The Inner Meaning of the Vedas and the Agamas.

[TO THE EDITOR
OF THE LIGHT
OF TRUTH]

    Sir, - I have endeavored to point out in brief some of the real inner meanings of the Vedas and the Agamas revealed by God Siva, refining then as far as it lies in my power with the help of the principles relating to these Sruties. A close attention to the following few lines in the light of a philosophic inquiry is earnestly solicited.

    (1)    The first books of knowledge, viz., the Vedas and the Agamas have been written in an obscure manner with the twofold means for the attainment of bliss viz., Kamya (காமியம்) and Nishkamya (நிஷ்காமியம்) underlying them and enshrouded in the imaginary unreality of Aropa (ஆரோபம்) as illustrated by the water in the mirage, thief in the post and the serpent in the rope. It is mentioned therein that they are to be investigated by the twofold process of Aropa and Apavatha (அபவாதம்) examined with the help of the threefold figures* [* These are known in Tamil philosophical treatises as
(1)
விட்ட விலக்கணை (2)
விடாத விலக்கணை (3) விட்டும் விடாத விலக்கணை] of expression prescribed for their proper understanding and reduced to perception, inference or theory, as the case may be, and their legitimate practical end is to be attained by removing the shroud of unreality enveloping them and thus finding out their real significance.

    (2)    Of these two path, Kamya (காமியம்) consists in fortifying the evanescent human body against the incursions of old age and its attendant signs of grey hairs and wrinkles and rendering it imperishable by the help of what is known as Mahakalpa, in understanding the nature of the Prana (பிராணன்) and Abana
(அபானன்) Vayus and practicing Yoga and living for ages together like the ancient Siddars.

    (3)    Nishkamya (நிஷ்காமியம்) consists in holding that the universe is born of matter, and that while the former is temporal the latter is eternal, in keeping the mind under control by the aid of Pranayama (
பிராணாயாமம்) emancipating oneself from the carnal pleasures of the world, in understanding by silent contemplation that the Universe is the manifestation of Brahman and in finally being absorbed in "the Great Original." This is also known as Videha Mukti ( விதேகமுக்தி).

    (4)    Of these two paths for the attainment of bliss preferring the former known as Jivanmukti I spent several years in examining the Vedas, Agamas, Puranas and Itihasas in the light of the above mentioned figures of expression provided for their proper understanding and began the practice of Pranayama in the year 1895 as a preliminary for the attainment of  Mani, and Oushadha (மணிமந்திர ஒளஷதம்) the three essential requisites for Jivan Mukti. 
    

    (5)    It is revealed in our ancient books that some centuries ago a few became such Jivan Mukta understanding these mysteries by the help of Cheraman Perumal Nayanar.

    

    M. KANDASAMI PILLAI.