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Bhagavadgita Pages, Chapters 1 to 18

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V.Krishnaraj

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Author: SivaprakAsam by UmA-pathi-SivaNAr  1308 C.E.--உமாபதிசிவணார். காலம்: கி.பி.1308

SivapprakAsam in Tamil Verses. English Translation.

Ref: Sivapprakasam : Commentary on the verses in Sivapprakasam by S.S. Mani.

Siva and soul are analyzed as if they are two unknown substances for laboratory characterization. Take verse 87 as an example of an objective study of God and soul. While other religions are afraid of analyzing God, His intentions, His actions, Saiva Siddhanta is a pioneer in the forefront in that effort. This is the rare beauty of Saiva Siddhanta, which no other religion has. The gumption, courage and audacity to parse God, the soul and the rest in very minute details are the strength of Saiva Siddhanta.

Verse of invocation: காப்பு = Invocation of deities at the commencement of a poem to facilitate its successful completion.

ஒளியான திருமேனி உமிழ்தான மிகமேவு
களியார வரும் ஆனை கழல்நாளும் மறவாமல்
அளி ஆளும் மலர் தூவும் அடியார்கள் உளம் ஆன
வெளியாகும் வலிதாய வினைகூட நினையாவே. 0

We the servitors worship at the feet of elephant-faced Vinayaka with effulgent body and streaming musths every day without miss with blossoms buzzing with bees. Vinayaka removes the darkness of the mind and soul  and confers Grace-effulgence to the flower-strewing servitors, whom the evil karma will never haunt. I worship the feet of  Siva's eldest son for completion of this treatise.

Verse 1/100. Every act of Siva is a dance.

ஓங்கொளியாய் அருண்ஞான மூர்த்தி யாகி
உலகமெலாம் அளித்தருளும் உமையம்மை காணத்
தேங்கமழும் மலரிதழி திங்கள் கங்கை
திகழரவம் வளர்சடைமேல் சேர வைத்து
நீங்கலரும் பவத்தொடர்ச்சி நீங்க மன்றுள்
நின்றிமையோர் துடி செய்ய நிருத்தஞ் செய்யும்
பூங்கமல மலர்த்தாள்கள் சிரத்தின் மேலும்
புந்தியினு முறவணங்கிப் போற்றல் செய்வாம்.  1
Siva dances on the stage of the universe to alleviate the suffering of humanity through the cycle of birth and death. One should know that His Sacred Feet, that help the soul attain liberation, should be worshipped and held on the head, in the heart and mind. The Sacred Dance is for conferring Grace and liberation and performed before Uma, His Consort, who also confers Grace on the souls.

Verse 2/100. Siva and His Saktis.  

பரந்தபரா பரையாதி பரன திச்சை
பரஞானம் கிரியைபர போக ரூபம்
தருங்கருணை உருவாகி விசுத்தா சுத்தத்
தனுகரண புவனபோ கங்கள் தாங்க
விரிந்தவுபா தானங்கண் மேவி யொன்றாய்
விமலாய் ஐந்தொழிற்கும் வித்தாய் ஞாலத்
தரந்தைகெட மணிமன்றுள் ஆடல் காணும்
அன்னையருட் பாதமலர் சென்னி வைப்பாம்.  2

Siva has five Saktis:  Parasakti ¹, Tirodhana Sakti², Iccha Sakti³, Jnana Sakti⁴, Kriya Sakti⁵ . Bindu, Mohini and Deer are associated with Siva and are responsible for the Pure Tattvas and Impure Tattvas, the latter giving rise to body, organs, the world, and the objects of experience.  Siva is One without a second, devoid of impurities, the seed for the five functions, and dances in Chidambaram to relieve the embodied souls of birth. Let us hold the lotus-feet of His Consort Ammai SivakAmi on our head and worship Her. Parasakti is of the nature of  inseparability, associated with the all-pervasive Siva. This nature is known as ThAthAnmiyam (தாதான்மியம் =  tātānmiyam  =  TAdAnmya in Sanskrit = Identity, Unity, Sameness). In this Unity, Siva and SivakAmi (சிவகாமி) remain inseparable and are known as அம்மை, அப்பன் (Mother and Father).

Adhisakti stands for Tirodhana Sakti or obscurant power of Siva. ParaSakti and AdhiSakti come together as AdhiParaSakti (ஆதிபராசத்தி). Siva's own nature as Intelligence (Supreme Consciousness) is Sivam. In relation to the world of objects, He is Sakti. There is no difference between the two.

Siva's Iccha, Jnana and Kriya Saktis stand for விழைவு, அறிவு, and ஆற்றல் ( Desire, Knowledge and Action) in Tamil. Thus ParAsakti, Adhisakti, Icchasakti, Jnanasakti and Kriyasakti form the pentad of Siva's functions. Siva sports five, seven or nine Saktis, which have contextual reference and significance.

Sivagnana Supakkam (Verse 165): The Saktis corresponding to the nine Deities are Sivam¹, Sakti², NAdam³, Bindu⁴, Manonmani⁵, Mahesvari⁶ , Uma⁷, Tirumakal⁸, and Kalaimakal⁹. Though they are individually listed, they are all forms of Siva-Sakti. Sakti is One and assumes nine forms. As Siva the supreme stands as the nine forms, so stands Sakti as the nine complementary forms.

Knowledge form is the Quiddity or Nature of Sivam; Sakti is the projection of Sivam into the external objects; thus, there is no difference between Sivam and Sakti.

Verse 3/100. Homage to Ganesa, the Lord of beginnings.

விநாயகர் துதி

நலந்தரல்நூ லிருந்தமிழின் செய்யுட் குற்றம்
நண்ணாமை இடையூறு நலியாமை கருதி
இலங்குமிரு குழையருகு பொருதுவரி சிதறி
இணைவேல்க ளிகழ்ந்தகயற் கண்ணியொடு மிறைவன்
கலந்தருள வருமானை முகத்தான் மும்மைக்
கடமருவி யெனநிலவு கணபதியின் அருளால்
அலர்ந்துமது கரமுனிவர் பரவவளர் கமல
மனைதிரு வடியினைகள் நினைதல் செய்வாம். 3

Umapathi Sivanar prays to Ganesa, the Lord of beginnings to bless him in the completion of his work. O God, make sure there are no grammatical errors. Please make sure there are no impediments in the prosecution of this work.  With sidelong eyes with red streaks that (eyes) extend from ears to ears , that seem to attack the fish-shaped earrings, and that won many a spear united with Iraivan (Siva), Kanniyammai gave birth to Ganapathi with elephant face streaming the three musths, whose (Ganapathi) Grace blossomed into His sacred Lotus-Feet at which the Munis buzz around as bees, and to which we offer our thoughts and worship.

The goddess is described as follows. She has long eyes whose outer canthi reach the ears so much so that the eyes seem to attack the fish-shaped earrings. It is a mark of beauty among woman to have long eyes. Canthi = plural of canthus, the outer end of the eyelids.

The elephant exudes Musth, the oily substance that streams from glands between the eyes and mouth. Indian poets say that there are three such streams (மும்மதம்) in the elephant: கன்னமதம், கைமதம், கோசமதம் (Kanna Matham, Kai Matham, Kosa Matham = Elephant's cheek, Trunkal discharge, Musth from the generative organ of a male elephant in rut. Musth exudation is said to come forth from seven places: Two Temples, Two Eyes, Two Nostrils and Two Testis via its male organ. All come under one term யானைமதம் (YAnaimatham).

Verse 4/100.

முருகக்கடவுள் துதி

வளம்நிலவு குலம்அமரர் அதிபதியாய் நீல
மயில்ஏறி வரும்ஈசன் அருள்ஞான மதலை
அளவில்பல கலை அங்கம் ஆரணங்கள் உணர்ந்த
அகத்தியனுக் ஒத்துரைக்கும் அண்ணல்விறல் எண்ணாது
உளம்மருவு சூரன்உரம் எனதுஇடும்பை ஓங்கல்
ஒன்று இரண்டு கூறுபட ஒளிதிகழ்வேல் உகந்த
களபம்மலி குறமகள்தன் மணிமுலைகள் கலந்த
கந்தன்மலர் அடியிணைகள் சிந்தை செய்வாம். 4

We eulogize and worship sacred lotus-feet of Lord Kanda, the Chief of Prosperous celestials, who rides the peacock as his vehicle, who is the Grace-wisdom-child of Siva, who taught the essence of Vedas to Agasthiya Muni, well versed in many sciences, six division of Knowledge, and Vedas, who split open the Surapanman, my miseries proceeding from birth, and the Kiravunja mountain, each into two pieces with His effulgent Spear, and who married the Sandal-wearing daughter of Kurava tribe.

Verse 5/100.

சந்தான பரம்பரை

தேவர்பிரான் வளர்கயிலைக் காவல் பூண்ட
திருநந்தி அவர்கணத்தோர் செல்வர் பாரில்
பாவியசத் தியஞான தரிசனிகள் அடிசேர்
பரஞ்சோதி மாமுனிகள் பதியாம் வெண்ணைய்
மேவியசீர் மெய்கண்ட திறலார் மாறா
விரவுபுகழ் அருணந்தி விறலார் செல்வத்
தாவில்அருள் மறைஞான சம்பந்தர் இவர் இச்
சந்தானத்து எமையாளும் தன்மை யோரே.5

The Sacred Nandi (Siva's mount, the sacred Bull) that guards the entrance to the temple of DevarPiran (Siva); Sanatkumara, the incomparable among the Siva Ganas; SatyaJnanaDharisanis who established the Truth and Reality in the world; ParamJyoti Mamuni who attained Siva's feet; MeyKandaDevar with resplendent wisdom  who rejoiced in embracing Tiruvennai Nallur as his town; ArulnandiDevar who isa Spiritual teacher of great fame; and Sambandar who is a Vedic Scholar of plenitudinous Grace make the stalwarts of Spiritual lineage which took possession of me.

In the lineage of succession of teachers of Spiritual Knowledge in Saiva Siddhanta, there is a twofold division: one is the lineage of Divine Preceptors known as Inner Progeny (அகச்சந்தானம் = aka-c-cantAnam); the second is the Outer Progeny (புறச்சந்தானம் = pura-c-cantAnam).

The Inner Progeny consists of four Spiritual Divine Preceptors: Nadhi-Devar, Sanat-Kumara, Satya-Jnana-Dharisanis and Param-Jyoti (நந்தி-தேவர், சனத்குமாரர், சத்தியஞானதரிசனிகள், and பரஞ்சோதி-முனிவர்).

The Outer Progeny consists of four human preceptors: MeyKandaDevar, ArulnandhiSivam, MaraiJnana Sambandar,and Umapathi Sivam (மெய்கண்டதேவர், அருள்நந்திசிவம், மறைஞான சம்பந்தர், and  ஊமாபதி சிவம்).

Dictionary. The Inner Progeny = அகச்சந்தானம் aka-c-cantāṉam  = The succession of four divine preceptors who handed down the Šaiva Šiddhānta canons, viz., Nanti-tēvar, Caṉaṟ- kumārar, Cattiya-ñāṉa-taricaṉikaḷ, Parañcōti- muṉivar; சைவசித்தாந்தக் கொள்கைகளைக் கைலாய பரம்பரையில் உபதேசித்துவந்தவர்களும் நந்திதேவர் சனற்குமாரர் சத்தியஞானதரிசனிகள் பரஞ்சோதி முனிவர் என்று.

சந்தானம = Offspring, progeny, issue.

Verse 6/100.

குரு வணக்கம்

பார்திகழ வளர்சாம வேத மல்கப்

பராசரமா முனிமரபு பயில ஞானச்
சார்புதர வந்தருளி எம்மை யாண்ட

சைவசிகா மணிமருதைத் தலவன் அந்தன்
கார்மருவு பொழில்புடைசூழ் மதின்மீதே மதியங்

கடவாமை நெடுங்கொடியின் கரந்தகையுங் கடந்தைச்
சீர்நிலவு மறைஞான சம்பந்தன் எந்தை
திருவளரும் மலரடிகள் சென்னி வைப்பாம். 6

For the world to shine, for the augmentation of the tradition of Sama Veda, for the growth of the lineage of ParAsara Munivar, and for the conferment of Grace, let me pay tribute to JnAna Sambandar, my Spiritual Father and hold his grace-giving lotus feet on my head. My Spiritual Father reigns over my heart, and is Saiva sect's jewel in the Crest and the leading head of MaruthUr, the place of his birth.  He lives in PennAkadam which is overcast by cool clouds and surrounded by groves and high walls with creeping hands of vines that prevent the moon from crossing over the walls.

In Tillai town, Umapathi Sivanar sitting on the platform of a palanquin on a street tour in his honor with accompanying orchestra, bright lights and other accouterments of splendor overheard a pedestrian say, "பட்ட கட்டையிலே பகற் குருடு போகிறது"  meaning here goes the daylight-blind on a Palmyra timber.  The palanquin is made of Palmyra timber. Where is the need for lights in daylight? When he heard the stinging words, Umapathi Sivanar, the author of this composition, Sivapprakasam descended down on to the street,  immediately accepted Tiru-Jnana-Sambandar as his spiritual teacher and followed him receiving spiritual instructions.

Verse 7/100. The greatness of the Light of Inner Religion and Saiva Siddhanta.

நுதலிய பொருள் (தொடக்கம்)

புறச்சமயத் தவர்க்கிருளாய் அகச்சமயத் தொளியாய்ப்
புகல் அவைக் களவாகிப் பொற்பணிபோல் அபேதப்
பிறப்பிலதாய் இருள்வெளிபோற் பேதமும் சொற் பொருள்போல்
பேதாபே தமும் இன்றிப் பெருநூல் சொன்ன
அறத்திறனால் வளைவதா யுடலுயிர்கண் ணருக்கன்
அறிவொளிபோல் பிறிவருவருமத் துவித மாகுஞ்
சிறப்பினதாய் வேதாந்தத் தெளிவாம் சைவ
சித்தாந்தத் திறன்இங்குத் தெரிக்கலுற்றாம். 7

He is the Darkness to the External Religions (Outer External, External, and Inner External) and the effulgent Light of the Inner Religion. He is the Best among the Means of Knowledge (அளவை); He is Non-difference as between gold and ornaments; He is Difference as between Darkness and Light. He is devoid of Difference-Non-Difference as in the word and its meaning. We state here the greatness of Saiva Siddhanta. It is the product of the strength and skill in Saiva Agamas. It is the Body and Soul. It is the sun and the eye. It has the greatness of the inseparability between Intellect and Light as found in Advaitam (Monism). The greatness of explication of the Vedantas is in Saiva Siddhanta.

ALavai (அளவை = Pramanam = Means of acquiring knowledge) consists of காண்டல்¹  கருதல ² உரை³  அபாவம⁴  பொருள்⁵   ஒப்பு⁵   (Direct Perception¹ , Inference ², Sacred Texts³, absence or non-existence⁴ , Inference from circumstances⁵, and Analogy⁵). Some add the following four, ஒழிபு, உண்மை, ஐதிகம், இயல்பு ( Indirect Knowledge, Existence, Tradition, and Nature)  and bring them to ten. Some say that there are more than ten Alavais. Though there are many Means, all these can be brought under three entities: காண்டல் கருதல் உரை  = Direct Perception, Inference and Sacred Texts. 

There are four religions: Outer External, External, Inner External, Inner (புறப்புறம், புறம், அகப்புறம், அகம்). In this verse அகம் and புறம் (Inner and Outer) are mentioned. All four subside in these two. Outer External religion does not abide within the ambit of Vedas and Saiva Agamas. Inner External (அகப்புறச் சமயம்) religion accepts Siva Peruman as God, the only Reality (உண்மைப்பொருள்) and yet doesn't accept Saiva Agamas but has their own different Agamas. Inner Religions (அகச்சமயங்கள்) accept Vedas, Saiva Agamas, and Siva as the Supreme Substance (பரம்பொருள்), and yet differ from Saiva Siddhanta in the fundamental precepts of substance reality (பொருள் உண்மை) and state of Mukti (முத்தி).

Siava Siddhanta, remaining in the four religions, stands apart and shines as the best among them, expounding the path of salvation, and the way of clearing doubt, and Perverted understanding, as an obstacle to salvation. Path of salvation = உய்யும் நெறி. Avoiding doubt = ஐயம்.  Perverted understanding, as an obstacle to salvation = திரிபு.

Outer External Religions (புறப்புறசமயம்) are six in number: உலகாயதம்¹, பௌத்த மதம் (மாத்தியாமிகம², யோகாசாரம்³, சௌத்திராந்திகம்⁴, வைபாடிகம் ⁵), ஆருகதம் (சமணம்⁶  ). 

Outer Religions: (புறச்சமயம்) are தருக்கம், மீமாஞ்சை, ஏகான்மவாதம், சாங்கியம், யோகம், பாஞ்சராத்திரம். Tharukkam¹ , MImAnjai², EkAnmavAtham³, SAnkiyam⁴, YOgam⁵, PAncharAththiram⁶  .

Inner Outer Religions (அகப்புறசமயங்கள்) are six in number: பாசுபதம், மாவிரதம், காபாலம், வாமம், வைரவம், ஐக்கியவாத சைவம்.  PAsupatham ¹, MAviratham², KApAlam³ , VAmam⁴, Vairavam⁵, and AikiyavAtham⁶  .

Inner Religions (அகச்சமயங்கள்) are six: பாடாணவாதசைவம் (பேதவாதம்), சிவசமவாதம், சிவசங்கிராந்தவாதம், ஈசுவர அவிகாரவாதம், நிமித்தகாரண பரிணாமவாதம் (சிவாத்துவிதசைவம்), சுத்தசைவம். PAtANavAthasaivam¹ (BhEdhavAdham), SivasamavAtham² , SivasankirAnthavaatham³, Isvara AvikAravAtham⁴, NimittakAraNa PariNAmavatham ⁵, and Suddhasaivam⁶  .

In this four divisions, the first three are the threefold Outer Religions (முக்கூற்று புறச்சமங்கள்). According to UmaPathiSivam, these outer religions do not appreciate or understand the greatness of Saiva Siddhanta and are called the Darkness of Outer Religions.

The Inner six Religions believe in ஏகன், ஆநேகன்,  இருள், கருமம், மாயை இரண்டு ஆக இவை ஆறு ஆதிஇல் (Ekan¹ , AnEkan², IruL³, Karma ⁴, Suddha MAyai⁵ and Asuddha Mayai⁶ = Siva as One¹, Siva as many², Darkness³ , Karma⁴, Suddha Mayai^5,  and Asuddha Mayai⁶ . The followers of  Inner Religions come to understand these great truths when they are instructed by the teachers.  That is the reason why they are called Inner Religions.

Suddha Mayai are Supernal Principles unafflicted by Malam or impurities (Siva, Sakti, Sadasiva, Isvara, and Suddha Vidya Tattvas). Asuddha Mayai are the principles afflicted with Malams or impurities.

Soul's ability to understand Siva-Jnanam is limited. Soul understands the knowledge from sense organs as it is. The Outer Religions do not accept the Means of Knowledge (Alavai = அளவை) as depicted by Saiva Siddhanta. Umapathi says that Saiva Siddhanta Alavai is the Alavai of all Alavais (புகல் அளவைக்கு அளவாகி).

Advaitam (Non-duality =அத்துவிதம்). Theory: பொற்பணி போல் அபேதம் பிறப்பிலதாய். While trying to explain the relationship between Siva and souls, the EkAnmavadhis (Propounders of Oneness) declare that different ornaments with many names though made of gold are all gold and thus there is no difference among them. ApEtam (Absence of distinction or difference = அபேதம்) is their theory.

BhEdavAdhis (பேதவாதிகள்) advance the theory that God and soul are as radically different as the Light and Darkness. This concept is not accepted by the Saiva Siddhantists. (இருள்வெளிபோல் பேதமும் இன்றி. )

BhEdha-AbhEdha-VAdhis (பேதாபேதவாதிகள் = Difference-Non-difference debaters). Their argument is that there is difference and non-difference between a word and its meaning. That is Non-duality. This argument is roundly rejected by Saiva Siddhantists. (சொற்பொருள் போல் பேதாபேதமின்றி)

Kumara Gurupara Munivar says, "சைவசித்தாந்தத் தேனமுது அருந்தினர் சிலரே,  meaning very few have imbibed the ambrosial honey of Saiva Siddhanta.  To emphasize the difficulty in understanding the concept of Saiva Siddhanta, he says, "பெருநூல் சொன்ன அறத்தினால் விளைவதாய்,"  பெருநூல் = Great Religious Texts refer to Vedas, Saiva Agamas, Tirumurai.... அறத்தினால் விளைவதாய் = Saiva Siddhanta is the product of performance of good works according to the Šāstras. Where there is no strength of Religious Certitude, Saiva Siddhanta is not reachable.

Saiva Siddhanta, as it explains the word Advaitam, takes the stand that the soul comes into being on account of active participation of Siva, that by the nature of Tattvas, the soul shows difference and non-difference, and that God being the Soul of the soul, stands with all the souls. Umapathi Sivam gives three examples to fortify his stand: 1) உடலும் உயிரும் போல, 2) கண்ணும் சூரியனும் போல, and 3) அறிவும் ஒளியும் போல [1)Like the Body and soul, 2) Like the eyes and the sun, 3) Like the Intellect and light].  These three analogies blend the three concepts of அபேதம், பேதம், and பேதாபேதம் (Non-difference, Difference, and Difference-Non-difference).

Verse 8/100. Three Classes of souls.

தீட்சாக்கிரமம்

மூவகையா ருயிர்வருக்க மலத்தார் கன்ம
மூலமலத் தார்மூன்று முடையாரன்றே
தீவகமா மெனவுருவாய் வந்து நாதன்
திருநோக்கால் பரிசத்தால் திகழும் வாக்கால்
பாவனையால் மிகுநூலா லியோகப் பண்பால்
பரவிவரு மவுத்திரியால் பாச நாச
மேவவரு ளுதவுமவுத் திரியிரண்டு திறனாம்
வியன்கிரியை ஞானமென விளம்பு மாறே.8

Souls are of three kinds: Vijnanakalars, Pralayakalars, and Sakalars. Vijnanakalars are afflicted only with Anava Malam. Anavam and Kanmam are the two Mala afflictions of Pralayakalars. Anavam, Kanmam and Maya Malams are the three afflictions of the Sakalar class souls.  God takes these classes of souls into His good graces in three different ways. Siva takes the form of a Guru, destroys the three Malas and allows them to merge in His feet. It is like catching a wild deer (soul)  with a domesticated deer (Guru) as a ruse or bait. This kind of Grace needs initiation, which are of many kinds: Sight Initiation, Touch Initiation, Word Initiation, Conduct Initiation, Agama Initiation, Yoga Initiation (சட்சுதீக்கை, பரிசதீக்கை, வாசகதீகை, பாவனைதீக்கை, ஆகமதீகை, யோகதீக்கை). Besides these, there are others. One is Avuttiri (அவுத்திரி ) Diksa, a fire sacrifice performed by Hotri. Avuttiri is of 2 kinds: Janavathi, and Kriyavathi ஞானவதி, கிரியாவதி).

The purpose of Initiation is to destroy the Malams and inculcate Jnanam in the pupil.

Avuttiri comes from Sanskrit word Hotri the fire priest.

Verse 9/100. The way to Final Bliss.

விரும்பியமந் திராதிகார மர்ச்சனா திகார
மேவுமியோ காதிகார மெனச்சமய விசேடம்
வரும்பொருவில் நிருவாண மந்திரங்கள் பதங்கள்
வன்னங்கள் பவனங்கள் தத்துவங்கள் கலைகள்
ளிரங்கடைவிற்றொகைபதினொன் றெண்பத் தொன்றைம்பத்தொன்
றிருநூற்றோ டிருபத்து நாலாறா றைந்திற்
பரந்தநெறி யறுவகையு மொருவிநினை வரிதாம்
பரபதத்து ளுயிர்விரவப் பயிற்று மன்றே. 9

SamayaThIkkai and VisEtaThIkkai (சமயதீக்கை, விசேடதீக்கை) offer the privilege of chanting Mantras, performing ceremonial Worship of God and Yoga practice for those desirous of liberation. NirvAnaThIkkai (நிர்வாணதீக்கை) is the third in the series of Initiation, capable of expunging all past Karmas. The soul transcends the 6 paths of Adhvas and attain பரபதம் (Final Bliss). Eleven Mantras, 81 words, 51 letters, 224 worlds, 36 Tattvas, 5 Kalas are the six Adhvas.

11 நிர்வாண மந்திரங்கள், 81 பதங்கள், 51 வன்னங்கள், 224 புவனங்கள், 36 தத்துவங்கள், 5 கலைகள் are the six Adhvas.

Below you will notice s slightly different presentation on Adhvas.

அத்துவாக்கள் = Attuva = Adhva in Sanskrit = steps or paths (to Liberation)

Adhvas = Attuvas: À¾õ¹, ÅýÉõ², ÒÅÉõ³, Áó¾¢Ãõ⁴ , ¾òÐÅõ ⁵ , º¡£Ãõ⁶, §À¡¸õ⁷, ¸Ã½õ⁸ = Words¹ , Letters², Earth³, Mantras⁴, Tattvas⁵, Body, Bhogam, and Organs are known as Attuvas (Adhvas = அத்துவாக்கள்) are paths to liberation.  Here Body, Bhogam and Organs are listed and  not mentioned by Tirumular in Verse 2184 in Tirumantiram.

Diksha is of four kinds: Samayam, visEtam, NirvAnam, AcAriya ApitEkam (சமயம், விசேடம், நிர்வாணம், ஆசாரிய அபிடேகம் ). The poet talks about the first three in this verse 9. The Initiated in SamayathIkkai have the privilege to perform and pursue the path of Chariyai. The Initiated in VisEtathIkkai obtain the privilege to perform and pursue the path of Kriyai and Yogam. Above these two, are the Initiated in NirvAnathIkkai, who have the privilege to perform and pursue the path of Jnana to attain liberation.

The soul has to go past the 6 Adhvas to avail itself of the Grace of attaining Final Bliss (பரபதம்). Adhvas mean paths and connect the soul to the world. The world is twofold: the world of words and the world of meaning (சொல் உலகு  and பொருள் உலகு = Sabda Prapanjam and Artta Prapanjam in Sanskrit). Mantras, words and letters (11 நிர்வாண மந்திரங்கள், 81 பதங்கள், 51 வன்னங்கள்)  refer to the World of Words--சொல் உலகு; Worlds, Tattvas, and Kalais ( 224 புவனங்கள், 36 தத்துவங்கள், 5 கலைகள் ) refer to the World of meaning --பொருள் உலகு.

Verse 10/100 The four paths to Siva Jnanam and Grace.

சிவஞானத்தின் சிறப்பும் வகையும்

கிரியையென மருவுமவை யாவும் ஞாங்
கிடைத்தற்கு நிமித்தமெனக்கிளக்குமுண்மைச்
சரியைகிரி யாயோகத் தன்மையோர்க்குச்
சாலோக சாமீப சாரூ பங்கண் மருவியிடு முயர்ஞான மிரண்டா மாறா
மலமகல வகலாது மன்னு போதத்
திருவருளொன் றொன்றதனைத் தெளிய வோதுஞ்
சிவாகமமென் றுலகறியச் செப்பும் நூலே.10

All that pertains to Kriyai (கிரியை =  Action) are the path to receive Jnanam (ஞானம் = Spiritual Knowledge). The one who abide by the the first three paths obtain SAlOkam, SAmIpam, SArUpam (சாலோகம், சாமீபம், சாரூபம் = The world of Siva, Nearness to Siva, Likeness to Siva). UNmai-Jnanam (உண்மைஞானம் =  ) is the fourth state which is of two kinds: Para-Janam and Apara-Jnanam = பரஞானம் and அபரஞானம் (= Supreme Spiritual Knowledge and Not Supreme spiritual Knowledge). Para-Jnanam expunges the Malas of the soul and helps the soul attain Siva-Jnanam and Grace. Apara-Jnanam is the the Knowledge expounded in Saiva Agamas.

Chariyai, Kiriyai, Yogam, and Jnanam are the four paths to attain Siva. Each path has two lanes: the fast lane is Unmai and the slow lane is UpAyam. The superior ones are Unmai Chariyai, Unmai Kriyai, Unmai Yogam and Unmai Jnanam; the slower lane is UpAya Chariyai, UpAya Kriyai, UpAya Yogam and UpAya Jnanam.

Unmai Jnanam consists of Superior Para-Jnanam and inferior Apara-Jnanam. Para-Jnanam is complete eradication of Malams and attainment of liberation (வீடு) also called Siva-Jnanam and Tiru-Arul (Siva Knowledge and Grace).  Apara-Jnanam is bookish knowledge of Agamas....

Verse 11/100.

நூல்வழியும் நூற்பெயரும்

தெரித்தகுரு முதல்வருயர் சிவஞான போதஞ்
செப்பினர்பின் பவர்புதல்வர் சிவஞான சித்தி
விரித்தனர்மற் றவர்கள்திரு வடிகள் போற்றி
விளம்பிநூ லவையிரண்டும் விரும்பினோக்கிக்
கருத்திலுறை திருவருளு மிறைவ னூலுங்
கலந்துபொது வுண்மையெனக் கருதி யானு
மருத்திமிக வுரைப்பன்வளர் விருத்த நூறு
மாசில்சிவப் பிரகாச மாகு மென்றே. 11

The foremost Guru is Meykanda Deva-Nayanar composed the most incomparable treatise, Siva-Jnana-Botham. His student, Arulnandhi Sivanar composed Sivagnana-Siddhiar, which explicates Sivagnana-Botham. I, Umapathi-Sivanar offer my homage to their sacred feet , learn their books thoroughly, present a book encompassing my ideas and the Saiva-Agamas in the name of Sivaprakasam of 100 verses.

Verse 12/100.

அவையடக்கம்

தொன்மையவாம் எனும் எவையும் நன்றாகா இன்று
தோன்றியநூல் எனும்எவையுந் தீது ஆகா துணிந்த
நன்மையினார் நலங்கொள்மணி பொதியும்அதன் களங்கம்
நவை ஆகாது எனஉண்மை நயந்திடுவர் நடுவாம்
தன்மையினார் பழமை அழகு ஆராய்ந்து தரிப்பர்
தவறுநலம் பொருளின்கண் சார்வு ஆராய்ந்து அறிதல்
இன்மையினார் பலர்புகழில் ஏத்துவார் எதிலர் உருற்று
இகழ்ந்தனரேல் இகழ்ந்திடுவர் தமக்கு என ஒன்று இலரே.12

Holding the ancient sacred texts as virtuous and avert others as evil are not justified. When a ruby is embedded in an inferiorly designed jewelry, the ones in the know like the jewelry knowing the quality of the ruby. The ones of the middling nature analyze, and wear it considering the antiquity and beauty of the jewel. The inferior type of evaluators don't know ruby's qualities, its beauty or the quality of the jewelry embedding the ruby. They join the crowd that praises the jewelry. Likewise, they join the ones who deprecate the jewelry. The last ones do not have an independent intellect or knowledge.

முதற் சூத்திரம்

பொது வதிகாரம். 1.பதி இயல்பு

பதி இலக்கணம் = Pati IlakkaNam = Definition of Pati or Siva.

Verse 13/100. Sivam is beyond the beyond.

பலகலை ஆகமம்வேதம் யாவையினும் கருத்துப்
பதிபசுபாசம் தெரித்தல் பதிபரமே அதுதான்
நிலவும் அரும் உருவின்றிக் குணம்குறிகள் இன்றி
நின்மலமாய் ஏகமாய் நித்தம் ஆகி
அலகில் உயிர்க்கு உணர்வாகி அசலம் ஆகி
அகண்டிதமாய் ஆனந்த உருவாய் அன்றிச்
செலவு அரிதாய்ச் செல்கதியாய்ச் சிறிதாகிப் பெரிதாய்த்
திகழ்வதுதற் சிவம்என்பர் தெளிந்து ளோரே. 13

The object of Agamas and Vedas is to explore the nature of Pati, Pasu and PAsam. Among these three, Pati is Param which is beyond Formlessness, Form or Form-formlessness. It has neither attributes nor an emblem. By nature it is Ninmalam without bondage. It is beyond comparison or analogy. It is an eternal substance without birth or death. It is realizable by all souls. It is immovable and does not yield to classification. Its form is Ananda (bliss). which is difficult to attain. It remains as the object of human endeavor. It is the atom of the atom and the biggest of all that is big. The ones who are enlightened with spiritual Knowledge (ஞானம்) call it Sivam (சிவம்).

Pati, Pasu and PAsam = Siva, soul and bondage (of the soul).  Param = The Supreme. Ninmalan = One without impurity.

Saiva Siddhanta considers that the universe has three things: The inimitable God, the ubiquitous souls, and the impediments or bonds in the way of souls to attain liberation. Agamas, Vedas and various spiritual treatises talk about these three entities. Worldly books talk about only the bonds (தளை).

Pati,  Chief or Master, refers to Param Porul (the Supreme Being--பரம் பொருள்). There is only One Pati in the universe. He is second to none. Pati is eternal, neither having a birth nor a beginning, nor an end. Pati is beyond form, formlessness and form-formlessness. And yet Pati can sport all the said forms and other forms as He desires. He come into existence in all the said forms without attributes or marks. The attributes or Gunas proceed from MAyA and are called Sattva, Rajas and Tamas which are embraced by the souls and all objects without exception. The marks (icons, symbols, emblems) and the attributes are incidental to God and not His nature or His Supreme Nature.

God is the only one that remains without bonds or impediments. he is thus called Ninmalan--நின்மலன்.  Since He is not bound, he can remove the bonds from the roiling souls. He is the ONE-ஏகம்.  He has no one to compare with, no one greater than Him and no one above Him worthy of worship.

He is Eternal--நித்தன்--and thus does not take birth, live and die. He is Immutable and brings the world into existence, safeguards and destroys it.

Though the souls are endowed with intelligence, they do not have self-knowledge unless they are taught. God is not so; He is Omniscient and has a plenitude of Self-Knowledge. God stands as the Soul of every soul and confers knowledge of the world around Him. Though He is intimately involved in creation, maintenance and destruction of innumerable worlds and universes, He remains immutable and immovable and is not subject to transformation.

He is not subject to circumscription or division --அகண்டிதன்-- God, as an undivided whole.

God is the goal of human endeavor. The Knowledge of His Sacred Feet--திருவடிஞானம்-- is what takes the soul to the feet of Siva, is necessary for salvation and is provided by Siva Himself to the soul. He is of the form of Ananda--ஆனந்தம்--or Bliss.

He is smaller than the atom and bigger than the biggest. He is மெய்ப்பொருள் = Truth or Reality.  He is தற்சிவம்--Absolute Being, as self-existent; முதற்கடவுள்.

Verse 14/100. Siva of three Saktis and three forms of Siva.

முதல்வன் திருவுரு

நீடுபரா சத்திநிகழ் இச்சா ஞானம்
நிறைகிரியை தர அதனை நிமலன் மேவி
நாடு அரிய கருணைதிரு உருவம் ஆகி
நவின்றுபல கலைநாத விந்து ஆதி
கூடும் ஒளி வளர்குடிலை மாயை மேவிக்
கொடுவினைகொள் தனுகரணம் புவன போகம்
பீடுபெற நிறுவி அவை ஒடுக்கும் மேனி
பிறங்கிய நிட்கள சகளப்பெற்றி யாமே. 14

The Immutable ParAsakti--பராசத்தி-- confers Iccha Sakti, Jnana Sakti and Kriya Sakti and Ninmalan-SivaPeruman --நின்மலன் சிவபெருமான்-- of Great Compassion and the Form of Grace, undertakes to abide in Nada and Bindu, joins with Suddha MAyA and grants Vedas and Agamas. Ninmalan also abides in Asuddha MAyai and Prakriti MAyai; assumes the said three forms (Formlessness, Form or Form-formlessness) to provide the souls with body, sense organs, the world, and objects for experience; maintains the embodied souls in the world; and ultimately subjects them to death.

நின்மலன் = The one who is Pure.

When Siva remains as Pati, He is without any of the three forms described below. Pati is beyond words and mind, full of compassion and when Pati decides, on account of his Grace to the souls, to perform the five acts of Creation, Maintenance, Destruction, Obscuration and Grace; at that instance Pati takes on the form (Sakalam). That body is not the corporeal body--கருமேனி-- as we have.

The Form of Siva is called Sakalam--சகளம். Sakalam is the aspect of Šiva as having form, represented by the images. This aspect of Siva is concerned with creation and bringing things into existence

Formless aspect of Siva is Nitkalam--நிட்களம்.  Nitkalam is the formless aspect of Šiva. This form is concerned with ஒடுக்கம் -- involution or death.

Form-formless Body is known as Sakala-Nitkala body--சகள-நிட்களம்.   Sakala-Nitkalan is the aspect of Siva as being with and without form, represented by the Linga.

ஒடுக்கம் = Involution, as of the elements one into another; absorption, dissolution, disappearance, as of salt in water.

Verse 15/100. Siva is Jnana-Mayan, Tani-Mutalvan, and Ninmalan.

ஈங்கு இது  என்றது கடந்த இயல்பி னாலும்
ஈறுமுதல் நடு ஒன்றம் இலாமை யாலும்
ஓங்கிவளர் ஞானமயன் ஆத லானும்
உண்மைபிறர்க்கு அறிவரிய  ஒருமை யானும்
தாங்கு அரிய வெறுப்பினொடு விருப்பும் எல்லாம்
சார்வு அரிய தனிமுதல்வன் ஆதலாலும்
நீங்கல் அரும் உயிர்க்கு உயிராய் நிற்ற லாலும்
நிறுத்திடுவன் நினைந்த உரு நிமலன் தானே. 15

Siva is of the nature beyond Place, Time and Space. He has no beginning, middle or end. He is the towering effulgent Jnana-Mayan--ஞானமயன் (Universal Soul, as the embodiment of intelligence). Without His Grace, no one can fathom His nature. He does not entertain love or hatred. He is Tanimutalvan --தனிமுதல்வன் -- God, as the First Cause. He is the inseparable Soul of soul. He assumes whatever form He desires and remains Ninmalan-நின்மலன் -- the Pure One.

Six attributes of Siva are listed here: Plenitude of Intelligence, Limitless Bliss, Inherent Apprehension, Control of Himself, Plenitude without wants, and limitless Power.

Siva is of the nature, not confines by Place, Time and Space. Siva is not limited to a place, Time or space. He is வியாபகன், Vyapakan (God, as omnipresent). One cannot put any limitations on Him on any parameter.

ஞானமயன், Jnana-Mayan, the Embodiment of Intelligence indicates that Siva is of the Form of Intelligence. In the triad, Pati, Pasu, and PAsam, PAsam is Acit or non-intelligent entity. Although Pati and Pasu are Cit, Pasu's Cit or intellect is veiled by PAsam and thus goes by the term சிற்றறிவு--CiRRaRivu (Limited knowledge of the soul as acquired by the senses; The condition of the soul, in which its intelligence is obscured by its connection with matter). The soul's intelligence needs instructions, demonstrations, guidance... and therefore is sometimes subject to learning, forgetting, misperception and such inconsistencies.

God is One. He is Siva. The attributes of His Real Nature is not knowable by any one. He stood as a fiery column, the ends of which still remain unknown as attested by Brahma and Vishnu. Siva, the Supreme God not only is unknowable but also knows all in all their completeness. That being so, everyone and everything come under His control.

தாங்கு அரிய வெறுப்பினொடு விருப்பும் எல்லாம் சார்வு அரிய தனிமுதல்வன்: Siva, the First Cause does not entertain likes or dislikes towards anyone or anything. He maintains a neutral stance. தாங்கு அரிய வெறுப்பினொடு விருப்பும் எல்லாம். Explanation. Dislike is something that does not stick to God. Likewise, like is something that does not stick to God.

Saiva Siddhanta attests the Truth that the soul has no beginning or end. And yet the soul's nature is it takes the corporeal form (bodily form) on this earth and changes its body from one to the next, which entirely depends on the weight of its Karma.

Verse 16/100. MAyai, soul, and Karma do not have the autonomous ability to clothe the soul with a body. Only Siva does.

உலகம் எலாம் ஒருவனோடு ஒருத்தி ஒன்று என்று
உளதாகி நின்று அளவில் ஒடுங்கும் பின்னும்
மலம் அதனால் உளதாகும் உருவம் மாறி
வருவது போவது செல்வது ஆதலாலும்
அலைவில் அசேதனம் மாயை ஆதலாலும்
அணுக்கள் உரு அடையும் அறிவு  இலாமையாலும்
நிலவு தொழில் மருவி உருநிற்ற லாலும்
நின்று எவையும் அளித்திடுவன் நிமலன் தானே. 16

In this world, there come into existence ஓருவன் and  ஒருத்தி (He and She or Man and Woman), each one being an individual, lives for a while and later ceases to exist. This reabsorbed world, for the sake of ripening Anava Malam, comes back into existence. The changing form comes and goes again. MAyai is Acetanam (அசேதணம் = non-intelligent). The souls do not have the intelligence to spontaneously assume or evolve into a form. The deeds from the previous births do not have the spontaneous ability to give forms to the soul. Ninmalan (Siva) is the only One to dispense all these (according to Karma, the body, the organs, the world, and the objects for experience).

Purport.

Siva-Jnana-Botham says that God brings into existence He, She, and It in this world. Each entity comes into existence, lives or stays for a while and comes to an end. All these are subject to Time and Space, once they come into existence. Embodied life is limited in scope, limited in life span, limited as to when it comes to an end.

Maturation and eradication Karma Malam (கன்ம-மலம்-பரிபாகம்) results in the dissolution of the world, while the world comes back into existence because of Anava Malam. Anava Malam has to under go maturation (அணவ மலம் பரிபாகம்). The world exists until the MAya Malam undergoes Paripakam (மாய மலம் பரிபாகம்).

Creation, Maintenance, and Destruction (C-M-D) is under the aegis of Siva. Soul, Anava Malam, Karma, and MAyai do not have the ability to prosecute these three functions of C-M-D.

MayAi is Acetanam (அசேதணம் = non-intelligent), though it provides the building blocks of body, organs, world, experiential objects. MAyai cannot create a form on its own accord. It is the exclusive power of God.

Likewise, the soul by itself does not have the intelligence to create a bodily form. The reason why the soul is called atomic (அணு) is because of its association with Anava Malam, it lost its ability to be all-pervasive (வியாபகம் = All-pervasiveness). Since the soul is not all-pervasive; is limited in Time, Space and size; and does not have the plenitude of Intellect and Knowledge (as Siva), the soul does not have the power to assume any bodily form according to its will.

Why Can't we assume that Karma can give a corporeal form to the soul? Karma, being formless itself, cannot give corporeality to the soul.  Thus corporeality precedes Karma in every corporeal event of the soul. Karma embraces Buddhi but does not have the power to shroud the soul with a body.

The power of creation of the world is not within the purview of MAyai, the soul, Karma, and Malas. Sivanar, saying நின்று எவையும் அளித்திடுவன் நிமலன் தானே, stresses the point that the power of Creation is in the sole domain of Siva.

Verse 17/100. Siva is Immutable though he acts through His surrogate gods.

கந்தமலர் அயன் படைக்கும் உலகம் எல்லாம்
கண்ணன் அளித்திடும் அவைஎம் கடவுள் தானே
அந்தம் உற அழித்திடுவன் ஆத லாலே
அயன் அரியும்  அவனது உயர் அதிகா ரத்து
வந்தமுறை தன்தொழிலே மன்னுவிப்பன் எல்லாம்
வருவிப்பன் விகாரங்கள் மருவான் வானில்
முந்து இரவி எதிர்முளரி அலர்வுறும் ஒன்று அலர்வான்
முகையாம் ஒன்று ஒன்று உலரும் முறையின் ஆமே.17

Ayan (Brahma) sitting on the fragrant Lotus creates all the world. Kannan (கண்ணன் = Vishnu) protects the world. My god, Siva brings all to an end by destruction. So Brahma and Ari (அரி = Hari or Vishnu) perform their respective work as surrogates under the delegated authority from Siva. They do their functions on the orders of Siva. Could Creation, Protection and Destruction make Siva, VikAri (விகாரி = an entity subject to mutation)?  Under the sun, the lotus sprig shows up; the lotus bud blossoms; yesterday's flower wilts. Though the lotus flower is subject to many transformations, these changes do not transform the sun. Likewise, though Siva creates, protects and destroys all worlds, He remains His effulgent Self without any change.

The presiding deities for Creation, Protection and Destruction are Brahma, Vishnu and Rudra. Siva is the only One who remains eternal and survives the universal destruction. Thus, Siva is the One who begins the new cycle and creates the world, after which Siva needs Vishnu to protect the world. Brahma and Vishnu are surrogate gods. But Siva is கடவுள் (Kadavul = the One who goes beyond or transcends all gods.)

Vishnu worships Siva with a thousand Lotus flowers. Once Vishnu discovered that he was short one flower. He enucleated His eye and made up the numbers to one thousand. Since he plucked the eye, He is called Kannan (கண்ணன். கண் = eye).

When someone implements his portfolio, he is subject to change, transformation or mutation. An object also undergoes change, transformation or mutation. Clay becomes a pot; fruit becomes juice; fodder becomes milk in the udder of a cow; DNA undergoes mutation upon exposure to sunlight (causing skin cancer). Siva, who performs the five functions of Creation, Preservation,  Destruction, Obscuration and Grace, does not undergo transformation or mutation. All acts of Siva are effortless, proceed from His Will and take place by Divine Grace and  intention (குறிப்பு). This is Action by Instantaneous Intention-Action (சங்கற்ப மாத்திரை). So God is called NirvikAri (நிர்விகாரி = Immutable Being). The analogies supporting this proposition is presented by Umapathi Sivanar are the flowering of the lotus bud and the wilting of the lotus flower by the immutable sun. The sun remains immutable though the lotus bud and flower underwent transformation.

உலகப் படைப்பின் பயன் = The purpose of creation of the world.

Verse 18/100. All five acts of Siva are Divine Play acts done with ease and concern and for the deliverance of the soul.

ஏற்ற  இவை அரன் அருளின் திருவிளையாட்டு ஆக
இயம்புவர்கள் அணுக்கள் இடர்க் கடல் நின்றும் எடுத்தே
ஊற்றம்மிக அருள்புரிதல் ஏது ஆக
உரைசெய்வர் ஒடுக்கம் இளை