"AruNandi's Deconstruction of Advaita Vedanta-1" பக்கத்தின் திருத்தங்களுக்கிடையேயான வேறுபாடு

03:37, 28 ஜனவரி 2013 இல் கடைசித் திருத்தம்

 சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-26

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta)

English Translation and Commentary by Dr K.Loganathan 2003

The Vedantic Philosophy of Delusion.

Now AruNandi begins his description of Maayaavaatam, the Advaita Vedanta philosophy as it came to be known among the Tamil philosophers. It is normally ascribed to Ati Sankara where now there seems to be a systematic attempts by the Smartha Brahmins to push back the date of Ati Sankara to 500 BC and so forth which are more fictions than anything else and where only astrological lies are used to hoodwink all. Whatever it is, it is a fact that Advaita Vedanta as Maayaavaatam gets mentioned only around 9th cent AD in Tamil Nadu and has already been widely discussed and deconstructed by many during the 11th-13th cent AD period. The deconstruction of all different schools of philosophies existent at that time constitutes one of the great achievements of the Tamil genius. One among the schools deconstructed is this Maayaavaatam, that takes as axiomatic the Vedantic Mahavakyas “ Akam Brahman Asmi” and with that construes the empirical reality as peeytteer, something mirage-like, insubstantial and so forth.

We can see that the Cattabrahma Vaatam allows for these kinds of bizarre philosophies where the real is made irreal and the fictitious and imaginary is constituted as real and so forth. There is then a REVERSAL of Ontology where the fictitious is made real and with that man is made to think falsely that he is Brahman or God indeed.

220.

நானே பிரமம் என்றுரைத்து ஞாலம் பேய்த்தேர் என எண்ணி
ஊனே புகுந்து நின்று உயிர்கட்கு உபதேசங்கள் உரைத்து வரும்
மானா மதிகேடனுமாய மாயாவாதி பேயாகித்
தானே உரைக்கும் அந்நூலின் உண்மை தன்னைச் சாற்றுவாம்.

உரை:

உபநிடதங்களில் வழங்கும் மகாவாக்கியங்கள் எனப்படும் சில வாக்குகளில் ஒன்றாகிய ‘நானே பிரமம்' என்பதற்கு உடன்பட்டு மலத்தோடு கூடியது ஆன்மா என்பதையெல்லாம் மறைத்தும் மறந்தும் ‘ நானே பிரமம்' என்றுரைத்து . அதனை மெய்ப்பிக்க பிரமத்தைத் தவிர்த்தும் ஆன்மா பிரமமே என்பதைத் தவிர்த்தும் இந்த உலகெலாம் பேய்த்தேர் எனும் பொய்யாகும் என எண்ணி, உடலோடு கூடிய தன்னை ஞானவான் எனக் கூறிக்கொண்டு மலபந்தத்தால் துயருறும் உயிர்கட்கு பொய்யான பல உபதேசங்களை உரைத்து வரும் எவ்வாற்றாலும் பொருந்தாதவற்றை மெய்யென வலிந்து சொல்லி வரும் மானா மதிகேடனுமாகிய மாயாவாதி எனும் வேதாந்தி பேயாகித் தானே உரைக்கும் அவனது கோட்பாடுகளை பரபக்கம் ஆக்கி தூக்கி வீசாமுன்பு , அவன் என்னதாம் கூறுகின்றான் என்பதை முதலில் காண்பம்.

220.

naanee piramam enRuraittu njaalam peeyththeer ena eNNi
uunee pujuntu ninRu uyrikadku upateesaGkaL uraittu varum
maanaa matikeedanumaaya maayaavaati peeyaakit
taanee uraikkum awwuulin uNmai tannaic caaRRuvaam

Meaning:

The Mayavatis or Advaita Vedanties, taking the Upanishadic ‘Akam Brahmmam asmi” as an infallible truth therefore concludes the world is a mirage of kind, irreal and so forth. There are many such souls who despite being embodied (and hence infected with Malam) keep on advising many sufferings souls these untruths. These fellows are the Mayavatis; inconsistent fools with distorted minds who like ghosts keep on preaching fictions of their own. Before deconstructing such nonsenses and throwing them away, we shall describe their views first and as said by them.

Comments:

Advaita Vedanta that centeres on the Vedantic claims of “Akam Brahmmam Asmi” and taking it as Sruti and hence something that has to be nothing else but TRUTH leads inevitably to Maayaavaatam - the metaphysical view that the world of experience is like the MIRAGE (Peeyt teer), a vapour, a mist, a delusion, something dream-like, a fiction, an imagination - all except something solidly real. This claim and supported wholly on another equally untenable claim that the Vedas and Vedantas are Sruti and hence cannot but be TRUTHS, makes them BOLD enough to roam around as walking God and with an unpardonable arrogance. There is NO HUMILITY, NO LOVE and Bakti unto BEING but only self-conceited assertion that one is God and hence everyone should worship them and take their words as words of God Himself.

Such philosophies, despite the various deconstructions by the Saiva philosophers, have had a strong influence on the religious culture of the Tamils at least over their period of decadence where almost every mutt has become virtually Vedantic paying only a lip service to Saiva Siddhanta. Most of the religious figures trot around the globe as if they are gods themselves hardly writing or propounding anything profound in the realms of metaphysics.

At the time AruNandi, as we can see from the words of these verses, such Advaita Vedanties were ridiculed despised vehemently for the philosophical nonsenses they dished out.

(To continue)

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-27

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta)

No Brahman without the Vedas.

The whole of the Vedantic tradition in Indian philosophy begins with the presumed authority of the Vedas and hence we do not have metaphysics as the most inclusive Hermeneutic Science but only as Vedic studies. Once you throw away the Vedas you have to throw away all the different Vedantic schools of philosophies. They do not start philosophical inquiries with what is common to all human beings like the CudduNarvu of Meykandar, the bound and temporal consciousness and search within it for the deeper layers that would constitute metaphysical wisdom and where one can also learn to note the presence of BEING deep within and so forth.

Within Saivism those who reject the Vedas need NOT be taken as atheists for rejecting the Vedas does not constitute rejecting BEING. Without knowing a word of the Vedas one can be a sincere believer or disbeliever in BEING for such things depends on how BEING plays His game of disclosing and concealing.

This also explains why the Vedic Brahmins remain BLIND to the spiritual experiences of the Nayanmars and Azwars and why to this day such great mystics and spiritual teachers like Tirumular Namazvar Meykandar and so forth remain marginalized. They cannot accommodate the possibility of spiritual experiences of the most moving kind OUTSIDE the Vedic. The outside Vedic is necessarily outside the theistic and hence atheistic: Na-astika and which means not only the Jains Buddhists but also the Christians and Muslims and so forth.

221.

அறிவாய் அகில காரணமாய் அநந்தா நந்தமாய் அருவாய்ச்
செறிவாய் எங்கும் நித்தமாய்த் திகழ்ந்த சத்தாய்ச் சுத்தமாய்
குறிதான் குணங்கள் ஒன்றின்றிக் கூறும் வேதம் தனக்கு அளவாய்ப்
பிறியா அநுபூதிகம் தனக்காய் நின்றது அந்தப் பிரமம் தான்,

உரை:

வேதங்களால் உள்ளதென்று உணர்த்தப்பட்டு அவையே தனக்கு அளவையாய்க் கொண்டுள்ள பிரமப் பொருள் எப்படிப்பட்டதோ வெனின், ஞானமயமாய் எல்லாவற்றிற்கும் மூல காரணமாய் வரம்புடைத்தும் அல்லாதுமாகிய அனைத்துமாய் உருவற்ற அருவாய் , யாவற்றிலும் நீக்கமற செறிந்திருக்கும் ஒன்றாய், எங்கும் அழியாது அகலாது நிற்கின்ற நித்தப்பொருளாய் சத்துப்பொருளாய் , எந்த கலங்கமும் இல்லாது சுத்தப் பொருளாய் , தன்னின் குறி குணம் இது என்று கூறவாராதோர் பொருளாய் , ஞானம் ஞேயம் ஞாதுரு என்றவாறு பிறியா அநுபூதி உடைத்தாய் இருக்குமொன்று ஆகும்

221.

aRivaay akila kaaraNamaay anantaa nantamaay aruvaayc
ceRivaay eGkum nittamaayt tikaznta cattaayc cuttamaay
kuRitaan kuNangkaL onRinRik kuuRum veetam tanakku aLavaayp
piRiyaa anubuutitikam tanakaay ninRatu antap piramam taan.

Meaning:

The Brahman that has the Vedas as its source of truth stands as the intelligence, the primordial cause of all, as something capable of countless number of possibilities, invisible and shapeless, that has spread all space filling it to the full, absolutely there indestructible with no marks or signs of whatever kind that would identify it as such and such. It is also a stuff where such divisions as seer, the seen and the shower (njaturu njaanam neeyam) are NOT available

Comments:

The essential themes of the Philosophy of Delusion are beginning to emerge here. First of all we should note that the truth of such a Brahman is said to be dependent wholly on the Vedas - the Vedas constitute the MEASURE for the reality of Brahman. But how are we to understand this?

The presence of the Vedas themselves in the manner they are understood is already the proof of the truth and essence of Brahman as described above. Hence it already discounts an ordinary individual in his own spiritual experiences encountering Brahman and so forth. No - Brahman is NOT such an entity. In our ordinary experience there is the seer and the seen along with he who shows etc. But the Brahman is NOT amenable to such experiencing at all but only to be acknowledged by the very presence and contents of the Vedas. Discount the Vedas, you also discount Brahman.

Another aspect that we should note here is that Brahman dos not have any sign or guNas that would serve to identify it as such and such and with which begins the Vedantic squabbles between SaguNa Brahman and NirguNa Brahman etc. Here they do not have the Saivite concept of BEING and who can SHOW Himself as SaguNa NirguNa and so forth and hence the Brahman as such only ways BEING shows Himself and hence BEING beyond Brahman etc.

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-28

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta)

Brahman is Beyond Logic

Anyone who understands the History of Indian Philosophy will realize that the Vedic Thinking and hence the whole of the Vedantic philosophies that have been projected by the Brahmins (and their mental slaves) as the best of the Indian Philosophical Thinking, is the greatest lie that still holds sway. The Vedic tradition, depending solely on the presumed and unassailable authority of the Vedas, stands out as the Way of Thinking that KILLED free inquiry and t it was the Dravidian cultures or the Agamic/Tantric cultures in general that developed Logic, the various kinds of Hermeneutic Sciences including Yoga sciences and so forth. The Vedantic literature and hence the so-called Vedantic philosophies FALL off as pure fictions once the authority of the Vedas are denied and as it would be done by any rational man who is interested in truths and not fictions and delusions.

Anyone who studies these Vedantic philosophies cannot come across such things as Icon Thinking, Hermeneutic Semiotics, Hermeneutic Logic and so forth but only an IRRATIONAL DENIAL and NEGATION of all such claims. The Icons are denied substantiality by saying that they are mental projections of the bizarre mind - the aoropitam adhyasa and so forth as Sankara has said. .They have mistakenly taken the Upanishadic assertion that self sometimes claims that it is Brahman as a TRUTH that only Brahman is real and all else a falsity, a mistake just as the reflections of the sun in different pots are taken as different suns and so forth but which is patently false. No one in real life takes such reflections to be the real presence of different suns in different pots

This Advaita Vedanta is a massive DELUSION of the Vedic Mind prompted by the irrational desire to maintain the authoritativeness of the Vedas and with that the authority if the priestly Brahmins. It is NOT a philosophy at all but a priestly ideology to maintain the supremacist position of the Vedas and with that the Brahmins.

222

ஒன்றாம் இரவி பலபாண்டத்து உண்டாம் உதகத்து அங்கங்கே
நின்றாற் போல உடல்தோறும் நிகழ்ந்து நிற்கும் பொருள் மேற்கண்
சென்றாற் போலப் புலன்களுக்குஞ் சிந்தை தனக்குந் தெரிவரிதாம்
என்றால் காட்சி முதலாய இருமூன்று அளவைக்கு எட்டாதாம்

உரை

வேதங்களால் மாத்திரம் உண்டென நிறுத்தப்படும் பரப்பிரமமே , எவ்வாறு ஒரே ஆதித்தன் நீருடைய பல பாத்திரங்களில் பிரதிபிம்பித்து நிற்கும் போது தனித்தனி இருப்பது போன்ற பிரமையை உண்டாக்குகின்றதோ அதேப் போல ஒரே பரப்பரம் வெவ்வேறு உடல்கள் தோறும் பிரதிபிம்பித்து தனித்தனி ஆன்மா என்ற பிரமையை உண்டாக்கி நிற்கும். இனி அந்த அந்நீருக்குள் தேடினால் எவ்வாறு அந்த பரப்பிரமம் கிட்டாதோ அதேப்போல புலன்களுக்கும் சிந்தைக்கும் எவ்வாறும் கிட்டாதே வேதங்களால் மாத்திரம் உண்டென அறியத் தக்கதாக இந்த பிரமப்பொருள் நிற்கும் எனும் போது அறுவகைப் பட்ட அளவைகளுக்கும் எட்டாத ஒன்றாகவும் இருக்கும்.

குறிப்பு: அறுவகை அளவையாவன : காட்சி அனுமானம் ஆகமமாகிய ஆத்தர் வாக்கு, உபமானம் அருத்தாபத்தி, அபாவம் ஆகியவையாகும்

222.

onRaam Iravi palapaaNdattu uNdaam utakattu aGkaGkee
ninRaaR poola udalthooRum nikaznttu niRkum poruL meRkaN
cenraaR poola pulankaLukkunj cintai tanakkun terivaitaam
enRaal kaadci muthaalya irumuunRu aLavaikku eddaataam

Meaning:

The Brahman that is established solely by the Vedas is like a sun that gets reflected in different water-filled pots giving the impression that there are different suns. It gets reflected in the different bodies giving the false impression that there are individual and substantially different anmas in different bodies. Just as the sun in the pots are not determined as there by examining the water in the pots but one has transcend them to see the primordial sun, so one has to transcend the various senses and thoughts and fall back on the Vedas alone in order to see the Brahman. This also shows that Brahman is BEYOND the reach of the six fold logical measures (of perception, logical deduction, the words of aptas, analogies, implications and inexistence)

Comments:

Advaita Vedanta or what's the same the Philosophy of Delusion, Maayavaatam, is the most irrational system that has been forged by the Indian Mind and passed on as the acme of Indian metaphysical thinking. In this verse AruNandi points out that Advaita Vedanta as such, establishing itself solely on the authority of the Vedas, disqualifies itself as BEYOND any logical discourse and hence something that demands the irrational of BELIEVE in the Vedas for believing in the reality of Brahman.

It also proposes that only Brahman is REAL and the different souls inhabiting the different bodies with each body consistent with its Karma is a falsity. However despite the fact that they disown Upamaanam, the analogical thinking as part of rational discourse, they resort to an analogy to PROVE their thesis that there are NO individual souls, each autonomous and independent. They bring in the analogy of the same sun being reflected in different pots to convince us that only Brahman is real and that the understanding that different souls get embodied in different physical systems as FALSE and that all these so-called anmas are INSUBSTATIAL, just shadows of one and the same Brahman.

They deny any logical measure despite the use of analogy here to drive in the point that only the Vedas constitute the authority for such truths and that any one who wants to be sure of such metaphysical ideas must approach a Brahmin well versed in the Vedas, with twigs in hand for Yajna for understanding it.

So here we do not have independent investigations, entering into a dialog, agreeing disagreeing and in that LEARNING about the essence of BEING and so forth. The whole of metaphysical investigations is torn away from rational approaches and made a matter of unquestioning submission to the Vedas and Vedic Brahmins.

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-29

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta)

Only Brahman of the Vedas is Real, All else Mythiya

In the Indian philosophical traditions the terms Brahmanjaanam and Civanjaanam are quite often used interchangeably without noting the fundamental DIFFERENCE between the two. The Brahmanjaanam hinges on the study of Vedas as it is claimed quite arbitrarily that only the Vedas embody it and hence only the Brahmans can enjoy it. This implies that outside the Vedas there is nothing like the delusion freeing Brahmanjaanam and therefore by force everyone has to study the Vedas and since only the Brahmins are entitled to the study of the Vedas as said by the sastras, everyone has to become the slaves of these Brahmins to enjoy the Brahmanjaanam and redeem themselves from the World of Delusion and so forth.

Now Civanjaanam as expounded by Saiva Siddhanta is NOT this Brahmanjaanam for it does NOT hinge upon the Vedas or Agamas or even any scriptures. As said by MeykaNdar, it is anRee Iruppatu - already there in the human mind but something that remains covered up veiled concealed and so forth. Learning is the primordial activity of destroying this concealment in stages and ordinary empirical experiences are experiences of truth along with falsity. It is undoubtedly true that the object in front of me is tree under normal circumstances and that this FACTICAL structure of my cognisance has nothing to do with Brahmanjaanam as I know nothing of the Vedas and have not bothered to listen to the Brahmins priests. My experience of the tree itself and my social existence with communicative activities are sufficient to tell me that I am NOT deluded always into thinking that it is tree where as a matter fact it is something else. This factical knowledge remains non-displaced even when I learn to see it as living thing composed of innumerable clusters of atoms both organic and inorganic.

This Maayaavaatam is a Grant Failure in Philosophy where the factical experience of all is systematically overlooked and unaccounted for.

It just bewilders me how such a massive self-delusion could have been so strong at least among some Brahmins and projected as the acme of Indian Philosophy. Perhaps Brahmanism can survive only by such delusions and it is no wonder that the sciences proper did not prosper in the Indian soil except among the Dravidian folks especially the Saivites as exemplified by the Siddhas most of whom are Saivites.

223.

இருளில் பழுதை அரவெனவே இசைந்து நிற்கும் இருங்கதிர்கள்
அருளப் பழுதை மெய்யாகி அரவும் பொய்யாம் அதுவேபோல்
மருளில் சகமுஞ் சத்தாகி மருவித் தோன்றும் மாசில்லாத்
தெருளில் சித்தே சத்தாகும் சித்தாம் சகத்தின் செயலெல்லாம்

உரை:

ஒளி மங்கிய இருளில் ஓர் புற்று அருகே கிடக்கும் கயிறு ஓர் பாம்பெனவே சிலருக்குக் காணவரும். ஆயினும் தெளிவான ஒளி படர, அந்தப் பிரமை நீங்கிட அதுபொழுது கயிறு கயிறெனவே உண்மையாக உணரப்பட , பாம்பு என முன்பு அறிந்தது பொய்யாகி விழும். அதுபோலவே தெள்ளொளியின் பிரமஞானம் அகத்தே நின்று காட்சியை நிறுத்தாத போது இந்தப் பிரபஞ்சம் பஞ்சகிருத்தியங்கள் போன்ற செயல்களை உடையதாகவும் சத்தாக அதாவது மெய்ப்பொருளாக மருவித் தோன்றும். ஆயினும் வேதங்களால் அறிய வரும் பிரமஞானம் அகத்தே விளங்கித் தோன்ற, பிரமமாகிய சித்தே மெய்ப்பொருளாகிய சத்தாகும் என்றும் அந்த பிரமத்தின் செயல்களே இந்த பிரபஞ்சத்தின் செயல்களெல்லாம் என்ற தெளிவும் வரும்.

223.

iruLil pazutai aravenavee icain_tu n_iRkum iruGkatirkaL
aruLap pazutai meyyaaki aravum poyyaam ativeepool
maruLil sakamunj sattaaki maruvit toonRum maacillaat
teruLil sittee sattaakum sittaam sakattin ceyalellaam

Meaning:

When there is insufficient light, a rope next to a PuRRu (snake hill) can appear as a snake. But when bright and clear is light is available this misperception will be dislodged and the rope seen simply as a rope. In the same way our understanding of the universe. It appears as REAL (and where the Pancakrittiyas of BEING available) only because a certain darkness of understanding. But when the understanding is illuminated with Brahmanjaanam, that is to be derived from a study of only the Vedas and nothing else, this misperception will be displaced and the world will be seen as Brahman itself and that all that transpires in the world are the activities of Brahman.

Comments:

Here we have an analogy, the rope appearing as a snake, that is very widely used by the Philosophers of Delusion or Advaita Vedanta that gave rise to interminable and inconclusive debates about how errors come to prevail in human perception - the sakkiyaati asakkiyaati and so forth. Again we note an inconsistency here - while they maintain that Brahman is beyond and above all logical measures and to be known only by the study of the Vedas and nothing else, they resort to analogical reasoning to establish that our everyday perceptions are inherently false and that only when the mind is filled with Brahmanjaanam will there be TRUE perception.

And what is this True Perception that is afforded only by the Vedas?

Only Brahman is REAL and all perceptions of individual things are Mythiya, to use the word Ati Sankara introduced. Thus our ordinary life of the-tic understanding (vyavakaarika) is like seeing the rope as a snake and the genuine life (Paramartika) is seeing the rope for a rope i.e. indeed everything is Brahman and nothing else. Our vyavakaarika understanding of the world is false misplaced a delusion and so forth and all arising because of the mental projections and fabrications (adhyasa and Aroopitam) like projecting the image of snake upon a rope etc because of not studying the Vedas.

But then the question arises: How is the claim that the vyavakaarika understanding of the world is false and misplaced is ESTABLISHED as a TRUTH?

These philosophers of delusion do not have a rational answer - they will resort to saying that it is said so by the Vedas and only those who accept the authority of the Vedas and Vedic Brahmins can appreciate this truth. Some will also throw in Sannyasam as a precondition for understanding it.

Now we notice again that once we do not accept the Vedas we are deprived of the so-called Brahmanjaanam and all those who are NOT Vedists condemned to a life of unavoidable Mythiya or delusion. These philosophers of Delusion DELUDE themselves and seek to delude the whole world by an irrationality that is covered up by crass adulation of Sankara and such other Vedantic philosophers.

There is NO REASONING among these Advaities but only fooling the world like the insane seeking to convince that the sane are in fact insane.

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-30

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta)

The Brahmanjaanam Makes the World a Mittai( a delusion)

There is a Gestalt Theory of perception where it is assumed that every figure has a foreground-background structure and that once we fix our attention to the foreground we miss the background and vice versa. There is a picture quite often used by these psychologists to illustrate this point - at one point it looks like the picture of an old lady and at another that of young lady. Tirumular makes this same point in one of his very famous verses:

2290 .

marattai maRaittatu maamata yaanai
marattil maRaintatu maamat yaanai
parattai maRaittatu paarmutal puutam
parattin maRaintatu paarmutal puutam

The wooden elephant hides the shape of a real elephant when we see the wood; hides the wood when we see the elephant. Similarly when we see the physical world, BEING remains concealed and when we see BEING the world remains concealed.

Something similar is postulated here but torn off from the fact that this is a general feature or human perception and the fact that it belongs to SEEING and not to something OBJEVTIVELY the case. When we get fixated to the physical world, our seeing of BEING is backgrounded and hence become inaccessible to SEEING as such. Similarly when we see BEING, the physical world becomes absent to the seeing but eminently there as an objective reality. Since the Vedanties do not accept the truth of the individual selves, they cannot also accommodate the SEEING as such by the anmas and that the absence and presence of BEING (or Brahman) is a matter that belongs to SEEING as such. Viewed this way the seeing of BEING as the Deep Structure is a matter of general spiritual exercises and the Grace of BEING and NOT exclusively the study of Vedas, though as spiritual texts a study of them may help.

224.

உலகந் தானும் நிருவசத்து உண்டாம் இன்றேல் உதியாது
நிலவி உண்டேல் அறியாது நிற்பதாகும் மித்தையால்
இலகு சுத்தி கனல்சேர் இன்றாம் வெள்ளி நின்றதாம்
குலவு சகமும் அவிகாரம் பரமார்த்தத்தில் கொள்ளாதாம்.

உரை:

நின்று நிலவுதாகிய இந்த பரந்த உலகம் நிருவசனத்துப் பொருளாகிய பிரமத்திலிருந்து உண்டாம். அந்த பிரமப்பொருள் இல்லையெனில் இந்த உலகமும் உள்ளதாக உதித்து நிற்காது. இனி எப்படி இந்த பிரமம் உலகாக நிலவி நிற்கின்றது எனில், அதன் உண்மை நமது மித்தை அறிவினால் அறிய வாராது நிற்பதாகும். இது எப்படியோவெனில், இப்பி கிளிஞ்சல் போன்றவற்றில் இருக்கின்ற வெள்ளி நெருப்பிலிட்டு சுடவேதான் தோன்றுமாறு போல, இந்த உலகத்தின் மித்தியாஞானத்தை வேதப்பாராயணம் யாகம் போன்றவற்றைச் செய்து சுட்டிப்பொசுக்கவே தோன்றும் அறிவாம். இப்படிப்பட்ட வியவகார அறிவினை விட்டு பரமார்த்தத்து அறிவை அடைந்தால், பரமம் அவிகாரம் என்றும் நாம் மகிழும் உலகு மித்தை என்று அறியவரும். இந்த உலகியல் அறிவு பரமார்த்தத்தில் இல்லையாகும்

224.

ulakan taanum niruvasanattu uNdaam inReel utiyaatu
nilavi uNdeel aRiyaatu niRpataakum mittaiyaal
ilaku cutti kanalceera inRaam veLLi ninRataam
kulavu sakamum avikaaram paramaartattail koLLaataam.

Meaning:

This world of our ordinary experience is something that arises from Brahman that is beyond any linguistic determinations. If not for such a Brahman, there will not be this world. We remain ignorant of this truth only because our ordinary understanding is full of Mittai i.e. delusions. Once we free ourselves from this mittai, (through the study of the Vedas and performing the yajnas) then we can see the truth of it. This is like the shells yielding silver only when burnt severely. This multifarious world is not in Brahman, the changeless and will not be available in the Paramartika experience.

Comments:

In this verse AruNandi describes another important tenet of the Maayaavaatam or Sankaradvaita viz the Vivarttavaatam in relation to Metaphysical Cosmology. Here also emerges the Fundamental Ontology of Sankaradvaita, that only Brahman is real and all else false and hence our intuitions that there are many individual selves constituting our social existence and there are many individual things constituting the WORLD in which we live are delusory and misleading. Such an understanding of individual selves and substances is Mittai, a delusion of a kind where as a matter of fact only Brahman, that which is beyond any linguistic determinations and changeless, is real.

But how then we can gain this understanding?

Not by learning the empirical world and going into the depths but forsaking all such investigations, study the Vedas and do Yajnas in the course of which it will dawn like a miracle that it is only the Brahman who stands as the world as so forth. An analogy is given to drive in the point - the silver in the conch shells emerges only when heated with intense fire. We must let the Vedas and Yajnas BURN our understanding so that the mittai or the delusory form of our understanding is dispelled and the authentic knowledge dawns.

It is further asserted that the mittai form of understanding is vyavakaarika while Brahmanjaanam afforded by the Vedas is Paramartika and where the worldly knowledge disappears.

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-31

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta)

Brahman Creates the Universe out of Himself

As I study the Vedantic texts, it surprises me to come across so many inner contradictions and negations of the natural and normal and all in the interest to maintain that the Vedas are Sruti, the Ultimate authority on the reality of Brahman (and hence God?). It is not clear what is the first principle that would establish this tall claim about the power of the Vedas where as a matter of fact they are simply metaphysically interesting poetry of a kind which grew out of SumeroTamil literature of the deep past. The Vedanties play a fooling game throwing overboard basic common sense.

On the one hand they say the reality of Brahman cannot be determined by any logical measure as Brahman is to be known only through the Vedas, the Sruti, that which illuminates (Ta. suruti> sruti) But then they indulge in analogical thinking of all sorts to establish the truth Brahmanjaanam like rope-snake, conch-silver and so forth.

Now they also claim that our empirical understanding is Mittai, a kind of delusion like the rope appearing as if a snake and so forth. But they also go about describing how this vast cosmos is created by Brahman out of Himself like a spider the silk threads and as hence something that is cattu, the real.

So where goes the Mithya Njaanam? And who creates it? Brahman again? And why should Brahman do that?

We can raise a host of such questions but which are cleverly dodged by the Vedanties with another series of fictions.

225.

தாங்கும் உலகுக்கு உபாதாநம் சத்தாம் சிலம்பி நூல் தன்பால்
வாங்கி வைத்துக் காப்பதுபோல் வையம் எல்லாம் தன் பக்கம்
ஓங்க உதிப்பித்து உளதாக்கி நிறுத்தி ஒடுக்கத்து இலதாக்கும்
ஆங்கு வந்தவாறு அதனால் சத்தாம் சகத்தின் அமைவெல்லாம்.

உரை:

வேதங்களால் அறியப்படும் பிரமம் தாங்கும் இந்த உலகம் தோன்றுதற்கு மூலமாகிய உபாதாநம் சத்தாகிய தானே யன்றி பிறிதில்லை. எப்படியோ வெனின், எவ்வாறு ஓர் சிலம்பி தன்னகத்திலிருந்தே நூலை வெளியாக்கி பிறகு தன்பால் உள்வாங்கி வைத்து காக்கின்றதோ அவ்வாறே பிரமச் சிலந்தி தன்னிலிருந்து இந்த உலகத்தை ஓங்கி வெளிப்படுமா உதிப்பித்து உளதாக்கி பின் ஒடுக்கி இலதாக்கும். உலகம் வரும் ஆறு இதுவென, அதனால் சகத்தின் பால் அனுபவிக்க அமைவதெல்லாம் சத்தே, அசத்தாகிய பொய்யல்ல.

225.

taaGkum ulakkukku upaataanam cattaam cilambi n_uul tanpaal
vaaGki vaittuk kaappatupool vaiayam ellaam tan pakkam
ooGka uipittu uLataaki n_iRutti odukkattu ilataakkum
aaGku vantavaaRu atanaal cattaam cakattin amaivellaam.

Meaning:

The Brahman that we come to know only through the study of Vedas holds the world and serves also the basis of this world where the Brahman the only reality. Now if asked how the Brahman creates the world out of itself, it can be said that it is like a spider that produces threads out of itself, maintains and then withdrawing reproduces later. The Brahman-Spider issues forth the world out of Itself maintains it and then by withdrawing it makes it disappear. Hence since the Real Brahman issues forth the world , it has also to be real.

226.

மன்னும் பிரமந் தனின் வானும் வானின் வளியாய் அந்தவளி
தன்னின் அழலாய் அழலின் பால் சலமாய்ச் சலத்தில் தாரணியாய்ச்
சொன்ன இதனின் மருந்தாகித் தோற்றும் மருந்தில் அன்னமாய்
அன்னம் அதனில் துவக்காதி ஆறு தாது ஆயினவாம்

உரை:

என்றும் அழியாது சத்துப் பொருளாய் மன்னும் பிரமந் தன்னிலிருந்து முதலில் அனைத்தையும் உள்ளடக்கும் வான் தோன்றும். அந்த வானிலிருந்து காற்றும் அந்தக் காற்றிலிருந்து நெரூப்பும் அந்த நெருப்பிலிருந்து நீரும் தோன்றும். இந்த சலத்திலிருந்து சுக வாழ்க்கைக்கு ஏதுவாகிய மருந்து போன்று இந்த பரந்த பார் தோன்றும். அதில் செடி கொடிகள் வழி அன்னமாகிய உணவும் அந்த உணவில் உடம்பின் ஆறு தாதுக்களாகிய தோல். எலும்பு, நரம்பு, மச்சை, சோரி, சுக்கிலம் தோன்றும்

226.

mannum piraman tannin vaanum vaanin vaLiyaay anta vaLi
tannin azalaay azalil paal calmaay calattil taaraNiyaayc
conna itanin maruntaakit tooRum maruntil annamaay
annam atanil tuvakkaati aaRu Taatu aayinavaam.

Meaning:

From the ever existing Brahman comes forth first the Space that holds all. From it emerges the Wind and from that the Fire. From the Fire issues forth the Water and from it the Earth like the medicine that serves to enjoy good life. From this Earth (and through the flora and fauna) comes forth the food out which emerges the six basic body constituents like skin, nerves, bones, marrow, various kinds of secretions and the sperm fluid.

Comments:

This is the Theory of Creation available in practically all the Vedantic texts including the Brahman Sutras - Second Sutra:

(Brahman is that omniscient omnipresent cause) from which proceed the origin etc, (i.e. sustenance and dissolution) of this (world).

It is interesting what Sankara says here:

“ It must not however be thought that the First Cause of the universe is arrived at through mere reasoning, inference, and other means of right knowledge usually valid in the sense world. Brahman cannot be established independently of the scriptures (Sruti). Though from the effect of the world, we can infer that it must have a cause we cannot establish with certainty what exactly is the nature of that cause. We cannot say that Brahman alone is the cause and nothing else, as Brahman is not an object of the senses.” (Page 21. Trans. By Swami Vireswarananda, Advaita Asrama, 1996)

So it would appear that the understanding of Sruti - the Vedas - while allowing the understanding that Brahman is the cause of the world, but not exactly how Brahman issues forth the world. A study of the Vedas is INCONCLUSIVE with respect to metaphysical truths about the world, existence and so forth. So this whole construction of how Brahman like a spider issues forth out of Himself the whole world becomes problematic.

Now another question that arises is: while it may be true that Brahman is beyond the sensory cognitions that furnish only knowledge of the physical but there can be OTHER ways of knowing like transductive perceptions that would allow the witnessing directly BEING. But such a possibility is negated wilfully by the Vedanties because of their FIXATION that only Vedic studies can disclose the presence of Brahman and nothing else. This means that only Vedic studies and hence the Brahmins can enjoy the metaphysical life

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-32

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta)\

The World of Envelopes

The Brahman of he Vedanties is LOVELESS - an indifferent SUN that sends rays of light to the world creating an impression that He is there every where but only as the reflected reality and NOT He himself. He remains the Kuudastan, the same invariable and distant reality uninvolved with the world processes. It is through the magic of reflections like the sun reflecting itself in the pots that he creates the various kinds of Mittai, the false impressions the chief one being that of individual and autonomous substance called the soul.

No - there is no such stuff - it is only taking the reflections of Brahman as an independent and substantial self that leads us to such a false understanding. Now as to the further questions as to why and how the world is organized into Kosas or Sheaths and why Brahman should choose to reflect within these Kosas, there is no answer as far as I can see. The whole theory appears to be a CONSTRUCT, a fiction more to substantiate the wrong view that only the study of the Vedas can endow a person with the mittai dissolving Brahmanjaanam and nothing else.

We should not fail to note that the human beings caught up with this view of Brahman are LOVLESS - an attitude of total INDIFFERENCE to the sufferings of humanity is elevated to the highest reaches of spirituality. In other words there is NO PLACE for Bakti and LOVE for humanity in this kind of Vedanta. It appears to be a philosophy designed to KILL every feeling of love and compassion an average person has and making him a walking corpse in trying to become a Brhamanjaani.

227.

ஆறு தாதுக்களும் கூடி வந்த கோசம் அன்னமயம்
மாறில் பிராண கோச மயம் மன்னுமதனில் மனோமயந்தான்
வேறு வரும் விஞ்ஞானமயம் மேவும் அதனில் அதுதன்னில்
கூறி வரும் ஆநந்த மயம் கோசம் மயம் பின் கூடியதாம்

உரை:

மேலே கூறப்பட்ட தோல் மச்சை எலும்பு போன்ற ஆறு தாதுக்களும் கூடி ஓர் போர்வையைப் போன்று உருவாகுவதே அன்னமயகோசம் அதாவது உணவிலிருந்து திரிந்து உருவாகுவது. இதனைக் கடந்து உள்ளே சென்றால் அங்கு இந்த அன்னத்தைத் தாதுக்களாக மாற்றுவிக்கும் பிராணமய கோசம் இருக்கும். இதன் உள்ளே மனம் புத்தி போன்ற செயல்களுக்கும் மூலமாய மனோமய கோசம் இருக்கும். இந்த சிந்தனைகளை நிறுத்தும் மனோமய கோசத்தில் மேவி நிற்பதாக விஞ்ஞான காட்சிகளைத் தருவதாக விஞ்ஞானமய கோசம் இருக்கும். இந்த கோசத்தில் மேவி நிற்பதாக உணர்வுகளுக்கு மூலமாகிய அதிலும் குறிப்பாக ஆநந்த சுவைக்கு மூலமாக ஆநந்த மய கோசம் இருக்கும். இப்படி உலகு இருப்பதால் ‘மயம்' என்று கூறப்படுவதாம்

227.

aaRu taatukkaLum kuudi vanta koosam annamayam
maaRil piraaNa koosa maayam mannumatanil manoomayantaan
veeRu varum vinjnjaanamayam meevum atanil atutannil
kuuRi varum aananta maayam koosam maayam pin kuudiyataam

Meaning:

The world is organized into a number of envelopes or sheaths (koosam). We have first of all the Food Sheath from which emerge the six basic root elements, the skin bones marrow and so forth that go into making the physical body of living creatures. Within this resides the Breathing Sheath that sustains the PiraaNa, the elan vitale. Inside this resides and Mental Sheath that allows various kinds of cognitive processes. Within this resides the Transcendental Sheath, that which allows transductive perceptions (vinjnjaanak kaadci). Within this as the final lies the Feelings Sheath which produces also the feeling of Bliss. These Kosas - sheaths envelopes etc- suggests the name ‘maayam' for the world as such

228.

கோச உருவில் பிரமந்தான் கூடித் தோன்றும் நீடுமொரு
காசம் மருவும் கடந்தோறும் நின்றாற் போலக் கதிரவன்தன்
வீசு கிரணம் உருவின் கண் வெளிப்பட்டிடுவது அதிற் பற்றும்
பாசம் அதனுக்கு இன்றாகும் என்றாற் பரத்திற் பற்றுண்டோ

உரை

இப்பட்ட கோச உருவாகிய உலகப் பொருட்களில், வேதங்கள் விளம்புமா, பரப்பிரமம் தான் அவற்றோடு கலப்பிலாது கூடித் தோன்றும். இது எப்படியோ வெனில், என்றும் இருப்பதாகிய ஆகாசத்தில் ஆதித்தன் எட்டாத தூரத்தில் இருந்தாலும் நீர் நிறைந்த கடந்தோறும் பிரதிபிம்பித்து நிற்பது போல, இந்த பஞ்ச கோசங்களில் பரபிரமம் பிரதிவிம்பித்து நிற்கும். பிரமன் வீசும் கிரணங்களே காணவரும் பிரமப் பொருள் அல்ல. இனி இப்படி பாசப் பொருட்களோடு கூடி நின்றாலும், அநதப் பொருட்களோடு கலந்து அதுவேத் தானாக நிற்பது இல்லை என்பதால், பரப்பிர்மத்திற்கு பற்றாகிய பாசங்கள் யாதுமில்லை என்றவாறு.

228.

koosa uruvil pimantaan kuudit toonRum niidumoru
kaasam maruvum kadantooRum ninRaaR poolak katiravantan
viicu karaNam uruvin kaN veLippaaddivatu atiR paRRum
paasam atanukku inRaakum enRaaR parattiR paRRuNdoo

Meaning:

As said in the Vedas, within these envelopes into which the world is organized, the absolutely transcendent and distant Brahman reflects Itself just as would the distant sun in sky in the various pots filled with water. The Brahman in itself cannot be known by looking at these reflections. Furthermore the Brahman in being only something that spreads it rays, does not remain involved in all these things and hence FREE of any attachments to the worldly. It remains Pure without attachments whatsoever and hence free of Paacaas.

Comments:

This is the Theory of Cosmos that is available in all major texts on Advaita Vedanta, the best perhaps the Pancadasi of Swami VidyaraNya of the 15th cent AD or so and who is also the author of Sarva Darsana Sagkraham. This sheath theory and the notion that the soul in physical bodies is simply a REFELECTION of Para Brahman is the main point and which goes with the Vedantic Ontology of only Brahman is real and all else is irreal and so forth. The Brahman as known in empirical experiences is only as the REFLECTOR and is called the kudaakaaya kuuttaadddam by Meykandar and says that it cannot be accepted - adaatu.

But this Brahman only a reflector and NOT an agent of the universal processes where HE feeds information consistent with the actions of the autonomous and independent souls is motivated perhaps to show that the Brahman remains UNINVLOVED with the world processes so that HE remains the SAME no matter what happens to the world and the human beings there - the sufferings of the creatures do not translate into the sufferings of Brahman. The Saivites also maintain the SAMENESS of BEING by saying that His very presence as there, the Canniti itself is sufficient to initiate the various kinds of processes - the Panca Kritiyas. Now it is also maintained that BEING is Pure Love and therefore He does not remain INDIFFERENT to the sufferings of the creatures.

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-33

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta)

There is No Icon Thinking in Mayavata Vedanta

The Mayavata Vedanta is a glorious failure when it comes to EXPLAINING the facts of religious life. They simply dismiss it or negate it and with that actually undermine temple worship and the practice of rituals and so forth. It is no wonder the Saivites (and VaishNava Acaryas) dismiss this brand of Vedanta as ATHEISTIC in a way.

There is no recognition of the fact that BEING presents Himself and on His own accord as various archetypes or icons: BEING-as-Siva, BEING-as-VishNu, BEING-as-Ambal, BEING-as-Muruka and so forth. These iconic forms are dismissed as merely yoni-induced diffractions of the Brahman and hence with NO TRUTH in them. They are FALSE just the colour of the white thread that takes on the colour of the crystals is false.

This undermines the behaviour that the religious people WORSHIP these icons AS IF BEING Himself and enjoy deep metaphysical illuminations in the process of such a fervent worship. There is a NATURAL: pedagogy of BEING where He presents Himself and on His own accord in order to EDUCATE the ordinary individuals assuming shapes that would be MEANIGFUL to the individuals where once what is encrypted in a particular ICON is already grasped by the individual another order of icons are presented and so forth and where in the end BEING shows Himself as Pure Light, the common experince of all mystics throughout the world. Even the Sumerian En Hudu Anna (c. 2200 BC) saw In-Anna as “ u dalla-e-a” , radiant light.

In order to centralize spiritual pedagogy to the Vedas alone; they construct various fanciful theories to DENY that there is a NATURAL pedagogy in the world available to ALL and in which BEING is the Guru.

229.

அலகில் மணிகள் அவை கோலை அடைந்த பொழுதின் அங்கங்கே
நிலவும் ஒருநூல் பல நிறமாய் நின்றாற் போல நீடுருவம்
பலவும் மருவௌம் பேதத்தால் பன்மை யாகும் பிரமந்தாம்
குலவு போக போக்கியங்கள் கொள்ளும் போன்று கொள்ளாதம்

உரை:

பல வண்ணத்தவாகிய மணிகள ஒர் நூலிற் கோக்கப்படும் போது, அந்த தூய வெண்மையான நூலும் தன் இயல்பு பிறழ்ந்து வெவ்வேறு வண்ணத்ததாகக் காணப்பட்டு மயக்க அறிவை உண்டாக்கும். அதேபோலத்தான் உலக அறிவும் சமய வாழ்க்¨காயும். ஒரே பிரமம் பல யோனிகளை மருவி வருகையில், அந்த யோனிகளில் அமையும் பேதத்தால், பிரமமும் பன்மை உடைத்தாய், பல்வேறு தேவ தேவியர்களாக காணப்படும். இங்கு யாண்டும் ஒரேபடித்தாகிய பிரமம் பல போக போக்கியங்களை மகிழ்வது போன்று தோன்றினாலும் , உண்மையில் அப்படி இல்லையாம்

229.

alakil maNikaL avai koolai adainta pozutin aGkaGkee
n_ilavum orin_uul pan_iRamaay n_inRaaR poola n_dduruvam
palavum maruvum peetattaal panmai yaakum pimantaam
kulavu pooka pookkiyaGkaL koLLum poonRu koLLaataam

Meaning:

When crystals of different colours are strung to a white thread, the thread may appear to lose its original colour and appear to be of the colours of the crystals. The same is true of Brahmmam and the various icons. The one only Brahmmam appears to be different deities i.e. icons only because it conjoins the different yoonies that are pre-existent. Such deities may also appear to enjoy various kinds of pleasures but which is not really so.

Comments:

Here the Mayavata Vedanta attempts to explain why there அரெ so many deities and why people worship them as if they are real. But as the verse suggests the Vedanties typically do NOT provide an explanation but only negation of them or dismissal of them so that they fail to explain the Ritual Behaviour of the religious people. Indirectly they dismiss the metaphysical significance of ritual behaviour, Icon Thinking and so forth as MISPLACED and hence something to be avoided and hence to be dismissed as something spurious.

They come again with another analogy. The white thread assumes the colours of the crystals that are strung to it. Such colours are NOT genuine but only seemingly so where as a matter of fact it is white and which can be realized only by NEGATING or subtracting away the various colours. In the same way we have to negate the various iconic presentations of BEING in order to see that BEING is Brahman, the pure light. It is NOT realized that even BEING-as-Brahman is nothing other than another kind of presentation of BEING It is NOT realized that BEING is beyond being known determinately and that whatever understanding we have of Him including that of Brahman is only a BLESSING.

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-34

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta )

The Advaita Theory of Experience and Moksa

While AruNandi states only the Purva Pakkam here and will come to its deconstruction soon, let me point out some points of difference here between the Theory of Experience in Advaita Vedanta and Siddhanta. To this is also linked the Theory of Moksa which are different.

While Siddhanta recognizes the Fundamental Ontology of Pati Pacu and Paacam (BEING, the anmas and binding fetters) Vedanta proceeds not only with the Fundamental Otology of Only Brahman and Nothing Else is Real but also the believe that only Vedas can inform one of Brahmanjaanam and nothing else.

Thus it follows from this that all human experiences - sense-consciousness, dream-consciousness and so forth are in fact the experiences of Brahman but taken as those of anmas only because of Avittai, the absence of the Brahmanjaanam of the Vedas. So they are inherently DELUSORY the only authentic state being the Turiam, a state where there is no conjunction whatsoever with the experience configuring elements as listed below.

What such a theory denies is that there is LEARNING in all such states and that it is such learning that by destroying IGNORANCE that one attains the higher states of consciousness. Here the notion of Avittai of Vedanta is very different from the notion of Anjnjaanam in Siddhanta. While Avittai is absence of Brahmanjaanam to be had only the study of the Vedas, anjnjaanam is a mental DARKNESS, the absence of VISION to be destroyed only by OPENING up the EYES. Thus Sadhanas are entirely different - while Advaita insists the study of Vedas only, this is NOT so in Siddhanta where general LEARNING where a person is taken from physical learning (Paaca njaanam) to self-learning (Pacu njaanam) and then finally to BEING-learning (Pati Njanam) and where the self encounters BEING and learns to be One-with-Him and on account of His Grace is encouraged.

230

போற்றும் செயலால் பலநாமம் புனைந்து போக போக்கியத்தில்
தோற்றும் கனவு நனவினுடன் சுழுத்தி துரியம் எய்தும் இதற்கு
ஏற்ற கரணம் நிரைநிரையே ஈரேழ் நாலொன்று எல்லாமும்
மாற்றி நிற்கும் கேடின்றி வந்த போகம் மாய்ந்திடவே

உரை:

பரப்பிரமத்தின் மாயாவுடம்புகளில் பிரதிவிம்பித்து நிற்பதின் ஆன்மா எனப்படுவது செய்யப்படும் பல்வேறு செயல்களால் பரவான்மா சிவான்மா அந்தரான்மா தேகான்மா போன்ற பெயர்களைப் பெறும். இவ்வாறு வரும் போக போக்கியத்தின் காரணமாக அவத்தைகளாகிய சாக்கிரம் சொப்பனம் சுழுத்தி துரியம் போன்ற அவத்தைகளை எய்தி நிற்கும். இனி எவ்வாறு இந்த அவத்தை பேதங்கள் எழுகின்றன எனின், உடலில் அமைகின்ற அகக்கரணம் புறக்கரணம் ஆகியவற்றின் பேதங்களால் என்றறிக. சாக்கிரத்திற்கு ஐம்புல நுகர்ச்சியின் கண் காது போன்ற ஐந்தும், அவற்றின் உள்ளீடாகிய தன்மாத்திரைகள் ஐந்தும், அந்தகரணங்களாகிய மனம் புத்தி ஆங்காரம் சித்தம் ஆகிய நான்கும் ஆகவே மொத்தம் 14 ஆகும். இவற்றில் சொப்பனாவத்தைக்கு அந்தகரணங்கள் நான்குதான். சுழுத்திக்கு உள்ளமாகிய சித்தம் ஒன்றுமே யாகும். துரியமாவது இவற்றையெல்லாம் நீங்கி எவ்வித போகமும் இல்லாது பிரமம் தானாகி கேடில்லாது நிற்கும் நிலையாகும்.

230.

pooRRum ceyalaal palanaamam punaintu pooka pookkiyattil
tooRRum kanavu nanavunudan cuzutti tiriyam eytum itaRku
eeRRa karaNam nirainiraiyee iireez naalonRu ellaamum
maaRi niRkum keedinRi vanta pookam maayntidavee

Meaning:

The anma is the reflection of Brahman in the physical body and it assumes different names like jiva anma, paranma, teekaanma and so forth because of its conjunction with the different elements available in the body and which constituts the various kinds of experiences. These are states of Sense-Consciousness (caakkiram), Dream Consciousness (Coppanam), Dreamless Consciousness (cuzutti) and the Transcendent Consciousness (Turiyam). The different cognitive utensils available in the body constitute these different states. The cakkiram state arises when the five senses, the five sense data and the internal cognitive utensils of Manam Buddhi Agkaaram and Cittam are actively used. The Dream states arise when only the four internal cognitive utensils are used. The Cuzutti state arises only when the Cittam is used. When freed of all such utensils we have the state of Turiam. Such states arise in sequence and where in the final state the anma stands as the ever-unchanging Brahman itself.

231.

கருவியெல்லாம் நான் எனவே கருதல் பந்தம் அக்கருத்தை
ஒருவ முத்தி உண்டாகும் உள்ளம் வித்தாம் செய்தியினால்
மருவும் மாயா காரியங்கள் அவித்தை மாயவே மாயை
பிரியும் பிரிய ஞானமது பிறக்கும் பிறவா பேதமே

உரை

மேலே கூறப்பட்ட கருவிகளை எல்லாம் நான் நான் என்று தேகானமா போன்ற ஆன்ம நிலைகளை எய்து நிற்பதே பந்த நிலையாகும். இவ்வாறு கருதுவதை விட்டு நீங்கிட, முத்தி நிலை தானே உண்டாகும் உள்ளம் பல்வேறு மயக்கங்களில் வீழ்ந்து இச்சைகள் ஊந்த பல்வேறு காரியஙகளைச் செய்யும் போது இப்படிப்பட்ட மூலப் பிரகிருதியின் விருத்திகளாகிய மாயா காரியங்களை மருவும். பிரமஞானம் இன்மையாகிய அவித்தை மாயவே, இந்த மாயாகாரியங்களின் மூலமாகிய பிரகிருதி மாயை தானே நீங்கும். அதுபொழுது கேடில்லாத பரமுக்தி நிலை பிறக்கும். அதுபொழுது தான் பிரமமின்றி வேறல்ல என்ற அத்திவித ஞானமும் மெய்யாகும்.

231.

karuviyellaam naan enavee karutal pantam akkaruttai
oruva mutti uNdaakum uLLam vittaam ceytiyinaal
maruvum maayaa kaaraiyaGkal avittai maayavee maayai
piriyum piriya njaanamatu piRakkum piRavaa peetamee

Meaning:

Now when an anma stands appropriating the above cognitive utensils assuming the names of Teekaanma and so forth then it is the state of BONDAGE. When there is liberation from this state of being, there is then the state of Moksa. The anma moved by various kinds desires and effects different kinds of actions, it becomes bonded to the world of Maayai - the differentiations of primordial Prakriti. The state of not knowing Brahmanjaanam (to be gained by the Vedas) is Avittai and as it leaves this Njaanam is acquired. Then there will be the state of Advaita - the anma standing as the Brahman itself.

Comments:

These two verses are quite self explanatory and where we see the Theory of Experience and The Theory of Moksa in the Mayavata Vedanta also known as Advaita Vedanta. We can see quite clearly both are inter-related.

What is called Turiam (< Ta. tuur: very distant) is the state of Absolute Transcendence with no conjunction with the cognitive utensils that serve to configure the THREE different kinds of existential states - Sense-Consciousness, Dream-Consciousness and Dreamless-Consciousness. This state of Turiyam, Transcendent- Consciousness is also said to be state of Moksa and where there is FREEDOM from any kind of bondage to world of Prakriti Maayai - the elements that constitute the physical-metaphysical experiences.

Now in Advaita, Avittai is the state where there is ABSENCE of Brahmanjaanam to be had only by the study of Vedas and nothing else. So it is implied that only the study of the Vedas will enable a person to enjoy Moksa thereby DENYING its possibility for all others.

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-35

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta )

Vedic Rituals and Brahmanjaanam

There is a fundamental difference in concept of Advaita in Saiva Siddhanta and Advaita Vedanta and this emerges quite clearly in the notion of Brahmanjaanam and which is different from Civanjaanam. The main point is the Advaita of Meykandar, the Suddhatvaita of Saiva Siddhanta is ‘anniyam inmai' the absence of alienation from all others and feeling the same as all others. This can be the case only when there is the total dominance of LOVE in the personality of the person. It is a state of being in total agreement , ottup pootal as put by Tirumular and which is akin to that state that prevails between a male and female in immense love with each other so that what happens to one is taken as also as what happens to the other.

When a self develops its LOVE for BEING, it graduates to a state where it is one-with BEING itself and which is possible only when it is Pure and Clean. This is NOT just antaka kraNa cutti as described below and which is concerned only with cognitions. The purity and cleanliness of the self is much deeper and it is that which destroys the alienated way of being in the world.

This is requires NOT isolation as recommended blow where through the Vedic rituals a person becomes DED to the world, a walking corpse with total indifference to the plights of the poor and needy. This view has further strengthened the isolation of the Brahmins whereby they stand ISOLATED from the masses with NO LOVE at all for others.

The fact is in the Advaita of Sankara there is NO PLACE for humanistic love that breaks the state of alienation and makeச் one feel the SAME as the masses and with that develop Care and Compassion for the multitude.

The ritual purity attains though the practice of Vedic ritualized as conceptualized here increases the alienation and distances the Brahmanjaanam away from the rest. Thus it is a kind of suicide self imposed and hence a sadhana for walking around spiritually dead.

232

ஆன கர்ம அநுட்டங்கள் அந்தக் கரண சுத்தி தரும்
ஊன மின்றி அச்சுத்தி ஞானமதனை உண்டாக்கும்
ஞானமதுதான் பிரமத்தை நான் என்று உணர்த்தும் நான் பிறந்தால்
கான மதிநீர்த் துளக்கமெனக் காணும் தன்னை மாயையிலே

உரை:

சுயம்புவாகியதும் எந்த கர்த்தாவுல் இலதாகிய வேதங்களால் விதிக்கப்பட்ட வேள்வி செய்தல் போன்ற கர்மா அநுட்டாங்களை விதி பிழையாது செய்தால், அந்தக் கரணங்களில் உள்ள தோடங்கள் நீக்கப்பட்டு சுத்தமாக்கப்படும். இவ்வாறு சுத்தம் செய்யப்பட்ட அந்தக் கரணங்கள் பிராந்தி விபரீதம் போன்ற உணர்வுகள் எழுப்பாது பிரமஞானத்தை மாத்திரம் உண்டாக்கும் அது பொழுது அகமே பிரமம் என்ற ஞானம் சனிக்கும். அது பொழுது தெள்ளிய நீரில் விகாரப்படாத வகையில் சந்திர பிம்பம் உண்டாகுமாறு , பந்தப் பட்டிருக்கும் மாயிலேயே தெளிவாக அகம் பிரம்மே என்று உணரும்.

232.

aana karma anuddaGkaL antak karaNa cutti tarum
uunaminRi accutti njaanamatanai uNdaakkum
njaanamatuthaan piramattai naan enRu uNarttum naan piRantaal
kaana mati niirt tuLakkamenak kaNum tannai maayaiyilee

Meaning:

The Vedas are Suyambu, something that originated spontaneously. And any one who does the various rituals prescribed there with meticulous care will have the antak karaNas (manam buddhi aaGkaram and Cittam) cleansed and made pure, free of any Dhosas. As such they will also generate the defectless pure consciousness i.e. Brahmanjaanam. It is only at this point it will be realized that the self is in fact Brahman. This consciousness will emerge within the Maayai i.e. the physical medium but it will be like the clear reflection of the moon in very clean waters.

233.

தானே தானும் அநுபோகம் தன்னில் தன்னை அநுபவித்திட்டு
உனே உயிரே உணர்வே என்று ஒன்றுமின்றி உரையிறந்து
வானே முதலாம் பூதங்கள் மாய மாயாதே மன்னி
நானே பிரமம் எனத் தெளியும் ஞானம் பிரமஞானமே

உரை:

பிற எவ்வித தொடக்குமின்றி, தன்னுள் தானே முற்றிலும் அடங்கி தன்னையேத் தான் அநுபத்திட்டு, உடம்பு உயிர் உணர்வு என்ற ஒன்றுமின்றி எல்லாங் கெட்டு அதனால் சொல்லிறந்து யாதும் கூறாது , வான் முதலாகிய ஐம்பூதங்கள் எல்லாம் விட்டு விலகி போயகல, ஆன்மா மாத்திரம் அழியாது மன்னி கிடக்க அதுபொழுது நானே பிரமம் எனும் மகாவாக்கியப் பொருளைத் தெளிவதே பிரமஞானம் எனப்படுவதாகும். (பிறவெல்லாம் இதனால் மித்தியா ஞானமே யாகும்)

233.

Taanee taanum anupookam tannil tannai anubavittiddu
Uunee uyiree uNarvee enRu onRuminRi uraiyiRantu
Vaanee mutalaam puutaGkaL maaya maayaatee manni
Naanee piramam enat teliyum njaanam piramanjaanamee

Meaning:

The Brahmanjaanam shines forth when the self in complete isolation dissolves into itself unmindful of all else and enjoys itself only destroying all thoughts of the body mind and so forth When the self alone in pure consciousness exists without any inclination even to speech, The Brahmanjaanam that affords the consciousness of the substantial sameness of self with Brahman will be enjoyed. The self as such will subsist for eternity free of any involvement with the physical elements such as the sky and so forth

சிவஞானசித்தியார்
Sivanjana Siddhyar -Vedism 1-36

11. மாயாவாதி மதம் 11. The Philosophy of Mayavati ( Advaita Vedanta )

Any Spiritual Exercise Other than Contemplation of Maka Vakkiyas is Useless.

The tradition of Maha Vakkiyas which has come to be known as the Vedantic traditions, centres on the meanings of these sentences such as ‘Tat Twam Asi” and so forth. The Brahma Sutras of BadarayaNa seek to summarise the meaning of Upanishads as well these Maka Vakkiyas. While the Vedantic traditions are NOT uniform in their understanding of the meanings of these sentences, the Mayavatis or Advaita Vedanties , at least from days of Ati Sankara, has maintained that these Maha Vakkiyas have only one meaning - that there is only Brahman as the sole reality and that the self is in fact this Brahman In other words in Fundamental Ontology they are monists of a kind - Only Brahman is Real and Nothing else This also leads to an application that the essence of true religious life is the study of the Vedas Upanishads and especially the Maka Vakkiyas and nothing else and which carries the implication that anyone desirous of metaphysical wisdom must sit at the feet of such Brahmanjaanies and wait for the Brahmanjaanam to be poured from their divine mouth ( as said by Sankara in the Upadesa Sahasri)

Now this also leads them to denigrate the temple rituals - Cariyai Kiriyai and which lead to Yogam and Njaanam. These practices are indulged in only by those ignorant individuals but for understanding the same i.e. that self is Brahman nothing else.

In this way they give a disastrous metaphysical account of the acts of worship discarding them as irrelevant to the Vedanties and because of which such Advaita Vedanties have been noted as disguised Atheists of a kind by the Saivites and Sri VaishNavites. The Advaita Vedanta of Sankara is a godless metaphysics where the Icon Thinking is supplanted and replaced with Maka Vakkiya Thinking and hence something dependent on the Upanishads and Vedas. It is NOT recognized that Icon Thinking is instituted by BEING Himself and that through instructions of various kinds in the context of promoting worship , a soul is taken in stages to the enjoyment of Civanjaanam , that which puts an end to the endless existential repetition.

The ontology of only Brahman is Real and Nothing Else installs BLINDNESS about the meaning of worship and the relevance of Icon Thinking so central to Temple culture. In this way it also undermines Temple culture itself.

234.

சாற்றும் மறை தத்துவமசி வாக்கியங்கள் தம்மையுணர்ந்தால்
போற்றி அது நீ யானாய் என்று அறைவது அல்லால் பொருளின்றே
தேற்றும் இதனைத் தெளியாதார் தெளியப் பஞ்ச ஆதநமேல்
ஏற்ற இயம நியமாதி யோகம் இருநான்கு இயற்றுவராம்

உரை:

வேதங்களின் முடிவுப் பகுதிகளாகிய உபநிடதங்கள் பல கூறிற்றேனும், அவை கூறும் “தத் துவம் அசி' போன்ற மகாவாக்கியங்களே மெய்ஞானத்திற்கு மூலமாகும். இவற்றின் பொருளை மெய்ப்பட உணர்ந்தால், ஆன்மா என்பது பிரமமே வேறல்ல என்பதே பொருளாக அறியலுறும். இதற்கு மாற்றுப் பொருள் இல்லை. இனி இந்த உண்மையை அறியாதாரே , அதனைத் தெளியும் பொருட்டு ஐந்து வகை ஆசனங்கள் மேல் அமர்ந்து ஏற்ற சரியை கிரியை யோகம் போன்றவற்றை விரும்பி அட்டாங்க யோகப் பயிற்சிகளை செய்வர், வேதாந்திகள் அல்ல என்பதாம்

234

caaRRum maRai tattuvamaci vaakkiyaGkaL tammaiyuNarntaal
pooRRi atu nii yaanaay enRu aRaivatu allaal poruLinRee
teeRRum itanait teLiyaataar teLiyap panjsa aatanameel
eeRRa iyama niyamaati yookam irun_aanku iyaRRuvaraam

Meaning:

The Upanishads, the end part of the Vedas declare the great metaphysical truths in terms of Maha Vaakkiyas such “tat twan asi” and so forth. If anyone understands the true meanings of these will also learn that the Self is indeed Brahman. There are no other meanings to it. Only those who do not understand this will indulge in the various kinds of Cariyai Kiriyai and Yoga exercises with their five kinds of asanas and eight different kinds of procedures. (The Vedanties will not indulge in such practices)

Comments:

Among the Mayavaties, it is not so much the Vedas and Upanishads that are important but only the Maka Vakkiyas which are contained in the Upanishads. Thus ultimately metaphysical life is reduced to a life of seeking the sentence meaning of some sentences in the Upanishads and with that reducing the worship of deities Icon thinking and so forth to something quite irrelevant indulged in only by the ignorant ones. It is NOT realized that the most fundamental and Moksa conferring understanding , the Civanjaanam and which is also the understanding of BEING, cannot be contained in any language and less so as the meaning of some sentences. Civanjaanam is the input of the Primordial Logos Aum and which is trans-linguistic. This belongs to Mantrayana and which is the end stage of spiritual development that begins with Icon Thinking as promoted in Temple Culture.