Cover – Unmai Vilakkam

UNMAI VILAKKAM

(THE EXPOSITION OF TRUTH)

of Manavasagam Kadanthar

A PRIMER OF SAIVA SIDDHANTA

Tamil Text, Translation in English with

Notes and Index

By C. N. SINGARAVELU 1981

Published at the Seventyfifth Annual Conference of Saiva Siddhanta Maha Samajam held at Tellipazhai Sri Lanka, on the 8th May 1981.

Published in May 1981.

©Copyright reserved.

Dedicated to my Parents Thiru C. Nilakanta Mudaliar and Sundarammal

Copies can be had from:

1. Saiva Siddhanta Maha Samajam, 3, Adam St., Mylapore, Madras-600 004 (India)
2. C. N. Singaravelu, Author and Publisher, ‘Sivamanam’, 31, Second Cross Street, West C. I. T. Nagar, Madras-600 035 (India).

Price: India : Rs. 6/-

U.S.A. & Canada: $ 2

printed at Rathnam Press, 41, Badrian St., Madras-600 001.

Introduction

I have very great pleasure in introducing the lucid and flawless translation of one of the rudimentary works on Saiva Siddhanta to the English knowing public here in India and elsewhere, from the pen of my esteemed friend Thiru C. N. Singaravelu, M.A.

The work on hand is Unmai Vilakkam (Light on Reality) one of the fourteen authoritative and standard works on the religious philosophy of the Tamils. Its author, Manavacakam Kadantaar, is a disciple of Meykandar, the first among the divine line of preceptors known as Saiva Santaana Aacaryas. The work is held as a resume (or recapitulation) of the spiritual experiences in the line of Meykandan (Meykanda Santaana Anubhava-t-tirattu). It is interesting to note that the form of the work has been deliberately chosen to be a Catechism so that the truth ordained may be vivid and unambiguous. The seriousness and the psychological insight of the author may be gauged from the form and scope of the work. It is to be noted that it was one of the two works following Sivajnana Bodham the basic work on Saiva Siddhanta. The year of its appearance is roughly estimated to be 1250 A.D. The other work which throws light on Sivajnana Bodham is Sivajnana Siddhi. Of the two one is an expansion, and the other is a resume.

The topics taken and answered in Unmai Vilakkam are

(i) the thirty-six evolvents of Maya

(ii) the innate evil principle, Anava

(iii) the deeds which cause the worldly experiences

(iv) the individual self

(v)-the aspect of God-head that dispels darkness

(vi) the aspect of God-head that confers illumination and bliss

(vii) the unifying formula of letters five

(viii) the nature of the state of freedom and bliss and

(ix) the means of attainment.

As the work on hand, the exposition of Truth, deals with these topics fully without flaw, there is very little to be said by way of introduction. But to make the work fuller I shall write the following to facilitate clear perception.

The need for the three groups of evolvents, the directive, preparatory and experiential will be seen when the classification of perception in this school of thought together with the nature of each is clearly understood. Hence the following exposition is given as a supplement to what is given in the work itself.

Worldly perception is classified into three, kinds, viz.,

1) indeterminate perception (sensation),

2) determinate perception and

3) experiential perception (Indiriya Katchi or Yayil Katchi, Manada Katchi and Thanvedanai Katchi).

The external world impresses itself on the sense organs of the individual self. The impression on one of the senses is brought to the notice of the individual self by Vidya, the cognitive evolvent, which is one among the seven belonging to the preparatory group (Vidya Tathvas). At this stage the individual self is aware in a general way of something outside, impressing on the particular sense organ. Then the internal organs, mind, ego, intellect and Chitha, begin to play their parts. The mind compares the impression with the previous ones makes several proposals and ends in doubtfulness Then the intellect plays its part and determines the object. It forms the judgement that it is a flower etc. This judgement has for its attributes one or more of the following five elements. The five elements are: – the name of the object, the quality of the object, the action of the object the class of the object, and anything which is an attribute to it. This judgement is called the determinate perception whereas the first impression which drew the attention of the individual self is called the indeterminate perception (or sensation). The function of the ego is present throughout the process. Its function is to be inclined to determine the nature of the object and also prepare the physical organism fit enough to make the judgement. Its activity extends both before and after the activity of Intellect. It also regulates the respiratory system, through which circulation of blood is made effective. Then comes the action of Chitha which is the awareness (or memory) of the various actions[1]which have taken place. Here the object for two kinds of perception is the external one, and the instrument which causes the indeterminate perception is one of the senses, whereas the instrument that cause the determinate perception are mind etc., chiefly the intellect. The intellect which causes the determinate perception becomes modified into the nature of the object of determination. It takes one of the three different forms of the qualities the Saatvic, Raajasic or Thaamasic according as one of the predominates in the object. Then comes the experience of the object in the form of pleasure pain[1]indifference, according to the nature of the object determined. In the experiential perception the object is the internal one, viz., the modification of the intellect and the instrument which causes the individual self to cognise it is Vidhya. Hence Vidhya should belong to a group which is more subjective or inner than the internal organs. So, Vidya belongs to the group of the seven evolvents collectively called the Vidya Thattvaas or Bhojayitru group, which is preparatory. The directive nature of the Siva Tattvas and the objective or experiential nature of the aanma tattvas can easily be seen.

Another point which I want to stress is that Chitha is a name given to the prime prakriti or Mulaprakriti. This idea is got from the commentary of Shivagrayogin. The commentator Sivagnanaswamigal considers Chitha to be a transformation of mind, for his own reasons. But we have to follow the work on hand which gives internal organs in the order mind, intellect, ego and Chitha. To take the function of Chitha on the fourth and last one is also in agreement with what Sekkizhar says in respect of Sundarar when he experiences the cosmic dance at Tillai. Nambi Arurar experiences the supreme bliss conferred by the sight of the divine symbol of cosmic dance so that all the five great sensations became concentrated in the eyes alone, the immeasurable four organs merged together in the form of Chitha alone, and the three qualities became perfected on Satva (pure and illumined) alone. This view is also in harmony with the expression of Siddhiyar, which says, “Chitha, the avyakta, will also perform cintanai (memory or awareness)”.

Another point which I wish to bring out here is the meaning of “Vanmai tarum aagamanul” in the invocatory stanza. In the colophon which commences with the words “Man adhikai“, the expression is expanded and repeated thus: “pannu marai-vanmai tarum aagama nul“. So, the traditional meaning is that Aagamas give in an expanded and clear form the significance of the implied expressions of the Vedas. Hence what is given in the work is the implication of the Vedanta as explained by Meykandar through the special scripture of Aagama.

I congratulate the author of this work and the Samajam for this publication so that it may be placed in the hands of those that deserve know the secret doctrine. I wish that the light of Saiva-Siddhanta may bring peace, plenty and fulfilment throughout the world.