Liberation in Shivaprakasham and Sivajnanabodham

Umapati Shivam gives, in his work Shivaprakasham, a vivid description as to how the self attains liberation from the hold of anavamala . He gives an excellent description regarding the association of self with anavamala in sakala avastha . When the self is bound with anavamala , then maya, mayeya and the ever-following good and bad deeds of the self, work as elements of darkness by which its jnana will also be in darkness. But when the self is enlightened by Divine Grace, its jnana will be in Divine light.^[1] By attaining wisdom, the self is showered with three benefits: (i) Knowing the true nature of the self (ii) Its purification (iii) the resulting flawless gain. The first one is affected by holding onto wisdom as soon as the bonds are broken. This is called “atma darshana”. The second one comes in due to the trustin Grace, whilesimultaneously giving up egoistic efforts.^[2] This is “atma Shuddhi ”. The last one enables the self to sink into the spiritual experience of God perceived by Pati jnana , the Divine Wisdom. This is eternal Bliss—“atma labham ”.

The seventh sutra in Shivajnanabodham talks of the nature of atma,wherein atma rupam is highlighted. The eighth sutra highlights the Divine Appearance of God as Guru . This is Shivarupa happening along with atmadarshana”.

When the self investigates the true nature of tattvas and understands them to be alien to it, the growing light of Divine Wisdom dawns upon it. When the self is immersed in Divine Wisdom without paying any attention to tattvas , it gets purified. The purified self shall have a direct sight of Supreme Being.^[3] Umapati Shivam says that the “Pati Jnan ” is Tiru Arul which is Grace of God Himself; because the infinite wisdom of God only makes it possible for the self to understand the nature of self and comprehend the Divine sight of Shiva. Just like the sunlight and sun cannot exist independently, Lord Shiva and His Grace or infinite wisdom are inseparable.^[4]

Hence Umapati Shivam leads us to the fact that just like the sunlight removes the physical darkness and shows us the objects, Grace of God remaining inseparably with Lord Shiva removes the spiritual darkness of malas and indicates to the self who its principal Shivais.^[5]

The ninth sutra in Sivajnanabodham deals with the removal of pasha and pashujnana of the self, enabling it to have Shiva darshana and atma shuddhi both events happening simultaneously.

When TiruArulor Pati Jnana helps the self, that too when Tiru Arul is inseparable from Lord Shiva, a question arises as to whether it is possible for the self to carry out the five-fold actions of creation, preservation, destruction, concealment and revelation of Divine Grace.Shiva Samavadins affirm the same. They also give an example of the demon catching hold of a person who performs every action as though he is a demon himself. Umapati Shivam does not agree with the views of Samavadin. He says that if the demon catches hold of a dumb or lame man, then the latter cannot speak or walk even if the demon wants him to speak or walk. The man under the influence of demon cannot walk or speak if he is not already provided with such faculty by God’s Grace. In a similar way, the self under the influence of infinite knowledge can perform according to its original capability that a self can other normally do. It cannot assume a capability which it is incapable of. Therefore the supreme gain of the self by tattva shuddhi and atma shuddhi is that it gives up its egoistic efforts and identifies itself with the Supreme Being. This isatma labham achived by the self. When the self identities itself with God, it then submits itself to the commands of Supreme Being and acts accordingly.

The implements of knowledge provide the means of knowledge to the self in waking up its consciousness.These implements shall not cease to act themselves. If it is presumed that the self takes pain to subdue them with its own intelligence, then the ego or anava of the self shall raise its head. Added to this, another thing may also happen. When the implements cease to act, the self may necessarily sink into ignorance to kevala avastha also. When the self subdues them in a different manner by the help of God’s Grace, it can realize God and this is the only possible way to subdue the implements of knowledge.^[6]

When the implements of knowledge (pashajnana) cannot lead the self to Sivanubhava expereience of Shiva, it may be doubted whether the self knowledge—pashujnana shall help the self to attain the same. It is also not possible since the egoism shall then prevail. Umapati Shivam says that the light of a lamp is faded within the sunlight when the sun is there. Simlarly the knowledge of the self—pashujnana—cannot realize Divine Wisdom and hence will not be able to get rid of the bewildering cycle of births and deaths.^[7]

Umapati Shivam further explains that the preceptor shall appear for guiding the self. This preceptor is none other than God appearing before the self due to its long penance. There are four steps of Wisdom.These are 1) listening to the words of the preceptor 2) meditating on the meaning of such words 3) getting a clear vision of the truth and 4) remaining absorbed in union with God.These steps secure the liberation of the self from bondage and leads to advaitic union with God. This implies that the presence of Grace of God shall prevail upon the self just like the presence of self with implements of knowledge prevailed in sakalaavastha although God was with the self at that time also.^[8]

The self should give up its finite conscience and should get absorbed subsequently in Grace; it should attach itself with love to the Supreme Being. This state of the self in spiritual union with God is known as “nittai”—spiritual tranquility i.e. advaitic union with God. Thus the self shall be in “ShivaYogam” whereby it enjoys “Shiva Bhoga”—the state of liberation.

Umapati Shivam says that this state of union with God may not be easily realized. A long-lasting, in-depth love for God should be cultivated by the self and only then is it possible for the self to realize Him. Umapati Shivam also asserts that even meditation on God by the use of mental faculties may not be helpful since God is above the mental faculties. When the self, without the use of such faculties, attempts to meditate, it leads to nowhere. Hence the love of God only can help the self for advaitic union. When the advaitic union of self with God is achieved, what does actually happen? In addition to Shaiva Siddhanta philosophy, Umapati Shivam explains the different other philosophies of the union and refutes the latter. If one Supreme Primal Being has become an individual self and then they unite, a question arises as to whether the self and God are same and whether they have the same character and quality. This is not possible since two entities are definitely of different characters. Assuming another view point that both self and God are different but have later become one, then we have to conclude that either God or the self is no more existing after the union. Either way the self may not enjoy the Bliss of non-existing God or the non-existent self shall not enjoy the Bliss. Hence Umapati Shivam explains that the union of self with God in shuddha avastha is similar to that of self with anava . During the sakala avastha , the impurity of anava mala and self are different entities but the self unites with anava in such a way that an ______________ ava only is prevailing as though the self has no part to play.^[9]

Footnotes and references:

[1]:

Marulinal irulai nirkum
Arulinal oliyai nirkum.—Sivaprakasam 70.

[2]:

Than paniyai nitthal—Sivaprakasam 71.
As the holder of lighted torch intent upon finding things that stand behindthe light, so, to stand behind Arul, is the true path of uniting of the self withArul.–Tiruvarutpayan 68.

[3]:

Suddhamam suddha gnanatthu orumudhal thondrum andre .—Sivaprakasam 73.

[4]:

Arulana satthi anal vemmai bholap Porulavan agatthan bhodhampunarum .—Tirumandiram 2341.
Thannilaimai mannuyirgal sarattharum satthi binnamilan engal piran.—Tiruvarutpayan 02.

[5]:

Shaktidhan vadivu yedhu ennil ,
Thadaiyila gnanam agum.—Shivajnana-Siddhiyar-Supakkam 82.

[6]:

Odungida karanam thane, odungumaru unarndhu odukka
Odungidum yennil nindradhu odungida, karanamyellam
Odungida odunga ulla unarvudhan ozhium, verai
Odungidin andrimattra unmaiyai unaronadhe.—Sivaprakasam 81.

[7]:

Pattridum karuviyavum padarndhu unarvu alikkung galai
Uttru arindhiduvadhu ondrin unarvinin unmai yagum
Mattradhu pagal vilakkin maindhida varuvadundel
Pettridum adhanai mayap pirappinai arukkalame .—Sivaprakasam 82.

[8]:

Indhavaru adaindhor mutthi yeidhiya yiyalbinore .—Sivaprakasam 83.

[9]:

Ondru irumbu urazhin andram uyirin aindhozhilum vendum
Ondri nindru unarum unmaikku uvamai anavatthodu ondre .—Sivaprakasam 87.