Thirumanthiram-saiva siddhanta philosophy-Tamil

Tirumantiram and Saiva Siddhanta
Philosophy
Siddhantarathinam
Dr. S. Sundarabalu ,M.A; M.A; Ph.D
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies, Dept. of Indology
Jagiellonian University, Krakow-Poland
sunder_balu@yahoo.co.in

Sivalingam-சிவலிங்கம்

 The lingam (also, linga, ling, Shiva linga, Shiv ling, Sanskrit लिङ्गं, liṅgaṃ, meaning
"mark", "sign", or "inference") is a representation of the Hindu
deity Shiva used for worship in temples. In traditional
Indian society, the linga is rather seen as a symbol of
the energy and potentiality of the God.
 The lingam is often represented alongside the yoni,
a symbol of the goddess or of Shakti, female
creative energy. The union of lingam and yoni
represents the "indivisible two-in-oneness of male
and female, the passive space and active time from
which all life originates".

CN I
CN III
CN VII
CN IX
CN XI
CN II
CN IV
CN VI
CN VIII
CN X
CN XII
CN V
Parts of Cranial Nerves
5/27/2014

7. Crown Center – Top of head
towards back; Connection to divinity,
spirit, bliss; Drive to transcend.
6. Third Eye – Slightly above
midpoint between eyes; Intuition,
metaphysical wisdom, stillness;
Drive to know.
5. Throat Chakra – Center of throat;
Self-expression, speaking truth;
Drive to communicate.
4. Heart Chakra – Center of chest at
breastbone; Love, compassion,
beauty, joy, balance; Drive to
connect.
3. Navel Chakra – Just below navel;
Personal power, self-definition,
boundaries; Drive to act successfully.
2. Sacral Chakra – Internal
reproductive organs; Sensuality,
creativity, abundance, passion; Drive
to create.
1. Root Chakra – Tailbone;
5/27/2014

SAIVA SIDDHANTA TEXTS சைவ சித்தாந்த நூல்கள்

 Saivism
 The word Hinduism is a common name which
denotes many Indian religions, including Saivism. It
is not a religion by itself. Saivism or Saiva religion is
the dominant religion of the Hindu fold.
 Saiva Siddhanta (Saiva Siththaantham in Tamil) is
the philosophy of Saiva religion which considers
Lord Siva as its primary deity. Siddhanta means the
final conclusion (reached after taking into
consideration all other important views).
 It is the popular philosophical system of the Tamils of
South India, based on Saiva Agamas, Upanishds,
ancient Tamil works, Thirumurais and Meykanda
Sastra works.

 Who am I ?
 Is there a God?
 What are the natures of God, Soul and the cosmos?
 What is my relationship with God and the worldly
things?
 What is the reason for happenings in life over which
one has no control?
 Such questions often arise in any philosophical
system. Saiva Siddhanta gives plausible answers

 Eternal Entities
 Saiva Siddhanta believes in the three eternal
entities of God, Soul and Bondage (materials of
bondage). These are called Pati,
Pasu and Pasam respectively in Siddhanta
philosophy.
 Pati means Lord (of the souls) who is God.
 Pasam means bondage.
 Pasu means that which is under bondage.
 All things known and perceived are included in these
three categories. According to Saiva Siddhanta God
is one, Souls are many and Pasam consists of three
impurities (malams) called Anava (anavam),
Karma (kanmam) and Maya (mayai). Like Pati who

 Existence of God and other eternal entities is
established by various epistemological means.
Logical arguments, based on sense perception,
inference and scripture are important means of
proving their existence.
 Anything that has a beginning, existence and decay
is made by someone. It has a maker. Our physical
body including the mental and psychological
equipments, the world and the worldly things had a
beginning. They exist for a certain period of time and
then decay. They, therefore, have a maker who is
God. Existence of God is thus established by
inference. The existence of other entities is also
established similarly by various means.

 God: Siva (Sivam) is the name given to their God by
the Saivites. Siva means One who is perfect and /or
auspicious. His inherent nature is wisdom. He is with
infinite love to benefit the souls. It is His Grace which
is part of Him. Like the sun and its light, He remains
inseparable with his Sakthy which is
Grace. Sakthy literally means power or energy. He is
omnipresent. The Tamil word for God, Kadavul,
meaning One who resides outside and inside,

 Soul: According to Saiva Siddhanta, Souls are many.
No two persons or beings are alike. We may therefore,
conclude that every living being has a soul of its
own. Anma and uyir are other names for soul. Soul
has the capabilities to know, act and desire. These are
called its gnana sakthy, kriya sakthy and iccha
sakthy respectively.
 These capabilities are impaired by the associated
entity calledanava. Soul has a dependant nature and
behaves like the one on which it depends. When it
depends on the worldly things, it behaves like them.
When it depends on God, it behaves like a divine
being. This nature of dependency is called in Tamil as
‘Sarnthathan Vannamathal’.

 The most respected shaivite scriptures in thamiz
the thirumuRais , were composed almost in the first
millenium developed the in the thamiz people the
spiritual nourishment. Based on these holy texts
and developed on the fertility they made in the
thought process gave rise to many philosophers
dwelling in the highly complex question of the
Supreme, soul and surroundings and their inter-
relationship.
 Among them four are quite significant and are
referred to as sandhAnak kuravargaL. The texts
which are explanatory/ commentory texts of shiava
sidhdhantha, that were written in this period of 12th
to 14th century are called santhAna nulgal or
meykaNda nUlgaL.

 While the rest of the thirumuRais are singing the
glory of Lord shiva, the nineth thirumuRai
thirumanthiram is the one that deals in detail about
the philosophy and yoga. These santhAna texts are
absolutely dedicated for philosophical discussions.
These texts analyse the various factors, logics and
experiences, refute and support the various
philosophies on the ground of raising and answering
questions. These are excellent food for thought and
are Shaiva sidhdhanthic philosophical tutorials.
 Tamil Shaivite Literature taalapuraanam and etc : 705
 சித்தாந்த சாத்திரம் – 14 chaaththiram (shaastram)-
guidelines or philosophical treatises
 http://www.shaivam.org/siddhanta/san.htm

Saiva Siddhanta Texts Author
1.திருவுந்தியார் (thiruvundhiyAr)
thiruviyalUr uyya vandha
dhEvanAyanAr
2.திருக்களிற்றுப் படியார் (thirukkaLiRRup padiyAr)
thirukkadavUr uyya
vandha dhEvar
3.சிவஞான பபாதம் (shiva gnAna bodham)
meykaNda sivam
4.சிவஞான சித்தியார் (chivanyAna chiththiyAr)
aruNandi
chivAchchAriyAr
5.இருபா இருபஃது (irupA irupaqthu)
6.சிவப் பிரகாசம் (chivap pirakAcham)
umApati
shivAchchAriyAr
7.திருவருட் பயன் (thiruvarut payan)
8.வினா வவண்பா (vinA veNpA)
9.பபாற்றிப் பஃவறாடை (pORRip paqRodai)
10.வகாடிக்கவி (kodikkavi)
11.வெஞ்சு விடு தூது (nenychuvidu thUdhu)
12.உண்டை வெறி விளக்கம் (uNmai neRi viLakkam)
13.சங்கற்ப ெிராகரணம் ( chaNkaRpa nirAkaraNam )
14.உண்டை விளக்கம் (uNmai viLakkam)
manavAchakaN
The Core Saiva Siddhanta Texts - santhAna nulgaL / meykaNda nulgaL -

சிவஞான ப ாதம்-Sivagnana
Bodham
 1. அவன் அவள் அதுவவனும் அடவ மூவிடன டையின்,
பதாற்றிய திதிபய வயாடுங்கி ைலத்துளதாம்,
அந்தம் ஆதி என்ைனார் புலவர்.
 Because the world, consisting of things male, female and
neuter, is subject to the three operations (production,
maintenance, and dissolution), it is an entity produced (by an
Agent).Having dissolved, it comes into being again because of
Impurity. The end is the beginning, say the wise
 1. The world perceived to exist in forms male, female, and
neuter undergoes production, maintenance, and dissolution; for,
beside maintenance, production and dissolution also are seen.
 http://www.shaivam.org/tamil/sansivae.pdf

 2. அடவபய தாபன யாயிரு விடனயின் பபாக்குவரவுபுரிய
ஆடணயின் ெீக்கைின்றி ெிற்குைன்பற.
 He, being one with souls and other than souls,
abides in inseparable union with the Power, so that
souls experience going and coming because of
twofold works.
 http://www.shaivam.org/english/sen-san-sivagnana-botham-jmnp.htm

 3. உளது, இலவதன்றலின், எனதுைவலன்றலின் ஐம்புலன்,
ஒடுக்கம் அறிதலின், கண்படில் உண்டிவிடனயின்டையின்,
உண்ர்த்த உணர்தலின், ைாயாவியந்திரனுவினுள் ஆன்ைா.
 By saying that it is not, by saying ‘my body’, by
knowing of the five senses, by knowledge when they
are suppressed, by the absence of feeling and
activity in sleep, by knowing when caused to know,
(it is proved that) there is a soul in the body which is
an instrument produced by Maya.

4.அந்தக்கரணம் அவற்றின் ஒன்றன்று,
சந்தித்தது ஆன்ைா, சகசைலத்துணராது
அடைச்சு அரசு ஏய்ப்பெின்று அஞ்சவத்டதத்பத.
 FOURTH SUTRA
 The soul is not one of the inner faculties. But
being without knowledge owing to Innate Impurity,
it is associated with them like a king with his
ministers, and has five states.

5. விளம்பிய உள்ளத்து வைய்வாய் கண் மூக்கு
அளந்தளந்தறியா ஆங்கடவபபாலத் தாம்தம் உணர்வின்
தைியருள் காந்தம் கண்ை பசாசத்தடவபய.
 FIFTH SUTRA
 Though body, mouth, eye, nose (and ear) perceive by
the help of the soul, they do not know. Like them, souls,
(though they know), by the grace of the Peerless One in
their knowing(do not know). They are like the iron in the
presence of the magnet
 The five senses perceive by the help of the soul: for
unless the soul in union with them perceives, they
cannot perceive. (a) When the soul like a king is there
ruling the five senses, the five senses do not know the
soul. The soul does not perceive unless it perceives in
the senses; and if the soul does not perceive, the eye

7. யாடவயும் சூனியம் சத்வததிராதலின்,
சத்பதயறியாது, அசத்திலது அறியாது
இருதிறன் அறிவுளது இரண்ைலா ஆன்ைா
 SEVENTH SUTRA
 In the presence of the real all things are non-
existent; so the real does not know (them).The non-
real is not; so it cannot now(the real).(Therefore)that
which knows both is the soul which is neither.

11. காணும் கண்ணுக்குக் காட்டும் உளம் பபால்
காணவுளத்டதக்கண்டு காட்ைலின், அயரா அன்பின்
அரன் கழல்வசலுபை.
 Like the soul which makes the seeing eye to see-in
order that the soul may see, the Lord sees, and
makes the soul to see. Therefore in unforgetting
love the soul reaches the feet of Hara

TIRUMANTIRAM-TIRUMULAR (TAMIL : திருமூலர்
)

Tirumantiram- Tirumoolar got initiated by his guru
Nandhi devar, he lived for 3000 years and composed
Tirumandiram
 Tirumular (Tamil:திருமூலர் ) was a Tamil Shaivite
mystic and writer, considered one of the sixty-three
Nayanars and one of the 18 Siddhars. His main work,
the Tirumantiram, which consists of over 3000 verses,
forms a part of the key text of the Tamil Shaiva
Siddhanta, the Tirumurai.
 Legend has it that Tirumūlar was a travelling Shaiva
saint and scholar from Kailash who used his yogic
powers to transmigrate (To pass into another body after death) into the body
of a southern cowherd, Mūlan. He would wake up from
a state of intense meditation once a year and

 The Nayanar is said to have been one of the eight
students of Tirunandi Devar. Tirumūlar, desiring to see
Agastya Rishi in the Pothia Hills, left Kailasa and
journeyed southwards. On his way, he visited many
Saivite shrines. When he came to Tiruvavaduthurai, he
took a bath in the Kaveri River then went to the Temple.
Upon leaving the Temple and walking along the banks of
the Kaveri, he noticed a herd of cows crying because
their herder had died. Wanting to pacify the grief stricken
cows, the Nayanar entered the body of the cowherd after
safely depositing his own body in the trunk of a tree.
 Mūlan, the cowherd, was a resident of Sattanur and
drove the cows back into the village in the evening.
Mūlan’s wife was expecting the return of her husband
but when she approached him, he would not allow her to
touch him, but said: ‘Oh lady, I am not your husband.

 The cowherd's wife complained to the village elders
about her husband’s conduct. They examined him
and after they came to the conclusion that he was a
great Yogi who had attained spiritual eminence,
instructed the lady to have no further contact with
him. The next day, Tirumular followed the cows, but
could not find his body in the trunk of the tree, where
he had left it. It was the Lord’s Leela. Lord Siva
wanted Tirumular Nayanar to write a book in Tamil
on Saiva Philosophy, containing the essence of all
Siva Agamas. Tirumular understood the Lord’s wish
and returned to Tiruvavaduthurai.

Why i preserve body
Time was when I despised the body
But than I saw the god with in
And the body , I realized , is the lord's temple
And so I began preserving it
With care infinite -725
725.உைம்பிடன முன்னம் இழுக்வகன் றிருந்பதன்
உைம்பினுக் குள்பள யுறுவபாருள் கண்பைன்
உைம்புபள உத்தைன் பகாயில்வகாண் ைான் என்று
உைம்பிடன யானிருந் பதாம்புகின் பறபன

 Where is the temple of God today?
http://www.hummaa.com/music/album/thiru-moolarin-thiru-mandhiram-thiruthani-n-swaminathan/22696

1. Inner core (uLLam; the spiritual heart) is the great temple (perum
kOvil); Fleshy body, the seat of the soul, (the place of union with
Paramaatma) is the temple;
2. For the compassionate Lord, the mouth is the tower-
entrance;
3. For those with mental clarity, jeevan (life force; soul) soul is
the Shivalingam;
4. The (deceiving) - five senses are the burning
lamps with within the temple.
 1823 Soul is Siva Linga
 For the Bounteous Lord
 This heart is the sanctum holy,
 The fleshly body is temple vast
 The mouth is the tower gate;
 To them that discern,
 Jiva is Sivalinga;
 The deceptive senses but the lights that illume
1823உள்ளம் வபருங்பகாயில் ஊனுைம்பு ஆலயம்
வள்ளற் பிரானார்க்கு வாய்பகா புரவாசல்
வதள்ளத் வதளிந்தார்க்குச் சீவன் சிவலிங்கம்
கள்ளப் புலன்ஐந்தும் காளா ைணிவிளக்பக. 1

2008
அணுவில் அணுவிடன ஆதிப் பிராடன
அணுவில் அணுவிடன ஆயிரங் கூறிட்டு
அணுவில் அணுடவ அணுகவல் லார்கட்கு
அணுவில் அணுடவ அணுகலும் ஆபை. 2
 2008 Lord is Atom-Within-Atom
 The Lord is the Beginning of all,
 He is the Atom-within-the-atom;
 Divide an atom within the atom,
 Into parts one thousand,
 They who can thus divide
 That atom within the atom
 May well near the Lord,
 He, indeed, is the Atom-within-the-
atom.

2804: How Siva is Within
The Lord is in our heart,
As Aum is He there,
As Fire is He there,
As Order is He there,
As Space in body is He there,
He, the One Being.
2804உள்ளத்துள் ஓம்என்ற ஈசன் ஒருவடன
உள்ளத்து பளயங்கி யாய ஒருவடன
உள்ளத்து பளெீதி யாய ஒருவடன
உள்ளத்து பளயுைல் ஆகாய ைாபை. 1

five elements of world and human body

2671: God's Form
As mouth, eye, body and life
The Yoga-God is;
Beyond earth, water, fire, wind and
sky
Void His Form is.
2671உண்ணும் வாயும் உைலும் உயிருைாய்க்
கண்ணுைா பயாகக் கைவுள் இருப்பது
earth
space
air
fire
water

Na, Ma, Si, Va, Ya and human senses

2701வாவயாடு கண்ைம் இதயம் ைருவுந்தி
ஆய இலிங்கம் அவற்றின்பைல் அவ்வாய்த்
தூயபதார் துண்ைம் இருைத் தகம்வசல்லல்
ஆயதுஈ றாம்ஐந்பதாடு ஆம்எழுத்து அஞ்சுபை. 4
 2701: How Aum and the Five Letters are
Distributed in the Six
Centers
 In the six Adharas (centers) within
 Are distributed the Five Letters and Aum;
 That comprise Aum Nama Sivaya (Na, Ma, Si,
Va, Ya);
 In the Muladhara is Na
 In the Svadhishtana is Ma
 In the Navel Center is Si
 In the Heart Center is Va
 In the Throat Center is Ya
 In the Eye-brow Center is Aum.

52
Touch Skin Illusion na
Taste Tongue Arrogan
ce
ma
Sight Eye God ci
Smell Nose Power va
Ear Sound Soul ya

2941உருவிலி ஊனிலி ஊனம்ஒன்று இல்லி
திருவிலி தீதிலி பதவர்க்கும் பதவன்
வபாருவிலி பூதப் படையுடை யாளி
ைருவிலி வந்துஎன் ைனம்புகுந் தாபன. 6
 2941: Attributes of Siva
 Formless is He,
 Body less is He,
 Blemish less is He,
 Rich less is He,
 Harmless is He,
 Celestial of celestials is He,
 Contention less is He,
 Bhoota-army possessed is He,
 Attachment less is He,
 He entered my thoughts.

 270: Love and Siva are One
 The ignorant prate that Love and Siva are two,
 But none do know that Love alone is Siva
 When men but know that Love and Siva are the
same,
 Love as Siva, they e'er remained.
 270.
அன்பு சிவம் இரண்டு என்பர் அறிவிலார்
அன்பப சிவைாவது ஆரும் அறிகிலார்
அன்பப சிவைாவது ஆரும் அறிந்தபின்
அன்பப சிவைாய் அைர்ந்திருந் தாபர. 1

 How Soon the Dead are Forgotten

 145: How Soon the Dead are Forgotten
 The neighbours gathered wailing loud and long,
 Denied him now a name, called him corpse,
 And bore him to the burning ghat and the body burnt,
 Then a ceremonial dip--and memory dies as the hours
lapse.
 ஊவரலாம் கூடி ஒலிக்க அழுதிட்டுப்
பபா஢டன ெீக்கிப் பிணவைன்று பபாட்டுச்
சூடரயங் காட்டிடைக் வகாண்டுபபாய்ச் சுட்டிட்டு
ெீரினில் மூழ்கி ெிடனப்வபாழிந் தார்கபள. 3

 252: Charity is Within Reach of All
 Easy to all to offer in worship a green leaf to the
Lord,
 Easy to all to give a mouthful to the cow,
 Easy to all to give a handful, sitting down to eat,
 Easy to all, good, kind words on others to bestow.
 யாவர்க்கு ைாம்இடற வற்குஒரு பச்சிடல
யாவர்க்கு ைாம்பசு வுக்வகாரு வாயுடற
யாவர்க்கு ைாம் உண்ணும் பபாவதாரு டகப்பிடி
யாவர்க்கு ைாம்பிறர்க்கு இன்னுடர தாபன. 2

 ‘Among the many revelations that Mohenjadaro and
Harappa have in store for us, none perhaps is more
remarkable than this discovery that Saivism has a
history going back to the chalcolithic age’ – John Marshall
 The Saiva religion and its philosophy are praised
highly by scholars.
 ‘Saivism is the oldest pre-historic religion of S.
India’ – G.U.Pope
 ‘One of the most closely reasoned religious
philosophies found anywhere in
 the world’. – John H. Piet


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