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I became Sathãsiva”- Tirumoolar, Trumantram

'P.Kailãsapathy of Alaveddi (1902-1961)' Ponnambalam Kailãsapathy  was born at Alaveddi, a  remote village in the Northern  part of Jaffnã, Sri Lanka. He was educated in the  traditional village ‘cottage‘school. He imbibed Saiva Tamil hymnal literature under able(ancient and medieval ‘pann’ music-thevaram) experts (gurukkal) of Vedaranyam(Tamil nãdu). In later years he could speak of original 108 panns, whereas only about 28 panns are in current use. At Mallakam English School he had, as head-master, Mr. Swãminathan a product of Benares Hindu College(now University) and Calcutta University. His Mathematics teacher, Ratnasabapathi, was a genius and a spiritually-advanced soul, who guided Kailas, throughout his life .The student, was associated with S.Sivãpathadundaram (author of “Saiva school of hinduism”, London,1912) at VictoriaCollege, Chulipuram as an assistant teacher. He passed theB.Sc.(London)with Mathematics and Logic and was appointed Vice –Principal of Saiva Teachers’ Training College, Training College, Thirunelveli, Jaffnã. He continued till his retirement at 56. His longing for mystic experience was steady .His reading was prolific. He was known as a walking Library among his contemporaries. He is said to have read Aurobindo Ghoses ’THE LIFE DIVINE’ in two weeks. His reading with discrimination was superb. The 12 tirumurais (hymnal literature and Saiva hagiography along with 14 Siddhãnta works were at the tip of his fingers. He would sit on a wooden bench, cross-legged, keep a big volume by his side and turn the pages slowly. The book would stick in his memory. By 1932 he underwent a deep religious inner transformation. He did not participate   in the funeral rites of his wife. His father understood his mental state and undertook his mundane burdens. 1942 and 1952 witnessed still deeper spiritual changes. He formulated his      Innermost   sights in a systematic structure.   Finally his last major change was noticed.  He had been repeatedly telling a few close associates that Aryatvam in Siddha Vritti is a rare experience, after  which  an individual cannot  live  in this  world in the Kali age(the Iron age in Greek terms).He passed away, in November,1961 at  Alaveddi, his birth place. Kailãsapathy believed in direct spiritual experience. Human effort is like walking on a Razor’s Edge (Kata Upanishad1.14.).It should be guided by Divine Grace from above. Out of his thousands of experiences, he had internally experienced the four-fold path of (1)Charya (char=to move along with Divine Grace, In terms of Tolkãpiam, the Lady follows the Lord. (2)Kriyã, (3)Yoga and (4)jñāna (wisdom), as stated in the Saiva philosophical works. He intimated to a handful of his followers some of his experiences, while they too noticed for themselves his exterior behavior parallel to his inner change.           Pandithamani S.Kanapathipillai who had lived with him in the same premises as friend and disciple for 37 years, recorded his private talks at lunch intervals in the Saiva Training College. All  his notebooks, big and small, numbering 32 were  meticulously edited by Prof. S.Suchindrarãja of the University of Jaffnã, Sri Lanka, aided by A.Sabãratnam ,a close associate of  S.Kanapathipillai   for 35 years, and familiar with his hand writing and style. The edited text was published by the                          University of Jaffnã, in 1994, in about 700 pages, in typed –cyclostyled copies (only 50, for private circulation). The Government Department of Hindu Religious Affairs, Colombo, is printing the full Text. It is hoped that it will be published in a few months. Pandit Mu.Kandaia, D.Litt, published his Magnum Opus- “Kailãsapathy Smriti in the Light of Saiva Siddhãnta” (also Jaffnã Unversity Publication).Seven short volumes, including Miss.M.Lalithãmini Murugesu’s M.Phil.thesis, were published by the “Kailãsapathy Centenary Committee, also headed by Prof. S.Suchindrarãja,till the year 2012. The philosohy of Kailãsapathy is a multifaceted view of life- philosophy, theology, ethics, hagiography, history, science, mathematics. As thoughts dawned in the horizon of mind, he revealed them to his associates. So there was no system in them as any academic philosopher would expect. Hence many academics shunned spending their time with the work. Kailasapathy refers to Sathãsivam, the 5th and the highest in the Saiva hierarchy .He has 5 faces (Tirumantram) and 15 eyes. An ãtma(soul) should attain Sathãsivahood.(See diagram above)The first two faces below have both their eyes open. These faces are named ahamkãra and buddhi. The third eye on the forehead is manas(mind). It is closed for the ordinary man. It should be opened by constant tapas (tap=to burn) by severe penance and pure ethical life. The completion of the ‘development’ of manas was the ‘deep religious experience’ referred to in paragraph four above. manas has five steps of development(vritti)1)Nivritti;(2)Pratishda; (3)Vidyã;(4)Shãnthi;(5) shãnthi adeethã. This  development enables mone to “see” the Beeja(root) of alphabets Buddhi Vritti, the Second Eye, is elaborately described in three sections or ’kaddus’ (bindings). Each consists of 9, 9 and 6 steps. Vishnu the Second in the Trio –Protector-is the presiding deity of buddhi. Mãnikkavãchakar’s line “eeradiyale moo ulaku alanthu”(Tiruvãchakam,4.line2) “He with his two steps measured the three worlds’’. This indicates the three sections. The 9 steps are not as important as the 2nd and 3rd. They are called Dharma angams = limbs of dharma. Each rung of the steps has four classes, and examples from life and literature are given: (1)Kevalak-kidai :  Although the occupants of this step are in human form they live a purposeless life like worms, with no aim, in spite of the fact that they have the capacity  to reach above, in the following order: Jãthi or Class one: 5 places above. They consist of 99.9 percent of the humans. Class two: 7 places above. Three and four: 9 places above. But there is a difference between them. Class four  can view   all the 9, whereas for the class three, the fifth would be hidden from view. That is a weakness in their inner vision. This classification has nothing to do  with their academic attainments. An M.A, M.Sc., Ph.D. holder of the University of London is placed in the class four. Examples from his contemporaries are given. In step three, Class one is placed S.Swãminãtan who was his head master and later principal at Training College. In Step four, Class four are placed: Shakespeare, Kant, and Hegel. In Step four Class two is placed S.Sivapãthasundaram(see above). In Step five, Class three, is Plato. In Step five Class four are: Socrates and Panditamani S.Kanapathipillai. In Step six, Class four: Mahãtma Gãndhi In Step six, Class three: Swãmi Vivekanãnda, Sivajnãnamunivar, In Step six, Class two: Gautama Buddha, In Step six, Class one: Four Gospellers (Bible- New Testament) In Step seven, Class four: Aurobindo Ghose in Step seven, Class one: Yajna Kshatriyas (performers of Vedic sacrifices of the ruling class) In Step eight, Class four: Umãpathi Sivãchãrya In Step seven, Class three: Sekkilãr In Step seven, Class two: Haradatta Sivãchãrya In Step eight, Class one:Swami Dayãnanda(Founder of the Arya Samãj) In Step nine, Class four: The Alvãrs (Vaishnava) In Step nine, Class three: Visvãmitra(Vedic seer) In Step nine, Class two: Arumuga Navalar of Jaffnã In Step nine, Class one: Thãyumãnavar ( 17th century Tamil poet and mystic)