More on Namasivaya Mantra

[Guest guest]

www.bhagavadgitausa.comMore on Namasivaya:The soul

Ya is bound by Na and Ma

and set free by

Si and VÄ . Soul's Kevala state harbors inactive and indolent Anava Mala; Sakala state is active and redolent of life; Suddha state is inactive, benign, and full of Bliss. Sakala state depicts

NaMaYaSiVÄ

in that there is a front load of NaMa (obscuration and Malas) on the soul while the soul is in bondage and body in the phenomenal world; in Siva Suddha Jnana state, SiVÄYaNaMa

depicts

SiVÄ, (Siva and Grace) in the forefront in the soul and

NaMa

are the tail--empty shells of Tirodhana and impurities.

 

It is not proper for

Ya to interpose between Na and VÄ, obscuration and Grace; by enlightenment and salvation

Ya interposes between Si and VÄ.

 

 

SiVÄ

is perfection; Siva is Grace; when the soul interposes between Si and VÄ

as

SiYaVÄ in Mukti (liberation),

Ya becomes one with SiVÄ, loses its individuality and stands

with

SiVÄ

in complete effacement and suffusion in the effulgence (of SiVÄ).

SiYaVÄ

introduces another element in the unified state, making Ya appear distinct. (Remember that soul in merger with Sivasakti maintains its distinct status but is so suffused with effulgence of Sivasakti, the distinction is not apparent.)

Perfected souls who do not want and will not be subjected to rebirth and suffering in this world chant

SiVÄYaNaMa . By this Mantra one invokes

Si and VÄ (Siva and Grace) to come to

Ya (the soul) so that Na and Ma (Tirodhana and Malas) leave the soul. Siddhas in the know chant the Mantra in the right order, SiVÄYaNaMa ; Sakalars not in the know chant

NaMaSiVÄYa; they have the frontload of obscuration (of grace) and impurities. In SiVÄYaNaMa, the lead is taken by Siva and Grace while in

NaMaSiVÄYa,

the lead is taken by

Tirodhana and Malas, which shroud and lead the soul astray. We are Sakalar class souls and thus the Mantra sequence for us is

NaMaSiVaYa, indicating that the cloud of Tirodhana obscures the sunlight of enlightenment or Siva Jnanam shining on the soul which is under the deleterious influence of Malas; obscuration will last until Malas are eradicated (Malaparipakam-ÃÄÀ¡¢À¡¸õ)

and

Iruvinaiyoppu (=

þÕÅ¢¨É¦Â¡ôÒ)

are realized.

Iru-Vinai-y-Oppu ) Two Deed resolution = equable resolution of good and bad Karma. According to Tamil Lexicon it means "State of the soul in which it takes an attitude of perfect equanimity towards meritorious or sinful deeds." Simply put good karmic fruits should be enjoyed and exhausted to a null entity; bad karmic fruits should be eaten and exhausted to a null entity.

Let me explain this concept of

Iruvinaiyoppu. You have ten good deeds and eight bad deeds in your karmic bag; that does not mean that you have 10-8 = 2 good deeds, entitling you to merge with Siva with a positive balance sheet. Siva does not like any load of good or bad deeds clinging on the soul, which has to be completely devoid of any extraneous elements; it has to be pure and pristine. This 10-8=2 good-deed man has to eat the ten good fruits of ten good deeds and eight sour fruits of eight bad deeds; that brings the score to zero, zero load of karma (Acarpous Karma) on the soul. Acarpous = sterile, no fruits. HTML clipboardAfter the Light of Knowledge (Jnana) descends (SaktinipAtam--சதà¯à®¤à®¿à®¨à®¿à®ªà®¾à®¤à®®à¯) into the soul, it undergoes

Odukkam --ஒடà¯à®•à¯à®•à®®à¯

(Involution [oneness or absorption] into Siva Sakti.)

and the soul is liberated so that it merges with Siva. At this juncture the mantra is

SiVaYaMaNa or SiVaYaNaMa.

In this instance, liberation is achieved and individuality subsumed, Siva and Arul (à®…à®°à¯à®³à¯--Grace) are the leading elements of Mantra and Siva is the object of worship. Siva and Arul are the head; Soul is the

middle; Malas and Tirodhana are the

tail. HTML clipboardIn Kundalini Yoga at Ajna Chakra, this Panchakshara Mantra (SiVaYaMaNa, five letter Mantra) becomes three letter Mantra (SiYaVa) for the sage of spiritual development and attenuation or disappearance of Malas and Tirodhana. Is there anything more beatific than the soul resting between Siva and Sakti?Veeraswamy Krishnaraj