Siddha Knowledge Systems Part -2

Anaadi Foundation
Aug 6
5 min read

In the previous post, we got a glimpse of the profound language used by the Siddhas their contribution to various fields.

Mocking us!

Not just science, Siddhas are also known for their sharp, earthy, and witty language to mock superficial or limited religious understanding.

"நட்ட கல்லை தெய்வம் என்று நாலு புட்பம் சாத்தியே

சுற்றி வந்து மொணமொணன்று சொல்லும் மந்திரம் ஏதடா?

நட்ட கல்லும் பேசுமோ? நாதன் உள்ளிருக்கையில்

சுட்ட சட்டி சட்டுவம் கறி சுவை அறியுமோ?"

Simple Translation:"You install a stone and call it God, offer four flowers,Go round and round mumbling some mantra—what use is that?Will that fixed stone ever speak to you?When the Lord is within, can a burnt pot ever know the taste of curry?"

The Siddha verse is a powerful satire on blind ritualism and the lack of inner realization. In the first line, the Siddha mocks those who take an ordinary stone, fix it to the ground, and declare it to be God. Merely offering four flowers and circumambulating while mumbling mantras, without understanding or inner devotion, is portrayed as a hollow practice. The Siddhas point out that such mechanical acts are performed more out of habit or social display than as a path to genuine spiritual experience.

The next part drives home the point through a sharp question: “Will that fixed stone ever speak to you?” This is not a rejection of consecrated idols or temple worship, but a criticism of ritual performed without awareness of the inner divine. True spiritual progress, according to Siddhas, comes from recognizing and experiencing the Nāthan—the Supreme Lord—within oneself. Without inner awakening, external acts remain lifeless, and the devotee never hears the “voice” of the divine.

The verse concludes with a vivid analogy: “Can a burnt pot ever know the taste of the curry it holds?” A person who engages only in outer worship without inner connection is like that burnt pot—so close to the essence, yet completely unable to experience it. The Siddhas are urging seekers to move beyond superficial acts and develop inner sensitivity, devotion, and self-realization, reminding us that true spiritual fulfillment comes only when ritual is combined with inner awareness and experience.

The Tri-Dimensional Concepts of Pati-Pashu and Pasam(Pasha)

The Tri-Dimensional Concept of Pati-Pashu-Pasam is a profound framework in Śaiva Siddhānta and in the language of the Siddhas, that explains the nature of existence, bondage, and liberation. It presents the spiritual journey of the jīvātma (individual self) in relation to the Supreme Lord and the factors that keep it bound in the cycle of birth and death. This triad—Pati (the Lord), Pashu (the bound jīvātma), and Pasam/Pāśa (the bonds)—illustrates both the problem of bondage and the path to ultimate liberation.

Pati refers to the Supreme Lord, Śiva, who is the eternal, omniscient, and ever-compassionate source of grace. He is the one who governs the universe and, more importantly, the only entity capable of granting liberation to the jīvātma. Śiva is called “Pati” because He is the Lord of all beings, and the controller of the bonds that hold the souls. In Śaiva Siddhānta, Pati is not distant or inactive; He continuously extends His grace to uplift the bound jivatmas, leading them gradually toward self-realization and ultimate freedom. He is both the source from which all arises and the destination to which all returns.

Pashu signifies the jīvātma, which is conscious and inherently pure but limited by its association with bondage. The word “Pashu” literally means “animal” or “bound being,” signifying helplessness under the control of external ties. Although the jīvātma is of the nature of consciousness, bliss, and knowledge, it remains unaware of its true essence due to ignorance (āṇava mala). In this state, it identifies with the body, mind, and worldly experiences, and moves through the cycles of birth and death (saṃsāra), constantly seeking happiness in the external world but failing to find lasting fulfillment.

Pasam or Pāśa represents the bonds that tie the jīvātma to worldly existence. These bonds prevent the jīvātma from recognizing its oneness with Śiva and keep it entangled in worldly suffering. Liberation (moksha) occurs only when these three bonds are removed, which is possible through spiritual discipline, devotion (bhakti), self-knowledge (jñāna), and, above all, the grace of Pati.

This tri-dimensional concept beautifully encapsulates the spiritual philosophy of Śaiva Siddhānta. It explains why the jīvātma suffers, what holds it in bondage, and how it can attain its true state of freedom. By understanding Pati-Pashu-Pasam, a seeker gains clarity on the path of spiritual evolution—from the state of bondage, through the process of purification, to the ultimate realization of oneness with Śiva, the eternal liberator.

Verse from the Tirumandiram

ஆய பதிதான் அருட்சிவ லிங்கமாம்,

ஆய பசுவும் அடலே றெனநிற்கும்,

ஆய பலிபீடம் ஆகுநற் பாசமாம்,

ஆய அரனிலை ஆய்ந்துகொள் வார்கட்கே.

The Pati (Lord) is the blessed Siva Linga,

The Pasu (Jiva) is the mighty bull in front stands,

The Pasa (Bond) is the altar; Thus in the temple

Only those who inquire, reflect, and realize can truly perceive this arrangement and overcome bondage.

This verse from Thirumoolar's Tirumandiram encapsulates the essence of Pati-Pashu-Pasam through the symbolism of a Śiva temple. It conveys that the entire philosophy of bondage and liberation is embedded in the structure of the temple for those who can perceive and contemplate its inner meaning.

“ஆய பதிதான் அருட்சிவ லிங்கமாம்” – Here, Pati, the Supreme Lord, is represented as the Arut Śiva Liṅga in the sanctum. The Liṅga symbolizes the formless yet perceivable aspect of the Divine, the ultimate source of grace. It is through this grace that the jīvātma can overcome its limitations and achieve liberation. The verse implies that the presence of Pati as the Liṅga is the central point of worship and the goal of the soul’s journey.

“ஆய பசுவும் அடலே றெனநிற்கும்” – The Pashu, or the jīvātma, is symbolized by the bull (Nandi) standing before the Liṅga. The bull, ever facing Śiva, represents the bound soul that is conscious and willing but tethered to the world. Its stance reflects the jīvātma’s longing for the divine and its potential to be guided toward liberation by turning its attention steadily toward the Lord.

“ஆய பலிபீடம் ஆகுநற் பாசமாம்” – The Pāśa, or bondage, is symbolized by the bali peetam, the sacrificial altar at the entrance of the sanctum. It represents the ties of āṇava (ego/ignorance), karma (action and its fruits), and māyā (worldly attachment) that must be transcended. Just as offerings are placed on the altar to purify the worshipper, the jīvātma must offer its impurities and surrender to overcome bondage.

The final line, “ஆய அரனிலை ஆய்ந்துகொள் வார்கட்கே”, emphasizes that this profound arrangement is understood only by those who reflect and inquire deeply. Superficial ritual alone does not lead to liberation. By meditating on the symbolism of the Liṅga (Pati), the bull (Pashu), and the altar (Pāśa), the seeker realizes the path of inner purification and moves toward freedom from bondage.