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SIVAGNANA
BOTHAM
J.M.NALLASWAMI PILLAI
Kazhagam

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அன்பளிப்பு :
தஞ்சாவூர்
நடராஜ பிள்ளை உலகநாதன் M.A. B.T
SIVAGNANA BOTHAM
OF
MEIKANDA DEVA

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SIVAGNANA BOTHAM
OF
MEIKANDA DEVA
Tanjore Nataraja Pillai Olaganathan,
M.A., B.T.,
★
TRANSLATED WITH NOTES AND INTRODUCTION
BY
J. M. Nallaswami Pillai, B. A., B. L.
District Munsiff
KOVILOOR ANDAVAR
A. No. 24251
LIBRARY, KOVILOOR
THE SOUTH INDIA SAIVA SIDDHANTA WORKS
PUBLISHING SOCIETY, TINNEVELLY, LIMITED,
79, Prakasam Saalai (Broadway),
MADRAS-600 108.
1984

J. M. Nallaswami Pillai
THE SOUTH INDIA SAIVA SIDDHANTA WORKS,
PUBLISHING SOCIETY, TINNEVELLY, LIMITED
Branches :
Tirunelveli-6 Madurai-1 Coimbatore-1
Kumbakonam-1 Tiruchirappalli-2
Edition 1 : (Author) 1895
Kazhagam Edition : August 1984
Publication No. 1759
R673x21
III N84
Printed by Ravi Kapur at R. K. L. Printers,
40, Nagappa Iyer Street,
Triplicane, Madras 600 005.

PUBLISHERS' NOTE FOR THE SECOND EDITION
Sivagnana Botham, one of the Fourteen
Sastras, is the basic work of the Saiva
Siddhantha Philosophy and is considered as the most
important doctrine to be studied by one and all.
St. Meikandar, the author of the work, has explained
the whole concept of the Saiva Siddhantha in
Twelve Sutrams, so as to understand easily the
basic principles of the said philosophy. Though
these sutrams seem to be short in size, they contain
the essence of the whole system, Each and every
one, either Tamilian or Non-Tamilian, who desires
to study the Saiva Siddhantha Philosophy should
first go through the Sivagnana Botham in detail.
J. M. Nallaswami Pillai took so much pain to
translate the Sivagnana Botham into English for the
benefit of the Non-Tamils. It has been out of print
for a long period. With a view to help the scholars
and students of Saiva Siddhantha philosophy this
edition has been brought out. We hope this will be
received well by one and all.

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(नोट: यह पृष्ठ रिक्त/फ्लाईलीफ है, केवल शीर्ष पर अत्यधिक धुंधली एवं अपठनीय मुहर (stamp) है तथा पृष्ठ की दूसरी ओर छपे पाठ का हल्का पारभास (show-through/bleed-through) दिखाई दे रहा है।)

அன்பளிப்பு :
தஞ்சாவூர்
நடராஜபிள்ளை உலகநாதன் M.A.B.T
PREFACE.
A few words will suffice to introduce the book to the
public. The original work is regarded as the Muthal Nûl,
Revealed book of the Saiva Religion and Siddhanta Philo-
sophy. When I first began the translation, I was rather diffi-
dent about the sort of reception it will meet with in the hands
of the public ; but, since, I have been able to discuss some
of the subjects herein contained with many intelligent
persons, belonging to all shades of opinion, Hindu and
Christian, and all of them have spoken appreciatively of
the work. I have also received assurances from several
valued friends about the importance of the work. Besides,
from the facts I set out below, I am led to believe that the
time of appearance of this book is quite opportune. Within
the last two or three weeks I have come across three im-
portant publications, which have prepared the public mind,
here and in England, for an appreciative study of the
Tamil, Moral, Religious and Philosophical writings. I refer
to the Rev. Doctor G. U. Pope’s paper on ‘Ethics of Modern
Hinduism’, Professor P. Sundram Pillai’s ‘Some milestones
in the History of Tamil Literature’ or ‘The age of Tirugnana
Sambantha’ and the recent article of the Rev. G. M. Cobban
in the Contemporary Review, entitled ‘Latent Religion of
India.’ Of these, ‘Some milestones’ contain an elaborate
critical resume of the History of the Saiva Literature in
Tamil from the 5th century down to the 13th century ; and
the other contributions contain a review of the Saiva Ethics

SIVAGNANA BOTHAM.
and Religion and Philosophy of about the same period.
Doctor Pope in referring to the Tamil Kural observes, "In
this great and ancient language, there exists among much
else, that is interesting and valuable, an ethical treatise,
not surpassed (as far as I know) by anything of the kind in
any literature." And in pages 3 and 4 of his paper, he
discusses the Siddhanta doctrine of the three Padarthas,
Pathi, Pasu and Pasa, on which this Ethics is based. And
in the end, the Rev. Doctor is forced to confess, even after
making all sorts of reservations and qualifications that "it
is evident from what has been said above, we have in South-
ern India, the outlines at least of a doctrine of ethics, which
in a Christian point of view is nearly unexceptionable."
And he is good enough to add, 'to meet thoughtful Hindus
in a spirit of dogmatic antagonism, or to treat them with
contempt or to speak of them as the perishing heathen is
absolutely unfitting. We have even something to learn
from Hinduism.' But the deeply implanted prejudice
lingers, and it leads him to say that truth found in the
Kural must have been derived from a Christian source.
The Rev. G. M. Cobban is more generous in this respect.
He says, "First I think we should insist on the cordial
recognition of these truths, and cheerfully acknowledge
their kinship to Christianity, for all truth is akin. The
Hindu poet knows what to say of it. He says 'the heart is
made pure by the truth.' If I am asked whence these truths
came, I would say from Heaven, from Him who is the Truth.
But, whether they are the direct gifts of God to the Hindus,
or whether as boulders, they have drifted and have travelled
to India, I cannot tell; the evidence on this point is in-
complete. If any urge that, although Hindus recognize
their authority, they are uninspired, and not really authori-

PREFACE.
tative, I would say truth is authoritative, because it is
truth, not because it came in a particular way. And all
truth is from God." The Siddhantis not only believe that
'the heart is made pure by truth,' but that no truth should
be thought as faulty, even if it is found in an alien book.
“ அந்நிய நூலின் விதி யவிரோதமேல்,
உன்னேல் பழுதென்றுளத்து.”
The article in question, after reviewing briefly the attitude of
Missionaries towards Hinduism from time to time proceeds
to state, “we find much truth both in books and men; so
much as to surprise the student and delight the wise
Christian teacher.” The article gives a brief summary
of the Siddhanta doctrines and quotations from nearly all
the Siddhanta Sastras and other works referred to by me
in the body of the work. After these quotations, follow a
remark, “If we give to the truths enumerated and illustra-
ted above, our careful consideration, we shall admit that
they indicate a clear advance on the teaching of the Vedas
or the Pantheism of the Upanishads.” But that is an issue
raised between Siddhantis and other Vedantists as to what
the Vedas and Upanishads really teach, which I explain
further in my introduction. I am afraid that Hinduism
has lost more than what it has gained by an onesided
representation from within and from without; by translating
and publishing such works and interpretations only as accord
with the Idealistic School of Hindu Philosophy. No doubt
the truth is here, but not in the latent condition as the
Rev. Gentleman supposes. This is the truth which has
been taught to me and which I have learned from my
earliest years; and neither my parents nor my teachers
have ever taught me to mistake a stock or a stone for God.

SIVAGNANA BOTHAM.
The truth is here and it is not kept concealed as is sup-
posed ; and the words have gone forth, thrice,
(1) “ ஒன்றாய்ப் பலவாய் வுயிர்க்குயிராய்,
ஆடுங்கருணைப் பரஞ்சோதி யருளைப் பெறுதற்கு அன்புநிலை,
தேடும் பருவமிது கண்டீர் சேரவாரும் சகத்தீரே.”
(2) “பொய்வந் துழலும் சமயநெறி புகுத வேண்டாம் முத்திதரும்
தெய்வ சபையைக் காண்பதற்குச் சேரவாரும் சகத்தீரே.”
(3) “அகண்டாகாரசிவ போக மெனும் பேரின்ப வெள்ளம் பொங்
கித் ததும்பிப் பூரணமாய்,
ஏகவுருவாய்க் கிடக்குதையோ, வின்புற்றிட நாமெடுத்த
தேகம் விழுமுன் புசிப்பதற்குச் சேரவாரும் சகத்தீரே.”
and let them who have ears to hear, hear.
The worst feature of modern Hinduism is pointed out to
be its idolatry; and the Rev. Gentleman would persist in
calling it the substitute for truth and not truth’s symbol. I
have discussed the pros and cons of this 'question in my
notes to the Sixth Sutra; and so much prejudice and igno-
rance prevail in regard to this question, that all that I
would crave for, is a fair and patient hearing. I refer the
reader also to an excellent Tamil book brought out by Sri la
Sri Somasundara Nayagar Avergal of Madras entitled
‘Archadipam’ in which this question is also more fully treated.
(1) O! Come Ye together from all parts of this world ! See, this is the
time for finding that condition of Love which will secure us the Arul (Grace)
of that Gracious, and Supreme Light, which is One, which is All, and which
is the Life of life.
(2) O! Come Ye together, to see the Divine Presence, which will give
Moksha ; and don’t enter the patlis of those religions which wallow in un-
truth.
(3) Oh! That Great Flood of Joy of Limitless Sivabhoga is rising
and flowing over ; and It is filling everything and yet remains One! Come
Ye together to partake of It, and obtain bliss, before ever our bodies perish !

PREFACE.
Before concluding, I cannot resist the temptation of
indulging in one more extract from the valuable article of
the Rev. G. M. Cobban, the appropriateness of which the
readers will easily perceive.
“ I once spent a few days with a fakir on his way to
Rameswaram as a pilgrim. We travelled together and have
ing come to be friends, he told me how he had spent four
years in the jungle as the disciple of a celebrated religious
teacher (Guru) and Saint. ‘And what did he teach you
during your first year,’ I asked. ‘The Sacredness of truth,’
was the reply. ‘How did he teach it?’ By teaching me
nothing during the year. He was testing me to see if I
was worthy to receive the truth.’ ‘And what did he teach
you in the succeeding years.’ ‘He spoke to me seldom,
and taught me in all twelve Sanskrit Slokas.’ (24 lines).
The instruments of the disciples culture were few and
simple, and its area small. Half a page of Sanskrit does
not seem an exhaustive College Course. But the slokas
stretched to infinity as the student gazed on them with the
inner eye, and in a narrow space, and on the strong food of
this small curriculam, he had grown to be an acute and
strong thinker. But had he failed to show himself worthy
to receive the truth, the Guru would not have taught him.”
The twelve slokas, the Hindu fakir referred to may
or may not be the twelve Sutras of Sivagnanabotha, but
nevertheless, the above remarks are equally appropriate.
Compare the words of Thayumanavar in praise of the
author of Sivagnana Siddhi,
“ பாதிவிருத் தத்தாலிப் பார்விருத்த மாகவுண்மை,
சாதித்தார் பொன்னடியைத் தான் பணிவ தெந்நாளோ.”

SIVAGNANA BOTHAM.
"O for the day ! when I can worship the golden feet
of him who declared the truth, in half a stanza by which
I lost all my illusions."
In conclusion, I have to tender my thanks to Pandit
Murugesam Pillai Avergal, who assisted me in my study of
the Tamil Commentaries and to M. R. Ry. Tandalam
Balasundram Mudaliar Avergal, who rendered invaluable
help by his suggestions etc., while these sheets were passing
through the Press and to Messrs. G. Ramasawmy Chetty
& Co., who have displayed very great care and taste in the
get up of the book.
TRIPATUR, J. M. N.
6th July 1895.

T. N. Olaganathan.
TABLE OF CONTENTS.
Introduction ... ... ... ... ... i to x
Note on the Author ... ... ... ... xi to xix
List of Agamas ... ... ... ... xx
List of Siddhantha works in Tamil ... ... ... xx
Sivagnanabotha Sutra in Devanagiri ... ... xxi to xxii
Do in Telugu ... ... ... xxiii to xxiv
Do in Tamil ... ... ... xxv to xxvi
Do in English ... ... ... xxvii to xxix
Invocation to Ganesha ... ... ... xxx to xxxi
Author's Apology ... ... ... ... xxxi
Chapter I.—Pramanavial or Proof ... ... 1 to 44
First Sutra. On the Existence of God ... ... 1 to 10
Second Sutra. The relation of God to the world and to the Souls 10 to 38
Third Sutra. On the Existence of the Soul ... ... 34 to 44
Chapter II.—Lakshanavial ... ... ... 45 to 75
Fourth Sutra. Of the soul in its relation to the Andhakarana 45 to 53
Fifth Sutra. On the relation of God, Soul, and body ... 55 to 67
Sixth Sutra. On the nature of God and the World ... 61 to 75
Chapter III.—Sathanavial ... ... ... 76 to 96
Seventh Sutra. Respecting the Soul ... ... ... 76 to 81
Eighth Sutra. The way in which Souls obtain Wisdom ... 82 to 90
Ninth Sutra. On the Purification of the Soul ... ... 91 to 96
Chapter IV.—Payanial ... ... ... 97 to 114
Tenth Sutra. The way of destroying Pasa ... ... 97 to 100
Eleventh Sutra. The way by which the Soul unites with God. 104 to 111
Twelfth Sutra. On the mode of worship of God who sur-
passes Powers of Thought and Speech ... ... 112 to 113
In Praise of Meikanda Deva ... ... ... 118
Glossary of Sanscrit and Tamil words ... ... 119 to 126

[पृष्ठ अत्यंत धुंधला एवं अपठनीय है / The text on this page is completely faded, overexposed, and illegible due to lack of contrast.]

INTRODUCTION.
The system of Hindu Philosophy which is expounded in the
following pages, and its name will be altogether new to many an
English educated Hindu who is content to learn his religion and
philosophy from English books and translations and from such
scraps as turn up in newspapers and magazines. Yet it is the
Philosophy of the Religion in which at least every Tamil speaking
Hindu is more or less brought up and the one Philosophy which
obtains predominance in the Tamil Language. This Philosophy is
called The Siddhanta Philosophy and is the special Philosophy of
the Saiva Religion. The word means True End, and as used in
logic, it means the proposition or theory proved as disting-
uished from the proposition or theory refuted, which becomes the
Purvapaksham. The Saiva Philosophy is so called as it esta-
blishes the True End or the only Truth and all other systems
are merely Purvapakshams. The system is based primarily on the
Saiva Agamas. But the authority of the Vedas is equally accepted
and the system is then called Vedanta Philosophy or Vedanta
Siddhantha Philosophy or Vaithika Saiva Philosophy.
“வேதாந்த சித்தாந்த சமரச நன்னிலை பெற்ற,
வித்தகச் சித்தர் கணமே.”
“ராஜாங்கத்தில் அமர்ந்தது வைதிக சைவ மழகிதந்தோ.”
Thayumanavar). This Philosophy is also spoken of as Adwaitha
Philosophy in all the Tamil works and it will be seen from the very
large use of the word and its exposition in almost every page of this
work what important part it plays; and it strikes, in fact, the key
note of the whole system. Meikanda Devar who translated and
A

ii SIVAGNANA BOTHAM.
commented on Sivagnana Botham is called "Adwaitha Meikandan"
(அத்துவித மெய்கண்டான், one who saw the Truth of Adwaitha) by
Thayumanavar. However it is the Agama which gives the
Philosophy its form and language. Very absurd notions are
entertained of the Agamas or Tantras, specially derived from the
low practices of the Right-hand followers or Vamabahinis of
Bengal and proceeding from ignorance of the real works, through
want of published books and translations. The books followed by
the Left-hand Section or South Indian Sects are altogether differ-
ent and I give a list of them below. Very little notice is taken
of them by Oriental Scholars and of the existing works the Karma
Kanda are alone preserved to us. There are several of these works
in the great Mutt at Thiruvavaduthurai; and an excellent com-
mentary on one of the Upagamas, Paushkara, by Umapathisiva-
charya is also preserved there. Like the Veda or Mantra, the
Agama or Tantra is divided into Karma Kanda and Gnana Kanda
and there were a large number of Upagamas corresponding to
Upanishads, of which Mrigendra is very largely quoted by Sayana-
charya in his Sarvadarsana Sangraha. The true relation of the
Agama to the Veda is pointed out by Swami Vivekananda in his
address to the Madras people and I quote his observations below.
"The Tantras as we have said, represent the 'Vedic rituals'
in a modified form, and before any one jumps into the most ab-
surd conclusions about them, I will advise him to read the Tantras
in connection with the 'Brahmanas' especially of the 'Adhwaryu'
portion. And most of the 'Mantras' used in the 'Tantras' will
be found taken verbatim from these 'Brahmanas.' As to their
influence, apart from the 'Srouta' and 'Smarta' rituals, all other
forms of ritual observed from the Himalayas to the Comorin have
been taken from the 'Tantras' and they direct the worship of the
Saktas, the Saivas, the Vaishnavas and all others alike."
I am also informed that the sources of the rules for the rituals
followed by Smartas and which are now taken from some manuals

INTRODUCTION. iii
and compilations of very recent origin are really found in the
Agamas or Tantras. However, the Agamas are held in very high
repute by the Non-Smartha populations of Southern India ; and
the Agama is as much held to be the word of the Deity as the
Veda, the word literally meaning "The Revealed Word."
Says Saint Thirumular :—
“ வேதமொடு ஆகமம் மெய்யாம் இறைவனூல்
ஓதும் பொதுவும் சிறப்பு மென்றுன்னுக
நாதன் உரையிவை நாடில் இரண்டந்தம்
பேதம தென்னில் பெரியோர்க்க பேதமே.”
“The Vedas and Agamas are both of them true, both
being the word of the Lord. Think that the first is a general
treatise and the latter a special one. Both form the word of
God. When examined, and where difference is perceived between
Vedanta and Siddhanta, the great will perceive no such difference.”
Says Sri Nilakanta Charya :—
“ Vayanthu Vedasivagamayorbhedam,
Napasyamaha Vedopisivagamaha.”
(I don’t perceive any difference between the Veda and the
Sivagama. The Veda itself is the Sivagama.)
It is needless to observe that Sri Nilakanta or Sri Kanta
Charya belongs to the Saiva School; and it is no less surprising
to see so little notice taken of him and his works by Oriental
Scholars in their general account of Hindu Religions and Philoso-
phies. And strange it is that even the learned Swami whom
I have quoted above does not mention his name, though he
mentions Sri Sankara, Sri Ramanuja and Sri Madvacharya
and a host of other names small and great. Sri Kanta was
a friend and contemporary of Govinda Yogi, the Guru of Sri
Sankara and his Bhashya of Vyasa Sariraka Sutras accord-
ing to most accounts was anterior to that of Sri Sankara's Bashya
itself. And though he does not call his Vedanta Bashya as such, it

iv SIVAGNAÑA BOTHAM.
is popularly known as Visishtadwaitha Bashya or Sutta Adwai-
ta Bashya. And the work is published in parts in the Pandit
Vols. 6 and 7. This commentary of Sri Kanta Charya, the learned
translator of the Vedanta Sutras, Mr. George Thibaut does not
seem to have come across, and he nowhere alludes to it by name;
and yet the results arrived at by him as to the teachings of the
Sutras after a lengthy discussion and comparison of the respect-
ive interpretations of the texts by Sri Sankara and Sri Ramanuja,
exactly fall in with the interpretation of the Sutras by Sri
Kanta Charya. The learned translator observes (Introduction p. c.)
“If, now, I am shortly to sum up the results of the preceding
enquiry, as to the teaching of the Sutras, I must give it as my
opinion that they do not set forth the distinction of a higher and
lower knowledge of Brahman; that they do not acknowledge the
distinction of Brahman and Isvara in Sankara's sense; that they
do not hold the doctrine of the unreality of the world; that they
do not, with Sankara, proclaim the absolute identity of the indi-
vidual and the highest self.” These are exactly points where
Sankara and Sri Kanta differ. The translator further remarks
that he agrees with Ramanuja's mode of interpretation in some
important details, for instance, in regard to the doctrine of
Parinama Vada and interpretation of fourth Adhyaya. These
are also points where Ramanuja agrees with Sri Kanta. But
Sri Kanta differs from both in their interpretations of the pass-
ages referring to Nirguna and Saguna Brahm, and follows
the doctrine of the Siddhantha School. And the doctrine of
Parinama Vada is the only distinguishing mark of Sri Kanta's
Vedanta Philosophy as opposed to the Siddhantha Philosophy;
and it is this Vedanta and not Sankara's Vedanta, that is re-
ferred to approvingly by all Tamil writers and Sages, as in
the passage of Thirumular and Thayumanavar above quoted.
The ground work of Sivagnana Botham is the one adopted by
Sri Kanta for the Vedanta Sutras, and as far as I have been
able to compare, they exactly tally, except where Sankara's forced