Author: Meykandar

I’m thinking of reflecting together, about Saiva Siddhantham , in a different way, so that you can appreciate a bit more in depth, the subjects you have learnt till present.

What is Saiva Siddhantham  ? 

To answer this question, one must look at the sastra called “Sivaprakasam“.

St.Umapati Sivam says that He will explain the meaning of “Saiva Siddhantham ” in the 7th Verse of “Sivaprakasam. And in the 99th Verse, He summarises all the explanations about “Saiva Siddhantham ” till that point. On what philosophical basis – “வாதம்”, does Saiva Siddhantham  argue its principles. But today the word “வாதம்”/ vaatham, has taken different connotations. 

The line of argument that Saiva Siddhantham  takes is called “Satkaariya Vaatham”, Sat meaning The thing which exists, and by logical extension, the things that exists which manifest itself; Kaariyam. Kabila MaaMunivar was the one who coined this term, on the basis of sāṃkhya philosophy work. This works is deemed to be around ~5000 years old. St. Umapati Sivam says Saiva Siddhantha  uses the sāṃkhya philosophy as the basis for arguing its principles.

Generally, In Siddhatham, one should never say that its one’s own ideas/perspectives. Rather one should always highlight the scriptural work and the verse number, which is referred to, by the person expounding it. Just as a lawyer should quote the law to be a lawyer, so does one need to quote the Siddhantha Sastras   in a similar manner.

I keep often repeating that one who has clearly understood the 7th and 99th verse of Sivaprakasam, has understood what can be called “Saiva Siddhantha in a nutshell’.

As for the word “Satkaariya Vaadam “, don’t assume it to be some random word in the scriptures. It is not. It’s simply science. That’s why we have chosen this topic today of which the word “vignanam”, a combination of ” Vishesha + Jnana”, means “special Knowledge” or simply science.

“MeiJnanam” means “True Knowledge” and is different from “ViJnanam “. The nuance is that all “ViJnanam “does not need to be necessarily true. 

Modern science uses the term “law of conservation of matter” which is the equivalent to “Saatkariya Vaadam “. A matter which exists will never cease to exist though it may change its form. In science, there is law and there is theory. A theory can be accepted to be true until it’s disproven by future developments whereas laws cannot be disproven as they are empirically validated under certain conditions. This is why it’s called “Law of conservation of matter” and not “theory of conservation of matter”. Reason I’m highlighting this is because you should be assuming that you are reading Saiva Siddhantham solelybased on belief.  This is why i took this topic today so that you can realise that Saiva Siddhantham (and by logical extension, Hindu Santana Dharma) is not based solely on beliefs as compared to non-Indic faiths, where blind faith alone rules the roost.

So, a ViJnani/scientist, has not created new matter by oneself. Rather, one mixes one or two different types of matter, and creates a different matter. The word Maya is nothing but matter subject to evolution and involution, in simple terms. Now there is a language debate around the origins of the word maya. Consider if i travel to England, they would ask for the english equivalent of maya, without bothering about the language debate around it. The english equivalent for maya is primordial matrix.  The source from which matter manifests, is called matrix. And it is ever existing.

தோற்றமும் நிலையு மீறும் மாயையின் தொழில தென்றே  
சாற்றிடு முலகம் வித்துச் சாகாதி அணுக்க ளாக  
ஏற்றதே லீண்டு நிற்கும் இல்லதே லியைவ தின்றாம்  
மாற்றநீ மறந்தா யித்தால் மாயையை மதித்தி டாயே.             34 

Tōṟṟamum nilaiyu mīṟum māyaiyiṉ toḻila teṉṟē   

cāṟṟiṭu mulakam vittuc cākāti aṇukka ḷāka   

ēṟṟatē līṇṭu niṟkum illatē liyaiva tiṉṟām   

māṟṟanī maṟantā yittāl māyaiyai matitti ṭāyē.

The wise declare that the world evolves from Maya and the common people also can point out that in the seed, the tree and branches &c, are contained in a suitable condition, and otherwise, they won’t be produced; and these words you have forgotten. Understands therefore that Maya is the material cause.

SivaJnana Siddhiyar, ArulNandhi Sivam

Next another confusion rises. You should not assume this to be simply tamizh words but rather ViJnana/scientific truths. What the scientists call as primordial matrix, Saiva Siddhantha defines it as maya. The words differ but the meaning remains the same.

Next is Tatuvam/Tatva which is incorrectly understood as philosophy. (jovially) from a worldly perspective, if you don’t understand what i say, then its tatuvam. People will say that that fellow is speaking tatuvam. Then what is the meaning of the word Tatuvam? There are 36 Tatvas in Saiva Siddhantham and if you ask someone today to translate it, then they will incorrectly translate it as 36 Philosophies of Saiva Siddhantha. The reason i’m explaining in English is because in a few decades from now, our children and grandchildren will need to be taught in english. As our children and grandchildren are not learning tamizh. We can read tamizh but don’t understand its entire meaning whereas the future generations will not even be able to read tamizh. The students of the current generation are all studying in english medium schools, and no one wants to admit their children in tamizh medium schools. 

That means “that which exists”.

Tvam means character.

Therefore, Tatvam means “character of an existing thing”.

Arivu is the next word in Saiva Siddhantham. We assume arivu means knowledge. Saiva Siddhantham defines Arivu as the experience that arises via the 5 senses. In english, Arivu stands for Perception. The point is that it’s not wrong to have not fully understood something but it’s dangerous to misunderstand something. Not understanding is not a sin, misunderstanding is a sin, no matter what topic or domain one wishes to learn. Such is the case at present; hence we must understand the basis of what is being explained in the Sastras. The reason for our misunderstanding is due to negative effects of other languages, news articles etc.,

Is ant a thing with arivu/perception? A child will say that the ant does not have arivu/perception, but Saiva Siddhantha saysthat an ant or an elephant, are sentient being with experiences via its sense organs.

ஒன்று அறிவதுவே உற்று அறிவதுவே 
இரண்டு அறிவதுவே அதனொடு நாவே 
மூன்று அறிவதுவே அவற்றொடு மூக்கே 
நான்கு அறிவதுவே அவற்றொடு கண்ணே 
ஐந்து அறிவதுவே அவற்றொடு செவியே 
ஆறு அறிவதுவே அவற்றொடு மனனே 
நேரிதின் உணர்ந்தோர் நெறிப்படுத் தினரே.

Oṉṟu aṟivatuvē uṟṟu aṟivatuvē 

iraṇṭu aṟivatuvē ataṉoṭu nāvē 

mūṉṟu aṟivatuvē avaṟṟoṭu mūkkē 

nāṉku aṟivatuvē avaṟṟoṭu kaṇṇē 

aintu aṟivatuvē avaṟṟoṭu ceviyē 

āṟu aṟivatuvē avaṟṟoṭu maṉaṉē 

nēritiṉ uṇarntōr neṟippaṭut tiṉarē.

Scholars have classified living organisms under six heads :-or-ariv-uyir having the sense,of touch alone, u-ariv-uyir having the senses of touch and taste, tnii-v-ariv-uyir having the senses of touch, taste and smell, ndl-ariv-uyir having the senses of touch, taste, smell and sight, ai-y-ariv-uyir having the senses of touch, taste, smell, sight and hearing and ar-ariv-uyir having the power of discrimination in addition to the above five senses.

Tolkappiyam Porul Adhigaram, Marapiyal 571 – Tolkāppiyam with English Commentary, Vol. 1 (Eḻuttadikāram) and Vol. 2 (Poruḷatikāram), P.S. Subrahmanya Sastri

So before studying Tatvams, one should not confuse oneself with the worldly words and definitions.

Saiva Siddhantham says that there was time when the Aanma/Soul existed without the physical body at one point in time. Siva then creates the physical body from maya.  This must be explained from whence came the physical body else satkaariya Vaadham will be disproven. Siddhantha calls it Tanu, Karana, Bhuvana and Bhogam.  This is what we call as creation. The aanma/Soul which previously existed without a physical body, is now given one, from Maya/Primordial matrix. The fellow Indic faiths call maya as Illusion.  This difference between Vedanta and Siddhantha, must be understood.

ஏகன் அனேகன் இருள்கரும மாயையிரண் 

        டாகவிவை யாறாதி யில்.             52

The one God, the many souls, the dark Anava, Karma, the Suddha and Asuddha Mayas, all these six are eternal.

CHAPTER VI, LIGHT ON THE PATH – Tiruvarutpayan, St. Umapati Sivam

When the Lord appears as a Guru, what will He teach?

The One (the Lord), the many (souls), darkness (ANava), karma and twofold mAyA (suddha and asuddha) – these have no beginning. 

The fact that these 6 are without beginning, must be understood clearly. The Sastras must be quoted as is the norm in Siddhantha.

When asked whether Vedanta and Siddhantha were opposed to each other, our Saints highlighted that it was not the case. This creates a confusion in our minds as we saw in the case of the definition of maya. 

<Kumaraguru Swamigal quote about vedantam and Siddhantham>

He says that if one peels and eat the fruit, its vedantam whereas if one juices the fruit in a mixer and consumes it, then its Siddhantham. Siddhantham is but the juice of the fruit of Vedanta which we cannot refute, as the juice is indeed extracted from the fruit and hence not different.

There is science about the creation of the world/universe. One person asked me that you are saying the world is created from maya, but the Vijnanis/Scientists do not say so. Science calls it cosmology in which there are at least 13 different theories which explains how the universe was created. Only when all scientists arrive at the same thing, will the theory become a law. Until then all these remain theories and theories don’t have to be necessarily true.

Without having the basic underlying knowledge, one should not do research. One lady from London called Ruth Raina, came to study Saiva Siddhantham. She says that all that Saiva Siddhantha says, is science but the reason why ViJnanis/scientists are not aware of this is because, there are not able to understand the terminologies used by theMeiJnanis (Seers).  “The poetic usage of the language by seers”.

If anyone studies and comprehends the basis of Saiva Siddhantha, then one should naturally feel a longing as to why such a profound Tatvam/ character of an existing thing, has not spread across the world. Did this longing occur only for those born in Bharat, especially Tamil Nadu? No. 

Does the world exist from the beginning or was it created by God? To answer this, one should know தர்க சாஸ்திரம் which means knowing how to debate, because if one says the world existing from the beginning then why did God need to create it? Or if it was created by God, then where did God create it from? The answer is the world was without beginning in the causal state and it became the world as we perceive it, in the effective state. For ex., is polythene bag existing since beginning or was it created? The answer being that the polythene bag existed as various matter in the causal state and became the polythene bag in its effective state.

What this means is that in the causal state, the world existed since the beginning and in the effective state, it was created as a perceivable form. And who brought about this change from the causal state to the effective state, God.

There was a person named Ingersoll who asked that “If God created the world, then who created God? ” and “if God is self-manifested then why can’t the universe manifest itself?”. For anyone who has properly studied Saiva Siddhantha, this question does not even arise.

There are 3 people who read Saiva Siddhantham properly by first learnt Tamizh.

1. Rev. H.R. Hoisington 
2. G.U. Pope
3. H.W. Scomerus

Hoisington was already adept in 4 languages and after coming to India (from the US) he learnt both tamizh and Sanskrit. He then learnt SivaJnanaBotham in depth. He mentioned that there existed neither in Greek nor in Latin philosophy, such Tatvams. He mentioned that all christian monks should study this magnus opus of Saiva Siddhantha. It’s surprising that a Christian Rev., would espouse such a thought, considering that he was the founder of the Church of South India (CSI), which is responsible for converting gullible Indians via hook or crook, to christianity. He also translated Sivaprakasam and Tattuva Kattalei along with SivaJnanaBotham (St. Meykandar).

G.U. Pope was the one who translated Tiruvasagam into english. But he highlighted that those who read Tiruvasagam, should not mistake St. ManickaVasagar as a philosopher. But how to make the readers aware of this important distinction? So, he translated Tiruvarutpayan and placed it before Tiruvasagam, so that any englishman who reads Tiruvarutpayan will clearly understand the basis of Saiva Siddhantham and hence that Tiruvasagam is not a literary work but a scriptural one and that St. Manickavasagar was not a philosopher but a MeiJnani/seer.

That’s why he titled the book, “Tiruvasagam, the sacred utterances of the Saint and Sage ManickaVasaga”. The reason being that he felt that there was no point in studying Tiruvasagam without having first clearly understood the Saiva Siddhantham expounded in Tiruvarutpayan. Also, while translating Tirukural, he named it as “Tirukural, the ethics of Tiruvalluva Nayanar”. Funnily, we are still arguing about Tiruvalluvar where even G.U. Pope had clearly mentioned it.

The third person was H.W. Scomerus, from Germany. He translated the Saiva Siddhantha works into german which has now been translated from german to english.

There’s also a person from Czech Republic by the name of Kamil Zvelibi who spoke 52 languages. We are struggling to even learn 2 languages. Also, this shows the continuity of education from previous lives. There is no possibility that one can learn 52 languages in a single life except if not for the cumulation from previous lives. Only those who has studied multiple languages, has the competence to grade them, and not those who have studied none but claim superiority. He highlighted during a conference at Madurai that Saiva Siddhantha may be ranked as the perfect and cleverest systems of human thought.

These can be taken as foreigners who have studied Saiva Siddhantham and sharing their appreciation/plaudits whereas we are just coming into Saiva Siddhantham.

Bertrand Russell mentioned that Pythagoras was only one who, in 532 B.C said that the soul is immortal, and no other western (non-Indic) religion says this. (Jokingly) Seems like Pythagoras did some sort of Siva Punyam in his previous births.

“[Pythagoras] is one of the most interesting and puzzling men in history. Not only are the traditions concerning him an almost inextricable mixture of truth and falsehood, but even in their…least disputable form they present us with a very curious psychology…He founded a religion, of which the main tenets were the transmigration of souls and the sinfulness of eating beans…His religion…acquired control of the State and established a rule of the saints. But the unregenerate hankered after beans, and sooner or later rebelled.”

― Bertrand Russell, A History of Western Philosophy Vol. I/VI

There is a huge difference between learning Saiva Siddhantham via translations and learning it directly in Tamizh.  The 3 aforementioned Christians learnt tamizh first and then studied Saiva Siddhantham, that too via Saiva Siddhantha teachers.

 Siva is the owner of Maya.  Now what is Eeswaran? Eeswaran means “owner of all Aiswaryams” and our Leader. There is a difference between owner and leader. Maya belongs to Siva and hence He can use it as He pleases whereas we are His Adimai/Dasas/Followers. Maya is PariGraha Sakti to Siva. The Sakti that never separates from Siva is called Tathanmiya Sakti. SivaJnana Munivar in his Maapadiyam calls this PariGraha Sakti as Valli.

I will take you to marina beach to see the worker’s statue. You can see that they are moving the boulders using an iron rod as a lever. If i give you the same iron rod to move the boulder, you’ll not be able to, as you don’t have the same power. So, to extrapolate this, the power inherent in them and which cannot be given to you, is Taathanmiya Sakti. The iron rod that is used to move the boulder and which can be given to you, is PariGraha Sakti. Both are necessary. 

Maya and Siva are different, yet Maya belongs to Siva, using which, He manifests the matter inherent in the cosmos. Sivadoes not need to prove His ownership over Maya and St. Tiru JnanaSambandar sings about this in His Tevaram. Unless one has learnt the Sastras, one will not think about this line in Tevaram in this context. Only by reading Sastras   will such questions even arise in the first place. This is why we should learn the Sastras because the nuances in the intrinsic nuances in the Tirumurais, will never be understood without the understanding of the Sastras.

Sat (Sanskrit) == Mei (true) (Tamizh)

Asat = Poi(false)

While Mei in normal usage refers to true, it has a different connotation in the Sastras / Tirumurais. For ex., maya is Mei/true whereas the tattvas that manifests from maya is not. St. ManickaVasagar sings about this His Magnus Opus Tiruvasagam. 

Tiru SivaJnana Munivar writes in His work, SivaJnana Maapadiyam about what is Mei (True) and what is Poi (false). That which does not lose its inherent characteristics for infinity, is Mei (True) and that which manifests and gets sublimated in time, is Poi(false). This shows how the connotation of a normal tamizh word differs in daily usage and in the Sastras.

Asat is not the opposite of Sat.

Science without religion is lame, religion without science is blind.

– Albert Einstein

What Siddhantha says is that science is not opposed to Siddhantha or vice versa but that there are things beyond the boundaries of science, and which cannot be comprehended by our (pasus) limited intelligence. This is why St. ManickaVasaga Peruman paradoxically sings in Tiruvasagam that Siva is attainable in one context and unattainable in another. 

One does not become a Saiva Siddhanthi simply by accepting Siva as the Godhead. One must accept the 6 points as well, to be considered as a Saiva Siddhanthi.  

Saivam is the only faith that highlights points of other faiths and their inherent loopholes as well as explaining the how and the why.

God and knowledge

Arunagirinathar says about the Darisanam was given to him by Murugan.

The knowledge of not only God but anything follows 4 steps.

1. Listening
2. Reflection
3. Clarity
4. Nishtai (Nettai Koodudal)

What Saivam says about this is that one can understand a thing via listening and reflection.

What listening means is listening via experience and it does not come about by studying scriptures.

Students learn when they leave the institution – C. Rajagopalachari

Then one must reflect on what one has heard because only then will one come to realise that all the concepts that one has held, were incorrect and/are wrong.

Everyone human being has a concept, and it changes only when one listens and reflects on the speech of the realised.

Else one will go on reinforcing the self-imagined concepts by reading the scriptures alone and will not correct oneself unless via experience.

Only in Yogam state does actual realisation of the thing or God starts.

• Siva Yogam – 
• Siva Bhogam – This is obtained in Nishtai.

Our Saints have explained/expounded things/God from the perspective of Nishtai only.

Perayan – The name of my father to my son

Peyathi – The name of my mother to my daughter

Satya Gnana Darsini – Sanskrit name of Meikandar 

Satya Gnana Darisinigal (Paranjyoti Mahamunigal ‘s Guru)

Paranjyoti Mahamunigal gave Deekshai to Svethavana Perumal and gave him the name of Meikandar which was His Guru’s name.

He is different from Paranjyoti Mahamunivar who wrote Tiruvilaiyadal Puranam.

Naming tradition where one’s Guru’s Name is given to the disciple.

Those who sang Puranara nooru will be in “Ragarathu” whereas those who were sung by them in the verses will be in “Nagarathu” (Pandiyan / Nedunchezhian) 

In periyapuranam also all adiyars are in “ragarathu” and Sivan is in “Nagarathu” as Sivan will never be in “Ragarathu”.

Generally, “Ragarathu” is respectful, but Sivan will always in be “Nagarathu”. Since if “Ragarathu” is given, then it will become that there are many Gods. Even in Sangam literature its IraivaN.

• Nagaram is male gender.
• Lagaram is female gender.
• Ragaram is neuter.

God is beyond all three classifications, but Tiruvalluvar uses Nagaram meaning we also must use Nagaram, but it represents God head in this case and not the male gender.

Arunan is the driver of Suryan’s chariot. Meaning the Sunlight comes before one can see the Sun.  Suryan is sun god and Arunan is dawn god.

Even the god of night is Suryan. In morning he rules with usha sakthi and in night, he rules with pratyusha sakthi. (Only the private secretary changes)

Even when referring Vishnu and Brahma, the seniority place must be given to Vishnu.

Kalan is Yama’s minister.

When Maha is added, the Maha Vishnu, Maha Brahma, Maha Rudra means Siva. That is why Hara Hara Mahadeva. This is the chorus that was said by Vishnu during Parvati’s wedding.

The meaning of the chorus is. 

• Hara Hara – Slogan or Ghoshan in Sanskrit
  • Hara + Hara = Haro Hara
• Namah Namah –
  • Nama + Nama = Namo Nama
• Kumbha + Abhishekam = KumbhabhiShekam

« Tella Telindorku Jeevan Sivalingam – The Aanma itself becomes a SivaLingam to those who are realised. » should not applied to common people like to us but only to Siva Yogis.

• Pura Pujai – Exoteric liturgy 
• Aga Pujai – Esoteric liturgy

Athi theevra Satini Padham – Arul Sakthi of Siva Peruman on Aanma.

There are two Sakthi’s. 

• Tirodanam- current relation between aanma and God
• TiruvArul – when one reaches that level, the relation changes to Arul Sakthi

When one reaches state of Arul, then the state is called Satini Badham. It deposits on the Aanma and in this state, God starts taking the Aanma’s Karma.

Siva Deekshai Episode of St.Meykandar

For 13 days, He goes and does Nishtai in Tiruvennainallur Polla Pillaiyar Temple. At this time Paranjyoti Mahamunigal flies across the skies and He is stopped by Siva Peruman and ordained to give  

1. Siva Deekshai (Bhavana Deekshai to Meikandar)

1. There are different types of deekshai, and it depends on the maturity of the aanma.
2. Vaidika Pasupatha Deekshai – deekshai given to Krishnan by Upamanyu Mahamunivar

2. Deeksha Namam
3. Paramahamsa Sanyasi
4. Becomes sanyasin at age 2.
5. Finally gives a commandement to 

What this episode means is that Siva Peruman gives the child to the childless couple to respect Gnana Sambandar’s words eventhough they are to have no children due to their prarabdha karma.

But He takes away the child by giving Siva Deekshai and making the child a Sanyasin.

After becoming sanyasin, a child will not bow down to his/her parents but the other way around. This is more prevalent in North than in South and enormous respect is accorded to Sanyasin.

Also, Tiruneer / Rudraksham is given more importance in north that in south. 

Nasik means cutting of the nose, when i was there (in Nasik) with veshti and rudraksham waiting for the bus, the conductor of the bus came and prostrated at my feet and asked for bhasmam (tiruneer). In TN, the media and culture have corrupted people’s mind that those wearing Rudraksham and Tiruneer are false gurus.

Paranjyoti Mahamunigal ordains Meikandar to expound SivaGnanaBodham in Tamizh. Meikandar then comes to Polla Pillaiyar Koil in TiruvennaiNallur and sits in Nishtai for 13 days. 

Because as per tamizh tradition one should not give Gnana Upadesam without Nishtai. 

Upadesam == Indoctrination

Since SivaGnanaBodham is part of the Agamas, those with the spiritual maturity will always be aware/conscious of it. Siva Peruman at appropriate times expounds the same via a Guru all the while being within.

If we take Kandapuranam, Surapadman, singamugan, Tarukan were expounded SivaGnanaBodham by their father Kacipa Munivar via upadesam. This comes in Kandapuranam. When does it happen? This happened eons ago.

Kacipa munivar says that there are 3 things that are primarily expounded in vedas and agamas which are Anadi. 

In tamizh, it will never be said as my opinion because a gnani will never say that it’s his /her own opinion. Who are we to take an opinion? 

Authority to talk about Saivam

Based on maraimalai adigal and Tiru Vi Ka, they did a disservice to Saivam as they are being quoted by dravidian ideologists. This has created a distrust for Sanskrit as well as created splinters.

While discussing Saivaite scriptures in dharmapuram, thiruvavaduthurai adheenams, there is an injunction to not quote maraimalai adigal or tiru vi ka since they did not accept the marabu (tradition). 

One should have taken deekshai as per Kailaya Paramparai, but they have not taken it.

Why we don’t accept tiru vi ka because he does not even wear tiruneer. If not rudraksham or tiruneer, then don’t speak about saivism. Only when one has accepted the concepts in saivam, does one have the right to speak about saivam.

Transmission of the Saiva Metaphysics and modernity’s bias against Hindus

The focus for us should be on having absolute clarity of the metaphysics of saivism. Many other topics including the life of nayanmars can be read by oneself whereas the metaphysics cannot be learnt by oneself.  Also, the younger generation are and will be interested in this metaphysics and hence they should be taught the nuances of kriyas, sariyas but mainly the metaphysics of saivam. Meaning the concept of life, death, malas, God, souls etc in the words of the sages/rishis/gnanis.

The idea is to take the gospel to the next generation via these young people and our job is to make sure to transmit the core concept of metaphysics and not the day-to-day problems of society, how to remove misconception, how to stop conversions, how to counter media.

The major problem with tamizh cinema, they will show the church father or a mullah in good light because if they are shown in bad light, then there will be a huge protest. Whereas the brahmins or hindus are shown in bad faith in all cinemas. The villian will be wearing tiruneer and rudraksham and good person will be without neither.

Even the famous sitcom called selvi, the villain’s name is called Andavarlingam. 

In a place in kerala called changanaseri, a church priest raped a young child and was prosecuted. When a film was being made on the real incident, it was stopped because they knew it would destroy christianity.

When Appar went to Jainism, there was no uproar in Saivam. Whereas when he came back to his parent faith, there was huge uproar in Jainism, and they went and complained to the king else jainism will be destroyed.

Judgements were passed by the king to.

1. Tie to stone and drown.
2. Mix poison with food
3. Make drunk elephant to stomp on his head.
4. Imprison him in a room full of sunambu(slaked lime) which burns the skin.

Punishments meted out to Appar without success

As per Indian censor rules, the hate / violence/ sex should not be shown but films against hindu sentiments are always allowed. There are many such topics, but this forum is only to discuss the metaphysics of saivam as these topics cannot be learnt via the media etc.,

The Gnanis after having realized the laws and underpinnings of Saivam, creation, protection etc, they have expounded it to us.

The focus to remove the misconceptions about religion and philosophy

We are assuming ourselves. We must understand, realise and use it in the way our saiva mei gnanis have expounded them.

For ex., nagareegam does not mean civilisation. But we use it in hindu nagareegam, canadian nagareegam as if it means civilisation. Even in tirukural, nagareegam occurs, but it does not mean civilisation as per tiruvalluvar. This is the assumption that we have when using words in improper contexts. It’s called misnomer in english. This is why one should read the scriptures. 

SivaGnanBodham is meant for Saiva Siddhantha Scholars who after having learnt all and still have doubts. It’s not meant for layman.

The terminologies and its proper usage are very important and SivaGnanaBodham explains it intrinsically.

Sastras will have Vinayagar Thuthi whereas thothirams will not have it.

Teveram is a compilation and not a book. There is no vinayagar thuti in tiruvasagam but rettai mani malai (11th tirumurai) has it because it was composed as a nool thats why.

All 14 sastras has it except tirukalitpadiyar and tiruvundiyar as they were not compiled as nools.

Payiram == Proem (nearest equivalent)

The first 4 kurals are called Payira Iyal. After that there is also pir payiram (naandhi) (Colophon)

These are said by those who translated SivaGnanaBodham into english like Hoisington, gordon matthews. Gordon mathews translation of SivaGnanaBodham is a good one and is the nearest as accepted by our learned forefathers.

Kural is not couplets. Distich is the right word for a poem comprising 2 lines.

There are lots of tamizh words which have similar words in english poems, but not all. For ex., Anthathi does not have an english equivalent. The closest coined word is anaphoretic verse which can be used.

In one way, they are doing a lot of service which is useful for english speaking tamizhans. 

Read « A catechism on tamil grammar » by G.U. Pope. Veera Ma munivar (a catholic seminary as opposed to protestant missionary) does the same explanation in latin in a book called « how to learn tamil grammar ».

Literature and philosophy are two different things. Veera ma munivar and Caldwell dealt primarily with literature and did not touch upon the subtler and more nuanced aspects of philosophy in tamizh.

Whereas Pope, gordon mathews, scomerus etc., went into indian philosophy.

Only Hoisington and pope dove into Saiva Siddantham. 

Difference between service to literature and service to philosophy

Pope in his explanation for Thiruvarutpayan 52, adds a note that « there is a grand divergence between much of the western philosophy and theology » meaning non-indic religions have not said any of this. That must be appreciated since even though he is a faithful member of his flock, he accepts the unavailability of such philosophies in the abrahamic religions.

Today we are creating fear in kids by saying we have 247 alphabets as compared to english which has 26 only. It is a wrong way of approaching tamizh. Tamizh has 30 alphabets and not 247.

Uyir ezhuthu – vowel

Mei ezhuthu – consonant

Uyir Mei ezhutu – how can this be expressed in english? Pope calls it animated consonants. The consonant gains life only with the vowel, hence animated consonants.

While speaking in london, i said not to worry if your kids don’t know tamizh. Rather read the english translations of saiva samayam written by christian seminaries/ missionaries.

Two things occur.

1. You will understand the base of Saiva Samayam
2. You will see how even christian scholars appreciated the Saiva Samayam (especially the missionaries who came to India to convert people into their religion)

We read history so that we can learn from them.

If you read world history, you’ll learn that Judaism is the ancient religion in the west and in the orient, zorastrianism is the oldest one (even older than islam). The parsis worship fire as a resplendent symbol of God and not the fire itself. China has confucianism before buddhism and when buddhism entered china, it morphed in zen buddhism.

A payiram should contain a min. Of 8 and a max. Of 11 (angam) characteristics. The nearest english equivalent is proem.

Meikandar Himself wrote Payiram for Siva Gnana Botham as it is a tradition.

Tiru Kadai kaapu is a tradition – Meaning He refers to Himself (GnanasambandAN), where neither Appar nor Sundarar refer to Themselves in the first Person.Only Gnana Sambadar uses that connotation. 

Marai Gnana Gnana Munivan (Kolaru Pathigam): The two Gnana’s imply Veda and Agama mastery.

Meikandar keeps a kadai kaapu in payiram.

The oldest extant text in tamizh is Tholkappiyam. Certain texts from Agathiyam have been recovered albeit incompletely. How do we know that Agattiyam existed? Because those who have written Urai for Tholkappiyam have referred to Agattiyam in their texts.

The tamizh tradition says that there were 12 disciples of Agattiyar. 

Agattiyar is implicit across all three tamils.

1. Eyal
2. Isai
3. Nadaga

Some learnt Eyal, others learnt Isai while some others learnt Nadaga tamizh.

Tholkappiyam was during second sangam period. The name of the pandiyan emperor during the arangetram of tholkappiyam was Nilantharu Tiruveer Pandiyan. The Court Pulavar during this period was Adankotu Aasan who was one of the 12 disciples of Agattiyar. The one who wrote the Payiram for Tholkappiyam was Parambalanar, was also a disciple of Agattiyar.

Avai Adakam: the author humbly presents the scripture / explanation.

What Meikandar says in His Payiram is that, when you read diligently Siva Gnana Botham you will realise in the same way a sun shines light on a thing, what Siva Peruman explained. 

One can see a thing with a torch light or a 100-watt bulb or a 1000-watt bulb. But no matter whatever light you use, it’ll never match seeing the same with the help of sunlight.

Navagrahas, Gunas and the Tattvas

Navagraham is not the planets that we see through the telescope. It represents the deities that direct the planets. They are deities who have been ordained by Siva Himself to perform certain actions and they have a time limit. They are also subject to life and death, pleasure and pain and the 3 gunas.

All the 3 gunas do not leave you because it’s a sheath (guna sariram), only that one or the other gunas become more active at certain times. Not only humans but also applies to all living beings. 

For ex., when a snake is in satva guna, it will not bite you. But when it’s in raja gunam, it will bite.

The 3 gunas are applicable to all those who fall under the 24 tattvas. Hence based on the prevalent guna of the planet deity and the various combinations of the various planet deities, our lives are impacted.

Every year, the operating deity of the sun changes every month. These 12 deities are the ones that remove the Irul / Darkness. Hence Meikandar uses this in His Payiram as an example to illustrate His point.

Purai (Bootha) Irul: the 12 operating deities remove the pura Irul.

Aaga (Ariyamai) Irul: Ignorance is removed by the 12 sutras of SivaGnanaBotham.

This is the essence of SivaGnanaBotham.

The 12 suryas which are chanted as mantras in surya namaskaram are the one that remove the Pura Irul.

Out of 12, 2 suryas participated in the Daksa’s sacrifice (yagnam), hence those two were punished. Other 10 were not punished. This is what Tiru Manickavasagar sings in His « Unthi Para » song.

There is nothing which is not said in SivaGnanaBotham, but each must be looked at its individual context.

1. The concept of soul
2. The concept of anava
3. The concept of God

Etc.,

Manas/manam is only an instrument but the actual experience or the pain & pleasure is experienced only by the soul.

We may have different concepts but what Tiru Meikandar says, is what matters.

He says in 4th Sutra that the « Andha Karanas » are not the soul/aanma.

Manam/Manas is part of the Inner sensoria.

The basic question that arises is «if body and soul are separate then why God gives the body to the soul? »

The physical body is not the only one. There are 4 more bodies which are beyond the physical and cannot be fathomed using medical instruments.

The reason for pain /pleasure is not only the physical body but also the other 4 subtle bodies. The manas/manam is also a subtle body given by God.

Understanding the words and nuances in the tirumurais/sastras

Tiru Gnana Sambandar has sung songs for which its nigh impossible to find the meaning. The reason He has sung those songs is to cut down to size, those who claim to have mastered tamizh and think that they are masters of all due to that.

Learning a language and attaining the state of gnanam are two entirely different things. It’s called « Chitra Kavigal ».

Similarly, « Kandar Anthathi » by Tiru Arunagirinathar is a challenge to scholars and cuts down to size their egos. Only when one reads such works, does one understand the miniscule size of our knowledge and the far reaches of tamizh.

Shanmugavel Ayya’s « Karunaiku Arunagiri » cassette, where he talks about these works.

Navalar has the distinction of first publishing, « Tirumurukatru Padai ». He also has written an explanation for the same. Navalar touches upon specific areas which only those who already have a deep understanding of tamizh but unable to decipher deeper levels, can understand. Those who don’t have even a decent grasp of tamizh, will not understand Tiru Navalar’s works. 

While all tamizh works are incomparable, the concept of « Kolkai Vilakkam » or « explanation of the principle » of Saiva Samayam, starts only with « Siva Gnana Botham ». Only by understanding the principles, can one apply it to all other areas. For ex., without having a mastery over the algebraic formulae, one cannot solve the equations. Hence without the mastery of SivaGnanaBotham, one will be only explaining one’s own biased opinions and incorrect perspectives.

On the concept of Shani and suffering

Tiru Gnana Sambandar says that if one is a « true » sivan adiyar, then shani will not make one suffer. Tiru Kripananda Variyar Swamigal says that if one does not want to die, then one should not be reborn. It’s that simple because once you are born then you must die. 

If you want to do good, then become a Sivan Adiyar. For a true Sivan Adiyar, the Navagrahas do not only not cause pain but also will listen (Kutr Eval) to the Adiyars. Then we should be focussed on what we should do, to gain than qualification. Of course, we’ll be happy if navagrahas listen to us. The explanation of an Adiyar is given in « Saiva Samaya Neri » by Tiru Maraignana Sambandar for which Tiru Navalar has written an explanation.

The Brilliance of Sri La Sri Arumuka Navalar

An example to understand the brilliance of Tiru Navalar, is to read His response to the question « if women are not to take the path of Sanyansi(n), then what about Saint Avvaiyar? »

Take any vocation and there are certain rules and principles that form the basis and are to be abided by. Similarly, Saiva Siddhantam touches upon 

1. Vaadham
2. Jalpam (cerpai in tamizh)
3. Vidhandai
4. VaLakku (good case)
5. Salakku (bad case)

Theiva Sekkizhar uses these terminlogies for ex., while explaning Manu Neethi Chozhan.

The reason that the thinking of all the saints in Saiva Siddhantham is the same if because all had the same Guru – Siva Peruman. The question about Ramalinga Swamigal arises here to which one should simply read the works of Tiru Navalar. He takes one song and highlights 22 grammar errors in it. This is why one should read Tiru Navalar’s works. Are there no saints in the saiva pantheon that we should debate adding vallalar to the pantheon? We’ve a stream of Gnanis and no odhuvar will even sing his songs inside the temple as a pancha puranam. If someone gives permission, then even Kannadasan’s songs will start to be recited.

There are many reasons why vallalar is not added to the Saiva Pantheon. Some are.

1. He did not accept The Authority of The Agamas
2. He says that The 63 Nayanmars are just imaginary personas that were created to highlight certain principles.
3. The flag of Saiva Temple is Rishabam whereas he built a temple with an « annam/food » flag.

One should read Tiru Arumuka Navalar’s Prabandha Tirattu to understand all these fallacies.

Even Thayumanar is accepted because he sings about the Santana Kuravars and explains using the Agamas amongst many others whereas Vallalar does not even praise the Santana Kuravars hence one cannot be a gnani. 

Navalar simply highlights that he should not be equated with The Holy 4 Nalvar.

To put it even simpler, one cannot sing Abirami Andhadhi in a Siva Aalayam during the puja time as its Saktam.

To answer the question of Ambal Sannidhi for ex., in Madurai Meenakshi Sundareswarar Aalyam, one must see that The Presiding Deity is Sundareswarar/Chokkalingam and its not in a male form.

Speciality of Cidambaram(Tillai)

When it comes to Cidambaram, The Nataraja is Gnanama Nataraja Peruman whereas in other temples its Mahesvara Nataraja Peruman. Also, one can notice a Siva Lingam at the feet of Gnanama Nataraja Peruman whereas its should not done so in other temples.

In cidambaram all three types of worship occur

1. UruVam – Natarajar
2. ArUruVam – Tiruccitrambalam
3. AruVam – Cidambara Rahasiya

The Agamas and the mantras recited in Cidambaram are totally different.

Gnanama Natarajar is the form of The Panchakaram – The five syllabled Mantra « Na Ma Si Va Ya ».  He is not one of the 25 Mahesvara Murthams. In Kanyakumari, Amman worship is not done via the agamas. If any questions arise with regards to agamic temples, then one should simply look the Tirumurais as one is not going to read the agamas themselves.

Temple Building Rules and cataclysmic events

It’s not possible to build temples like in the earlier days as there are so many rules and regulations that needs to be verified even for selecting the site. After selecting a site, cows must be left to roam for a year on that land. This is why our temples are still standing after millennia. Tiruchendur Murugan Temple was not even touched when a tsunami occurred in 2005 whereas other nearby areas were washed away. And we’ve witnessed only one tsunami our short lifetime, so imagine how many tsunamis Tiruchendur would have seen in its history.

Kadal Kol – Deluge (swallow land mass as compared to tsunami which recedes)

Siva peruman’s OoZhi kalam – Cataclysm

This is referenced in Tolkappiyam as « Aadhi Oozhi AndhaThen Seiythar».

The method of Samharam differs in each Oozhi.