– As the soul is in a formless (Arupa) tatwa form and shrouded by the Mala, it is established that the soul undergoes five Avastha, namely, Jakra, Swapna, Sushupti, Thuriya, and Thuriyathitha. Anavamala exists in the soul eternally, becoming one with it and concealing its luster as does the firewood conceal the heat or fire present in it. The soul will not know anything, unless it receives the light through its body caused by Maya, as the eye apprehends objects by the light of the lamp. It is established that the soul cannot understand when it is solely in conjunction with its inherent mala (Anava), as this mala is something which darkens the soul’s light or intelligence. The soul cannot see, being shrouded by the mala. (d.) Iswara and Sadasiva are the deities respectively of Vinthu and Natham Brahma, Vishnu and Rudra are deities respectively of ‘A,’ ‘U,’ and ‘M’. The five letters constitute Pranava when examined, consciousness arises when the soul and andakarana meet, just as the tides rise and fall during the conjunction of the sun and the Moon. (c.) The letter ‘A’ is the symbol of Ahankaram ‘U’ that of Buddhi ‘M’ that of Manas Vinthu that of Chittam and Natham which is inseparable from all these letters, is the symbol of the soul. As it thus apprehends differently when it is united to each, it is different from them, just as the sun, though marking the divisions of time, is different from it. (b.) While perceiving so, the soul as Chittam considers as Manas it doubts as Ahankaram, it wrongly concludes as Buddhi it determines properly.
As the Andakarana are different from the permanent sensations, so the soul is different from the Andakarana. These perceptions by Manas and Buddhi reach the soul as the waves rising in the sea reach the shore.
The soul perceives the product of the perception by the Buddhi after such mental perceptions. (a) Manas and other Andakarana have perception of permanent sensations. As the Andakarana are only intelligent (chit) when viewed in relation to the subordinate Tatwas but are non-intelligent (Achit) when viewed in relation to the soul, it is established that the soul is not one of the Andakarana namely Manas, Buddhi, Chittam and Ahankara. Hence there is a soul distinct from the Andakarana. The Andakarana have no activity except when in conjunction with the soul. The relation of the soul to the five Avastha is also similar.Ĭommentary : This also treats of the nature of the soul and it consists of three arguments.įirst Argument : Churnika. Itīecomes conscious only when it meets the Andakarana, just as a king understands through his ministers. It is not conscious when it is in conjunction with Anavamala. IV - FOURTH SUTRA OF THE SOUL IN ITS RELATION TO THE ANDHAKARANA -Sutra.
On the mode of worship of God who surpasses Powers of Thought and Speech The way by which the Soul unites with God The way in which Souls obtain WisdomĮleventh Sutra. On the nature of God and the worldĬhapter III. Of the soul in its relation to the Andhakaranaįifth Sutra. Shiva Gnana Siddhiyar Thiruvarut Payan Tattuva Kattalai �����யா� Sivagnana Botham of Meykandar with English Translation - Part 2 You would be interested in: Siddhanta Texts Introduction Shiva Gnana Bodham Home > Shaiva Siddhanta Home > Saiva Siddhanta Texts Sivagnana Botham of Meykandar - English Tranaslation and.