotten, what become available for cognition are these elements as being there everywhere.

: ħš?

: ɡ Ȣ ħ?

:

: ɡ Ǣ , â, , ú Ȣ¢ɡ Ȣ.

Guru: Isn't the case that they exist in the physical body?

Disciple: But they are not the sense faculties.

Guru:  The sense faculties do exist there

Disciple:  If that's  case then it is these faculties that cognise the eidogerms of sound, feeling, form, taste and smell that really cognises

Note: There is a distinction being make between the bodily organs such ears nose etc. and the SENSING FACULTY or cognitional competence as distinct from it. The cognising being talked about here is being related to the competencies that may not correlate with the organs of cognition

: ¡ɡ Ȣ¡ ?

: ¢ɡ

: ɧ Ȣ¡ 츢 Ȣ Ȣ¡ɡ Ȣ , Ȣ¡ ?

: šȡ Ȣ ɧ.

Guru: In that case,  why is that there is no cognising during deep sleep?

Disciple : That is so because the sense faculties are withdrawn (  or suppressed)

Guru:   If it is these faculties  that which see because there is  no cognition on they  being withdrawn  and there is cognition when they are active, then how is that when there is cognition of one kind of  eidogerm there is ABSENCE of cognising another , (of a different sense modality)

Disciple: Each one of these faculties function independently  cognising one after another.

Note: A distinction is being drawn between "cognising" and 'seeing"  though the terms used are inexact. While cognising may be done independently by each one of these sense faculties the seeing is NOT as such.

: ȡ Ȣ¡ 󾡸 Ȣ¡ Ȣš . ¡ Ȣ Ȣ¡. Ȣ Ȣ . ȢǢɡ Ȣȡ Ȣ ¡.

Guru:  Each seeing of an object involves bringing together  these five fold eidogerms together to generate an integrated picture  of an object. Hence there must be a self that uses all these inputs of the sense faculties and sees all as that of a particular object. Such a seeing is beyond the senses and sense faculties. And you who claims to see is certainly not these senses or sense faculties. Stand now  disengaged from  your understanding that it is through these sense and sense faculties that you manage to see things.
 
 

( There is a difference between SEEING and sensing or cognizing. In the phenomenological analysis of experience the the most basic building blocks of that which germinate as objects -- ideas, feelings , images and so forth - are called tanmaattirai translated here as eidogerms. These are constituent elements  that go into that which is cognized as such.  The seeing which the-tic , that which comes as 'That is an X" and so forth is something that these eidogerms themselves  cannot. Hence it is concluded that the self that SEES is NOT just these eidogerms. The discussion continues with this clarity attained.)

The self is not the Internal Cognitive Utensils

ʧ Ȣ Ȣ¡ ġ ¢ Ȣ Ţ š :

: ŢǢ , ¢, , Өȸ 츢

: ýǡ .

 Having gained the clarity that that sense organs five ( that grasp the eidogerms)  and that self ( that sees) is NOT to be reduced to these sense organs or sense faculties, the disciple who stood disengaged from all these when asked says thus:

Disciple: There are four kinds of cognitive processes to be noted there : that of grasping, discriminating and determining, disengaging and freeing, and  reflecting to gain clarity.

Guru: You must view them as  the functions of the internal cognitive utensils of Manam, Putti, Akangkaaram and Cittam
 

Notes: the determinate perceptions such as "that is a tree" which is the most primordial act of seeing, presuppose a SELECTION of particular cluster of these eidogerms and that is attributed to an internal cognitive utensil (anta karanam) Manam. Having done this there is IDENTIFYING exactly what it is by discriminating it form other such objects by noting the attribute specific to it as well those it shares with others. It is only at this  stage that we SaviRpa UNarvu -- a differentiated consciousness that allows for naming with a word -- cat dog river tree etc. But this state of being fused with an  object or a cluster of eidogerms has to be  severed for the self to see other objects. This process if FREEING self from being totally engrossed with an object is attributed to Ahangkaaram , that which brings the self into the acts of seeing. the "thinking ' or 'reflecting" is a post object perception phenomena and is related to seeking out the USES or FUNCTIONS of the objects thus seen. For example an object seen as a fruit is further reflected upon as whether it can eaten ot not.

: ɡ ý Ȣɧ.

: ž Ȣ Ȣ¡? ȡ Ȣ ɧ ȡ ġ Ȣ ?

: Ǣ þ Ө¡ɡ š .

: þ Ȣԧ? , , Ǣ , ҺȢ ɡ , ¢ , ̦, ̦ Ȣ Ӿ 񧼡? ħ¡?

:

Disciple: But these are the four internal cognitive utensils that does the seeing.

Guru: But how is that possible in view of the fact what one cognises is NOT cognized by another?  If these modules of the mind cognise independently and in sequential order how is it there is an understanding these four modules as independent ones?

Disciple: This differentiated perception is analogous to that cognizing different tastes : bitterness pungency sourness and sweetness.

Guru: But  do these tastes in themselves understand them within themselves?  Just as it is someone who tastes something and says this tastes bitter, this pungent this sour and this this sweet and so forth, isn't  there an AGENT who who understands in the acts of seeing that the mind selects and grasps, the putti discriminates and determines, the ahankaaram liberates and frees and cittam reflects on the uses and functions of the objects?

Disciple: yes , there is .

Notes: it is noted that the mind is MODULAR with the modules manam putti akangkaaram and cittam functioning independently and in that order. The outputs of manam becomes the inputs for putti and so forth. The disciple REDUCES the self into these modules of mind and the Guru points out that it is impossible. For each module is NOT capable of sensing itself , the manam does NOT see itself as manam functioning in that way. There is collective perception of ALL FOUR along with their modularity and interconnected and sequential function. It is also pointed out that these mental modalities are NOT similar to the differences of tastes for these taste are object but rather the experiences of a person.

: ȡ? Ţ ý Ţ ¢ Ţ Ţ¡ , ҽ ո ý ý, ո Ţ Ţǡ ɡ ¢  , 򾡧 Һ,  , ¡ ¡ 츢 պ츢 ᢡ áɡ ը Ȣ¡, ¢ɡ øɡ ¡ Ţ âɡ Ȣ â Ƣ , ¡ 񧼡 ? ħ¡?

:

: ¢ɡ ý Ȣ¡, Ȣ Чŧ. ¢ Ţ ¡.

Guru: Now you demand an explanation for what it is really.   But shouldn't there be an entity that on being brought together by BEING, activates and deactivates the cognitive utensils that come as the internal ( and modular ) instruments and the external instruments of sense organs?  That which in one place identifies itself and at another place differentiates itself form all these instruments of cognition?  That which experiences pleasures and pains and acquires karma through that and this also because understanding being obscured by aaNava malam? That which  does not apprehend aruL that stays one with it  as its  life-breath because of CONCEALMENT of Tirotaayi and because of which it attaches itself to the physical world thinking that that is the Sole Reality? That which imagines on the basis of Mahamaayai ( from which emerges all the languages) and desires to know everything through the senses and stands appropriating everything cognized  saying that it is I and it is mine and so forth?

Disciple: Yes , there must be ( such an agent)

Guru:  Then it follows that the  self cannot be reduced to these internal cognitive utensils,  for they cannot see and hence different ( from the self).  Stand now firmly absolving yourself from such  misperceptions.
 
 

[ In the attempt to locate who or that which sees, it has shown that it is not tanmaattirais, the eidogerms, and that it is also not the internal cognitive utensils, the modules of the mind, manam putti akangkaaram and cittam. The dialogue moves on next to the guNaas]

The Self is not the GuNas
 

ý Ȣ¡, ġ ¢ Ţ Ţ š:

: ž ǡ   . ŧ , Ţ , ¢ Ţ Ţ 񼡸 .

: á Ţ ̽ .

When the disciple stood free of the misunderstanding that it is the internal cognitive utensils that see and that the self is really not the same as these,  replies as follows on being queried further:

Disciple: At that sate of Being ( avataram) three PROCESSEs are seen as those which are productive of understanding. There is the egotism which identifies itself with the physical body and maintains the self is actually this body. There is that which dissociates self from all and brings about a calmness of mind. There is also the state of absence of consciousness when one frees oneself from them all.

Guru: these are  the Gunas Rajasa Catvikam and Tamasa in that order.

Notes: Following the eidogerms that are the most constituents of experience we have the cognitive utensils, the modules of mind that functions in the order of Man Putti Akangkaaram and Cittam. But now we have the GuNas, that pertaining the DISPOSITIONS that are seen as ordaining collectively these mental modules. These dispositions are the GuNaas classified here into three basic types: Rajasa Catvika and Tamasa.

: ɡ ̽ Ȣɧš?

: ̽ ̽ â¡¢ɡ, øվ¢Ģ ¡, Ũ ̽š ̽ ֨¡, 째 ¡ ̽ Ȣ¡. ¢ . Ȣ§ ¡ ¢ Ţ ¡

Disciple: could it be that  these gunas  are that really see and understand?

Guru: It is not possible for what one guna perceives another does not. And furthermore all the three are generated form the primordial Prakiriti ( the ever active and dynamic physical stuff) . We also note that these guNas determine the dispositional  states of people that lead us to say "he is full good qualities" " he is lacking in them" etc. and that these dispositions may be true of the same person but at different times. Hence we have to conclude that there is something else, the self that conjoins with these gunas and functions as such. In order to understand that,  stand also free of these gunas.

Notes:

The Gunas are dispositional traits that we note by way of observing a persons behavior.  It is said Rajasic when full of egotism , Tamasic when full of confusion lack of clarity and full of uncertainties, Satviikam when calm , contended and peace loving.  But that which sees and understands cannot be these gunas for they are evolutes of Prakiriti the ever active and dynamic Physical stuff. Furthermore the Gunas like the modules of the mind, are independent of each other, the dominance of one excludes the dominance of another and in the  course of life  of a person these gunas can become dominant in the same person and at different times. Hence it follows that self cannot be reduced to the Gunas or even the Prakiriti from which they evolve, so argues the guru.
 

ʧ ̽ Ȣ¡ ġ ¢ Ţ Ţ š:

: Ţ š š ¡ ášԧ Ȣ.

It has become clear that the self is not to be identified with the three gunas ( which are only different kinds of dispositions of the self) and the disciple when  asked about his experiences when he stood free of this confusion he says:

Disciple: Since only the piraaNan, the life-breath is noted to be there at this point, then it must be this PiraaNan that really sees and understands

Notes: The understanding as what the self is confused by the disciple  with various things available in everyone's experience. The Guru by pointing the various inconsistencies brings about a clarity about the ontological status of the self, the anma. What is being by the Guru is actually DISCONSTRUCTIONS, the destroying of a misperception in order for the truth to emerge. And now the candidate is the piraaNan, that which underlies the inhaling and exhaling of breath, the most primordial biological process that goes with a person being alive.
 

: áš ¢츢ȧ? ħ¡?

: ¢츢.

: Ӹʧ Ȣ Ȣ¡ 󾧾?

: .

: na¢ɡ áNaš Ȣ¡: áNaš ̨¡.

Guru: Isn't the case that PraaNan is there during deep sleep establishing the breathing processes?

Disciple: Yes, it does cause the breathing.

Guru:  At that point didn't the person remain unaware even of a snake that crawls over him?

Disciple: Yes it is so.

Guru: Then it follows that the PiraaNan is not that which  sees and understands  ( It must be something else) Stand now even without this breathing ( in order to understand really what the self is)
 
 

 ʧ áš ġ , ¢ Ţ š:

: âŢ.

When the disciple stood free of the functioning of PiraaNan, the life breath and with the realization that he is not to be confused with that, he says as follows on being queried about his experiences now.

Disciple: I cannot see anything, nothing appears to be there.

Notes: This is an important state of Being where the self realizes that it is really BLIND when it isolates itself with are what are called the tatvas. The Guru follows with a detailed EXPLANATION of it all by way clarifying the matter to the disciple.

: ɡ Ţ ɡȡ .

: ž Ţ Ⱦ Ũ, žǢۨ , Ţ Ȣ ǧ.

Guru: But all the ninety six utensils of cognition have been disengaged !

Disciple: Please be kind enough how to explain   how these 96 utensils were disengaged through these  5  existential states, the intermediate existential states and their names in manner I can understand!

Notes: ith this request begins one of the most original account of existential states that effectively reduces metaphysical life into that of a science. For these sorts of experiences are possible for anything to enjoy and make no refrences at all to scriptures , rishies prophets and so forth. The explanation also exemplifies what can be called Praximatism , that one can redeem oneself thorugh effecting the appropriate PRAXIS, or actions.

1: Ƣ Panjpuuta Pazippu

: " " Ţ ž Ƣ. , ⾸â , վŢ¢ Ƣ򾡸 ʸ , Ƣ Ţ ̧ ?

: .

Guru: When I explained to you that you are mistaken in thinking that you are the body and stood free of that state of attachment you in fact have attained the Panjapuutap Anpu ,  that of absolving yourself from the FIVE basic physical elements and their evolutes. When you freed from the physical body you in fact freed yourself from the FIVE basic elements, the TWENTY physical evolutes, the pulse beats  TEN that emerge as the evolutes of Earth, the three basic Instinctual desires that are evolute of Space  and hence altogether Forty Three utensils.

Notes: The eedaNaai are instinctual desires like wanting to get married , have children, sufficient worldly riches and so forth.

2. Ȣ   poRiyaRa uNartal

: 򾡾Lee ra. 򾡾Lai Ȣ Ȣ   Ţ ž Ȣ . Ȣǡ ɧthiâ š측ǡ â ̧?

: .

Guru: Next only the eidogerms were available for experiencing. When you stood with the understanding that you are not the cognitive utensils that grasp these eidogerms, then that state of Being  is knowing without these cognitive utensils. And when these five  cognitive utensils are absolved so would be the five effector utensils that are products of the mantra languages ( such vaikari and so forth)

Notes: It is noted here that sense faculties of seeing hearing and so forth are actually facilities for grasping the eidogerms that are already there  free flowing and constituting the most basic building blocks of what is called experience. It is also noted that within these are located mantras emerging as the languages -  vaikari paisyanti mattimai cuukkumai and aticuukkumai.
 
 

3. ý   Cleansing Oneself from the Internal Cognitive Utensils

: ,   . ý . Ţ ž ý . ý ¢ ž , , Ţ , Ţ š ̧?

:

Guru:  This twenty and hence altogether 63 tatvas have been dislodged. Now  after this you stood  that you are the FOUR internal cognitive utensils ( the modules of mind : manam putti akangkaaram and cittam) . But when you stood free of these in agreement with what I said, then at that moment you have a state of Being  Clean of Internal Cognitive Utensils.  And since the modules of mind have been dislodged  so would the mantras akaaram ukaaram makaaram , Bindu ( and Natam) and four kinds of languages that existed with these mantras as their basis also be dislodged?

Disciple : Yes they will depart too.

: , 򦾡 . ̽ Ţ쨸¡   Ţ ¢ ̽ øվ ̧?

:

Guru: Along with these eight and hence altogether 71 tatvas have been dislodged. Now the THREE Gunas survive  and  when you stood free of them on being told that the self is not these gunas, then the root Pirakiruti, the basis of these Gunas would also depart, wouldn't it?

Disciple:  Yes it would depart too.

: øվ ̽ ħ?

: .

: ¡ θ , Ũ ¾  ̧?

:

Guru: When a person is freed of the Prakiriti and the Gunas ( that emerge from that) , he would then be incapable of effecting intentional actions, wouldn't that be the case?

Disciple : Yes he is incapable on intentional actions.

Guru: Then he would also be freed from Temporality that binds him to karmic inscriptions and Niyati Tatva (that compels him to follow an order, value or moral concerns)?

Disciple: Yes they would depart too.

Notes: The phrase 'kanma ciivanam" is translated as " life of intentional actions" for it is the effecting of such actions that comes along with Temporality or Intentional Time and hence also Moral Law and hence Niyati. The Intentionality requires to be regulated as to its ethical value or moral worth and hence presence of Niyati along with intentional actions.

 : ¾ ̨¡  Һ ħ?

:

: ¡  â¸ Ţ¡?

: Ţ¡.

: ¡ ⨠Ҹ , Ȣ Ҹ Ţ, Ҹ á ̧?

:

: Ţ츢 ̧?

: .

Guru: On account of the departure of Temporality and Niyati, there will not then be self indulgences?

Disciple: Yes there will not be.

Guru: And therefore there will not be  desires as for oneself, self consciousness as such and intentional praxis ?

Disciple: Yes there will not such things.

Guru: Then the Kalai that arouses intentional actions, the Vittai that arouses self consciousness and Arakam that promotes intentional actions will also depart?

Disciple: Yes they would also depart.

Guru: When self related desires depart so would Maayai that binds the self into physicality?

Disciple: Yes that would also depart.

Notes: The Tatvas Kaalam ( temporality or intentional time) Niyati ( that which makes the anma rule bound) , Kalai ( that which provides the intentionality and hence motivational dynamics for intentional actions), Vittai ( that which generates self consciousness) and Arakam ( that which generates DESIRES as for one self) are called collectively  the Anma Tatvas  in the sense that they are the tools of selfness, the I-ness and mine-ness. The self exists as an EGO only because of these  tatvas.
 
 

4. ġ áý  The Rejection of Ego Tatvas

: ž ġ áý. 򦾡 .  ášԨ "" . Ħ Ţ Ƣ š ̧?

:

: á š Ţ¡ ¢ â ̧ ?

: .

Guru:  Thus  when the ten tatvas are made to depart then we have the state of Being called The Rejection of Ego Tatvas. At that point you stood as if you are the PiraaNan, the life breath itself. But when in agreement with me you stood free of that also, then the remaining nine "winds"  are also seen to depart?

Disciple: Yes , they will depart too.

Guru: Now when this Life Breath and the Ego Tatvas or Vittai Tatvas depart, then the Cutta Tatvas that stood there will also depart?

Disciple: Yes they would too.

Notes: There is confusion with respect to the meaning of Cutta Tatvas also called Civa Tatvas. These are Root  Archetypes  Brahma Vishnu Rudra Mahesvara and Cataciva formed out of different combinations of Natam and Bindu. When BEING stands with Natam alone, we have Civan, with Bindu alone then Sakthi. Some texts speak of seven Civa Tatvas taking all these collectively. These are the timeless realities that fabricate everything phenomenal and are forms BEING himself  takes and withdraws on His own accord.

5. ༽  Becoming Free of Root Archetypes

: Ţ ž . ȡ . ¢ ¡ 츢 ,   ( øվ ) Ÿټ ̧?

: .

: Ţ ̸ȧ ŸǢ ĸ š ( ŸǢ ) ̧ ?

: .

Guru: Thus  we have the state of being  where the 15 instrumental tatvas depart that's called Cutta Tatva TuudaNam ( The Rejection of the Root Archetypes). Thus now we have a state where altogether the 96 tatvas have departed . Now because of that the Karmic inscriptions that had the Pure and Impure forms of Matter  will also be dislodged?

Disciple: Yes , they would too.

guru: Now when the above mentioned Natam and Bindu  Tatvas depart , so would the whole range of the experience formants ( attuvaakkaL)  of the mantra-universe, the mantric syllables ( adsaras) , the mantric complexes ( patangkaL), their meaning clusters ( vannam) , their invisible worlds ( puvanangkaL) , their functions ( kalaikaL) will also depart and along with them also the karmic configurations?

Disciple: Yes they would.

Notes: This makes it clear that the Cutta tatvas are Natam and Bindu and the root archetypes formed by BEING in conjunction with these Tatvas. Transcending these tatvas also means transcending the whole of PHYSICALITY which here means the Cutta and Acutta Maayai, that which allows the genesis of both the conscious and nonconscious elements of the world. There are karmic inscriptions, the results of actions effected which are inscribed in these STUFFS of experience and transcending them means also becoming FREE of karma located here.  Now it also means that when one frees oneself from being formed by these root archetypes one also escapes from the world of  mantras as explained above and along with that the karmic configurations that are inscribed  within this mantra world.

: Ţ ž Ţ Ƣ Ţ ž ġ , š â Ȣ, ܼ ȡ ¡ . Ũ . ¡, Ţﻡɸ

Guru: When you look back on how you have freed yourself from all these experience constituting tatvas in stages by freeing  yourself from them, you can see that at the beginning you were functioning as a Cakalan, one who functioned with ALL ( cakalam) the Tatvas and hence suffered the Cakalaavattai. Now when you free yourself from them  and stand refusing to go back to that stage of Being, then you are no more a Cakalan but one who enjoys PraLayaakalattuvam, the state of Being because of an inner Cataclysm. ( praLayam : cataclysm) Now when even that state is transcended then all the three different kinds of karmic possibilities are also transcended. At that point you  enjoy the birth of Vinjnjaanakalattuvam, the state of Being where BEING Himself instructs from within.

Notes: Here we have the ancient Theory of Personality of Saivism given an in depth explanation. Right from the days of Tirumular the human personalities have been described as Cakalan, praLayaakalan and Vinjnjaakalan where they have been explained in terms of Mum Malam  --   the aaNavam Kanmam and Maayai. The Cakalan  is said to be the stage where one remains infected with all three , the PiraLaayakalan only with the first and Vinjnjaanakalan freed of all the three. This theory of Personality is deeper in metaphysical reaches than the Guna theory and remains peculiarly Saiva Siddhantic. Here more clarity is brought in terms of functioning with ALL the 96 tatvas and being freed of them and finally being freed of  all types of karmic configurations i.e. ceasing to effect intentional actions altogether.
 
 

Ţ š:

: âŢ

: Ӿ ȡ ȢŢ Ȣɡ , ġ ¢ɡ 즸 âŢ! .

Ţ â Ţ Ȣ ȡ,  Ȣ¡ 񼡧? Ȣ Ȣ ȡ, Ȣ¡ 񼡧? ý Ȣ ȡ, Ȣ¡ 񼡧? ̽ Ȣ ȡ, Ȣ¡ 񼡧? áš Ȣ ȡ, Ȣ¡ 񼡧? ġ Ȣ¡ Ȣ¡ Ȣ 񧼡? ħ¡?

: .

And having clarified thus and made the disciple understand all these, he repeats as follows on being inquired further about his state of Being now:

Disciple: Well even now I don't see anything  at all.

Guru: Well this is because despite being freed from all the tatvas from the basic elements to Natam,  you are is still enveloped by aaNavam, the root blinding stuff that is also intrinsic to the anmas.

But then listen: You maintained earlier that is the body that sees and understands but saw that it does not in fact does that. Then you maintained it is the sense faculties that see and understand but later you saw it is not so. Then you shifted to internal cognitive utensils as the candidates that see and understand and saw that it is also not the case. Then you maintained it is Gunas that see and understand but saw that it is also not the case. Then you located the piraaNan, the life breath  and learned that it is not the one that sees and so forth. Now reflect back on all these things that you have done: Isn't there something that saw that all these tatvas do not actually see and understand?

Disciple: Yes there must be.

Notes: It is pointed out that all theses negations and hence making the tatvas DEPART from self and hence making the self free of them are in fact a kind of PRAXIS and hence there must be something as the agent of this kind of praxis that accompanies the search into that which actually does the seeing.

:  ġ ž âŢ ȡ?

: .

: š

: š â¡ ̧?

: 측.

: ?

: ģ.

Guru: Didn't you say that you couldn't see anything on being freed from all the tatvas?

Disciple: Yes I did say so.

Guru: That is a state of Being beyond the Tatvas.

Disciple: But can this transcendence block off all visions?

Guru: No it will not.

Disciple: That what is that blocked off the visions?

Guru: It is the  overwhelming prevalence of aaNava Malam.

: ɡ Ƣ .

: â. ¡ â ȡ ¢ '' Ȣ . ¡ . Ţ ¡.

Disciple:  But I cannot see anything except for this aaNava Malam.

Guru: Well that state of Being is Witnessing Metaphysical Darkness. From this it follows that  all the understanding that issued forth by seeing in conjunctions with sense utensils even though they are shown to be distinct from the self is Paaca Njaanam, i.e. understanding as fabricated by the tatvas. Thus it follows that your essence is not that. Stand now freed of this misperception.

Notes. It should noted here that the presence of ANava Malam is NOT established through any kind philosophical arguments. The disciple is LED to SEE for himself its presence as the most primordial condition of Being of the self and because of which being infected by this Darkness Breeding Stuff is said to be intrinsic to all the anmas. It also follows  that the kind of understanding that issues forth from all these tatvas are in fact Paaca Njaanam, the kind of understanding that is fabricated as that of the self by these tatvas.
 
 

: Ţ . .

: ġ.

: .

: Ţʨ ̾ ʨ

Disciple: Well I stood disengaging myself from that state. Then another kind transcendence occurred.

Guru:  That state is Inauthentic ( maruL) Transcendence of the Darkness.

Disciple: In that state there was an  intense presence of darkness.

Guru: That is the intensification of the Dark before it's departure just like the intensification of the darkness before daybreak

: ?

: Ţ Ţ .

: ʧ .

: ġ Ţ . â¡ ġ Ӿ, ӨȨ š, .

Disciple: What should be done for that?

Guru: Forge ahead leaving behind that state and freeing yourself from it.

Disciple: Yes, I have forged ahead thus.

Guru: Then the understanding that you have departed from that Inauthentic Transcendence of Darkness is self-understanding ( Pacu njaanam). This is an understanding your authentic essence. Now reflect back from this state of forging ahead  to earlier ones where you identified yourself with body but realized that you are not that on being shown  and so forth.

:

: ž ġ Ţ Ȣ ɡ Ȣ ¢ɡ, Ȣ Ƣ Ȣ .

The disciple on reflecting back thus says now:

Disciple: On reflecting back on all the different states of Being , since all these states were transcended by me and without  any confusion, it follows that there is NO other Intelligent entities there except for myself.

Notes: With this observation of the disciple, we are also given to understand how the Vedantic mahavakya " aham Brahman asmi" and so forth could have arisen.  At this stage of development the disciple can see only himself and the different states of Being that he has transcended presumably by his own willing. Since he wills it all, he thinks that only he is INTELLIGENT and all else non intelligent.
 
 

Ȣ Ȣ¡ š:

: Ȣ Ţ ¢ Ȣ. վŢ Ӿġ ȢŢ . ¡ !

: Ȣ Ƣ ŧȡ Ȣ ¡¢, ɡ, ο š? Ţ Ȣ, Ȣ, ͸ ž Χ?

Without understanding that he is one of  limited or finite understanding ( hence  full of ignorance) the disciple continues to declare:

Disciple: I am aware that there many instruments at work in the genesis of my consciousness. I also know  that the tatvas the earth and so forth and three malas  are insentient. Hence it follows that I am the Supreme Agent ( as nothing else is intelligent)

Guru: Now if there is no other intelligent  entity other than yourself and because of which you claim you are in fact God, then how come that for so long you have been  infected by these binding fetters ( that make you assume a body and so forth)? Why you cast yourself into knowing only with aid of the utensils , learn by being instructed by others,  suffer joys and miseries in the course of it all?
 

Notes: The self as Ego does not reflect beyond itself, a kind of transcendental illusion is at work here. The self is led to feel that it is the only intelligent thing as well as the AGENT of all. The Guru begins the disconstruction of this illusion that leads one to declare that " I am God" ( Aham Brahmam Asmi) by pointing out the elements of Fundamental Ontology ALREADY established and  that the MALS  infect and make the understanding FINITE or delimited. Self has no reason to cast itself to knowing only the aid of the various cognitive utensils, learn from others and suffer MISERIES along with joys in earthly existence.
 

: ɡ ? Ţ .

: Ţ ?

: ǡ Ţ .

Disciple: But that is not a problem and is not something important. I have to  "enjoy" the karmic consequences of my own actions and all these accrue to me because of the actions I have effected.

Guru:   How come that you have to experience the outcomes of your own actions?

Disciple: Well,  it is like that of a  farmer who harvests the products of his own labour in the fields.

: ǡ š, ¢ , ¢ Ȣ Ţ 񧼡?

: 񧼡

: ' " , " " , " ¢ Ţ "   Ȣŧ¡?

: Ȣ

: ɡá ħš Ȣԧ?

: Ȣ¡.

: Ȣ Χ?

: .

: Һ 񧼡?

:

: ¡ 񼡸 .

Guru: Is it not  the case that a farmer who raises crops  knows what crops  he is planting and roughly when he would reap the harvest and thus enjoy existence along these lines?

Disciple: Yes I we can see that.

Guru: But in a similar way ,  are you aware that you effected such actions in the past life, and as a result of that would inherit a certain kind  of physical body now  and along with it  that you will have certain kinds of experiences as that of yours at a certain point of time?

Disciple: No, I am not aware of such matters.

Guru: Do the karmic deposits themselves know by whom  they  been  elicited ( so that they would attach themselves to the respective anmas)?

Disciple: No they are not capable of that.

Guru: Can TIME itself knows such matters and attach the appropriate karmas to an individual?

Disciple: No, it cannot do that.

Guru: But there is enjoying because of the karmas as such.

disciple: Yes there is.

Guru: Then it follows that there is ANOTHER INTELLIGENT AGENT who does all these.

Notes: The Guru brings in insights already well articulated in Meykanda Sastras. The actions of anmas , their praxis in life elicit ( aarccittal) inscriptions that write in the OUTCOMES of the actions effected and which may be  either PuNNiyam or Paavam, ethically Good or Evil but which is UNKNOWN to the anmas. If it is known to them then  certainly they can predetermine their own future possibilities , what kind  of physical body and existence they would inherit and enjoy. But empirically it is NOT the case. They remain supremely ignorant as well as incapable  of such matters. The karmic inscriptions which are probably mantra complexes,  being insentient cannot be aware to whom they belong and so forth. They are also  not matters that simply fed into the anmas by TIME in the sense that they are simply historical unfolding. If karmas are simply historical then they become simply matters that are mechanical and hence something disconnected with the actions person executes. Thus it follows, so argues the guru, that there is ANOTHER Intelligent Agent , the BEING who does it all.
 
 

: , Ȣ¡ ۼ ?

: ¢ Ģ즸񼾢; Ģ򾾢ħ?

:

: Ӹ Ģ즸; Ģ 򾧾?

: .

: Ч Ţ ýټ š Һ, Ţ 򾢸Ǣɡ .

Disciple: How can  the karma being insentient,  become part of my psychic inheritance without my awareness?

Guru: Do you notice that even though a piece of magnet and iron are together in the same hand unless they are appropriately positioned, neither the magnet attracts the iron nor the iron piece gets attracted to the magnet?

Disciple: Yes , they do not ( unless positioned appropriately)

Guru: But when someone places them together appropriately facing each other, then the magnet attracts and iron allows to be attracted?

Disciple: Yes it is so.

Guru: In the same manner  there is SOMEONE who would make you inherit a certain number tools and cognitive  utensils in accordance with the karmas that constitute part your elicitation and also later to  disengage them from yourself by providing  the engracing processes ( arutcatti) .

Notes: Against the background of insentient elements  and karma is insentient as it is simply inscriptions or mantric configurations ( like genetic codes of modern  science) there is  a need to acknowledge the presence of an AGENT of Supreme Intelligence as that which unites the karmas with the anmas so that the anmas in its rebirth would inherit the motor organs ( the hand,  feet , the genitals etc.) and cognitive utensils ( the modules of mind: manam putti akangkaaram and cittam) . This constitutes the EVOLUTIONARY mechanism of Saivism that has been described from the days of Thirumular ( 7th Cent A.D.). It should also noted that the same AGENT also provides the engracing processes that would enable the anmas to FREE themselves from these karmas and inherit something HIGHER so that they can EVOLVE into a higher kind of species with motor organs and cognitive utensils appropriate to that kind species. Thus in Saivism we notice that while EVOLUTION is acknowledged but it seen as something that happens as the GRACE of BEING

: ?

: Ţ Ӿġ ¡, ¢ â¡ ¡ â, ɺ¢ɡ , ¢ɡ 쨸 ý .

Disciple: Hod does the AGENT help the anmas to free themselves from the karmas?

Guru: Because the Primordial Matter and such other tatvas are insentient, BEING agitates them as the ENERGIA, the Pure Physical Energy; (  and because the anmas are sentient) He  awakens them up with COGNISIA, the Power as Consciousness, and assuming the form of Praxia, the Energy of Intentional Actions, helps out the anmas free themselves from the karmas though effecting the actions they call for.

Notes: BEING is always also with  Sakthi, the Pure Power normally understood as the FEMALE rather  metaphorically. This Sakti assumes the form of ENERGIA, the Pure Physical Energy to agitate the physical realms, COGNISIA  to provide the various kinds of CONSCIOUSNESS for the sentient  creatures and PRAXIA  that which develops INTENTIONALITY, the desires that result in ACTIONS. It is stated that the karmas can be made to depart only by allowing them as fructify as actions.
 

: ɡ Ţ Ţ Ǣɡ ո ͸ ټ Һ츢 ӨȨ ?

: Ţ âɡ ɢ , ɡǢɡ Ȣ, ġǢɡ Ȣ , ¢ɡ , øվ¢ɡ Һ Ϩ¢ ȡ , ̨¡, ʧ , Һ

Disciple: But how are the experiences of pleasures and pains that are elicited by way effecting ethically right and wrong kinds of actions are configured?

Guru: An experience ( that turns out to be a pleasure or pain) an anma is caused to experience through a sense faculty in conjunction with one of the basic elements, appropriate that as one's own through the various modules of the mind, become conscious of it all   with the assistance of the Ego tatvas  of Kalai and so forth,  become fused with the physical stuff of experience, and enjoy ( or suffer) that experience through the actions of Prakiriti that causes the self to immerse and perceive. In the course of the configuration of experience as such BEING regulates the whole matter ensuring concordance and consonance with the karmas elicited, measuring out the various possibilities of experience strictly in accordance with the karmas that have been elicited.
 

Notes: Here we have a theory of EXPERIENCE as such, how it is CONFIGURED and how in this configuration the the experience of pleasures and pains are brought about. In such sensorial experiences there is ABSENCE of consciousness of self, the experience-configuring tatvas and BEING who regulates it all so that the experiences are consistent with ethically right and wrong actions that have been effected. The ethically wrong lead to the experience of the painful while the right to the experience of the pleasant. There is a JUDGMENT in such matters and this JUDGMENT is a continuos process , not just that happens when the person is dead.

:  ?

: Ģ Ƣ Ӹ ɡƢ . Һ츢 , Һ츢 򾡨, Ȣ¡, 򾡧, šá , ̾¢ɡ Ȣ , 츢 Һ.

Disciple: How is the MORAL worth of actions effected is measured out (in such configurations of experience)?

Guru: It is akin to throwing a bucket  into the vast ocean -- it gets only a bucketful  of water and nothing more. The self remains unconscious of itself, BEING who configures all these experiences and the tatvas that make the experiences a reality. Because of this  ignorance the anmas become egoistic claiming that one did that, others did that and because of this generates desires for things that have NOT  materialized, and with strong INTENTIONALITY in this direction, effect ego-actions that elicit the karma aakaamiyam that causes to them recirculate in the world. Because of this BEING allows existential repetition, being born again again to rid of this kind of karma.

Notes: While the experiential possibilities are vast like an ocean, what actually become the experiential realities for an anma is DELIMITED because, just like a bucket  that can contain only  what it can accommodate, the body , the organs and the modules of the mind that are inherited DELIMIT the actualities of experience. The karmas and the body and mental utensils it configures,  set up an UPPER BOUND for what can actually be experienced and enjoyed. And because the presence of the  BOUNDS for experience, there are DESIRES in the bosom of the anmas and because of which emerge INTENTIONAL ACTIONS, the effecting of which elicit the Akaamiya Karma, the form of karma that would push them into existential repetition, being born again again.
 
 

: Ȣ ĸ ?

Disciple: How are we to discard and avoid the further elicitation of karma ( i.e the aakaamiya karma)?

: Һ츢 , Һ츢 򾡨,   ħš Һ츢ȡ. , ɢ¡ ħš θȡ ? Ȣ, ͸ Ǣ â¡ â ǧ Һ Ȣ, ӨȨ ¢ Ǣ Ţ, Ţ ̾¢ɡ, ź ¨ Ȣ ȡ Ч ɢ. Ţ áɡ , þ , , ȢŢ Ǣɡ .

Guru:  We must think , on observing the self that is experiencing , the BEING that facilitates all that and the tatvas that serve to configure  all that we experience now is in  fact because of the (Prapta) karma that we have elicited. We must note that BEING discloses all these to us in the social context of males and females with whom we coexist interact. Having understood (the genesis of experience ) thus, one must become the Caitanyam, the Pure Consciousness by desiring without really desiring all these  but seeking to immerse oneself in the Grace of BEING and with strong inclinations only for that and doing whatever necessary with that attitude firmly entrenched. At that moment BEING who stands as the life breath of anma, would stand nonalien like water and  juice, would stand together  like the light and the eyes,  and INFORM the anma in a manner that is appropriate to further lift it up.

. â ը ⡠ᢠ츢, â¡ Լ պ ŧ պ . ¡ ; ¡ Ȣ . ¡ šá ; ȡ; . ھ ȢŢɡ Ȣ š¡

At that point  your illusion that " I am God" ( aham Brahmam asmi) will disappear. When you gain a true understanding of yourself, BEING would withdraw the CONCEALMENT and along with the ENERGIA would interest you in realizing that  BEING is TRUTH just as HE interested you earlier in the false but making them appear as truths. Because of this act of BEING the whole vast universe will appear now as a  Mirage and become thereby a falsity. With the universe now appearing as inauthentic only BEING will appear as the unassailable TRUTH. And because of this the anma will not be interested in any of the future possibilities in worldly existence and on account of which it  will not also do actions that would elicit further (aakkaamiya) karma that would throw it into existential repetition. Thus you must understand the genesis of your actions and seek to be informed further by the Grace of BEING Himself.

: ʧ Ȣ .

Disciple: Yes , I have understood thus.
 

Notes. The philosophy of Praximatism,  that which  notes creatures effect ACTIONS and seek to gain an understanding of it without going astray on the way into some reductionism, finally leads to an understanding of how to liberate oneself from what is  called 'samsaaram", the existential repetition, being born again and again into the phenomenal world by assuming a physical body. The body comes equipped for actions with hands feet eyes mouths genitals  and what not and all already programmed to effect actions of various kinds -- physical mental and verbal. As long as one operates with INTENTIONALITY , there is NO ESCAPING from being recirculated continuously thus. The intentional actions elicit what are called aakaamiya karma, parts of which that are carried over as the genetic codes and which is called the Prapta Karma. As long as the anma continues with intentional actions the elicitation of such karmas are NOT avoidable.

But how do avoid them  so that one can ESCAPE from this Historicity? This is questions of the disciple as are those who are metaphysically inclined.

The Guru here provides one of clearest statement of the strategies for accomplishing this. One must realize that the worldly experiences especially the social, the natural events in life , the various happenings that make us happy and unhappy are actually the fructifications of one's own karma, here the prapta karma and that they are configured as for oneself by BEING and that too as the consequences of one's own actions. To avoid the further elicitation of such a Karma, one must become the Caitaniyam, a Pure Witness of the events that happens to one and with a spirit of genuine detachment IMMERSE oneself in the GRACE of BEING and allow oneself to be informed and formed solely by that GRACE. When we do that it would become clear that self is NOT God( Brahmam) and that it is whatever it is because of  the grace of BEING. And furthermore at that point BEING would UNCONCEAL Himself, institute desires only for being with BEING by making the whole phenomenal world appear IRREAL , a mirage. The world is NOT irreal but it is MADE to appear so , so that the anmas would NOT desire anything of the world and would seek only being with BEING and hence assume the attitude of bakti. It is this way of Being of the anmas, according the Guru here, that would prevent the further accumulation of aakaamiya karma. This is the way then to escape the Historicity of existence.
 
 

: Ţ Ƣ ȢЦ ;šǢ! : զը " ç" ɢ . "ʧ " š ¢ 즸 򾢨 . 򾢧 â ɡ. ɡ Ȣ¡ ¡ â¡ ¢. ȢŢ š ġž򾢧 Ţ Ȣ Ţ. Ţ ɡ ɡ , 򾢧 â¡ Ȣŧ¡? Ȣ¡¡?

: Ȣ

Guru: Thou art the FREE  PERSON  who has understood the truth that except for the praxis of BEING you have no praxis of your own. Listen a bit more: someone has given you  an object with the request that you keep it safely and return to him later.  Agreeing to that you received the object and  keeping it safely in your laps you went to deep sleep. While you were asleep thus and unconscious, a thief took that object away from you. Since you are a person who does not know anything unless informed you did not realize it. The GRACE that normally informs you also left you to rest and recover in accordance with your karma that requires being in states of Transcendental Darkness now and then.  When the person returns and asks for the object left in your trust  you are unable to tell  in your ignorance who took it away from you and when. Do you understand this or don't you?

Disciple: Yes I understand that.

: ¢ɡ Ȣ¡; Ţ ź ; ý š Һ , Ţ 򾢸Ǣɡ , Ǣ Ǣ ģɡ, Ţþ â ̾ Ţ, է էɢ¡ , Ȣ 츢ø ,  򾡧 ġ Ȣ Ȣ󦸡š¡.

: Ȣȧ ġ, â ?
 

Guru: And therefore you do not see everything on your own accord; the various cognitive utensils are also not under your control. In order to conjoin you with the utensils and generate experiences in accordance with your karma, and to wipe out  the traces of such karmas with the engracing processes when the appropriate maturity becomes available; and on account of the excessive presence of the engracing processes that does this , the immense flooding of  the anma with the engracing processes and the cleansing that takes place on account of that , it is BEING and nothing else that does all these  assuming forms of Grace that are suitable. It is BEING who blesses the anmas with the highest possible state of Being ( caayucciyam) and hence nothing that is attained by the efforts of the anma itself.

Disciple: But other than understanding this can't we witness Being?

Notes: It is pointed out the anmas do not have any praxis of their own and that what they consider as their actions are nothing but a delusion - they are simply LED to feel that way by  BEING  concealing Himself for that purpose. The analogy of the sleeping man who is unconscious applies here to the whole of existence -- many things happen to us without we being aware of it all. This applies particularly to the removal of the Karmic deposits and writing down new ones that ultimately is the REASON for the change in personality. We change continuously sometimes  evolving into the higher and sometimes FALLING and thus degenerating. However there is BEING behind it all and unknown to the anmas , remove the karmas through flooding the anmas with Grace and thus purifying them and enables  them to develop as a species and as a person by writng new new karmas, if they deserve by their actions.  Ultimately it is BEING and nothing else that is source of human dynamics, evolution and attaining the highest state of BEING.

But this is only an UNDERSTANDING of BEING and not seeing Him really . When asked about this the Guru explains as follows:

: â  Ţ ȡ; , Ţ ź ɡ, ɢ â Ţ򧾡! ȢŢ Ȣ ø򾧾?

: ø.

: ø, âŢ . ? ȡ?  Ż; Żɦâ â󾧾? ħ¡?

: â.

Guru: Earlier when we made you understand your true essence you claimed that you are the Supreme Agent of all. Then when we pointed out that you are not so then you agreed, and also to the fact that the various cognitive utensils are not in your control. With this we managed to witness the state of Caitannyam. And at that point,  was there a brilliance shining forth in your understanding?

Disciple: Yes there was  a brilliance.

Guru: That is like the intense fragrance of blooming flowers;  that illumination will stand  informing you as well as your body. And you asked what it is. Well that is witnessing Civanjaanam, the Absolute Illumination. Now did you witness that?

Disciple: Yes I did witness that.

( to continue) 17

18

â , Ũ Ţ š:
 

: ʾ ø Ż Ƣ Ȣ ʧ.

: . ø ø¡츢 , ɢ򾢧 ø ̾¢ɡ, Ȣ ȡ . ¡, ը , ը ȡ. ɢ Ǣɡ , Ǣɡ ը , ź Ƣ, ź , Ǣ Χ ý , Ƣ ¡.

When the disciple was led to see for himself ( the metaphysical truths) he expressed as follows when asked about his personal experience now:

Disciple:  Except for the boundless radiance of Civanjaanam , I cannot see my own understanding!

Guru: That is a state of Arutkeevalam, i.e. the Concealment of Grace. This is  like the star not shining forth in the brilliance of the sun. In the boundless brilliance of Civanjaanam, your own understanding stands there not shining forth at all. Then it follows that when you witness Civanjaanam , you cannot witness your own understanding and when you are  witnessing of your own then the Civanjaanam recedes.  Thus you must try to cease seeing with your own efforts but learn to see with the Grace, be forgetful of your own self and be fully in the field of Grace , be fully immersed in it , get submerged in that Grace of Fullness and behave as it dictates.

Notes: Here emerges a kind of Gestaltic Theory of perception but applied to the transcendental ground of metaphysical illumination. When the understanding immerses itself fully in the immense Radiance of Civanjaanam or absolute illumination, the finite understanding of the self recedes into the background just like a star in the brilliance of the sun. When the finite understanding of the self is focused upon then immense Radiance of Civanjaanam recedes into the background. Thirumular has said the same thing in the 7th century itself where he sees this  aspect in conjunction with both normal and transcendental perceptions. When the wood of a toy elephant is seen, the elephant is NOT seen. However when the elephant is seen the wood out of which the elephant is made recedes into the background. The Guru recommends then a strategy to overcome this limitation of human understanding: transcend this natural state and get fully absorbed into the GRACE FIELD which is akin to getting into the ocean and submerging fully in it, an analogy  that is also met with in many places. This demand requires that the EGO is not allowed to emerge at all and determine the perceptual processes.
 

: ź Ƣ, Ƣ . ž Ȣ, âý .

: á .  ɺ â¡ 򾢸Ǣɡ էɢ 츢 á򾢨 ȡ áǢ , Ţ ȡ ¡.

Disciple: Having destroyed my Ego I stood in the way of Grace. And unlike the earlier states of Being this was different -- a Boundless Fullness  came to pervade.

Guru: That  which pervades as this Fullness is Parasakti. This is the POWER that has given the different archetypal presentations of BEING by assuming the forms of Energia, Gnosia and Praxia. Witnessing this Parasakti like those with eyes witnessing the  sun light, stand fully in this transcendental state.

:  .

: â. â, 񦽡Ǣ áǢ § ɡǢ áǢ ; áǢ 񦽡Ǣ . , 򾢧 Ţ ġ š , ÿ âý ξ Ţ¡.  Ţ¡򾢧 ȡ, ç¡. ç¡  ȧ . ç¡ 򾢧 ɡ Խ. 򾢧 , Ţ ý žþ Ÿý . 򾢨 ȡ ȢŢ ç¡. ¡ Ĩ â ú츢 á. Ÿý Ǣ .

Disciple:  Well I stood above the ground in this manner.

Guru: That state of thus witnessing is Parai Therisanam, witnessing the Pure Power. That kind of witnessing is not like the ordinary perceptions where natural light meets with the intentional groping of the eyes or the other way round. In a way analogous to that but really like all movements coming to halt and the Space appearing without differentiation,  when you stand fully one with this Pure Power is the state of Parai Viyaattam, fully immersing in Pure Power. When you stand there in that state as if in deep sleep than that state is Parai Yokam, i.e. Uniting with Pure Power.  The kinds of experiences that transpire there constitute the Cuttaavattai, the  Transcendental Pure Experience. When you further immerse yourself deeply in that Union then you have the state of ParaiyuNarpookam,  Enjoying the Union with Pure  Power. When you stand thus without departing at all from these three transcendental states of Being, then the self lets go the ego utensils and conjoins with Civa utensils that facilitate only Transcendental experiences. At that point if you lose any sense of direction and become one with the Understanding of BEING itself as your understanding, then that state is Cutta Parai Yokam, the Real Union with Pure Power.  When you become aware of this state then that is Mutti Caakkiarm, awareness of Absolute Liberation or  Cutta Parai Caakkiarm,   Awareness of Real Transcendental Power.
 

Notes: These transcendental states are normally beyond the reach of ordinary people. Even great philosophers like Kant would dismiss them as Transcendental Imaginations. However these are NOT imaginations but rather real experiences , possibilities that await one  there provided we manage to destroy our own Ego and let Grace guide us further.
 
 

[Having raised the visions to that of transcendental dimensions where the categories  of Directional Space and Teleological Time are ascended, the cognitive utensils cease to be the ordinary ego-tools, the pacukaraNam but rather the SivakaraNam that allows only UNIVERSALS to be seen and understood, the disciple  continues his dialogue with the Guru to enjoy further reaches of such metaphysical visions]

: .

: Ţ

: Ţ . .

: , 츢 á ¢ .

Disciple:  Yes I saw thus.

Guru: Try now transcending even this.

Disciple: I stood free of that. Then there  occurred another kind of transcendence.

Guru: Now standing without noting that perception and transcendence is Paraiyil Atiitam, i.e. Going Beyond the Luminous Radiance ( the experiencing of BEING as Absolutely Pure Light)

Notes: The experience  of Parai or Parasakti is the experience of Pure Light which is the  common denominator of all mystics throughout the world and right from ancient times. This  is the "u dall-e-a " ( TeLLiya oLi ; resplendent light of Enhudu Anna of the Third Millennium B.C.  as much as the Arutperunj Cooti of vaLLalaar of the 19th century.  William James has collected together such mystic experiences in his "Varieties of religious Experience". However the Guru indicates here  that it  is possible to go beyond even this common mystical experience of the profound kind.

: . ¾򾢧 á Ȣ .

: Ţ ȡ, Ӿġ . âý ,  ɢ Ȣ, Ч ri , ç¡ 򾢸 ɡ ȡ á .

Disciple: I stood thus without really seeing. And in that my understanding that remained not fully  saturated in that Transcendence of Parai or Pure Light, became absolutely unbounded.

Guru: When you stand freeing even from that,  you can  witness the Neeyam , the transcendental INFORMANT of even that Parai , the  Pure Light . When you immerse yourself in that FULNESS and experience saturation of saturation till you feel that there cannot be  anymore such saturations and while abiding contended thus you will begin to witness the Neeyam , the BEING Himself. That will the Absolutely Pure Transcendental Light which discloses as it is despite differentiating into the five different powers that install the different teleological motives ( piarayoosanam eettum)

Notes: These FIVE types of transcendental forms of Power or Sakti stand to be compared with the FIVE faces of Cataaciva : Cattyoosaatam, Vaamateevam ,  Akooram , TaRpurudam and  Icaanam . Of these the iicaanam is that which affords the further transcendence  of Parai and enables Being with BEING. These five faces are those that install various kinds of Transcendental Desires  which form the teleological essence of existence and which is absolved through the such experiences of saturation that the Guru outlines here.
 

: ɡ §?

: ¡.

: ɡ ?

: â¡ Ȣ¡Ģ Ȣ Ţ է â¡ á¢ Ţ â , "Ч " Ţ . ̨ ¡.
 

Disciple : But can't that witnessing of Absolutely Pure light happen on its own accord?

Guru:  No it will not.

Disciple:  But then how are we be one-wtith with the Neeyam the BEING?

Guru:  You remained ignorant of your essence till the aaNavam that concealed you disappeared.  You were also ignorant of Grace of Being till the Transcendental Concealment was withdrawn. In a similar  manner  even your stance that  are fully saturated and in need of nothing further is transcended, BEING would available for witnessing. So stand now even without  that feeling of being already fully saturated and without any anxiety in the face of this nothingness.

Notes:  A person remains teleological , projective into the future even during moments of deep metaphysical excursions such as these. Whoever is teleological is UNSATURATED for there is  a WANT of kind that is being sought after. The highest reaches of metaphysical experiences are SATURATING in terms of feeding into these deep metaphysical desires whereby the whole teleological orientation is slowly wiped through various kinds of saturation. But the Guru notes these states of what are called  PuuraNam, fulness of Being are NOT final and truly ultimate is what follows this.
 
 

: . ø Ţ áǢ ħ Ţ. ɡ . ?

: Ţ (͸) , ͸ ¢򾢧 ø 򾢧 ø. ¢ ͸ġ ͸ 츢 ġ 츢 . о. š¡.

: ¡ɡ ?

: ģʧ ź 󾡾 򾡧 ; úɧž â ɡ , ġ ǡ츢 .
 

Disciple: Well I   stood thus without any anxiety. The immense radiance flooded me inside out totally like the waters of deluge . But I turned around with some kind longing within me. How do you explain this experience?

Guru: That location is the Ground of Siva, and that experience of Bliss is something like brilliance the comes forth in pure crystals , is something that emanates from Sivam , BEING itself. That Bliss will mingle with the visions and incorporating within itself all the earlier experiences of Bliss, it will remain flooding the whole self  constituting Bliss Immeasurable. You may consider that as the Power of Bliss Experience.

Disciple:  Now even if this experiencing a Power, then where lies  the experience of Mukti?

Guru: When you are fully in that Bliss Experience , enjoying it in ectastically ,  BEING will incorporate you within the state of transcendence of even that. Like an  alchemist who converts base metals into gold HE would transform  you into something  wholly divine and incorporate within Himself.

Notes: Here we have a description of Mukti, the ULTIMATE state of Being that is possible for all as something not achieved by the efforts of the self but rather as  a HAPPENING in which , like an alchemist who purifies base metals and transforms   it into gold, BEING would purify and divinize the soul before incorporating it within Himself.

: 츦š Ȣ, š Ÿ ġ Ǣ Ţ á 񼡸ȧ? Χ! ?

: â Ţ, ġ Ǣɡ, ¡.

: . ɡ â âž, , ȡ.   . ġ ȡ. ¡ Ȣ ξ ξ 째 â¢, Ţ . Ţ. ڸ. 츢.

: 츢?

: , 󾧾; 츣 ħš Ȣ?  Ȣ Ţ ,  ?

: Ƹ šɡ 򾡧, á ۧ ý Ţ Ȣ.

Disciple: But it is strange -- I cannot be remain fully in that Blissful State. Sometimes the past experiences reappear as if I am back with the  physical world with the body and so forth.  But how to establish oneself firmly in that Blissful State? What can be done for that?

Guru: When the senses are reactivated and the earlier existential states re-emerge , then you have to  inspect them carefully as to their truth.

Disciple: Well , I tried to examine them thus. A man said he would make present the eight magical horses chariots the elephants that guard  the space , the seven oceans and  all such objects of the Dream World.  When they appeared and looked very real, there was some kind of fear within me. But then he said all these are false, just objects in visions. The speed with which they appeared and disappeared puzzled me ,  hence I requested him to make them present again. He obliged me  and made them to appear again.  Now they all appear as true. And this physical world also appears to me like that!

Guru: How exactly?

Disciple: Reality is magical -- it disappears immediately after it appears. Then it reappears only in response to my wants. How is that the worldly desires re-emerge within me even I have transcended all and gone well beyond?

Guru: Well that is just simply because of habituation, it past reappeared because of karmic traces that are  still  there causing also a kind longing to the past concrete experiences.
 
 

: ,  ոȾħ?

: Ȣ󾡧¡? ħ¡?

: Ȣ

: š š Ƣ â ġ, šɡ â Ȣ󾡧¡? ħ¡?

: Ȣ.

: ɢ ɡ ȢȨ Ţ, Ȣš Ȣ, źƢ ź , է ø Ǣ Χ ý򾢧 ȡ  šá, ¡

Disciple: If what disappeared , reappears as real then how to escape from such a predicament?

Guru: Did you or  didn't  you understand that the world of appearance has a magical quality about it?

Disciple: Yes , I understand that.

Guru: Now a pot empty now but which contained a pungent raisin earlier,  still retains its pungency as a smell. Did you understand that this kind illusory experiences are like the experience of after-images   something  that  appears to be there but without anything really causing it?

Disciple: Yes I understand that.

Guru: Then now avoiding to seek to understand by your efforts,  allow the Grace to shape your understanding. Stand fully immersed in that Grace , keep that as your firm existential Ground .  When you stand fullyl immersed in that Grace that fulfills all the needs  on its own, there will not the emergence of any desires and hence also being caught by such delusions.
 

Notes: A distinction is being here between the real experiences and the  illusory.  While the real experiences are karma related , the illusory are vaatana related where vaatanai means simply remnants that linger on like the smell of pungent raisins even after the pot is empty. This roughly corresponds to the after-image experiences  that are studied in modern cognitive psychology. The experience of bright light leaves behind traces in the brain where the same is re-experienced even when the object is no more around. The world is real but the visions or appearances that are MENTAL may change according to the moods, now appearing , now disappearing, now this now that and so forth. The Vedantic concepts of adhyasa and aroopitam that carry the notions of mental constructs that are  superimposed  hence products of the mind  is what is called here various kinds projections of the mind and NOT world induced real perceptions. It is advised that such mental efforts be overcome and mind allow itself to be formed solely bu AruL, the Grace of BEING.

: á ո ?

: ã ոȾ.

: ɡ, ý ã Ţ ȡ Ţ츢?

Disciple:  Then how can we be free of being affected by Karma that lingers on as deposits from the past ( piraaratta kanmam)?

Guru: You cannot free yourself from it till you remain an embodied individual

Guru: But how  can one be fully immersed in the Fulfilling Grace (and hence free of Karma) and at the same time have to suffer it as long as one remains embodied?

Notes:  An important existential dilemma comes to fore here. As long we LIVE as a praximatic individual, one effecting this action and that moved by various kinds of intentions, one cannot be FREE of Karma. On the other one can be  free provided one can immerse totally in the Fulfilling Grace of BEING. But then that would be being actionless, not doing anything at all. And hence the dilemma.

: 򾡾 Ţ Ȣȡ. Ȣ ?

: Ӿġ â.

: âټ Ȣ ?

:

: Ţ áɡ и ¡?

: á .

: ¡ ?

:

Guru: You become conscious of the eido-germs ( the tanmaattirai) . What are the tools that enable you to be conscious of these things?

Disciple:  The sense faculties of vision and so forth.

Guru: What is that which SEES with the use of these cognitive utensils?

Disciple: The anma (soul)

Guru: But what is that which INFORMS the anma within and without standing  its life-breath?

Disciple: The Grace of BEING.

Guru: And this body belongs to the world ( as informed by this grace) and  is nonsentient ( purely physical)?

Disciple: Yes , I agree with that

Notes: It is brought out here a TRUE perception of the body as belonging  to the physical  world as distinct from the illusory  perceptions shows that body  is merely physical and hence insentient, something that DOES NOT inform and instruct the creatures on its own accord.

: ɡ Ȣ¡?

: Ȣ¡.

: է Ţ Χ?

: .

: ¡ ¡ Ƣ ¢, Ƣ , áɡ 򦾡Ƣ , š , ¡ §, š. š ý򾢧 š ɡ , ¢ġȢ , , ¢ , Ţ , Ǣ ź ¡
 

Guru: Then it follows that the anma does  NOT become conscious of anything on its own?

Disciple: Yes , that's true.

Guru: Then it must be the  Grace of BEING that exists in and out and animates all?

Disciple: Yes., it must so.

Guru: Thus in whatever you do, you must understand that it is NOT something that you really do but rather the actions of BEING Himself (done through you). With this understanding well entrenched when you take that the actions done by you or not  are not really ego-actions but rather that  of BEING , all the experiences you gain are actually the experiences of BEING Himself ( civaanubavam). Now when you  continue to exist thus as the BEING Thou itself, if some illusory perceptions arise then you should examine them and if they turn out to be purely mental like the horns of rabbit and sky-flower then discarding them  as irreal  and delusory and without NOT being misled by them should absorb yourself even more deeply in the Divine Grace and continue to live thus.
 
 

[ In order to avoid being deluded by false notions, the Guru does not recommend inaction but rather ceasing to do actions that are intentional. There are Divine Praxis, the pancakritiyas and which are appropriated as one's one because of INTENTIONALITY and hence the ego needs. Once the ego is NOT allowed to emerge and dictate thinking and praxis, whatever is effected would turn out to be the Divine Praxis itself, the Civac Ceyal. Now the Guru describes  another strategy.]
 

: ڸȡ : , , ո ¡ǡ ڸ á Ţ츢 . 򾡾 § . 츧 â . á ģ ͻ . â Ƣ ¾򾢧 Ţ ȡ ͸ Ţ. ͸â ģ ; 󾡾 򾡧 š.

Guru: I shall relate another strategy for this purpose. Learn to look at tatvas by going beyond perceiving the creatures as devas, human beings, animals birds and so forth. Then when you learn to see them simplyas  as eidogerms and when these in turn are transcended , the whole world ( as a collectivity of various things) would get backgrounded. When even this understanding is transcended,  the cognitive tools  producung these form of cognitions get submerged .  When  the intentional productions of knowledge is transcended but the presence of Grace in all these focused upon, then knowledge of the physical world and the  ego -knowledge would be backgrounded.  When the concentration is disturbed during such states of Being,   following the way of Grace if one immerses in the Transcendental Light, diffusing the disturbances, then there will bliss of true perception. And in that Bliss Supreme there will be further flooding of Grace and that point BEING would take you over  in that Transcendence  of Bliss that HE would bring about.

Notes: This technique outlines what is called Niddai, a species of Civayoga. It is NOT an exercise in negating as false and illusion but rather the backgrounding the physical and foregrounding the metaphysical and doing this cyclically, repeatedly over and over again till the stage of Supreme Bliss is reached.

: Ţ ?

:  , , â , , Ţۨ Ȣ Ȣ 츢ɡ, Ȣ â츢 , Ģ , , Ģ ġ ġ, ġ ¡ . Ũ ¢ɡ . Ǣ¢ ȡ 측. , ȡ, 󾡾򾢧  Ƣ¡ 򾢨 Ȣ¡. . ȡ á á.

Disciple: How that experience would be ?

Guru: Pressing down like water, the Grace will make  the Ego of  one fully backgrounded like the shadows of water inside itself,  cleanse  all the perspectival notions such as the self is  Different, Nondifferent, Different-Non-Different  with BEING and so forth;  like causing the limited understanding ( ciRRaRivu) of Ego  become an Unlimited one,  IT will cause the little pleasures of the world become the Unbounded Bliss ;  like Unlimited Vastness obliterating the the-tic consciousness of the world , like fragrance upon fragrance, the fragrance of Civa will overpower thyself making everything oceans of joy that can be drunk continuously and stand there fulfilled in Mukti. As the flood of JOY will flow in  violant turbulence unbounded by the banks, there will be no returning to the earlier states, the past will not stick to yourself anymore. Like darkness unable to spread over light, the physical realms that normally enchain you will not do so anymore.  Without speech, without any temporal cognitions, with the inside and  outside completely integrated , you will be in a sates of Transcendent Bliss, in the indestructible Mukti. This is the Way of Illumination, the WAY that leads to Absolute Understanding (Civanjaanam). When you stand well established in this state it is known as Paravu Civam or Paramananti.

: ɡ, á ž Ӿġ ǡ Ȣ է! ʧ 𼡸 ţ Ƣ , Ŀ ɡ , էɢ ɢ , šȡ Χ ? ¢ ɡ ?

: Ţﻡɸ ¡ . ¡ .

Disciple: Oh Thou  who cannot be known by me and people like me even with the study of Vedas and Agamas, why should thou come here with Sikazi as the abode, CiRRampala NaadikaL as the name and the human as the manifest form on account of me? Couldn't thou inform me from within?

Guru: Informing from within is for the Vinjanakalars and PraLayaakalars. Thou art a Cakalan and therefore this form of instruction becomes necessary.

Note: The disciple bewildered,  realizes that it is NOT a simple  human being in the personality of guru who is expounding all these metaphysical truths but rather BEING Himself taking over the self of CiRRampala NaadikaL for this purpose.  It would appear then that a living human person is in fact instructing  but as a matter of fact it is BEING and NOT the self of the human guru. The question raised by the disciple is answered in terms of the fact he being  a Cakalan , one with the three malas, the aaNavam Kanmam and Maayai require such forms of instructions to be illuminated and enlightened.

The Text is concluded.


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