Thus strings Saint Manickavacakar his gem -- like words in praise of Siva who appeared to him as Sarguru:-

"மெய்யே யுன் பொன்னடிகள் கண்டின்று வீடுற்றேன்

உய்ய என் உள்ளத்துள் ஓங்காரமாய் நின்ற

மெய்யா விமலா விடைப்பாகா வேதங்கள்

ஐயா என ஓங்கி ஆழ்ந்தகன்ற நுண்ணியனே

வெய்யாய் தணியாய் இயமான நாம் விமலா

பொய்யா யினவெல்லாம் போயகல வந்தருளி

மெய்யானமாகி மிளிர்கின்ற மெய்ச்சுடரே

எஞ்ஞானம் இல்லாதேன் இன்பப் பெருமாளே

அஞ்ஞானம் தன்னை அகல்விக்கும் நல்லறிவே"

"Truly, seeing Thy golden feet this day, I 've gained release.

O Truth! as the Onkaram dwelling in my soul,

That I may 'scape. O spotless One! O Master of the Bull!

Lord of the Vedas! Rising, sinking, spreading, subtile One!

Thou art the heat! and thou the cold! the Master Thou, O spotless One!

Thou cam'st in grace, that all things false might flee,

True Wisdom, gleaming bright in splendour true,

To me, void of all wisdom, blissful Lord!

O Wisdom fair, causing unwisdom's self to flee far off!"

The way- lost and forlorn soul, the true child of God, son of Siva, forgetting its princely prerogatives and regal resplendence, had been wasting its precious time all this while. No doubt from eternity, it had been yearning towards God, but it had been way- laid by the five senses, due to its Karma, eating out the fruits of its desires, mistaught to it by those wily five. Its real light dimmed and tarnished, it had been led in pursuit of the Willo-the-Wisp; it had been indulging in a senseless search for sensual pleasures all this time. The soul had been side- tracked and wheedled into mire and filth. Ailing from a mental aberration, the only gift of the Anava Mala it had been entirely depending on the five senses which had been hoodwinking the soul all these days. Very often than not, the soul had lost its aim and purpose and was caught in the iron grips of the fleeting and wild senses

Saint Appar says:-

"புள்ளுவ ரைவர் கள்வர் புனத்திடைப் புகுந்து நின்று

துள்ளுவர் சூறை கொள்வர் தூநெறி விளைய வொட்டார்

முள்ளுடை யவர்கள் தம்மை முக்கணான் பாதநீழல்

உள்ளிடை மறைந்து நின்றங் குணர்வினா லெய்யலாமே."

"The five bandit senses have jumped into the forest of my life and have robbed me of my all; they dart and pounce, those thorny brigands and they hamper and block my chastened progress. I must take refuge in the shade of the feet of the Triple-eyed Shiva and shoot those thieves with the shaft of Wisdom Divine."

Thus the soul must first realise that it is engaged in a life and death struggle with the five senses which are its deadly foes. It is associated with bodies which are necessarily assumed to work out the consequences of Karma which is beginningless. Some reflection in the light of scriptural teaching will convince us that the soul cannot be intrinsically impure, though there may be beginningless association with Anavamala or impurity. Release for the soul is not impossible as impurity is not an essential characteristic of it. The soul is indestructible but not incorrigible. The soul which has got the potential merits of assuming celestial bodies to enjoy the fruits of ethereal paradise, as Devas and Devendras, must feel that all those pleasures derived through the senses, both in Heaven and Earth, are but ephemeral and perishable; that all those sensual pleasures are specious and will end in pain; that they will cause the soul to undergo endless births and deaths and keep it aloof from the Light of Divine knowledge, i.e., Sivagnanam. Then the soul will engage actively in the path of attaining Sivagnanam. The knowledge of the transitoriness of terrestrial and heavenly pleasures alone will interest the soul in the path of moral virtues, and the company of true devotees, the consumation of which is the attainment of Sivagnanam.

Saint Manickavacakar speaks about this:-

"கொள்ளேன் புரந்தான்மால் அயன்வாழ்வு; குடிகெடினும்

நள்ளேனின் தடியாரொடல்லான் நரகம்புகினும்

எள்ளேன் திருவருளாலே இருக்கப்பெறின், இறைவா

உள்ளேன் பிறதெய்வம் உன்னையல்லா தெங்கள் உத்தமனே."

"I ask not bliss of Indra, Mal or Ayan:-

though my house and home

Be ruin'd, friendship form I none 'save with

Thine own;-though hell's abyss

I enter, I unmumering go,

if grace divine appoint my lot;-

O King; no other god save Thee I ponder,

our Transcendent Good!"

"God is light, and in Him is no darkness at all." The ways of Maya and other Malas will lead us to bewildering darkness and hectic Hell, seething with sulphurous fire. We must turn our backs on those mundane pleasures and have fellowship with Siva. "If we say that we have fellowship with Him and walk in darkness, we lie, and do not the truth. But if we walk in the light we have fellowship one with another and the Grace or Arul of Siva cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us." To become one with God who is All Good and All Love, we must have nothing to do with evil and we must love Him. To love Him is to tread the path of light and righteousness. This is called 'Arul-vali-nirral' in Saiva Siddhanta. This is what we call 'Formation of character' in ordinary parlance. Character is more than life to the eternal soul. It is called 'Olukkam' in Tamil.

Saint Tiruvalluvar says in his sacred Tirrukkural:-

"ஒழுக்கம் விழுப்பம் தரலான் ஒழுக்கம்

உயிரினும் ஓம்பப் படும்."

"Decorum gives special excellence; with greater care

Decorum should men guard than life, which all men share."

The Siddhantin cautions the soul to be strong and as the word and love of Sivam abideth in it, it can overcome the wicked Anava with the Arul of Siva, by following the path of love and devotion. The Siddhantin also reiterates in unmistakable terms to the soul, hardened through the deceitfulness of sin, - "Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father, (Siva), is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will" of Siva, attains everlasting bliss. He must try to find Siva in anything, everything and everywhere. Without this practical knowledge, all other penances, pilgrimages, ablutions and fastings will become useless. This is very well explained in the Pavanasa Tirukkuruntogai of Saint Appar. I shall cite one stanza from that Patigam:-

"கங்கை யாடிலென் காவிரி யாடிலென்

கொங்கு தண்கும ரித்துறை யாடிலென்

ஒங்கு மாகட லோதநீ ராடிலென்

எங்கு மீச னெனாதவர்க் கில்லையே."

The paths of Sairya, Kiriya, Yoga will endow the soul and moral integrity, honesty, truth and love and enable it to shed all its unwanted cruelty, hatred, jealousy, dishonesty, hypocricy and selfishness. Love will reign supreme in the soul. It will obtain the lead and guidance also of other matured souls who are far advanced in spiritual enlightenment. There are ways of religious purification or Suddhi and initiation of a disciple by his spiritual guru into the mysteries of the Saiva religion. These initiations are called Dikshas and they are of three stages, viz., Samaya Dikshai, Viceda Dikshai and Nirvana Dikshai. They are also said to be of seven kinds, viz., Nayana Dikshai, Sparisa Dikshai, Manasa Dikshai, Vacaka Dikshai, Sastra Dikshai, Yoga Dikshai, and Aoutri Dikshai. Elaborate ritualistic and ceremonial processes also are adopted for these Dikshas. These processes of initiation are also dovetailed with those of the Purification of Attuvas, i.e., annihilation, by the guru while initiating, of all the Karmas which remain stored as Sanchitam in the six Attuvas, leading to the sundering of the bonds Mayai and Anavam and eventually to liberation. Attuvas are paths to emancipation, as well as means of acquiring Karma, for the soul. They are six in number, viz, Mantiram, Patam, Vannam, Bhuvanam, Tattuvam and Kalai, each of which in initiation is shown to be absorbed by the next one, till the last is absorbed by the Tirothana Sakti, and this in its turn by Siva. By these initiatory and purificatory processes, the subject initiated will also realise and understand the import and significance of Guru, Linga, and Sangama, i.e., the aggregate of the spiritual guru, Siva's emblem and the devotees of Siva.

Sariya is treated as Tatha Marga, in which the souls stands to God in the relation of servant and master and its fruit is Salokam. Saint Appar, also known as Tirunavukkarasar, is the exponent of this idea. Kiriya is said to be Sarputra Marga, in which the soul stands to God in the relation of son and father and its fruit is Samipam. Tirugnana Sambandar is cited as an instance for this idea. Yoga is Saka Marga where the soul stands to God in the relation of a friend and its fruit is Sarupam. Sundaramurthi Nayanar is an outstanding illustration to vivify this idea. The Siddhantin considered Gnanam as Sanmargam which will yield Sayucciam and Saint Manickavacakar is an example for this. Salokam, Samipam and Sarupam are regarded as Apara Mukti, and Sayucciam as Para Mukti. Only by attaining Gnanam one can gain Vidu or the Supreme Bliss. These ideas are narrated in Sivagnana Siddhiar as follows:-

"சன்மார்க்கம் சகமார்க்கம் சற்புத்ரமார்க்கம்

தாதமார்க்கம் மென்றுஞ் சங்கரனை யடையும்

நன்மார்க்கம் நாலவைதாம் ஞானயோகம்

நற்கிரியா சரியையென நவிற்றுவதும் செய்வா

சன்மார்க்க முத்திகள் சாலோக்கிய சாமீப்பிய

சாரூப்பிய சாயுச்சிய மென்று சதுர்விதமாம்

முன்மார்க்க ஞானத்தால் எய்து முத்தி

முடிவென்பர் மூன்றினுக்கும் முத்தி பதமென்பர்."

By its being called Sanmargam, we can understand the importance and supremacy given to Gnana Marga in the spiritual practices or Sadanas, prescribed by Saiva Siddhanta. It occupies the highest pedestal for it forms the spring-board that finally wafts the soul to the feet of Almighty Siva, where it becomes united to them. Sivagnana Siddhiar calls this Gnana as எழில் ஞான பூசை or the Grand worship of Gnanam. It is also called Gnana Velvi or pure sacrifice by Intelligence which directly leads unto God. The other paths are followed and the observance of fasting, penances, sacrifice, yogic practices, rituals and meditations are undertaken only to enjoy Heavenly pleasures, which are by nature evanescent and fleeting. They are four in number, Kanma Velvi, Tapa Velvi, Japa Velvi and Dhyana Velvi. But the superiority of Gnana lies in its bringing the soul into direct rapport with Hara and eternal Bliss. Gnana consists of five activities. They are; - studying works on Gnanam, teaching them to others, making others hear about them, hearing from others and lastly, reflecting, meditating or pondering about them, i.e., Sindittal. With the performance of these five-fold activities, one can worship Siva and attain final Bliss

These facts can be found in the following stanza of Sivagnana Siddhiar;-

"ஞான நூல் தனையோதல் ஓதுவித்தல்

நற்பொருளைக் கேட்பித்தல் தான்கேட்டல் நன்றா

ஈனமிலாப் பொருளதனைச் சிந்தித்தல் ஐந்தும்

இறைவனடி அடைவிக்கும் எழில்ஞான பூசை

ஊனமிலாக் கன்மங்கள் தபம் செபங்கள் தியானம்

ஒன்றுக்கொன்று யருமிவை ஊட்டுவது போகம்

ஆனவையான் மேலான ஞானத்தால் அரனை

அருச்சிப்பர் வீடெய்த அறிந்தோ ரெல்லாம்."

Thus we will find Siddhanta holding out a high and ennobling ideal which will rid the soul of its self-stultifying crude parochialisms and under its broadening effects the soul will find final emancipation. The plastic vacillating mind of the soul can be lifted, steadily sustained and set on the right track by feeding it with the right ideals. It is a ghastly spectacle to see the life of a soul going to the dogs for want of an ideal. "குறிக்கோளிலாது கெட்டேன்" says Saint Appar. The soul should be fed with such ideals as would enable it to think for itself, preserve the integrity of its own nature and not make it a kind of sacrifice at the altar of hatred, evil, greed and self-aggrandisement. Its whole natural outlook should be changed to give it a new pattern of life. The soul should not fritter away its energies in intellectual indiscipline and moral anarchy.

As we have seen before, realising that the treasures of earth will crumble down, that sceptre and crown must tumble down as the wordly pleasures of earth are built on stairs of sand only, the soul must betake itself to the rosy paths of Sariya, Kiriya, and Yoga which will ultimately bring it face to face with the golden gate of Gnanam. One must not stop with Yoga but must march on to Gnanam which alone will vouchsafe Bliss or Moksha. The author of Olivilodukkam, Kannudaivallal, who was an ardent Siddhantin, has well exposed the iniquities and malpractices of impostors, false prophets and Pharisees, who, coming into possession of the transient fruits of Yoga, which would enable them to perform marvels and miracles, have deceived the world and deceived themselves.

The Siddhantic school does not admit the doctrine of atonement or the doctrine of meditation. According to the genuine concepts of Siddhanta, the ordinary observances and beliefs of almost every religion, including the Hindu Saivite schools are mere mockery and sham. The Saiva religion does not tolerate hierarchy in any form. The soul should shake off its mortal cravings and carnal desires and become devoted to God. This love and devotion will work out its abject surrender to Lord Shiva. It must shed its ego. It is a servant of the Divine Master and Service is its badge. A total self-abnegation should be achieved. There ends the province of the soul. The rest is left to God.

Saint Appar says:-

"தன் கடன் அடியேனையும் தாங்குதல்

என் கடன் பணிசெய்து கிடப்பதே."

"It is His duty to sustain me. To serve alone is my duty."

The soul is master, as far as performance of its duty is concerned. Performance of duty is open to every soul. The field of service is immense. The soul should think only in terms of its duties, and rights will follow as surely as day follows night. Its rights really spring from duties properly performed. If man usurped the powers of God, sacrificed his humility and looked upon the world as something to minister to his enjoyment, then surely he is heading for a fall. He has everything to give and nothing to take. Giving will make and taking will mar the happiness in this life. Our ancestors have praised the giving man alone as 'தனக்கென வாழாப் பிறர்க்குரியாளன்', 'The man who lives not for himself but for others'. He is the man of real service and sacrifice. 'He is the real Saviour of the World', says Purananuru. Thanks to such men alone, the world exists. God is pleased with such a man only. His love and devotion alone will win the key to the gates of Heaven. The soul should cultivate Love, Humility, Service and Sacrifice. He whose thoughts are always centred on his own navel is actually smothering and stifling the divinity in him.

அச்சாக்குஞ்சு. நீங்கள் ஒருத்தர்தான் யாழில இன்னமும் சித்தம் களங்காமல் இருக்குறீங்கள் சுவாமி. உங்கள் ஆன்மீகப்பயணம் தொடரட்டும் சுவாமி.

நமப் பார்பதீபதே

அரகர மகாதேவா

தென்னாடுடைய சிவனே போற்றி

என்னாட்டவர்க்கும் இறைவா போற்றி போற்றி

இன்பமே சூழ்க

எல்லோரும் வாழ்க!

அரோகரா சிவசிவா

As the soul is strictly enjoined to put an end to all its desires, it has nothing more to ask of God, no boons or favours. The Lord knows what is good for the soul and is administering all necessary things at the proper time, like the remembering mother, who suckles her babe at the needful hour, even without the asking of the child. It is good to remember here the much instructive stanza of Tiruvacakam:-

"அன்றே என்றனாவியு முடலுமுடைமை யெல்லாமுங்

குன்றே யனையாய் என்னை யாட்கொண்ட போதே கொண்டிலையோ

இன்றோ ரிடையூ றெனக்குண்டோ எண்டோன் முக்கணெம்மானே

நன்றே செய்வாய் பிழைசெய்வாய் நானோ இதற்கு நாயகமே."

"That very day my soul, my body, all to me

pertaining didst Thou not take as Thine own,

Thou like a mountain strong! when me

Thou mad'st Thy slave?

And this day is there any hindrance found in me?

Our mighty One! Eight-armed and Triple-eyed

Do Thou to me what is good alone, or do Thou ill,

To all resigned, I'm Thine and wholly Thine!"

The soul is not dust and to dust shall it not return. The body that the soul inhabits is a dirty mansion, a dingy citadel, a dusty tabernacle, filled with dreadful diseases and direful drivels. But this is not the eternal abode of the soul. Even into this filthy fold, Hara, in His Boundless Grace, enters to reclaim the soul. This earthly house should be cleansed of its sins and purified for the Light of God to shine within God is in man and can appear to him as man but cannot become man. Siva has no births and deaths. He has no avatars. He reveals Himself to the matured souls. He may appear from within or from without; either in divine of human form. Siva imparts Gnanam to Vignanakalar, i.e., souls of the highest class, possessing only the two Malas, Anavam and Kanmam, He appears as Guru in His divine form and imparts Gnanam; and to the Sakalar, i.e., souls of the lowest class, subject to the three Malas, Anavam, Kanmam and Mayai, He appears as Guru, concealing Himself in human form and imparts Gnanam. Saint Manickavacakar says:-

"தேன்பழச் சோலைபயிலும் சிறுகுயிலே இதுகேள்நீ

வான்பழித் திம்மண் புகுந்து மனிதரை ஆட்கொண்ட வள்ளல்

ஊன்பழித் துள்ளம் புகுந்தென்னுணர் வதுவாய ஒருத்தன்

மான்பழித் தாண்ட மென்னோக்கி மணாளனை நீவரக்கூவாய்."

"Thou Kuyil small, that dost frequent the

grove with sweet fruit rich, hear this!

The Gracious One Who left the heavens,

enter'd this earth, made men His own;

The only One, despised the flesh,

entered my soul, and fills my thought;-

The Bridegroom of the Fawn-eyed-one that

gently rules,-go hither call!"

Without His succouring Grace, we can not attain Divine knowledge. Saint Appar has pithily said that:-

"காண்பார்யார் கண்ணுதலாய்க் காட்டாக்காலே."

"Who can see, if not shown by Him, Whose forehead gleams with an eye?"

In another place he says:-

"நின் அருட்கண்ணால் நோக்காதார் அல்லாதாரே."

"He sees nothing who does not see with the Gracious eye of the Lord."

Saint Manickavacakar says:-

"அவன் அருளாலே அவன் தாள் வணங்கி."

So, even to bow before His feet, His Grace is essential.

SIVAPRAKASAM

We now come to the Sadana that is required to attain Vidu or Moksha, the Final Bliss. The soul sees the dawn of True Wisdom when it breaks the shackles of the five senses and refuses to have anything to do with Maya. The Sarguru has beamed before the soul and opened its eyes. But still the danger has not passed. The Anava-mala is ever present and is doggedly following the soul like its shadow. That viper is spotted but not yet scorched. Maya is ever spreading its toils of viles and temptations and the soul must not fall into its trap. The springs of desire have become dried for the nonce, but may spout forth at any time. The soul must be wary and cautious. It is really plunged in dangerous waters. The haven is not yet reached. Of course its eyes are opened but may like to shut a little and then all will be lost. The Vasana Mala or evil habit is still lying in wait. Its coquetries must be brushed aside. So the soul is enjoined to the meditation of God Siva, by the contemplation of Sri Panchakshara. This is Sivayanama, the sacred five letters, consisting of the Pranava, Bindu and Nadam. This is the only remedy for the soul to keep the vigil and overcome the Vasana Mala. Panchakshara is the name of the Sacred Glory, the name of Lord Siva, the Word of Life. It acts like a magic spell and is a charm for the soul to be lisped by its mouth, to be thought by its mind and to be felt by its heart.

Saint Manickavacakar says:-

"தனியனேன் பெரும் பிறவிப் பெளவத் தெவ்வத்

தடந்திரையால் எற்றுண்டு பற்றொன்றின்றி

கனியை நேர் துவர்வாயார் என்னுங் காலாற்

கலக்குண்டு காமவான் சுறவின் வாய்ப்பட்டு

இனி என்னை உய்யும் ஆறென்றென் றெண்ணி

அஞ்செழுத்தின் புணைபிடித்துக் கிடக்கின்றேனை

முனைவனே முதல் அந்தம் இல்லாமல்லற்

கரைகாட்டி ஆட்கொண்டாய் மூர்க்கனேற்கே."

"I, lonely, tost by billows broad of anguish sore,

on the great 'sea of birth' with none to aid;

Disturbed by winds of mouths roseate like ripened fruit,

lay caught in jaws of the sea-monster lust!

Henceforth what way to 'scape?' I frequent cried! then thought,

and seiz'd the raft of Thy Five Letters! So to me,

O Primal One, Thou showed'st a boundless fertile shore,

and mad'st the rash insensate one Thine own!"

To ward against the danger of falling into the abyss of Prapancha again, the soul should become merged in the feet of Shiva. This is what is called 'Thadalai-pol-onral' in Tamil. The merger or union should be as complete as that of the letter ள் and the letter த into ட as in தாள் +தலை , which becomes தாடலை when combined. The central single letter ட is really representing and is consisting of the two letters ள் and த in the compound தாடலை . In the same manner the head of the soul should join the foot of Siva and merge into one, like that of the letters ள் and த merging into ட. This becomes practicable when the soul leaves off its Akhankara or 'yan' and Mamakara or 'enathu', the feelings of I and Mine. The Siddhantin says: "As Siva becomes one with the soul in its human condition, so let the soul become one with Siva and perceive all its actions to be His. Then will it bid good-bye to all its Mala, Maya and Karma." For this the soul should practice Sivohambhavana or Tattuvamasi. It means, "I am He" or "I am Siva" It may be varied in several ways, like, Sivoyam Atma, (Siva is the soul) or Sivathuvamasi (Iam Siva). All these variations carry the same purport. Thus the soul should see God and reflect God. Mala-traya is shaken off only by knowledge and the constant contemplation of the Absolute. The Lord should be contemplated as identical with the self, not as different therefrom. The object of meditation is release from Pasu-bhava (the state of bondage) in which there is attachment to caste, creed and condition. In looking upon the Lord as other than the self, the soul has necessarily to be thought of as limited. One has to meditate therefore on oneself as free from these trammels and as identical with the glorious, independent and blissful Siva. The Lord is to be contemplated as the Self of Selves. The soul should never resite from the thought, "I am Thou: Thou art I." Meditation is the only means of knowing Siva.

The contemplation of Soham or Sivohambhavana is likened to the practice of Garudohambhavana. We see in the practical world how it becomes possible for the magician, to cure a patient of snake-bite, on intensely contemplating on Garuda. The magician thinks, "Iam Garuda." Thus the magician, by the incantation of the Garuda mantra, acquires the virtues of Garuda in respect of immunity from snake-poison. By thus contemplating he attains the state of Garuda and its qualities, and the poison is removed. Of course the magician never really becomes Garuda. But he really becomes identified with Garuda. The identification becomes real as is seen by the practical success in nullifying the effect of the poison in him who has been bitten by the snake

Tirumular says:-

"கருட னுருவங் கருது மளவிற்

பருவிடந் தீர்ந்து பயங்கெடு மாபோற்

குருவினுருவங் குறித்தவப் போதே

திரிமலந் தீர்ந்து சிவனவ னாமே."

"As the Garuda's form in mind is built

Fast fades the venom with its deadly result

Even so, the form of the Guru, fixed in mind

Will make soul Siva and the triple dirt rescind."

When the soul thus fixes itself in this state, identifying itself with Siva, it should perceive its actions to be those of the Lord unceasingly, as it will not act except with His Arul and in consequence, ignorance and Karma will not enter it. Pasakshaya or release from Pasa is possible only by this mode. When the soul attributes all actions to Him, it loses its own identity. The soul's individuality is merged, as it were, in that of the Lord. The soul converts its itcha, gnana and kiriya into those of the Lord. The soul should become one with God in Mukti as God was one with the soul in its bandha condition. This is what is called 'tan-keduthal' in Saiva Siddhanta.

Saint Manickavacakar says:-

"வான்கெட்டு மாருதமாய்ந் தழனீர் மண்கெடினும்

தான் கெட்டலின்றிச் சலிப்பறியாத் தன்மையனுக்

கூன் கெட்டுயிர் கெட்டுணர்வு கெட்டெனுள்ளமும் போய்

நான் கெட்டலா பாடித் தெள்ளேணங் கொட்டமோ."

"Though Ether, Wind, Fire, Water, Earth should fail,

His constant being fails not, knows no weariness!

In Him my body, soul and thought and mind were merged

How all myself was lost, sing we, and beat Tellenam!"

It is not enough for the soul to become one with God, but it must also consider its actions as those of the Lord. This attitude of the soul destroys all differentiation existing between Gnathru, Gnana and Gneya, i.e., the knower (soul), knowledge and the chief objective of knowledge, God. These three are called Tiriputi in Siddhanta.

So long as the human body lasts, the effects of Prarapta Karma will sometimes linger, as the smell of the asafoetida stays in the pot or as Arulnandi Sivachariyar says, the wheel of the pot continues to revolve for sometime even after the hand of the potter is withdrawn. Sanchita Karma, i.e., the accumulated Karma of former births that still remains to be experienced, is destroyed by the very touch of the Gnana Guru. By destruction we mean here only the nullification of its effects. Akamia Karma, i.e., karma which is yet to come, actions good and bad of the present life which are expected to bring their rewards in future births, will not affect the Jivan Mukta, as all his actions are transformeds into those of the Lord. So long as the Prarapta, i.e., past Karma whose effect has begun to operate or the Vasana Mala, persists, the soul will remain in the human body, but it becomes Jivan Mukta in this very life.

The glory of Siddhanta lies in its conception of the Jivan Mukti, Liberation, in this life. This is very well expressed in Tiruvarutpayan:-

"மும்மை தருவினைகள் மூளாவாம் மூதறிவார்க்

கம்மையு மிம்மையே யாம்."

"To men of matured knowledge, the hereafter (i.e., liberation) comes even here."

Even Tiruvalluvar observes in Tirukural:-

"ஆரா வியற்கை யவா நீப்பின் அந்நிலையே

பேரா வியற்கை தரும்."

"The relinquishment of desire will bring eternal bliss instanteously."

The devotee, having favoured with divine illumination, is filled with the nectar of His Wisdom (Sivagnanam). His happiness lies in his devotion to Siva. He desires nothing more. The released soul becomes a veritable ocean of Bliss. The state of release which is participation in such unsurpassed Bliss, is desired even by the gods, for their status is but fleeting and diminishes with time. It is in a human birth in this earth that there lies the hope for the soul to attain ultimate release and Shiva is there to bestow His Grace. Then, if this concept of Siddhanta is correct, what will be the fate of those celestial bodies, including Brahma and Vishnu? What are they doing in their heavens? They are looking in despair, with green-eyed jealousy, at the Jivan Muktas of the terrestrial region.

Saint Manickavacakar speaks about this:-

"புவனியிற் போய்ப் பிறவாமையின் நாள்நாம்

போக்குகின்றோம் அவமே, இந்தப் பூமி

சிவன் உய்யக் கொள்கின்ற வாறென்று நோக்கித்

திருப்பெருந் துறையுறைவாய் திருமாலாம்

அவன் விருப்பெய்தவும் மலரவன் ஆசைப்

படவுநின் அலர்ந்தமெய்க் கருணையும் நீயும்

அவனியிற் புகுந்தெமை ஆட்கொள்ள வல்லாய்

ஆராமுதே பள்ளி எழுந்தருளாயே"

"Said sacred Mal and flower-born Ayan as they gazed

On Sivan's form, 'This day in vain we spend and cry

'Tis time we went to earth and there were born. 'Tis earth

'Tis earth alone where Sivan's Grace is wont to save.'

Thou King, Who dwell'st in Perunthurai's hallowed shrine,

Might Thou wert to enter earth, and make us Thine!

Thou and the Grace, that flower-like blooms from forth Thy form,

Ambrosia rare! from off Thy couch in grace arise!"

The negative characteristic of Release is freedom from Pasagnanam and Pasugnanam; the positive aspect is the attainment of Pathignanam(Omniscience), which is unlimited and untainted. It is the abundance of Supreme Bliss.

As the soul enables the eye to see and itself sees, so Siva enables the soul to know and itself knows. This is the attainment of Pathignanam. When the soul unites itself to God and feels His Arul, God covers it with Supreme Bliss and becomes one with it. Then Siva feels what the Gnani feels. The soul becomes the slave of Siva and has lost its all, including itself.

The Adwaita relation becomes complete when Siva takes His plunge into the self-less love of the soul and the soul in turn merges into the boundless Grace of Siva. Though Siva transcends all, He is easily ensnared by love and devotion. Saint Manickavacakar has said:

"பத்திவலையிற் படுவோன் காண்க."

"See! He is taken in the net of piety!"

This mutual merger is salvation and the soul becomes thus a Jivan Mukta. And what will be the condition of the soul as such? It is briefly but in unmistakable terms, stated thus in Tiruvarutpayan:-

"ஒங்குணர்வில் உள்ளடங்கி உள்ளத்தில் இன்பொடுங்கத்

தூங்குவர் மற் றேதுண்டு சொல்."

"Sinking in the Supreme Understanding while delight

sinks into the souls, they slumber in sacred peace."

And what kind of knowledge they acquire?

"எல்லாம் அறியும் அறிவுறினும் ஈங்கிவர் ஒன்

றல்லா தறியார் அற."

"Though they have attained to the knowledge of everything, these 'knowers' here know nothing but the known!"

The Grace of Siva secures release from the impurities or Malas. Even Tirotana Mala transforms itself into the Arul Sakti of Siva and brings now light to the soul instead of obscuring it. The Kingdom of God is not an external state; it is indeed a revelation of an ecstatic state from within.

The released soul attains the Eight qualities of Siva. They are

1. Being self-dependent;

2. Being immaculate in body;

3. Having intuitive wisdom;

4. Being omniscient;

5. Freedom, by nature, from all dross or other impurities which fetter souls;

6. Being of boundless grace;

7. Omnipotence and

8. Being in enjoyment of boundless bliss.