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

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.

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