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

x SIVAGNANA BOTHAM.
His Holiness The Pandara Sannadhigal of Thiruvavaduthorai
Mutt and His Holiness, Rai Bahadur, Thirugnana Sambantha
Pandara Sannadhigal of Madura Mutt have also been pleased to
go through portions of the work and to express their great
satisfaction..
In the next noté, I will refer briefly to the life of Meikanda
Daver who translated the Sutras into Tamil and added his
commentary to it and that of some of his followers and comment-
ators.

NOTE ON THE AUTHOR.
“He who translated and commented on Sivagnana Botham,
whose knowledge was imparted by Nandi and his disciples, for
the purpose of obtaining Salvation, by pointing out the way to
proceed from the knowledge of the body full of sorrow, to the
knowledge of the soul, and thence to the knowledge of the Supreme
Spirit, enshrined in the Maha Vakya, just as the glorious sun,
enables our sight by dispelling the deep darkness from the vast
surface of this earth ;
“He, who under the name of Swethavana lived in
Thiruvennainallur, surrounded by the waters of the Pennar ;
“He, who left all false knowledge knowing it to be such and
was therefore called Meikanda Deva ;
“He is the Lord whose feet form the flower worn on the
heads of even the holiest sages.”
Such is the brief Sirappu Payiram which is usually affixed
to the Tamil edition of the book, giving particulars of the name
and place of the author and the merit of his work.
The author who translated in Tamil, Sivagnana Botham and
commented on it was called in early life Swethavana and after
he attained spiritual eminence was called Meikanda Deva
(meaning Truth finder) and he lived in Thiruvennainallur
situated on the banks of the lower Pennar, about 20 miles
from Panruti on the S. I. R. line. To this brief account
tradition adds the following particulars. One Atchuthan of
Pennagadam Village near Thiruvenkadu or Swethavana in

xii SIVAGNANA BOTHAM.
Tanjore District, was long childless and he prayed incessantly to
Swethavana Ishwara for the boon of a child. One morning
he went early to the temple tank and bathed in the tank and
when he got up finishing his prayers, he discovered lying on the
steps of the tank a new born babe whom he at once pressed to his
bosom, and praising God for his mercy to him, took it home and
gave it to his wife. And these two were bringing it up. Being
the gift of Swethavana Ishwara, the child was named Swethavana.
In course of time, however, his caste people began to murmur
against Atchutha, saying that he is bringing up a low born found-
ling. The parents were in very deep sorrow on this account, and
when Atchuthan's brother-in-law had come to him on a visit
from Thiruvennainallur and he offered to take the boy with him
and bring him up, they glady consented and the babe's home
became Thirnvennainallur from its 3rd year. It happened, how-
ever, that the child was dumb from its birth, but the bent of its
mind was discovered in its very play which consisted in making
Sivalingam of sand and becoming absorbed in its contemplation.
One day, a Siddha, a Jivan Mukta, passing by that way, saw the
child in its play and was at once attracted towards it, and observ-
ing the child's advanced spiritual condition, he touched it with
Grace, altered its name to that of Meikanda Deva, and instructed
the child with the Divine Philosophy contained in Sivagnana
Botham, and ordered it to translate the same in Tamil and let the
world know its truth. The sage, however, retained his silence till
his fifth year was past, during which interval it is stated he was
receiving further instruction from God Ganesha of Thiruvennai-
nallur, who was called Polla Pillayar, and the abstract of the
Sutrams and the various arguments called Churnika is said to
have been imparted to Meikanda Deva by Polla Pillayar. How-
ever, after his fifth year, he began to speak out and preach his
Sivagnana Botham and he attracted a very large body of disciples.
In those days, there lived in Thiruthoraiyur, a famous pundit and
Philosopher named Arulnanthi Sivachariar, well versed in all the

NOTE ON THE AUTHOR. xiii
Vedas and Agamas, and hence called Sakala Agama Pundit.
He, with his disciples, came on a visit to Thiruvennainallur ;
and while there, his disciples became attracted by the teaching of
Meikanda Deva and gradually began to desert their former
teacher. Arulnanthi Sivachariar came to know of the cause of
the desertion of his pupils and went to meet and vanquish
Meikanda Deva, face to face. He went there, and the moment the
eye of Grace of Meikanda Deva fell on him, he felt his
Ahankara or Agnana leave him and feeling vanquished fell at
his feet and sought his grace and from thence became his
most prominent and devoted disciple. Here a fact has to
be noted. Meikanda Deva was a Vellalah; at least his foster
parents were so, and yet Arulnanthi Sivachariar occupying
the highest position even among Brahmans did not scruple
to become his disciple. Under Meikanda Deva's inspiration
Arulnanthi Sivachariar composed a philosophical treatise called
Irupa Irupakthu (இருபா இருபஃது). Under his direction again,
Arulnanthi Sivachariar composed Sivagnana Siddhi, as an autho-
rized commentary on Sivagnana Botham, two works which have
been rarely parallelled even in Sanskrit. If the genius of Thiru-
valluvar gave to the Tamil language all the teachings to be found
in the Vedas, Agamas, Upanishads and Dharma Sastras, on the
first three Purusharthams, Dharma, Artha and Kamia or Aram,
Porul and Inbam, in a thoroughly systematized form, the genius
of Meikanda Deva and Arulnanthi Sivacharyar gave to the Tamil
language, all the teachings of these books on the last Purushartha
namely, Moksha or Veedu, in a similarly condensed and systema-
tized form. The plan of the first work is this. The twelve
Sutras are divided into 2 Chapters of 6 Sutras each, general and
special. These chapters are divided into two 'Iyals' each,
making a total division of the book into four, of three Sutras each.
I have, however, divided the work into four chapters, indicating at
the same time whether each belongs to the general or the special
division.

xiiii SIVAGNANA BOTHAM.
The first chapter treats of the proof of the three entities or
Padarthas, the second dealing with their further attributes or
relationship, the third dealing with Sadana or modes of attaining
the benefit of the knowledge of the three Padarthas, and the last
dealing with the True End sought after by all mankind. The
reader of Vyasa's Sariraka Sutra or Vedanta Sutra will observe
that the divisions adopted in the latter work are the same as in
Sivagnana Botham. Further each Sutra is divided into separate
theses or arguments and Meikanda Deva has added his comment-
ary called Varthika to each of these theses or arguments or
Adhikarana as it is called. This Varthika commentary is in very
terse prose and is the most difficult portion of the work. Meikanda
Deva has added Udarana or analogies in verses of Venba Metre
to each of the Adhikaranas. These Udarana are not similes
of rhetoric but are logical analogies used as a method of proof.
The reader's attention is particularly drawn to these analogies
and he is requested to test these analogies with any rule of
Western logic, and at the same time test the analogies ordinari-
ly set forth in works on Hindu Philosophy published in English.
Sivagnana Siddhi is divided into two books, Parapaksham and
Supaksham. In the Parapaksham, all the Hindu systems from
Charvaka Philosophy to Mayavadam are stated and criticised and
it is similar to Sayana's Sarva Darsana Sangraha, and yet a
cursory comparison will show the superior treatment of the
former. The subject which Sayana or as he is better known in
Southern India, Vidyaranyar has compressed in one chapter
in a few pages, under the heading of Saiva Darsan, is treated
by Arulnanthi Sivachariar in his Supaksham in 300 and odd
stanzas, and the printed works with commentaries comprise about
2,000 and odd pages. The ground plan of this work is the same as
that of Sivagnana Botham but it contains in addition a chapter
on 'Alavei' or Logic, an abstract of which has been also translat-
ed by Rev. H. R. Hoisington and published in the American
Oriental Journal, Vol, iv. Though this is based on Sanskrit works

NOTE ON THE AUTHOR. xv
on Logic, yet an advance is made in a new classification of logical
methods, predicates, &c. And this I might say of the genius of
Tamil writers generally, though they have borrowed largely
from Sanskrit, the subject receives altogether an independent and
original treatment. As my old teacher used to observe, no doubt
Gold from Sanskrit source is taken but before it becomes current
coin, it receives the stamp or impress of the Tamil writer's genius.
Then about the date of these works, there is no data avail-
able to fix the exact time of these works. But that they must
have been very old is manifest from the fact that they have sup-
plied the form and even the language for nearly all the Tamil
writers on philosophy and religion, excepting in Thevaram and
Thiruvachakam and other works included in the Saiva Thirumurai.
And there are also clear data to show that these works were
anterior to the establishment of any of the great Saiva Adhinams
or Mutts in Southern India and the great Namasivaya Desikar,
who founded the Thiruvavaduthurai Adhinam about 600 years ago
claimed to be the fifth or sixth in succession from Meikanda
Deva and the disciples of this Mutt and Saivas generally call
themselves as belonging to Meikandan Santhathi. One other
fact which fixes this much more approximately, I must mention.
Umapathi Sivachariar who is fourth in succession from Meikanda
Deva, gives the date of his work, Sankarpanirakaranam in the
preface of the work itself as 1235 of Salivahana Era. This will
make the work therefore 582 or 583 years old and giving a period
of 25 or 30 years for each of the Acharyas, the date of Meikanda
Deva will be about A. D. 1192 or 1212 or say about A. D. 1200.
These facts therefore furnish us with a positive data that these
works could not have been at least less than 650 years old. I
have not been however able to investigate the matter with all
the available sources of information, for want of time and oppor-
tunity and I must leave the subject here.
A few words about the commentators on these works are also
necessary. There are two short commentaries published on Siva-

xvi SIVAGNANA BOTHAM.
gnana Botham. One is by Pandi Perumal and it is a very clear
and useful commentary for the beginner and nothing is known
about the writer and about his life except his mere name; but
from the way he describes himself, he must have lived very
near the time of Meikanda Deva. The other commentator is
a well known person, Sivagnana Yogi or Muniver who died
in the year Visuvavasu before last, 1785 A. D. The famous
Adhinam at Thiruvavaduthurai has produced very many great
sages, poets and writers in its days but it produced none
equal to Sivagnana Yogi. The Tamil writers do not think
that any praise is too lavish when bestowed upon him; and I have
heard pundits of even other faiths speak in awe and respect of his
mighty genius. He was a great Poet, and Rhetorician, a keen
Logician and Philosopher, and commentator and a great Sanskrit
Scholar. He with his pupil composed Kanchipuran which in the
opinion of many surpasses many of the Epics in the Tamil lan-
guage, so far as the imagery of its description and its great
originality and the difficulty of its style and diction are concerned.
He is the author of several commentaries and works on Tamil
Grammar and Rhetoric. He has translated into Tamil the Sanskrit
Tarka Sangraha and his commentaries on Sivagnana Botham and
Sivagnana Siddhi have been rarely equalled for the depth of per-
ception and clearness of exposition and the vastness of erudition
displayed by him. His short commentary on Sivagnana Botham is
the one now published and his other commentary called the Dravida
Bhashya has not been published yet. The original manuscripts
are in the possession of His Holiness the Pandara Sannadhigal of
Thiruvavaduthurai and very many attempts were made during the
life time of His Holiness the late Pandara Sannadhigal to induce
him to publish this work but without success. I have interviewed
His Holiness the Present Pandara Sannadhigal, and he appeared to
me to be very enlightened in his views and sentiment and I have
every hope that His Holiness will have no objection to publish the
work provided he sees that the people are really earnest about its

NOTE ON THE AUTHOR. xvii
publication. A few glimpses that have been obtained of the
work here and there fully justify the great expectations entertain-
ed of it as a work of very rare merit. Sivagnana Yogi has fully
followed in his dialectics the dictum laid down by the author of
Sivaprakasam that everything old is not necessarily true and
that everything new is not necessarily false. This view accounts
generally for the greater freedom of thought displayed by
Tamil Siddhantha Philosophers in the treatment of their subject
without being tied down too narrowly by any Vedic Text, &c.,
than Sanskrit writers.
In these days of boasted toleration, and the proclamation of
universal truths and universal religions from every little house
top, it will be interesting to note what an ideal of toleration and
universal religion the Siddhanta writers generally had. Says the
author of Sivagnana Siddhi, "Religions and truths as professed
in this world are various and differ from each other. If you ask,
which is then the true religion and which is the universal truth,
hear! That is an universal Religion and Truth, which without
contradicting this faith or that faith reconciles their differences
and comprises all and every faith and truth in its broad folds."
The gist of this is contained in the phrase 'எல்லாமாய் அல்லவு
மாய்' "all and not all or above all" which again is the Lakshana
of Adwaitham, as I have elsewhere explained. In India, at the
present day, certain phrases or forms of Idealism are put for-
ward as expressing universal Truth and a large body of ignorant
and credulous people are misled by it. Idealism is being exploded
and discredited in Europe, and as M. Barth truly observes, Idealism
when pushed to its logical conclusions leads one to Nihilism.
The Siddhanta Sastras are 14 in number. The first is Siva-
gnana Botham of Meikanda Deva; and two works of Arulnanthi
Sivachariar I have already mentioned. Another of Meikanda
Deva's pupils by name Manavasakam Kandanthar composed a
treatise called 'Unmai Vilakkam' 'Light of truth' and this little
c

xviii SIVAGNANA BOTHAM.
work contains an explanation of many a profound truth in Hindu
Philosophy. Two works, Thiru Unthiar (திருவுந்தியார்) and
Thiru Kalitrupadiar (திருக்களிற்றுப்படியார்) are ascribed to a
Sage Uyavantha Daver, who is said to have come from the
north; and eight works were composed by Umapathi Siva-
chariar, the principal of which Sivaprakasam has been also
translated by Rev. H. R. Hoisington. The authors of these
treatises together with Maraignana Sambanthar are regard-
ed by Saivas as their Santhana Acharyas, expounders of their
Philosophy and Fathers of the Church as distinguished from their
Samaya Acharyas, Thirugnana Sambanthar, Vakisar, Sundarar,
and Manickavachakar who were authors of devotional works, and
maintained the supremacy of their Vedic faith and Religion against
Buddhism and Jainism, and but for whom the modern Hindus
would be reading the Thripitaka and Jataka tales instead of
our Vedas and Upanishads and works founded on them, and
would be one with the Atheistical Siamese or the highly idolatrous
and superstitious Chinee. And here I might take the liberty of
addressing a few words to my Hindu countrymen, at least to those
whose mother tongue is Tamil and who are born in the Tamil
country and are able to read the Tamil language. It is not every
body who has the desire to study Philosophy or can become a
Philosopher. To these, I would recommend the devotional works
of our Saints, whether Saiva or Vaishnava. Unlike the
Hindus of other parts of this vast Peninsula, it is the peculiar
pride of the Tamilian, that he possesses a Tamil Veda, which
consist of his Thevaram, Thiruvachakam and Thiruvaimozhi,
and this is not an empty boast. As Swami Vivekananda observes,
Vedas are eternal, as truths are eternal, and truths are not confined
to the Sanskrit language alone. The authors of the Tamil Veda
are regarded as avatars and even if not so, they were at any rate
Jivan Muktas or Gnanis. And as I have explained in my notes to
the Eleventh Sutra, these Jivan Muktas are true Bhaktas and
they are all Love. And the Tamil Veda is the outpouring of their

NOTE ON THE AUTHOR. xix
great Love. My old Christian teacher used to observe that the
Dravidian is essentially and naturally a devotional man ; and is
this not so, because they had early received and imbibed the Great
outpourings of Love of our Divine Saints ? To the student or
enquirer who is more ambitious and wishes to fathom the mysteries
of nature, I cannot do better than recommend these very books
as a first course and the conviction will surely dawn upon his mind
as he advances in his study of Philosophy and compares what is
contained in the Tamil Veda with the bare bones of Philosophy
that he has nothing better for his last course than what he had
for his first course ; and as the Divine Tiruvalluvar says, what is
the use of all philosophy and knowledge if it does not lead one to the
worship of his Maker in all truth and in all love ? However, as
a course of philosophical study, the Siddhanta works contain the
most highly developed and logically systematized thinking of the
Hindus. And if it is thought necessary, a study of the Vedas and
Upanishads may follow. Without this preliminary course, a
study of the latter will only end one in chaos and confusion. I
address these remarks as a student to a student, as one enquirer to
another and I claim no more weight to my words.
I give below a stanza which shows in what high estimation,
Tamlians hold the present work and other works referred to above.
“ வேதம் பசு அதன்பால் மெய்யாகமம் நால்வர்
ஓதும் தமிழ் அதனி னுள்ளுறுநெய்—போதமிகு
நெய்யினுறு சுவையா நீள் வெண்ணெய் மெய்கண்டான்,
செய்த தமிழ் நூலின் திறம்.”
(The Veda is the cow ; the Agama is its milk ; the Tamil
(Thevaram and Thiruvachakam) of the four Saints, is the ghee
churned from it ; the excellence of the well instructive Tamil
(Sivagnana Botham) of Meikanda Deva of Thiruvennainallur is
like the sweetness of such ghee.)

XX SIVAGNANA BOTHAM.
LIST OF AGAMA OR TANTRA.

1. Kamika. 15. Vira.
2. Yogaja. 16. Raurava.
3. Chinthia. 17. Maguta.
4. Karana. 18. Vimala.
5. Achitha. 19. Chandra Gnana.
6. Theeptha. 20. Mukavimba.
7. Sukshuma. 21. Purorjita.
8. Sakaschira. 22. Lalitham.
9. Anjuman. 23. Chittam.
10. Supprabetha. 24. Santhana.
11. Vijia. 25. Sarvoktha.
12. Nischuvasa. 26. Kirana.
13. Swayambuva. 27. Betha.
14. Agneya. 28. Vathula.
    LIST OF SIDDHANTA WORKS IN TAMIL.
15. Sivagnana Botham. 8. Sivaprakasam.
16. Sivagnana Siddhi. 9. Kodikavi.
17. Irupairupakthu. 10. Vinavemba.
18. Thiruvunthiar. 11. Nenjuviduthuthu.
19. Thirukalitrupadi. 12. Sankarpanirakaranam.
20. Unmainerivilakkam. 13. Potripakrodai.
21. Unmaivilakkam. 14. Thiruvarutpayam.

ओम्
श्री गणेशायनमः•
॥ शिवज्ञानबोधं ॥
स्त्रीपुन्नपुंसकादित्वाज्जगतः कार्यदर्शनात् ।
अस्ति कर्ता स हृत्वैतत् सृजत्यस्मात् प्रभुर्हरः ॥ १ ॥
अन्यस्सन्व्यापितोऽनन्यः कर्ता कर्मानुसारतः ।
करोति संसृतिं पुंसां आज्ञया समवेतया ॥ २ ॥
नेतितो ममतोद्रेकादक्षोपरतिबोधतः ।
स्वापे निर्भोगतो बोधे बोद्धृत्वादस्त्यणुस्तनौ ॥ ३ ॥
आत्मान्तःकरणादन्योऽप्यन्वितो मन्त्रिभूपवत् ।
अवस्थापंचकस्थः स्यान्मलरुद्धदृक्क्रियः ॥ ४ ॥
विदन्त्यक्षाणि पुंसार्थान्न स्वयं सोऽपि शंभुना ।
तद्विकारि शिवश्चेन्न कान्तोऽयोवत्स तं नयेत् ॥ ५ ॥
अदृश्यं चेदसद्भावो दृश्यं चेज्जडिमा भवेत् ।
शंभोस्तद्व्यतिरेकेण ज्ञेयं रूपं विदुर्बुधाः ॥ ६ ॥

xxii SIVAGNANA BOTHAM.
नाचिच्चित्सन्निधौ किंतु न वित्तस्ते उभे मिथः ।
प्रपंचशिवयोर्वेत्ता यस्स आत्मा तयोःपृथक् ॥ ७ ॥
स्थित्वा सहेन्द्रियव्याधैः त्वां न वेत्सीति बोधितः ।
मुक्त्वैतान् गुरुणानन्यो धन्यः प्राप्नोति तत्पदम् ॥ ८ ॥
चिद्दशात्मनिदृष्टेशं त्यक्त्वा वृत्तिमरीचिकाम् ।
लब्ध्वा शिवपदच्छायां ध्यायेत्पंचाक्षरीं सुधीः ॥ ९ ॥
शिवेनैक्यं गतस्सिद्धस्तदधीनःस्ववृत्तिकः ।
मलमायाद्यसंस्पृष्टो भवति स्वानुभूतिमान् ॥ १० ॥
दृशोर्दर्शयितश्चात्मा तस्य दर्शयिता शिवः ।
तस्मात्तस्मिन्परां भक्तिं कुर्यादात्मोपकारके ॥ ११ ॥
मुक्त्यै प्राप्य सतस्तेषां भजेद्वेषं शिवालयं ।
एवं विद्याच्छिवज्ञानबोधे शैवार्थनिर्णयं ॥ १२ ॥

२
शिवज्ञानबोधम्।
स्त्रीपुन्नपुंसकादित्वाज्जगतः कार्यदर्शनात्।
अस्तिकर्ता स हृत्त्वैतत्सृजत्यस्मात्प्रभुर्हरः॥ १.
अन्यस्सन्व्याप्तितोऽनन्यः कर्ता कर्मानुसारतः।
करोति संसृतिं पुंसामाज्ञया समवेतया॥ २.
नेतीतो ममतोद्रेकादक्षोपरतिबोधतः।
स्वापे निर्भोगतो बोधे बोद्धृत्वादस्त्यणुस्तनौ॥ ३.
आत्मान्तःकरणादन्योऽप्यन्वितो मन्त्रिभूपवत्।
अवस्थापञ्चकस्थस्स्यान्मलरुद्धस्वदृक्क्रियः॥ ४.
विदन्त्यक्षाणि पुंसार्थान्न स्वयं सोऽपि शम्भुना।
तद्विकारी शिवश्चेन्न कान्तोऽयोवत्स तं नयेत्॥ ५.
अदृश्यं चेदसद्भावो दृश्यं चेज्जडिमा भवेत्।
शम्भोस्तद्व्यतिरेकेण ज्ञेयं रूपं विदुर्बुधाः॥ ६.

xxiv SIVAGNANA BOTHAM.
नाचिच्चित्सन्निधौ किन्तु न वित्तस्ते उभे मिथः।
प्रपञ्चशिवयोर्वेत्ता यस्स आत्मा तयोःपृथक्॥ ७.
स्थित्वा सहेन्द्रियव्याधैः त्वां न वेत्सीति बोधितः।
मुक्त्वा तान्गुरुणाऽनन्यो धन्यः प्राप्नोति तत्पदम्॥ ८.
चिद्दृशाऽऽत्मनि दृष्टैवेशं त्यक्त्वा वृत्तिमरीचिकाम्।
लब्ध्वा शिवपदच्छायां ध्यायेत्पञ्चाक्षरीं सुधीः॥ ९.
शिवेनैक्यं गतस्सिद्धस्तदधीनस्स्ववृत्तिकः।
मलमायाद्यसंस्पृष्टो भवति स्वानुभूतिमान्॥ १०.
दृशोर्दर्शयितश्चात्मा तस्य दर्शयिता शिवः।
तस्मात्तस्मिन्परां भक्तिं कुर्यादात्मोपकारके॥ ११.
मुक्त्यै प्राप्य सतस्तेषां भजेद्वेषं शिवालयम्।
एवं विद्याच्छिवज्ञानबोधे शैवार्थनिर्णयम्॥ १२.

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.