“செம்மலர் நோன்றாள் சேரல் ஒட்டா
அம்மலங்கழிஇயன் பரொடுமரீ இ,
மாலறநேயம் மலிந்தவர் வேடமும்
ஆலயம் தானும் அரனெனத்தொழுமே. ”
Sutra. – Let the Jivatma, after washing off its Mala which separates it from the strong Lotus feet of the Lord and mixing in the society of Bhaktas (Jivan Muktas) whose souls abound with Love, having lost dark ignorance, contemplate their Forms and the Forms in the temples as His Form.
Commentary
This treats of the mode of finding and worshipping the Pathi who cannot be seen and thought of, and consists of four arguments.
First Argument
Churnika. – Get rid of the three Mala.
Varthikam. – It is pointed out that the three Mala should be got rid of, as they will only beget ignorance or evil, instead of wisdom.
Illustration. –Let the true Gnani leave alone the three Mala, namely, Karma, which is the effect and cause of good and bad acts; Maya, from which is developed the tatwas from earth to motive; and Anava, which begets Ahankara, as these will harm him.
Second Argument
Churnika. – Join the Society of Sivagnanis.
Varthikam. – It is pointed out that the Society of Sivabhakthas should be sought, as others will only impart evil.
Illustration. – The Karma will not affect the true Gnani who leaving the Society of ignoble persons (who forget themselves and suffer in Mala), join the Society of Bhakthas and understand with the Light of God.
Third Argument
Churnika. – Worship Sivagnanis and Siva Linga as Siva.
Varthikam. – It is enjoined that the forms if Bhakthas and the Siva Linga should be worshipped as Parameshwara as He shines brightly in these Forms, though He is present in everything.
Illustration. –
(a) The Lord Pathi wishing that all should understand Him gives His Form to His Bhakthas who desire to know Him and makes them know Himself and keeps them in His own self and makes Himself visible, as butter in curds. To those entagled in Pasa, He is invisible as is butter in milk.
(b). As the fire appears distinct from the pieces of wood rubbed together, So the Lord who exists in all visible forms, and yet is different from them, will be present in a visible form composed of Mantra. To those who can view the Form itself as God, will He not appear as that Form itself.
Fourth Argument
Churnika. – Cease not to so worship Him.
Varthikam. – The worship of Him in these Forms is enjoined, as though these Forms are not Himself, yet He is in these Forms; just as man, though constituted of muscles, bones, nerves, &c., yet is neither muscles nor bones, &c.
Illustration. – (a.) To the Seer, God is neither different from all things, nor is He one with them, nor one and different from them. He is in the general Adwaitha relation with them, and everything is His form; and yet let the Adwaithee worship the Form which excites his Love most.
(b.) As acts only lead to ignorance unless the previous Karma is removed, Gnanam will not rise. This Karma will cease and Gnanam will rise when the Society of Gnanis is sought and they are worshipped. Therefore, worship them in all Love.
(c.) To forget the Lord, who made him know himself and transformed him like unto Himself, is an inexcusable sin. Though he, who was always a servant, is now transformed like unto Himself, yet he continues to be only His servant. Hence his strength consists in the worship.
(d.) O thou student of Saiva Siddhanta, those who have one and two mala, namely, Vignanakalars and Pralayakalars, lose their mortal nature and attain the Divine knowledge, by respectively being taught intuitively by the innate God, and by being purified by the eye &c., of the Divine Guru. This book is intended to be taught to Sakalars who have three Mala by their Supreme Guru.
NOTES
In Sivagnana Siddhi, the purport of this Sutra is given as Adiavar Lakshana or Bhakta Lakshana. The Jivan Mukta, even after he has obtained the Anubuthi as described in the last Sutra, cannot afford to indulge in Karmic acts so long as he is encased in the flesh. There is no playing with fire. If he does, he is sure to be brought back again into the Cycle of Karmic evolution. Hence the caution conveyed in the first argument, but if he should do anything or wish to do anything, let him join the Society of Bhaktas, and avoid the Society of sinners. He is also directed to love them and worship their forms and the forms in the temple. In this mode of worship, is pointed out the way for other mortals, of worship of God who surpasses powers of thought and speech. In the preceding pages, I have pointed out why it is not possible to know God. Yet in our own heart of hearts, we yearn to worship and glorify Him, and this necessity is also provided for. The principle of it is found in the fact that God is Omnipresent and is one with or in Adwaitha relation with everything, animate and inanimate. We must worship Him as one of these. Hence it is, in the Veda, in Sri Ruthram, God is addressed by naming every object of creation. The Gnani who sees the objects, does not see them though, buy only God’s presence. However, for mortals, they have got a choice. God, though He is present in everything, is non-apparent as the ghee in the milk. But there are forms, in which we can feel His Presence more apparently like the butter in the curds.
“விறகிற்றீயினன் பாலிற் படு நெய் போல்
மறைய நின்றனன் மாமணி சோதியான்
உறவு கோல் நட்டு உணர்வு கயிற்றினாள்
முறுக வாங்கிக் கடையமு ன் னிற்குமே.”
“Like the fire latent in wood and the ghee latent in milk, the Great Jodhi (Light) is non-apparent. But with the churner of Love and the rope of knowledge, on churns the milk or rubs the firewood, butter or fire will became apparent.”
So it is in the body of Bhaktas that God’s Presence is a living Presence, and it is by reason of this, the divine word that “Ye are the Temple of God,” is pre-eminently true. So when we want to worship Him, we must worship Him in the Bhakta. But it is not the whole truth to say that we are alone the Temples of God. He is everywhere and especially in forms which excite our Love most (4a). This is the general rule for all. It does not matter what form people choose, provided it is that which excite their Love most? Passing beyond this law, is the principle that all the forms in the temples are what are said to be Mantra Sorupam. The Form adopted is not an unmeaning stock or stone but one full of meaning and of the Divine Idea. I have elsewhere enlarged upon this subject, and it may be here sufficient to remark that mantrams are symbolic representations of the Deity by the ear and when the same are converted into symbols of the eye, we get the Forms in our temples. (3b) let the ignorant, therefore, not sneer at our temples. The various cautions conveyed in the arguments and illustrations of this very sutra, not to mistake the symbol for the truth, and not to suppose that God is only present in these Forms, will clear up all doubts that may exist in the matter. Then, again, of all the Forms, that are to be met with in our temples, from Gouri Shanker (Mt Everest) to Cape Comorin and beyond, and from the Caves of Elephanta to Mahabalipuram, the form of the Linga is the most universal and frequent; and not only so, it is, in fact, the most ancient form of worship. It may be noticed that the Linga For of worship is the one most met with in the pages of the Mahabaratha; for instance, see the conversation which takes place between Vyasa and Ashwathama after the latter was defeated by Arjuna, in which Vyasa points out that the real cause of superiority in Arjuna, consisted in his worshipping the Linga Form of Siva, whereas Ashwathama worshipped a Personal Form of Siva. But it is not only in the pages of Mahabaratha and Ramayana that this form of worship is met with, but hundreds of passages from the Veda and Upanishads may be quoted to prove the worship. The reader is further cautioned not to mistake the Linga for any phallic symbol, as is ignorantly supposed. See the pages of ‘the Secret Doctrine’ for an explanation of the ‘Lipika,’ which almost applies to the Linga.
Cf. The words of the Great Poet:
“There was a time when meadow, grove, and stream,
The earth, and every common object,
To me did seem,
Apparell’d in Celestial light,
The Glory and the freshness of a dream.”
This is as regards the recollections of the child; but scientists may or may not agree with the poet, if the child does possess any thoughts at all at the time. The poet had yet to rise to the thought that to the True Bhakta or Gnani the earth and every common object will appear appareled in celestial light; and more, the earthly aspect will altogether vanish before him and the Divine Presence alone will be felt.