The Tenth Section




10.0 Caravaka and other philosophers will articulate the notion of moksa in accordance with their own understanding.


10.1 The Cautirantikas say that the utter destruction of the body that is the cause of all miseries of the world and the desire related cognitions is absolute mukti.


10.2 Some among the Buddhists say having a steady stream of consciousness without any annoying disturbance is mukti while some others hold the view that annihilation of all means of consciousness (citta catanam) is absolute mukti.


10.3 The Arutakas say that ascending higher and higher in the plane of consciousness constitutes absolute mukti while the Samkyas maintain that dissociating from the processes of the evolutes of prakirti and becoming intrinsically Purusha is absolute mukti.


10.4 The yogis maintain that union with catvika guna of prakirti constitute mukti while the baktas of various deities such as Ganapathi, Indra, Curian, Brahma, Vishnu, Rudra and so forth assert that calokkiyam, camippiyam, caruppiyam and cayucciyam is actually absolute mukti.


10.5 For some the merging of jivatma in Paratma is absolute mukti. Some maintain the dissolution of selfhood in universal selfhood is mukti.


10.6 For Naiyakikas release from deep-seated miseries is moksa while for battas it is the attainment of permanent happiness.


10.7 Some say that an ego that has attained mukti not alone is it full of Activity_Energy but there is also the doing of actions of various sorts - it is possible for such as Ego that equals Civa to generate even the world.


10.8 There are also who say since during complete obstruction (maraikai) the ego is not an agent, becoming more active than even Civa, the Supreme Agent, should be taken as moksa.


10.9 Camippiyam is also said to be four fold. The Pacupatas maintain that the emergence in the ego of the absolute regulativity of Isvara is moksa, while the Maha viratas consider it to be the ego becoming itself capable of absolute regulativity.


10.10 Some maintain that since the ego is intrinsically all powerful, and it is a fact that many Saiva individuals are still delimited by the deep limiting factors, the removal of the obstruents for becoming the creator and regular of all is in fact absolute mukti.


10.11 The mayavaties consider attaining bliss by removing the causally indeterminate(anirvacana) ignorance (avittai) is Moksa.


But all these notions do not describe what is truly moksa.


10.12 The annihilation of the body, the destruction of cognitional utensils, the merger of the ego, attaining intrinsic natures (corupavattanam), and the removal of deep seated miseries are not consistent with the attainment of civajnanam, the absolute understanding; for they destroy cognition and when there is cognition, there cannot be an understanding of existential meaning (purutarttam). In the conception of moksa as the annihilation of the body, the destruction of the cognitional utensils, and the merger of the ego, the knower is lost.


10.13 In the remaining conception of attaining intrinsic natures and so forth, the bodies and so forth are not approved as real, self illumination is not approved, and understanding is made impossible.


10.14 The carupiyam and so forth mentioned in ganapatiyam and so forth, though considered also moksa in the puranas and agamas, it is not absolute moksa for there is still bondage to the body and symbolic elements.. Where there is such a bondage there are miseries. Furthermore, the images and the physical bodies are products and hence destructible. For these reasons the mukta will be reborn; and if reborn then what he has attained could not be absolute moksa that constitute the purashartta. What are these then? They could be mukties of guna. Even such a union with prakirti could not be absolute moksa as there is always the possibility of further ascending (urttava kamanam). These are still bodily states and hence the blemishes mentioned earlier apply to these as well.


10.15 The steady stream of consciousness without any annoying disturbance is not moksa for it is not the logical foundation of knowledge (appiramaniyam) and also not acknowledged by the purusha.


10.16 Since it is impossible to exceed or excel Civa in anything, the moksa where the psyches are seen to attain excessive powers could not also be the true moksa.


10.17 The Divine aspect (camaiyam) of engulfing in complete ignorance (cankiranta rupam) is also not proper as it makes the jivas devoid of consciousness. The divine power for generativity does not also constitute moksa for it appears to be non eternal.


10.18 The power to negate (atcepamana camaiyam), since it negates consciousness to the mukta and not acknowledged by him is also not absolute moksa. The type of excellence that Saiva ectasies proclaim could not also be moksa for individuals become identical in isolation and it is something common to all.


10.19 The concept of mukti that includes all the above delineations cannot also be accepted for then doubt is not eliminated.


10.20 When it is said to be the attainment of eternal bliss, if it means only the weakening of the hold of anavam, then it is similar to our view. If supreme knowledge is said to arise at that juncture then it is not uncreated existential meaning (purutarttam). If it is so then the understanding is not civanjnanam, the eternally unchanging.


10.21 Since there is no death in the causally indeterminate avidya, the mukti that the mayavati proclaims is also not genuine absolute moksa.


10.22 Then, if you ask, what is absolute moksa? It can be explained to be the complete and integral permeation of the intrinsic and blissful nature of Civa in the ego on the elimination of the obstructing and confounding constraints that afflict the ego.


10.0 This section is probably the most brilliant where the hermeneutic considerations reign supreme, a perspective that is distinctive of Saiva Siddhanta. The descriptions and refutations though very concise, are penetrative.