Gurupoosai of Thiru Meykannda Dhehvar Starts: 24 October at 01:36 Ends: 25 October at 02:26 Month: Aippasi Star: Suvaadhi Meykannda Dhehvar, a Tamil Saiva philoshper is considered to be the youngest (two years old) philosopher in world history. His Tamil work, Sivanyaanabohdham, consists of only 40 lines, 216 words and 624 letters. Its teaches the Saiva Sithaandha philosophy, which is considered to be one of the greatest philosophical systems in the world. The Saiva Sithaandha philosophy is exclusive to the Tamils, and in India, is prevalent only in Tamil Nadu. Even, though the work consists of only 12 verses, understanding the work is a difficult as chewing and digesting an iron peanut (irumbu kadalai). The extensive commentary written by Sivanyaana Munivar remains a commentary par excellence till today, and remains an open book to only a few. Meykannda Dhehvar refutes every other school of philosophy prevalent in India during His time and establishes the Ultimate Truth, namely, Saiva Sithaandham. What follows is a brief history of Meykannda Dhehvar and a birds eye view of the twelvle verses of His Sivanyaanabohdham: THE HISTORY OF MEIKANNDA SIVAM Tamil Nadu, which is even holier and greater than the celestial worlds, has within it a holy village called Thiru Pennaakadam. In this Thiru Pennaakadam lived Achutha Kallapaallar, who was born into a family of Saivite agriculturalists and who was famous for His devotion to the Siva devotees and His great knowledge. As He did not have any children for a very long time and wanted a child, His family Guru, Sagala Aagama Pandithar, asked Him to perform many rituals and prayers, which He performed. Even after performing these, there were no positive results. Achutha Kallapaallar then made another humble request to His Guru. Sagala Aagama Pandithar then took the Tamil Vedas, namely, the Thehvaaram, worshipped the Thehvaaram, and made Achutha Kallapaallar to run a string through the palm leaves of the Thehvaaram Pathigams. When He looked at which leaf the string had passed through, He noticed that it was the Thiru Pathigam (Kannkaatu Nuthalaanum) that Thirunyaana Sambanthar sang at the sacred temple of Thiru Vennkaadu. When he looked at one of the verses (Pehyadaiyaa Piriveithum) in that Thiru Pathigam, Sagala Aagama Pandithar rejoiced and instructed Achutha Kallapaallar to go and live in the sacred village of Thiru Vennkaadu. Achutha Kallapaallar, together with His wife, went and lived at Thiru Vennkaadu, worshipped the Lord at Thiru Vennkaadu and took a holy bath in the three holy tanks at Thiru Vennkaadu, namely, Sooriya Theertham, Santhira Theertham and Agni Theertham, daily. One day the Lord of ThiruVennkaadu appeared in Achutha Kallapaallar’s dream and said to Him, “It is impossible for you to have a child in this birth. However, because of your steadfast faith in the Thehvaaram, which is most powerful and which I love to listen to, I will bless Tamil Nadu once again and give you a son who will resemble Thirunyaana Sambanthar, who sang the Thehvaaram. This Divine Child will teach the true philosophical meaning of the Thehvaaram, which is Saiva Sithaantham, and propagate the Saiva religion.” Achutha Kallapaallar woke up immediately with great joy, told His wife about the Divine dream and the two of them continued to stay at Thiru Vennkaadu and worship the Lord with overflowing love. Whilst living at Thiru Vennkaadu, by the Infinite Mercy of the Lord of Thiru Vennkaadu and in order for the world to be saved, the Divine Child began to form in the gemlike womb of Achutha Kallapaallar’s wife. Upon hearing the Divine news, Achutha Kallapaallar, with overflowing joy, prayed to the Divine Grace of the Lord of Thiru Vennkaadu and performed a ceremony for each of the ten months in accordance with the rules of the Sivaagamaas. At an extremely auspicious time; in order to refute all the other false religions and philosophies; in order teach the true meaning of Athuvitham/Advaita; in order to Grace the world with the Holy Sivanyaana Bohtham; in order for the devotees of Sivaperumaan to experience Bliss; and most importantly, in order to bless Tamil Nadu specially and the world generally, the Divine Child was born. The Divine Child took an “Avathaaram”. The word “Avathaaram”means “to descend from a higher level to a lower level for the sake of mankind”. This happens when the Divine Grace of Sivaperumaan makes a soul to take a birth in order to save mankind. This only happens at a time when there is extreme necessity. Even before the Avathaaram of Meikannda Sivam, the people of Tamil Nadu understood the Saiva Sithaantham philosophy, which was taught by the Saiva Thirumurrais. Just as time changes, the thoughts and beliefs of people also change. Thus at a time when the people of Tamil Nadu clearly understood the Saiva Sithaantham philosophy, a few people began to interpret the word “Athuvitham” differently and incorrectly and caused a confusion. Thus at this crucial time, the Divine Grace of Sivaperumaan made Meikannda Sivam to take an Avathaaram in order to restore the true meaning of the word Athuvitham. It is for this reason that Thaayumaanavar praises Meikannda Sivam as “Athuvitha Meikannda Naathan”. As this Divine Child was born by the Divine Grace of the Lord of Thiru Vennkaadu, Achutha Kallapaallar named the Child after the Lord of Thiru Vennkaadu, namely, Suvehthavana Perumaall. Thereafter, Achutha Kallapaallar and His wife worshipped the Lord of Thiru Vennkaadu and returned to Thiru Pennaakadam with their Divine Child. The people of Thiru Pennaakadam heard about the Divine Child and came to have the Divine Glimpse of the Divine Child everyday. They experienced limitless joy by doing so. As Suvehthavana Perumaall grew like the crescent moon, His uncle, who lived in the holy village of Thiru Vennainalloor took the Divine Child to His house and with great love watched the Divine Child grow. At the early age of two, the child was spiritually mature to receive the Sivanyaana Bohtham. At such an opportune time, Paranjohthi Munivar left Mount Kailas, came to Thiru Vennainalloor and imparted the Holy Sivanyaana Bohtham to the Divine Child. He said to the Child, “I imparted the Sivanyaana Bohtham to You in the same manner as Sathiya Nyaana Tharisani had imparted it to me. You are going to reveal and refute all the falsehood in all other false religions and propagate Saiva Sithaantham. For this reason I am now initiating you with the name Meikannda Thehvar.” Saying so, Paranjohthi Munivar returned to Mount Kailas. Thereafter, Meikannda Sivam sat in the temple of Pollaa Pillaiyaar (Natural Vinaaygar) at Thiru Vennainalloor, contemplated, gained clarity in the Sivanyaana Bohtham and experienced the other stages of Nyaanam, namely, Sinthithal, Thellithal and Nittai Koodal. Thereafter, by the Divine Grace of Sivaperumaan and Paranjohthi Munivar, Meikannda Sivam wrote the Sivanyaana Bohtham for the first time on earth in the flawless Tamil language, in order for the people of the world to be saved. He also wrote explanations on the verses of the Sivanyaana Bohtham, taught many Subtle Truths and taught the Sivanyaana Bohtham to His many disciples. During this time, Sagala Aagama Pandithar heard about the greatness of Meikannda Sivam. He considered Meikannda Sivam to be His student as He thought that He was responsible for His birth. He was disappointed that Meikannda Sivam had not come to see Him and He decided to go and see Meikannda Sivam at Thiru Vennainalloor. He notified His students at Thiru Vennainalloor of His intentions. The people of Thiru Vennainalloor were overjoyed that the great Sagala Aagama Pandithar was going to visit their village and they decorated the entire village to welcome Him. The people of Thiru Vennainalloor praised and worshipped Sagala Aagama Pandithar in a variety of ways even before He entered the village and they then welcomed Him into the village of Thiru Vennainalloor. After He entered the village of Thiru Vennainalloor, everybody went for a procession in the temple streets, entered the sacred temple of the Lord, had His blessing and then went to the Thirumadam (Ashram). Sagala Aagama Pandithar’s disciples then prostrated at His Feet and served Him with food. Meikannda Sivam, who was experiencing the Bliss of Sivaperumaan, did not come to see Sagala Aagama Pandithar. After realising that Meikannda Sivam had not come to see Him, in spite of Him coming to His village, Sagala Aagama Pandithar decided to go to the place where Meikannda Sivam resided and see Him. He went and stood in front of Meikannda Sivam. Meikannda Sivam was busy teaching His disciples the Holy Sivanyaana Bohtham. At that time Meikannda Sivam was about to teach the nature of Aannava Malam. Sagala Aagama Pandithar, who was moving about in front of Meikannda Sivam suddenly, asked Meikannda Sivam, “What is the nature of Aanavam?” Meikannda Sivam, out of Great Mercy, looked at Sagala Aagama Pandithar with a Divine Glimpse, and without saying anything, pointed at Sagala Aagama Pandithar with His index finger. Of the five fingers in the hand, the thumb represents Pathi or Sivaperumaan, the index finger represents Pasu or the soul and the remaining three fingers represent the three bondages, namely, Aanavam, Kanmam and Maayai, respectively. The soul has to detach from the three bondages and become one with the Divine Feet of Sivaperumaan. In order to convey this Truth, Sivaperumaan takes the Divine Form of Thenmuga Kadavull or Dakchanaamoorthy and reveals the Sinmuthirai to the souls, where He joins His index finger with His thumb and separates it from the other three fingers. Those who surrender unto the Divine feet of Sivaperumaan will also surrender unto the devotees of Sivaperumaan. Sagala Aagama Pandithar realised all these Truths as soon as Meikannda Sivam pointed at Him with His index finger. His arrogance (I) cause by Aanavam, prevented Him from prostrating at the Divine Feet of Meikannda Sivam. He realised that this arrogance was the nature of Aanavam and He prostrated at the Divine Feet of Meikannda Sivam. Upon prostrating, Meikannda Sivam decided to give Him the name of the first Guru, namely Nanthi Thehvar, and then initiated Him with the Divine name, “Arunanthi”. He then taught Him the Sivanyaana Bohtham and accepted Him as His senior-most disciple amongst all His other disciples, including Manavaasagam Kadanthaar and Sitrambala Naadigall. In this manner, Meikannda Sivam performed many miraculous acts and remained in the state of Sivayohgam for a long time in the holy village of Thiru Vennainalloor. In the Tamil month of Aipasi and during the Swaathi star, Meikannda Sivam attained Sutha Athuvitha Muthi (Liberation) by becoming one with the Holy Feet of Sivaperumaan. Meikannda Sivam lived in 13th century A.D. (1239) The Sivanyaana Bohtham consists of only twelve verses. As the first six verses teach the general nature of Pathi, Pasu and Paasam, these six verses are classified as the general section (Pothu Athigaaram). The second six verses teach the special nature of Pathi, Pasu and Paasam and are therefore classified as the special section (Sirrappu Athigaaram). Of the general section, the first three verses (verses 1, 2 and 3) prove the existence of Pathi, Pasu and Paasam and are therefore known as Bramaana Iyal. The following three verses (4, 5 and 6) teach the nature of Pathi, Pasu and Paasam and are therefore known as Ilakkanna Iyal. Of the special section, the first three verses (verses 7, 8 and 9) speak about the soul, which has the right to experience Sivaperumaan, as well as the Spiritual Practices, which are the means for attaining Sivaperumaan. These verses are therefore known as Saathana Iyal. The following three verses (verses 10, 11 and 12) speak about the banishing of bondage, the attainment of Sivaperumaan and the nature of souls which are liberated whilst in the body (Annainthohr/Jeevan Muthar). These verses are therefore known as Payan Iyal. We will now give you a bird’s eye view of each verse. FIRST VERSE Using the seen universe which is subject to creation, existence and dissolution, Meikannda Sivam proves the existence of the unseen God. This first verse consists of three topics. The first topic proves that the universe undergoes the three changes of creation, preservation and dissolution, thereby refuting the Meemaamsas and Athiests who believe that the universe is not subject to the three changes of creation, preservation and dissolution, but rather exists eternally. The second topic proves that a God namely, Sankaara Kadavull (Sivaperumaan), is responsible for bringing about the three changes of creation, preservation and dissolution of the universe, thereby refuting the Buddhists who believe that as the universe is non-existent and even though it undergoes the three changes of creation, preservation and dissolution, these happen naturally and there is therefore no need for a God to bring about theses three changes; the Saangiya School of Philosophy which believes that the universe appears from and dissolves into Maayai on its own and there is no need for a God to bring about these changes; and other schools of philosophy which believe that even though a God is necessary to bring about the changes of creation, preservation and dissolution of the universe, that God is Vishnu, Bramma and so on. The third topic proves that Sankaara Kadavull (Sivaperuman) is one and not many, thereby refuting other schools of philosophy such as the Anehgasura Vaathis who believe that even though Sankaara Kadavull is responsible for the creation, preservation and dissolution of the universe, Sankaara Kadavull is not one but many. As it is stated in the first verse that the cause of the universe being dissolved and recreated is Aanava Malam, the existence of Aanava Malam is also proven in this verse. As this verse also speaks about the universe being dissolved into its material cause, the existence of Maayai is also proven in this verse. SECOND VERSE If the Lord is responsible for creating the universe, the doubt that now arises is, “What is the relationship between the Lord and the universe (souls and physical universe) when He creates the universe?” In order to banish this doubt, Meikannda Sivam mentions that the Lord exists simultaneously as one, different and together with the souls and universe when creating the physical universe. He recreates the universe after dissolution from Maayai with His Divine Grace (Sathi), in accordance with the two fold acts (Kanmam) of the souls. It is also mentioned that the material cause of the universe is Maayai and the instrumental causes of the universe are the Lord’s Divine Grace (Marraippu Sathi/Throhthaana Sathi) and Kanmam of the souls. Even though the existence of an entity called Maayai was proven in the first verse, the existence of Maayai is proven through inference in the second verse. The second verse consists of four topics. The first topic teaches that the Lord and souls exist in an inseparable union. This inseparable union is called Athuvitham, where the Lord exists as one, different and together with the souls, simultaneously. Meikannda Sivam hereby refutes the Yehgaanma Vaathis who believe that God and the souls are only one (Abehtham), the Maathuvars who believe that God and the souls are only different (Behtham), and the Paanjaraatras who believe that God exists only together (Behthaa-Behtham) with the souls. The Parinaama Vaathis believe that if Maayai and Kanmam are needed for the creation of the universe, this will mean that the Lord is dependent upon Maayai and Kanmam and it will result in a limitation of the Lord’s independence and Absolute Freedom. They therefore believe that the Lord Himself evolves as the universe. Meikannda Sivam refutes the Paancaraatras (Vaishnavites) in the second topic of the second verse saying that Maayai and Kanmam are needed for the creation of the universe and that this will not result in a limitation of the Lord’s independence or Absolute Freedom, just because Maayai and Kanmam are needed for the creation of the universe. The Kreedabrama Vaathis believe that just as the space which exists within a clay pot becomes one with the space which exists outside the clay pot when a clay pot breaks, when the soul leaves the body it becomes one with Brammam (God); therefore there is no need for the Lord to recreate the universe after the entire universe is dissolved. Meikannda Sivam refutes the Kreedabrama Vaathis in the third topic of the second verse saying that the souls take another birth after death and that the analogy of the space within the clay pot becoming one with the space outside the clay pot will be suitable to describe the manner in which the soul is separated from its subtle body and that such an analogy is not suitable to describe how the soul is separated from its gross body. The Meemaamsas believe that the Lord’s Divine Grace (Sathi), which gives the souls the fruit of their actions, is different from the Lord and the Naiyaayigars believe that Lord Himself, is Sathi. Meikannda Sivam refutes the Meemaanmsas and the Naiyaayigars in the fourth topic of the second verse saying that the Lord and His Sathi are one entity, which becomes two by nature and exists in an inseparable union. This can be compared to the sun, which is one, but which becomes two, namely, sun and sunlight by nature, and exists in an inseparable union. THIRD VERSE In mentioning that the universe is created for the sake of the souls, Meikannda Sivam uses the seen body to prove the existence of the unseen soul. The third verse consists of seven topics. The Sooniya Aanma Vaathis say that after investigating, “this is not the soul” and “this is not the soul”, when searching for the soul, in the end nothing is found, therefore, the soul is Sooniyam (indefinable). In the first topic of the third verse Meikannda Sivam refutes the Sooniya Aanma Vaathis saying that the very entity (thing) that has concluded that the soul is Sooniyam (indefinable), is the soul itself. The Thehgaanma Vaathis say that as there can be no intelligence without the gross body, the gross body is the soul. In the second topic of the third verse Meikannda Sivam refutes the Thehgaanma Vaathis saying that the body is called “body” and not “soul”. The Inthiriyaanma Vaathis say that unlike the body which is inert (unintelligent), the five sense organs have the ability to know, therefore, the five sense organs are the soul. In the third topic of the third verse Meikannda Sivam refutes the Inthiriyaanma Vaathis saying that each of the five sense organs can only perceive one quality of the five gross elements and they cannot perceive the other four qualities. The Sookuma Thehgaanma Vaathis believe that as there is intelligence present during the dream state, where even the five sense organs do not function, the subtle body, which functions during the dream state, is the soul. In the fourth topic of the third verse Meikannda Sivam refutes the Sookuma Thehgaanma Vaathis saying that we do not remember our dream clearly in the awakened state. The Praanaanma Vaathis say that as the Praanan (Vital Air-Breath) functions in the sleep and deep sleep states, the vital breath is the soul. In the fifth topic of the third verse Meikannda Sivam refutes the Praanaanma Vaathis saying that there is no experience of happiness and sorrow from the outside world during the sleep and deep sleep states. The Vinyaana Aanma Vaathis believe that as God is an intelligent entity, God is the soul. In the sixth topic of the third verse Meikannda Sivam refutes the Vinyaana Aanma Vaathis saying that the soul can only know when taught. The Samuthaaya Aanma Vaathis believe that all parts of the body collectively is the soul, because even if one part fails to function, there can be no intelligence. In the seventh topic of the third verse Meikannda Sivam refutes the Samuthaaya Aanma Vaathis saying that even collectively all the parts of the body are called “body” and are not called “soul”. FOURTH VERSE After proving the existence of an individual soul, Meikannda Sivam teaches the nature of the soul in the fourth verse. The fourth verse consists of three topics. Various false ideas pertaining to the soul were refuted in the third verse. The Anthakarana Vaathis argue that as people say that the soul is the mind and the mind is the soul, the four inner instruments are the soul. Meikannda Sivam refutes the Anthakarana Vaathis in the first topic of the fourth verse saying that when people say that the mind is the soul, that is just courtesy usage and not true. The soul is different from the inner instruments. The soul joins with these inner instruments and experiences the five effective states. This is the general nature of the soul. The Anthakarana Vaathis ask why it is necessary for the soul to join with the inner instruments if the soul is not the inner instruments. Meikannda Sivam answers them in the second topic of the fourth verse saying that the soul is joined with the inner instruments because the soul cannot know anything when it is totally tainted by Aanavam. They continue to question why the soul does not experience only one, but five effective states when it is joined with the inner instruments. Meikannda Sivam answers them in the third topic of the fourth verse saying that the soul experiences the five effective states because of it being joined and separated from the instruments of Maayai (Tattvas). FIFTH VERSE In teaching that just as the five sense organs know with the help of the soul, the soul knows with the help of the Lord, Meikannda teaches the nature of Bondage. The fifth verse has two topics. The Saangiya School of philosophy teaches that the Buthi Tattva perceives things in the world with the help of the five sense organs and also experiences the five effective states. In the first topic of the fifth verse Meikannda Sivam refutes the Saangiya philosophy saying that it is the soul, and not the Buthi Tattva, that perceives things in the world with the help of the five sense organs and which experiences the five effective states. The Eesura Avigaara Vaathis and others believe that if the soul knows with the help of the Lord, then the Lord will also have to know with the help of something else. They therefore teach that the soul knows on its own, without the help of the Lord. Meikanda Sivam refutes the Eesura Avigaara Vaathis and others in the second topic of the fifth verse saying that the soul knows only with the help of the Lord. The Power of Obscuration (Marraippu Sathi/Throhthaana Sathi) reveals whatever the soul is worthy of knowing in accordance with the deeds of the soul. Aanavam causes ignorance in accordance with the deeds of the soul. Kanmam causes likes and dislikes. Maayai deludes. The effects of Maayai (Maayehyam) are in the form of the Tattvas. Meikannda Sivam thus speaks about the five types of bondage, namely, Marraippu Sathi, Aanavam, Kanmam, Maayai and Maayehyam in this verse. SIXTH VERSE In the first verse Meikannda Sivam proved the existence of God. In the sixth verse He mentions the special nature of God, which is Sithu (Omniscience) and Sathu (eternally changeless). The sixth verse consists of two topics. The Naiyaayigar believe that, like the universe, the Lord can be known through the intellect. And the Saangiyars believes that all that is known through the intellect is Sathu (changeless). In the first topic of the sixth verse Meikannda Sivam refutes both the Naiyaayigar and the Saangiyars saying that all that is known through the intellect is Asathu (perishable entities that undergo change). The Maayaa Vaathis believe that it is not possible to say whether the Lord can be known or not. Meikannda Sivam refutes the Maayaa Vaathis in the second topic of the sixth verse saying that the Lord is Sithu Sathu who can be known only through His Divine Grace. SEVENTH VERSE Amongst the three entities, namely, Pathi, pasu and paasam, which were spoken about in the first six verses, Meikannda Sivam teaches the nature of the entity (soul) which has the right to attain Pathi (God). The seventh verse consists of three topics. The Sivaathuvitha Saivam School of Philosophy teaches that the Lord knows everything in the universe, one thing at a time. Meikannda Sivam refutes the Sivaathuvitha school of Saivaism in the first topic of the seventh verse saying that the Lord (Sathu) does not experience the universe (Asathu). The Siva Sangiraantha School of Saivaism believes that the inner instruments (mind, etc.) will know the Lord through His Divine Grace. Meikanda Sivam refutes the Siva Sangiraantha School of Saivaism in the second topic of the seventh verse saying that even though it may seem as if the inner instruments possess intelligence, they truly have no intelligence. Therefore, the inner instruments which are Asathu (unintelligent) cannot know the Lord who is Sithu (All Intelligence). In the third topic of the seventh verse Meikanda Sivam teaches that Sathu (God-All Intelligent) and Asathu (Bondage-All Unintelligent) which cannot experience each other are both experienced by the soul (Sathasathu). This is the special nature of the soul and only the soul has the right to experience the Lord. EIGHTH VERSE The eighth verse speaks about spiritual practices, how these are to be performed and the benefit acquired from spiritual practices. The soul, which has the right to experience the Lord, has to perform these spiritual practices in order to attain the Lord. This verse consists of four topics. The first topic of the eighth verse teaches that Pathi Nyaanam (Wisdom of the Lord) is the only means for attaining the Lord and that this Pathi Nyaanam is only acquired after the soul completes the performance of Sariyai, Kiryai and Yohgam. The Saangiya philosophy and the Naiyaayigar philosophy teach that one of the souls will come as the Guru and impart Pathi Nyaanam to the soul. Meikannda Sivam refutes these schools of philosophies in the second topic of the eighth verse saying that Sivaperumaan Himself will come as the Sivaguru and impart Pathi Nyaanam to the soul. The Siva Sankiraantha School of Saivaism teaches that the five sense organs will give Pathi Nyaanam. Meikannda Sivam refutes this school of philosophy in the third topic of the eighth verse. The Betha Vaatha School of Saivaism teaches that the soul cannot do or know anything when it is separated from the instruments of Maayai; therefore, the soul is not a slave of Sivaperumaan in such a state. Meikannda Sivam refutes them in the fourth topic of the eighth verse saying that it is possible for the soul to be a slave of Sivaperumaan when it is separated from the instruments of Maayai and that this is the fruit of Sivanyaanam (wisdom). NINTH VERSE The ninth verse speaks about the nature of Pathi Nyaanam, which is the means for the liberation of the soul. This verse consists of three topics. The Sivasamavaatha School of Saivaism teaches that Sivaperumaan can be known through Pasu Nyaanam (Knowledge of the soul). Meikannda Sivam refutes them in the first topic of the ninth verse saying that Sivaperumaan cannot be known through Pasu Nyaanam, but only through Pathi Nyaanam. In the second topic of the ninth verse Meikannda Sivam says that Pathi Nyaanam can be attained by realising that the universe (Physical universe and bodies) are Asathu or perishable. In the third topic of the ninth verse Meikannda Sivam teaches that the soul needs to chant the sacred five letter manthiram (Ainthezhuthu), to rid itself of Vaasanaa Malam or residual impressions (Subtle remains of old habits which are the effects of Bondage). TENTH VERSE The end result or fruit of Sivanyaanam is two-fold, namely, detachment from bondage (Paasam) and attainment of Sivan. Amongst these, in this verse Meikannda Sivam speaks about the detachment from bondage. This verse consists of two topics. The Sivasamavaatha School of Saivaism teaches that liberation is attained when the soul realises Sivaperumaan through wisdom. Meikannda Sivam refutes them in the first topic of the tenth verse saying that liberation is when the soul becomes one with Sivaperumaan and exists in a non-dual state with Him. As long as the body exists, the fruit of past actions (happiness and sorrow) and effort will also exist. These will be an impediment for the soul becoming one with Sivaperumaan. The Sutha Saiva School of Saivaism teaches that it is impossible to overcome these impediments. Meikannda Sivam refutes them in the second topic of the tenth verse saying that these impediments can be overcome by surrendering unto Sivaperumaan. ELEVENTH VERSE Even if the soul is rid of bondage, it is not rid of its attachments to bondage. In order for the soul to be rid of its attachment to bondage, it needs to attach permanently to the Holy Feet of Sivaperumaan. This verse consists of two topics. Some schools of philosophy teach that the Lord only performs the help of revealing for the souls, and not the help of knowing. Meikannda Sivam refutes these schools of philosophy in the first topic of the eleventh verse saying that the Lord performs both, the act of revealing and the act of knowing, for the souls. Some Schools of philosophy teach that in the state of Paramuthi (where the soul is rid of all its bodies and becomes one with Paramasivan in a non-dual state), the emotive, cognitive and conative powers of the soul do not function. Meikannda Sivam refutes these schools of philosophies in the second topic of the eleventh verse saying that as the soul remembers the great help of revealing and knowing, which the Lord performed for them, both, in the state of ignorance and in the state of liberation, and melts in devotion for the Lord; and as the soul attains the state of Nittai Koodal by doing so, the three powers of the soul do function in the state of liberation. TWELFTH VERSE This verse speaks about the nature of the Jeevan Muthar. The Jeevan Muthar is a soul which has attained Sivaperumaan and which is liberated whilst in the body. This verse consists of four topics. The first topic of the twelfth verse teaches that the first thing the Jeevan Muthar needs to do is detach from the three bondages. The second topic of the twelfth verse teaches that the second thing the Jeevan Muthar needs to do is to associate only with the devotees of Sivaperumaan so that He does not attach to bondages again. The third topic of the twelfth verse teaches that the third thing the Jeevan Muthar needs to do is to worship the guise of the Siva devotees and the Temples of Sivaperumaan as Sivaperumaan Himself so that the association with the Siva devotees is maintained. The fourth topic of the twelfth verse teaches that it is a must that the Jeevan Muthar follows these rules steadfastly. Many subtle truths lie in these twelve verses. Sivanyaana Swamigal explains all these subtleties in His commentary. It is rare to find such explanations in any other commentary on the Sivanyaana Bohtham. Sivanyaana Swamigal has written this commentary in a highly scholarly style. Many have not attempted the study of Sivanyaana Swamigal’s short commentary because of its highly scholarly style. I have written an explanation of Sivanyaana Swamigal’s commentary in simpler Tamil so that everybody will be able to understand the subtleties that lie in Sivanyaana Swamigal’s commentary. I have also included, here and there, Subramania Desigar’s commentary on those parts which are apparent in Sivanyaana Munivar’s short commentary. I have explained, in much more detail, and to the best of my ability, many subtleties that have been explained very briefly by Sivanyaana Swamigal in His short commentary. In spite of extreme care being taken in this work, it is my humble appeal that scholars overlook any errors unknown to me that may have entered this work. Source: Sivanyaanabohdha Chittrurai Villakkam by Thoothukkudi Po. Muthaiyaa Pillai Translated from Tamil into English by Thiagarajan Govender
Posted on: Thu, 23 Oct 2014 09:08:41 +0000
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