Liberation of self in Shaiva Siddhanta

Finally Umapati Shivam explains that the secession from the cycle of birth and death—which leads to sorrow and happiness due to the malas—and the resulting union with Divine Grace is the true freedom or liberation of the self. At this stage of union with Divine Grace, malas are dissolved and the self exists and is in union with Grace.^[1] This is the true advaitic and Shaiva Siddhantic liberation of the self.

While proceeding to explain the concept of liberation in accordance with Shaiva Siddhanta principles, Umapati Shivam classifies the associated phenomena as “general” (podhu) and “true” (Unmai).^[2] His classification is intended to bring out the perspectives of bondage and liberation of the self. The existence of the self and its behaviour in relation to the bondages in which it is tied up is explained under “General” classification. By “true,” he goes into the perspectives of spiritual life, changing the developed phases of the mutations of consciousness, making it to understand the above phases, imparting the Divine Knowledge, adoption of the holy name of God, the nature of realization and of the realized self.^[3]

Umapati Shivam brings out the non-dualistic character of the individual self in the attainment of liberation by the self in Shaiva Siddhanta. The self is a knowing agent but its knowledge ispashu-jnana which isasat (impermanent) in character. By Sat or Being, he means that it can be known by transcendent knowledge only.^[4] Hence Sat is not knowable by mere knowledge whether it is a discursive knowledge of senses (pashajnana) or the finite knowledge of the self (pasha jnana). Itis therefore clear that the infinite can be known by infinite knowledge only and this infinite knowledge is revealed to the finite self through the infinite entity only.

It is to be remembered that the knowledge of the self (pashu-jnana) can not even perceive the “asat ” independently without the aid of accessories derived from asat (body and senses etc).^[5] God, the infinite, knows infinitely and shall not or need not combine with the implements of knowledge. The “asat ” cannot know God which is “Sat ” (eternal) since the former is not intelligent.The eternal also need not know the “asat ” since there is no necessity at all for the same. Hence the self only can know both and it does so in the transition stage. It is very clear that the knowledge of the self is surrounded by the knowledge of asat or it gets immersed in the “asat ”. In the alternative, it gets associated with the eternal, thereby getting rid of the impermanent. The self behaves like “sat-asat” just like an eye that gets into either darkness or brightness (of the light). The eye stands apart from the things seen. It sees them in the light. The eye gets immersed in the surroundings of light or in the surroundings of darkness. The light does not “see” or “occupy” the darkness and also the darkness does not “see” or occupy the light. But the light enables the “power of the eye” to see the things. Also the light and darkness cannot continue together.^[6]

Umapati Shivam further explains that whatever is known by the individual self with the help of the implements is transient. Ever since the individual self took up the body, it has known a thing in a limited way by identifying with it. Such knowledge is finite and it cannot perceive the infinite knowledge. But if the individual self cannot know God—the infinite intelligence—there is no final good to the former. Also it is pointed out that the impermanent cannot know what is eternal. There is no necessity for the eternal to know the impermanent.The individual self has to know both and does it so in transition stage. When associating itself with the eternal, it has to get rid of the impermanent. The nature of the individual self is similar to that of the eye which is neither light nor darkness. The lamp gives light to the seeing power of the eye to enable it to perceive things. Hence the power of the eye and the light of the lamp, while remaining different entities, mingle inseparably to perceive things and the latter aids the former in this process. It is also to be noted that darkness keeps the eye in darkness as though the eye is by itself totally dark and blind.When light comes in, darkness is driven out.

Accordingly the self may be compared to a pure reflecting crystal. It gets immersed in “pashajnana ” (impermanent and finite knowledge) when it is in association with “asat ”.It gets immersed in “Pati Jnana ” (infinite knowledge)or God’s Grace when it is in association with the same.When God’s Grace descends on the individual self, anavamalais driven out.

The Wisdom is communicated to the individual self not from within, but from without, by God Himself. He graciously descends and comes as a preceptor consequent to penance by the respective self for a long period.^[7]

Footnotes and references:

[1]:

This is technically described as the shuddhadvaita mukti , involving (1) overcoming of bondage and (2) realization of Supreme Bliss, through union with Grace. These are treated respectively in the 10th& 11th suthras of Shivajnana bodam andShivajnana Siddhiyar . Umapati Shivamalso discusses these two aspects of realization of Grace under Aruluru Nilai and Inburu Nilai respectively in Tiruvarutpayan and under several subdivisions in the later part of Shivaprakasham.—Siddalingaiah T.B., SSHP ,320.

[2]:

Podhu unmai enak karudhi yanum arutthimiga uraippan .—Sivaprakasam 11.
Ingivai podhuiyambum enbargal.—Sivaprakasam 51.

[3]:

Umapati Shivam gives elaborate accounts in his other works Vinavenba, Kodikkavi, Tiruvarutpayan, Potripahrodai, Nenjuvidu Thudhu and Unmaineri Vilakkam.

[4]:

“Thonmai arivu” as distinguished from mere “arivu ”—Sivaprakasam 55.
Thonmaik kolam—TV.Thirukkotthumbi.

[5]:

Uyir ariyadhu.—Sivaprakasam 56.

[6]:

SP 56, 57 & 58 give a description on this aspect.

[7]:

The mental faculties perceive things with the help of the soul, but none of them knows how it is helped by the soul. Similarly the soul, which knows things with the help of God, does not know how it is helped by God. It is God who enablesthe different souls to know and experience things according to their past. karma.God, coming as Guru as the result of long earned penance, shows the way to sever connection from these implements and reach His feet.—Subramania Pillai.K.,SP commentary ,62-63.