DEPENDENT SOUL
Often we use the words 'I' and 'my'. We say 'I am writing', 'this is my body, mind etc.,' etc,. By using these words, the existence of an entity different from the physical body and the internal organs is inferred.
Existence of Soul
In sleep the body and the mental faculties do not function. We are not aware of anything. On awakening we realise that we had a good or bad sleep. This proves the existence of this entity which we call the Soul.
In thoughts, words and deeds men vary from each other. Among the millions and millions of people in the world, one is not the same as another. Even animals, birds and other living beings vary from one to another. Hence we can easily conclude that the Souls are many. According to Saivaism every living being has a Soul and Souls are many. Uyir and Anma are other words for Soul.
According to Saivism, God does not create the souls. God only create the physical, mental and psychological bodies for them. He also creates the world and worldly objects required for the souls to act and experience.
Limitations of Souls
We cannot do everything as we like. Our knowledge is incomplete and often incorrect. Obviously our knowledge, thoughts and actions are limited. This limitation, according to Saivism, is brought about by an entity which acts like an impurity (malam). It is called Anavam.
Along with anavam there are two other entities called karma and maya. They also act as impurities and hence the three are collectively called mummalam and sometimes as malam. It is also known as pasam, meaning the material of bondage. Because the soul is bonded by pasam, it is called pasu. Pasu means that which is under bondage by pasam( and not the animal cow which in Tamil is called pasu).
The Souls are classified under three categories according to the nature of their bondage. Souls which are bonded by Anavam alone are called Vijnanakalar Anmas. Those bonded by anavam and karma are called Pralayakalar Anmas. Those bonded by anavam, karma and maya are called Sakalar Anmas. We generally belong to this third category. The Pralayakalars and Vijnanakalars do not belong to this world. They belong to the celestial world.
Separate from God
In the philosophical term, one with knowledge or jnanam is called chit. Like God, the Soul or Anma is also a chit. While God's knowledge is complete and perfect, Soul's knowledge is incomplete and imperfect. Soul knows only when made known. It gains knowledge through its senses and mental faculties. The associated malam impairs its knowledge. God is Wisdom Himself and free from malam and hence is not the same as Souls.
Saivism does not accept the view that Soul is part of Brahmam or God. 'Souls are many and separate from God' is the Saiva concept. God has neither beginning nor end. He is eternal. Like God, Souls also have neither beginning nor end. Souls are always like a slave of God. Sundaramurthy Nayanar says that he is an eternal slave of God.
Like darkness, anavam obstructs the Soul's capabilities to desire, to know and to act,(ichchai, jnanam and kriyai). Siva, by His Grace, gradually changes this state and enables the soul to free itself from the shackles of anavam. With this purpose He gives birth to every soul and stay ever with it and offer His divine help.
Dependence Soul
Dependence is the nature of the Soul. It gains worldly experience and leans towards the materials of the world or pasam. Then it acts as an entity of pasam.
When the Soul is free from the fetters of pasam or materials of bondage, it gains God's Grace and leans on Him. Then it acts as one with divine qualities. Because of this nature of the Soul, it is said to posses the quality of dependence. This is called 'Sarnthathan Vannamathal' which is an important aspect of Soul in Saiva philosophy.
In every birth, man is engaged in good and evil acts. Happiness and sorrow are resultant experience of these acts. Through this experience, he gains knowledge and is able to see things in the correct perspective. He matures spiritually.
When this maturity is reached, he understands that the materials of the world on which he was depending is different from him. He is not the physical body or the inner faculties, but the Anma or Soul. The worldly experience he gained is not in accordance with his true nature. It is good to depend on Siva and gain His grace.
He realises that behind every experience is God's Grace which is ever with him, and it is benefical to act in God's way. By God's Grace every one of us evolves and ultimately enjoys Divine Bliss.