शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

உ
சிவமயம்
சிவஞான போதம்.
சூத்திரம்.
―――❖―――

1. அவன் அவள் அதுவெனும் அவை மூவினை மையின்,
   தோற்றிய திதியே யொடங்கி மலத்துளதாம்,
   அந்தம் ஆதி என்மனார் புலவர்.
2. அவையே தானே யாயிரு வினையின்
   போக்குவரவுபுரிய ஆணையின்
   நீக்கமின்றி நிற்குமன்றே.
3. உளது, இலதென்றலின், எனதுடலென்றலின்
   ஐம்புலன், ஒடுக்கம் அறிதலின், கண்படில்
   உண்டிவினையின்மையின், உணர்த்த உணர்தலின்,
   மாயாவியந்திரதனுவினுள் ஆன்மா.
4. அந்தக்கரணம் அவற்றின் ஒன்றன்று,
   சந்தித்தது ஆன்மா, சகசமலத்துணராது
   அமைச்சு அரசு ஏய்ப்பநின்று அஞ்சவத்தைத்தே.
5. விளம்பிய உள்ளத்து மெய்வாய் கண் மூக்கு
   அளந்தளந்தறியா ஆங்கவைபோலத்
   தாம்தம் உணர்வில் தமியருள்
   காந்தம் கண்ட பசாசத்தவையே.
   D

xxvi SIVAGNANA BOTHAM.
6. உணர்வுரு அசத்தெனின், உணராது இன்மையின்
இருதிறன் அல்லது சிவசத்தாமென
இரண்டு வகையின் இசைக்குமன் னுலகே.
7. யாவையுஞ்சூனியம் சத்தெதிரா தலின்,
சத்தேயறியாது, அசத்திலது அறியாது
இருதிறன் அறிவுளது இரண்டலா ஆன்மா.
8. ஐம்புலவேடரின் அயர்ந்தனை வளர்ந்தெனத்
தம்முதல் குருவுமாய்த் தவத்தினி லுணர்த்தவிட்டு
அந்நிய மின்மையின் அரன் கழல் செலுமே.
9. ஊனக்கண்பாசம் உணராப்பதியை
ஞானக் கண்ணினிற் சிந்தை நாடி
யுராத் துனைத்தேர்த்தனட் பாசம் ஒருவத்
தண்ணிழலாம் பதி விதி
எண்ணும் அஞ்செழுத்தே.
10. அவனே தானே யாகிய அந்நெறி
யேகனாகி யிறைபணி நிற்க,
மலமாயை தன்னொடுங் வல்வினையின்றே.
11. காணும் கண்ணுக்குக் காட்டும் உளம் போல்
காணவுளத்தைக்கண்டு காட்டலின்,
அயரா அன்பின் அரன் கழல்செலுமே.
12. செம்மலர் நோன்றாள் சேரல் ஒட்டா-
அம்மலங்கழீஇயன் பரொடுமரீஇ து,
மாலறநேயமும் மலிந்தவர் வேடமும்
ஆலயம் தானும் அரனெனத்தொழுமே.

SIVAGNANA BOTHAM.
I. As the (seen) universe, spoken of as he, she
and it, undergoes three changes (origin, develop-
ment and decay), this must be an entity created (by
an efficient cause.) This entity owing to its conjunc-
tion with Anava Mala has to emanate from Hara to
whom it returns during Samharam. Hence, the
learned say that Hara is the First cause.
II. He is one with the sculs (Abetha). He is differ-
ent from them (Betha). He is one and different
from them (Bethabetha). He stands in Samavaya
union with His Gnana Sakti and causes the souls to
undergo the processes of evolution (births) and re-
turn (Samharam) by including their good and bad
acts (Karma).
III. It rejects every portion of the body as not
being itself; It says my body; it is conscious of
dreams; it exists in sleep without feeling pleasure
or pain or movements; it knows from others; This
is the soul which exists in the body formed as a
machine from Maya.
IV. The soul is not one of the Andakarana. It
is not conscious when it is in conjunction with Anava-
mala. It becomes conscious only when it meets the

xxviii SIVAGNANA BOTHAM.
Andakarana, just as a king understands through
his ministers. The relation of the soul to the five
Avastha is also similar.
V. The senses while perceiving the object cannot
perceive themselves or the soul; and they are per-
ceived by soul. Similarly, the soul while perceiving
cannot perceive itself (while thinking cannot think
thought) and God. It is moved by the Arul Sakti
of God, as the magnet moves the iron, while Himself
remains immoveable or unchangeable.
VI. That which is perceived by the senses is
Asat (changeable.) That which is not so perceived
does not exist. God is neither the one nor the other,
and hence called Siva Sat or Chit Sat by the wise;
Chit or Siva when not understood by the human
intelligence and Sat when perceived with divine
wisdom.
VII. In the presence of Sat, every thing else
(cosmos—Asat) is Sunyam (is non-apparent.) Hence
Sat cannot perceive Asat. As Asat does not exist,
it cannot perceive Sat. That which perceives both,
cannot be either of them. This is the Soul (called
Satasat).
VIII. The Lord appearing as Guru to the Soul
which had advanced in Tapas (Virtue and Know-
ledge) instructs him that he has wasted himself
by living among the savages of the five senses; and
on this, the soul, understanding its real nature,

SIVAGNANA BOTHAM SUTRA. XXIX
leaves its former associates, and not being different
from Him, becomes united to His Feet.
IX. The soul, on perceiving in itself with the
eye of Gnanam, the Lord who cannot be perceiv-
ed by the human intellect or senses, and on giving up
the world (Pasa) by knowing it to be false as a
mirage, will find its rest in the Lord. Let the soul
contemplate Sri Panchatchara according to Law.
X. As the Lord becomes one with the Soul in
its human condition, so let the Soul become one with
Him and perceive all its actions to be His. Then
will it lose all its Mala, Maya, and Karma.
XI. As the soul enables the eye to see and itself
sees, so Hara enables the soul to know and itself
knows. And this Adwaitha knowledge and undying
Love will unite it to His Feet.
XII. Let the Jivatma, after washing off its Mala
which separates it from the strong Lotus feet of
the Lord and mixing in the society of Bhaktas (Jivan
Muktas) whose souls abound with Love, having lost
dark ignorance, contemplate their Forms and the
Forms in the temples as His Form.

உ
INVOCATION OF GANESHA.
───◇───
The Good will crown their heads with the two
Feet of Ganesha who was begotton by the Great
Teacher, who sat under the Sacred Mountain Banyan
tree and removed the doubts of the Great Nandi.
───────
NOTES.
───◇───
Ganesha is the representation of Brahm and is of the
Form of the Samashti Pranava. If the letters 'a,' 'u' and
'm' represent severally 'Brahma, Vishnu and Rudra,'
Ganesha represents 'Aum' or 'Om'; and He is by pre-
eminence therefore the Deity of the Pranava; and His
Temples are therefore True Pranava alayas, without which
no place, however insignificant, it may be, is found to
exist throughout the length and breadth of India. As
Pranava is the chief Mantra of the Hindus, and as nothing
can be done without uttering it, hence the universal practice
of invoking Pillaiyar before beginning any rite or work
or treatise. 'Pillayar Shuli' which heads this page is of
course the Pranava symbol. The two feet here described
are His Gnana Sakti and Kriya Sakti. The God is given
the Elephant head as that is the one figure in nature
which is of the Form of Pranava. See the subject further
discussed in the notes to fourth Sutra. The author of
'Dravida Bhashya' points out how this couplet in praise

THE AUTHOR'S APOLOGY. xxxi
of Ganesha or Ganapathi comprises in itself the subject
matter of the whole of the Twelve Sutras. The two
couplets indicate the subject into two chapters, general
and special, and the four divisions of the two lines indicate
the sub-division of the subject into four 'Iyals' or 'sub-
chapters' and the twelve words the couplet contains
indicate the twelve sutras and it is then pointed out how
the subject matter is itself compressed in these words.
THE AUTHOR'S APOLOGY.
Those who know their Lord from the knowledge of
themselves (their true nature), will not revile me and
my work, as I am their own slave. Those who do not
know themselves cannot know their Lord, and of course
cannot agree among themselves. Their abuse I hear not.

Due to extreme fading and overexposure, the printed text on this page is completely illegible and cannot be deciphered.

2
சிவமயம்
திருச்சிற்றம்பலம்
தஞ்சாவூர் நடராஜபிள்ளை உலகநாதன்
SIVAGNANA BOTHAM.
CHAPTER I. PRAMANAVIYAL—PROOF.
I
FIRST SUTRA.
ON THE EXISTENCE OF GOD.
Sutra. As the (seen) universe spoken of as he,
she and it undergoes three changes (origin, develop-
ment and decay), this must be an entity created (by
an efficient cause.) This entity owing to its conjunc-
tion with Anava Mala has to emanate from Hara to
whom it returns during Samharam. Hence, the learned
say that Hara is the First cause.
Commentary.
This Sutram establishes by an inference that this
universe has Hara as its First cause and it consists of three
principal arguments.
First Argument.
Churnika.—The universe undergoes the three changes
of original production, development, and decay.
Varthikam.—As an existing object has its origin and
decay, it is shown that the cosmic entity which is spoken
of as he, she, and it is subject to origin, development and
decay.

2 SIVAGNANA BOTHAM.
Udarana.—The world, if it exists, is followed by des-
truction and reproduction. Having seen that particular
species in nature have particular seasons of reproduction,
development, and decay, will not the wise argue that the
world also undergoes periodical changes ?
Second Argument.
Churnika.—These changes are caused by Hara.
Varthikam.—Objects not in existence (unreal) do not
come into visible being, hence the seen universe must be an
entity. As products of industry cannot be produced except
by an artisan, so the world which appears as a product has
a Creator or an Efficient Cause. And the cosmos can only
be developed from the condition into which it had been
dissolved previously in Samharam.
Udarana (a). The world which has been resolved into
Hara must emanate from Him. The dissolution is required
as rest for Karma Mala, and the reproduction for the re-
moval of Anava Mala. All will admit that things will be
reproduced from what they had been resolved into. If you
say that the world resolved into Vishnu whose form is
Mulaprakriti, then all the higher products of Maya above
Mulaprakriti will not be dissolved. All the products of
Maya become resolved along with Vishnu and Brahma into
Hara who is the author of both.
(b). Just as a sprout appears when a seed is embedded
in moist earth, so the world is created from Maya by the
Sakti or Light of Iswara, whose creation is in accordance
with the unchangeable laws of Karma; and Lo! the Power of
Sakti!
Just as, when not sprouting, the seed is concealed in the
earth, so Maya exists in God when not differentiated. And

FIRST SUTRA. 3
He gives each his form as he desires it, just as the worm
in a wasp's nest gets the form it desires.
(c). Just as Time the producer of all changes, itself re-
mains without change, so God who creates, developes, and
destroys the world without any mechanical means and by
his mere will, remains without change. He has in conse-
quence no ties (Pasa Bantham) just like the mind having
certain impressions, itself remains different (i.e., does not
become changed into them) and like the man who has
learnt the truth in the waking state will not be misled by
the dreams he has had.
or
God is eternal and like Time is without change when
with His mere will and without any mechanical means, He
creates, developes and destroys the world. His creation is
without any purpose to Himself as the dreamer finds no
benefit in his dreams in his waking state.
Third Argument.
Churnika.—The other two (Vishnu and Brahma) are also
subject to these three changes.
Varthikam.—As the known cosmic entity has no power
of action except through the unknown author of Samharam,
this author, Hara is the only supreme God.
Udarana.—Hara who is neither the one nor the other
in the Universe of mind and matter, is the only Supreme
being of the said Universe, as the Universe of mind also
becomes dissolved in Him in the same way, after they
(minds) had been created and developed. The said Universe
of mind which like Him is eternal, is subordinate to Him
even in Moksha.

4 SIVAGNANA BOTHAM.
NOTES.
GENERAL.
The argument proceeds from a Prathiatcha fact admitted
by the Lokayitha or materialist. This fact, the seen universe
which can be described under the terms He, (masculine gender),
She (feminine gender) or It (neuter gender) or as Thanu
(animal Bodies), Karana (internal and external organs) or
senses, Buvana (worlds) and Bhoga (sensations) is then shown
to be capable of change or evolution. Its present condition is
itself the product of causation, evolved from its primordial
nature ; and its decay is its resolution into its primordial state.
This primordial substance is what is called Maya or cosmic
matter. This Maya is not a nonentity nor is it caused from God
or Atma (soul) as will be shown later on. The definition of
Maya and its treatment will include all the phenomena noted by
the present day Materialist and Biologist in the field of Physics
and Biology. It is best translated by the word "object and
object consciousness." This "Maya" therefore undergoes
Srishti, Sthithi and Samharam; Samharam is not destruction
and the chain of evolution does not stop but it proceeds ; and the
reason for this successive change i. e. recreation and rebirths is
given in the text 'மலத்துளதாம்,' it is caused by or necessitated
by its conjunction with Anava Mala. The word Anava is derived
from the root "Anu" meaning exceedingly small and the word
Anu which is a synonym for soul, is so called, as the soul which
is a Vibhu in its real state is made Anu (small as an atom) by its
conjunction with Anava Mala. This Anava Mala is the imper-
fection or ignorance or impurity or darkness which covers or
conceals the intelligence or light or purity of the soul. It is the
presence of this imperfection or impurity in nature, which neces-
sitates Evolution or Successive Recreations and Rebirths, as it

FIRST SUTRA. 5
can only be removed by such evolution. Maya is therefore
evolved but not by its own inherent power. Maya or Matter is
capable of motion but cannot move itself; just as a wheel
capable of motion cannot move unless moved by some other
person or thing or by the force of gravity, or just as products of
industry cannot shape themselves except through an artificer and
his instruments or tools, though they possess such capability.
This grand Force, then, which moves and evolves the whole uni-
verse is the First cause, and the grand Artificer, the Supreme
Being. Maya is the material cause, Upadana Karana of the uni-
verse, supplying its form and matter; God is the efficient cause
or Nimitha Karana; and the Thunai Karana, Sahakari or instru-
mental cause is His Chit Sakti which is defined in the second
sutra.
The inference employed here is an inductive inference and
the argument is represented by two syllogistic Forms called
Kevalanvayi Anumana and Anvaya Vyatireki Anumana. The
first syllogism is represented like this.
(1) Pratidgna—Proposition.
This universe has a Karta.
(2) Hetu—The reason.
Because it has been evolved into forms such as he,
she and it.
(3) Utharana—The instance.
A pot is made by a potter.
(4) Upanayam—The assumption.
The universe is such a product as a pot.
(5) Nigamana—The deduction.
Therefore the universe has a Karta.
For further forms see the commentaries of Sivagra Yogi on
Sivagnana Siddhi.

6 SIVAGNANA BOTHAM.
The word Samhara which means change connotes both
Srishti and Sthithi and hence Hara who is Samhara Karta re-
presents in Himself the Powers of Srishti and Sthithi Kartas.
In fact when we look at the universe and postulate God, the one
idea we have of Him is as The Supreme Evolving Energy or
Force working for the perfection or Salvation of the world of
Mind and Matter. The root meaning of Hara is change pro-
ducer or destroyer. He evolves the world and removes darkness
or Agnana.
An adhikarana or argument comprises (1) Vishaya—The
proposition (2) Samsaya—The doubt or objections (3) Purva-
paksha—The Theory refuted, (4) Siddhanta—The Theory proved
or established and (5) Sankathi—The sequence in the argument.
And it is a point worthy of note how in the treatment of the
whole subject, the argument proceeds step by step one based
upon or following the first without a single break in the
chain. And it is also possible to exhibit each argument in the
five modes abovementioned ; but it is unnecessary to do so.
Churnika is a particular style of expression. It expresses
in a short sentence the substance of the whole argument.
Varthikam means an explanatory note.
Udarana or analogy is here used as a method of inductive
proof and should be distinguished from the various kinds of
Upamana Polis or false analogies and figures of rhetoric. The
sole condition of a real analogy is, as stated by Dr. Bain, that
the sameness apply to the attribute found by induction to bear
the consequence assigned.

1. The first argument needs no comment; no body now
   denies that Cosmos undergoes successive evolutionary changes.
2. The second argument in fact consists of three argu-
   ments. The first argument refutes the theory of Buddhists and

7
FIRST SUTRA.
Mayavathis (Idealists) who assert the non-reality of the uni-
verse. The 2nd argument refutes the theory that world can
evolve of itself; and the third deals with the mode of evolution
i.e., by dissolution and reproduction.
(a.) The first illustration shows the reason why dissolu-
tion is required. It is as rest for Karma; just after the exertions
of the day, we require rest during the night for undergoing the
struggles of to-morrow, so death gives us a prolonged rest to the
human monad to enable it to eat its previous Karma in the next
birth. Why should it have a next birth? Because it must eat
the fruits of previous Karma and unless it does so, its Anava
Mala or Ignorance cannot be removed. This latter then is the
reason for reproduction.
(b.) The seed is the Maya; the sprout, the Karma; and
the tree, the World; and the Earth, God; and its moisture and
heat, the Sakti of God. God is "Vyapaka," Souls are Vyapti
and Maya and other Mala are Vyappia. Sea is Vyapaka, water
is the Vyapti and the salt is Vyappia.
The text of the Veda.
"That the worlds are created out 'of Brahm,'" is to be under-
stood as when we say that the tree sprung out of the earth : cf.
also the word Pangaja meaning sprung out of mire.
It is Karma that determines the number of successive births
and creations and the forms in succession, and not God. Though
it is the worm which passes into various forms before it becomes
the wasp, yet without the aid of the parent wasp which affords
it warmth and food, the worm cannot obtain its full develop-
ment, so God adjusts the birth according to Karma and makes
the souls eat the fruits thereof. Without His Divine Presence
and Energy the soul cannot take for itself its own material body
and it can have no progress unless when it is in conjunction

8 SIVAGNANA BOTHAM.
with its material body. It is in Him we live, move, and have
our very being.
(c.) The question arises whether God in producing these
changes does change in any way. When one man reaps good
and another reaps evil, does God like the one and dislike the
other ?
This is answered in the negative, in the illustration. He is
Nirvikari. He has neither likes nor dislikes. (வேண்டுதல்
வேண்டாமையிலான்—Kural).
One other illustration given in the 2nd Sutra and elaborated
by the commentator of Ozhivilodukham is as follows: "The
sun shines without any desire or intention or volition on its
part, yet in its presence, the lotus plant receives its development
and while one flower is still a bud, another has fully blown out
and a third is withering; So, in the Divine Presence, Maya
undergoes changes and so the author says "சந்நிதிக்கே அஞ்சு
தொழிலாம்." (His Presence possesses five functions).
One other peculiarity in the nomenclature of God employ-
ed by the various schools and affecting the various ideals formed,
deserves to be noted here. The Vaishnava would hardly des-
cribe God in any other form than masculine. All specific names
of Vishnu are masculine and they cannot be declined in any
other gender and even when so declined they will not denote
Vishnu, e. g. Vishnu, Vaishnavi, and Vaishnavam and Narayana,
Narayani, and Narayanam. And of course, the image which
the use of the word calls up is a male form. A follower of
Sankaracharya would prefer to use a neuter form of expression
and calls his God, Brahm, Param and so on, though with his
peculiar adaptability, he would also use such words as Narayana,
Iswara, Isa, &c. The Saiva however uses all the three forms.
'He, She and It' in describing God, and all the specific names

FIRST SUTRA. 9
of Siva are capable of declension in all the three forms without
change in its denotation and connotation. Siva, Sivah, Sivam;
Iswara, Iswari, Iswaram; Sankara, Sankari, Sankaram; Para,
Parah, Param and so on. And accordingly the images which
he employs in his temples correspond to these forms. All
nature is comprised in the three forms he, she and it. And
when we use human language and forms of Nature to describe
Him, there is no reason why one form should be preferred to
the other, when all forms of Nature are His.
I may note here another peculiar doctrine of this School.
In fact if there is any one doctrine which is more insisted
on in this School than any other, it is this that God cannot be
born in the flesh and He cannot have human Avatars. It is the
height of absurdity to suppose that God who is the inconceivable
and the unknowable and indescribable (வாக்குமனாதீதம்) can
be born as a man when He ceases to be such. (See notes to
sixth Sutra for a further discussion of the point).
(3) This argument establishes the supremacy of Hara and
the One-ness of God.
The commentaries here discuss why God is not Brahma or
Vishnu or Atma or the rest, the answer being that these latter
are all liable to change and possess no Swathanthram; and why
there should not be too many Gods as Aneka Iswara Vathis assert
and several other questions besides.
It should here be noted that Hara or Siva or Isa or Iswara
as used in the text is not to be identified with one of the Hindu
Trinity bearing the same name. In the whole of the sacred
literature we find Him described as the Lord of the Trinity, and
as One who cannot be known even to the Trinity. The Tri-
murthis are themselves regarded as Mortals, being born at the
beginning of each Kalpa and dying at the end of each. And the
Vishnu of the text means only the Puranic Vishnu, clothed with

10 SIVAGNANA BOTHAM.
such attributes and personal qualities as are ascribed to Him and
capable of Avatars and the Vishnu of the Trinity representing
Mula Prakriti and the function of Sthithi.
Concluding remarks.
The first Sutra therefore establishes the existence of the
three Mala, (Maya, Anava, and Karma) and of God. In the ter-
minology of this School, the three Mala are called by a generic
name Pasa and God is called Pathi. Pasu means, a bond or tie
or shackle, or Bantham, and the three Banthams are distinguish-
ed as follows :—
Anava Pasa binds or limits the Omniscience or Perfect
Knowledge of the Soul and hence called Prathibantham.
Karma Pasa like an unceasing flood follows the Soul and
drives it to eat the fruits of karma (Bhoga) without permit-
ting it to seek Moksha and hence called Anubandham.
Maya Pasa limits the Omnipresence (Vyabaka) of the Soul
and confines it to a particular body and hence called Sam-
bantham.
Atma in the terminology of this school is called Pasu as a
thing bound by Pasa. The terminology employed by the Rama-
nujas for these Thripadarthas is chit, achit and Iswara and that
by the school of Sankaracharya is Jagat, Jiva, and Para.
The next Sutra proceeds to define Chit Sakti by which alone
the relatiou between God and Atma and Mala is established and
by whose Power alone Re-births are induced.

SECOND SUTRA. 11
II
SECOND SUTRA.
THE RELATION OF GOD TO THE WORLD
AND TO SOULS.
Sutra. He is one with the souls (Abetha) He is
different from them (Betha). He is one and different
from them (Bethabetha). He stands in Samavaya
union with His Gnana Sakti and causes the souls to
undergo the processes of evolution (births) and re-
turn (Samharam) by inducing their good and bad
acts (Karma).
Commentary.
This treats of the subject of Rebirths and consists of 4
principal arguments.
First Argument.
Churnika.—Hara exists in all the souls inseparably (as
one with them.)
Varthikam.—The word Adwaitham cannot mean oneness
or Ekam; as without a second, no one can think of himself
as one, and as the very thought implies two things. The
word simply denies the separate existence and separability
of the two. In this sense, it is said here that the souls exist
as one with the Lord.
Illustrations (a). The soul, standing in its body composed
of bones, muscles, &c., and in union with the senses, answers
to the name given for its body, when any body addresses it,

12 SIVAGNANA BOTHAM.
and identifies itself with the body. Similarly though the
Lord stands in a similar intimate relation with the soul, He
is not the soul, and the soul cannot become the Lord. In
the human state, He is one and not one with the soul.
(b). The vedic Text, ‘Ekam evadwithiyam Brahma’
‘Ekam Eva Rudro Nadwitiyaya thas theh’ means that there
is only one Supreme Being withont a second. And this one
is the Pathi and not the soul. You who say (ignorantly)
you are one (with the Lord) are the soul and are bound up
with Pasa. As we say that without (the primay sound) ‘A’
all other letters will not sound, so the Vedas say “without
the Lord, no other things will exist.”
(c). The Arul Sakti of the Lord which pervades the whole
universe is inseparably and eternally connected with the
world, just like the sound in the tune and the flavour in
the fruit. So, the rare Vedas declare that Brahm is
Adwaitham and not Ekam with the universe.
(d). Just like the whetstone composed of gold, wax and
sand, God is one with the world and is different from it and
He is neither (Bethabetham). When God enters my
soul, when I am freed from Pasam, I identify myself with
God, and say I am all the world.
Second Argument.
Churnika.—Hara makes the souls eat the fruit of their
Karma.
Varthikam.—The soul’s good and bad Karma are induced
by the Gnana Sakti of the Lord; just as a king protects
his town by appointing watchmen to guard it and thus
exercises his authority.
Illustrations (a). The soul joining the body caused by its
previous Karma eats the fruits thereof. Similarly our pre-