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& maurmer-srunéGCrrsap slur
or&S Wreoduction. 5.
The dream of the past few generations of
Scholars and Pundits,ihas just been partially realized.
Through the cross obstinacy of the Pandara Sanna-
dhis of Tiruvavaduthurai Mutt, the great Bhashyam
of Sivagnana Yogi was not allowed to see the light
of day. Great credit is therefore duetothepresent
publisher for the zeal and promptitude with which
he has brought out this edition. Portions of this Bash-
yam were scattered about here and there, but the
present publisher came upon a find which was a joy
and at the same time a disappointment. In the
Cadjan Mss. he came across, the Bhashyam for
the first five Sutras were eaten up by white ants;
and the rest was found entire. And this edition
contains the Bashyam of Sivagnana Yogi compris-
ing the introduction and commentary up to the
second Adhikarana of first Sutra, and other scatter-
ed portions and the commentary from the seventh to
the twelfth Sutras. For the remaining Sutras, Siva-
gnana Yogi's smaller commentary is added. And
the publisher hopes to print the entirecommentary,
if, in future, it should become available.
lt rarely happens that a book possessing such
great merits is kept out so long from becoming
available to the public. But it is a peculiar feature
of the Tamil people that they guard their sacred2
literary treasures most zealously. They would rather
see them perish before their own eyes than see them
in the hands of strangers and non-believers. This
we know to be very foolish, and has resulted in
incaleulable loss to the old literature of this country.
This book, as it is, has been awaited for long by
pandits and laymen; and we are sure, the portion
of the commentary now made available will satisfy
thew highest expeciations. Hyen Sivagnana Yogi's
small commentary far surpassed all other existing
commentaries on Sivagnanabodham; and it is no
wonder thatthis Dravida Maha Bhashyam
as it has been called should be the repository of the
highest erudition and scholarship.
The publisher of this Volume has been kind
enough to ask us to write this introduction; and it
is with great diffidence we proceed to do so. The
greatness of Sivagnana Yogi himself, and our short
acquaintance with his work would not enable us to
record a proper appreciation of him or of ns work.
Those who have moved among, Tamil scholars would
“have noticed with what awe and respect they speak
of this great Scholar and Logician, Grammarian and
Poet, Commentator and Controversialist. He belong-
edto a Saivite Mutt and was a militant Saivite, and yet
his great literary powers have won him the admira-
tion of the adherents of other faiths. There have beon
great poets, or great grammarians, or groat writers
on philosophy, but the merit of Sivagnana Yogi was3
in that he was great in all these different depart-
ments of learning; and what 1s much rarer he
brought a healthy independence and a very clear
and keen intellect in all his discussions and judg-
ments. Weseem to hear the hissing of his scalpel
when he proceeds to analyse and lay bare the
fallacies of his opponents ; and his criticism has
been mercilexs of ancient writers of his own ilk, held
im the highest veneration. We may also say that
his greatness was in no small measure due to his
Sansent Scholarship. We will attempt here however
ashort life of Sivagnana Yogi and lus works.
Before we do so we will refer our readers to the
introduction to our edition of the English translation
of Sivagnana Bhodam with the commentary of
Meikanda Deva, for a full account of this work and
Meikanda Deva and his followers, Anda brief
summary of it, however, will not be out of place here.
The original text of Sivagnana Bhodam consists of
12 anushtup slokas in Sanscrit which is said to form
part of Rourava agama. This was translated into
Tamilby Meikanda Deva of Tiruvennai Nallur whose
time we have fixed as about the beginning of the
13th centuary. He added his commentary in prose
and verse called Varthikam; each sutra is divided
into several adhikaranas or arguments and each
argument is embellished by an illustration in verse.
His greatest disciple was Arul Nanthi Sivachariar
and his great work Sivagnana Siddhiar elaborates,
in verse in detail Meikanda Deava’s work. His dis-4
ciple was Maraignana Sambanthar and his great
disciple was the great Umapathi Sivachariar His work
Sivaprakasam is the third largest work on the Saiva
Philosophy. Thesefour acharyas areregarded as San-
tana acharyas, teachers who belonged to the original
succession from the great Nandi, the first Teacher
of Truth. These and others have composed among
themselves fourteen works, and they are called the
Siddhanta Sastras; and these works have dominated
the language and thought of the Tamil people for
the last six-hundred years orso. Sivagara Yogiof
Suryanar Kovil Mutt had composed a great com-
mentary in Sanscrit on Sivagnana Bodha and a
commentary in Tamil on Sivagnana Siddhiar. There
are several other commentaries on the latter work
but none comes up to the level of Sivagnana Yogi’s
commentary for clearness of exposition. Sivagnana
Yogi had composed a small commentary on Siva-
gnana Bhoda, anda big commentary called the
Dravida Mahabhashya portions of which are now
offered to the public.
In English, Rev. Mr.Hoisington of the Ceylon
Mission translated both Meikanda Deva’s Sivagnana
Bhodam and Umapathi Sivachariar’s Sivaprakasam
more than fifty years ago and which were published
in the transactions of the American Oriental Society
Father Graul had published in German a translation
of Sivagnana Siddhiar. And in 1895, we publised
our English Translation of Sivagnana Bhodam and5
in the year following that of Tiravarutpayan or
Light of Grace of Umapath Sivacharya. In 1897
commenced the translation of Sivagnana Siddhiar
in the pages of the Siddbhanta Deepika or Light of
Truth, a Madras Journal in Enghsh devoted to
Tamil Literature and philosophy and it has been
completed. Six volumes of the Siddhanta Deepika
have been published and the seventh is running its
course. In these volumes, the great Bhashya of
Nelakanta Sivachariar on the Vedanta Sutras have
been completed, translations of various other works
from Tamil and Sanscrit have also been published,
together with large number of origmal articles on
the Saiva Siddhanta Philosophy. These works to-
gether with translations of the sacred Kural, Nala-
diyar and St Manicka Vachakar’s Tiruvachakam
from the only bibliography in English on the sub-
ject of south Indian Philosophy and ethics. In his in-
troduction to the six systems of Indian Philosophy
the late professor Max Muller, after pointing out the
importance of texts and translations of this nature
ofany information that can throw light on the
chronology of Indian Philosophy, and the most-
valuable service that the Light of [ruth was doing,
stated as follows:—
“Nor should their labours be restricted to Sanserit
Texts. In the south of India there exists a philosophical
literature which though it may show clear traces of sanscrit
influence contains also orgmal indigenous elements of great
beauty and of great importance for hustorical purposes.6
Unfortunately few scholars only have taken up as yet to the
study of the Dravidian language and hierature. Young
students who complain that there is nothmg left to do in
Sanskrit Literature, would, I believe, find their labours amply
rewarded in that field.”
It rarely happens that honours come in the way
of Tamil Scholars and itis a happy sign that our
Government should have chosen this time to honour
with the title of Maha Mahopadhayaya, Pundit V.
Swaminathayyar; and itisa matter for rejoicng
that the great scholar and statesman the Right
Honorable John Morley should have spoken in such
high terms of the labours of the Reverend Doctor
G. U. Pope in the cause of Tamil. These shoud be
incentives to the study of Tamnl Literature and
philosophy and we hope to see a large number of
our Indian students taking up this study with
greater ardour and benefit.
Sivagnana Yogi was born of a Saiva-Vellala
family in the village of Vikrama Singapuram near the
famous Papanasam falls in the Tinnevelly District
about 150 years ago. His original name was Mukka-
lalingar. His parents were Ananda Kfittar and Mayi-
Jammai. The boy was put to school and was making
very good progress. It happened that some of the
disciples of the Tiruvavaduthurai Mutt went on a
piligrimage and halted in this village The boy met
them and invited them for meals to his house, and
in the absence of the father, Mailammai received them
with great pleasure and entertained them. The boy7
composed a verse appreciative of his mother’s kind-
ness When Ananda Kittar returned home, the boy
preferred a request that he should be allowed to go
with these ascetics and enter the mutt for his educa-
tion. The father consented to this with great reluct-
ance not wishing to stand in the way of his son’s
education. Meikkalalingam reached T:ruvavaduthurai
in due time, and was received with pleasure by the
Head of the mutt and his education was entrusted to
the care of Velappa Desikar who was famous for his
learning and holiness, and held in consequence the
Chinna patiam. In his Kanchipuranam, Sivagnana
yogi praises his Acharya in the following verse;
ora@QauGsr UBGurGEs UGDEYSES
oisGuad Budysrcie
Quiamsu dg cagasian & peapap
Curgipap Sorms sO soi
wa@awsS aydrsFOuD Ss se
Pa@ursd sepsBnr Gur
Asians serait Caer
CsRasroper Qeareh Grit,
That he mastered soon all that he could learn
from his teacher in Tamul Literature and philosophy
goes without saying. He was duly initiated and
received the name of Sivagnana Swami and became
an ascetic disciple of this mutt. His earliest efforts
in literature would seem to be his commentary on the
introduction to Tolkappiyam, the greatest and most
ancient work on Grammar and Rhetoric, as also or the8
first sutram. Tolkappiyam, had already been commented
on by such masters as Jlampuranar, Senavurayar and
the great Nachinarkiniyar, and the Yogi’s essay was a
running comment and critical discussion of someof the
points of differenceand what he considered as mistakes
in these great commentaries. He also revised and
corrected the Virufti on Nannul by Sankara-
namachivaya Pulavar. Among the Tamil people,
a scholar’s merits are in proportion to his high
proficiency in Grammar, and these works would have
raised him at once in the estimation of the literate
of that day His short commentary on Sivagnana-
bhodam must have followed these grammatical com-
position. His reputation must have spread by this
time and he left the mutt for preaching and lecturing
in and about Conjeeveram and Madras Near Ma‘lras
is a village called Thottikalai and there was a Muda-
har who was a great patron of arts and literature at
the time. Among the descendants of this Mudahar
was the late Professor Ranganadham. Our Yogi
secured him as his patron and friend, and one Thott
kalai Subramania Mudaliar became his pupil also. The
Yogi having expressed his desire to master the Sans-
crit language, the Mudaliar with great difficulty and
expense procured him suitable teachers from Tiru-
vottiyur and Conjeeveram. He possessed an extra-
ordimary memory He would simply sit and listen to
what the Brahmin teachers would read and expound
before him and the whole was committed to his
memory. He soon made himself proficient in Tarka9
and Agama Shastras, in the works of Sri Nilakanta
Sivacharya, Haradatta, Appayya Dikshitar and others
The results of his studies were his translations in.
Tamil of Tarka Sangraha and Annabhattiyam, of
Siddhanta Prakasika of Sarvatma Sambhu Sivachariar,
Sivatavavivekam of Appaya Dikshitar and of a
famous sloka of Haradatta. All these studies and
works hada clear object and this was to culminate
in his great undertaking of the Dravida Mahabhashya.
While with his patron in Thottikalai, and at his
request he composed Aalasai Sengalanir Vinaya-
ga PillaiTamil in praise of God Ganesa in Thotti-
kalai Temple. The date of this composition is given
as Saka year 1647, Kara, Kumbha 27 Revati, Friday
Purvapaksha-2 ; in an appended verse corresponding
to 1724. It was on this occasion his patron presented
him a large plate full of gold mohurs which he took
and at once distributed to the poor present on the
occasion—an incident which illustrates how he was
great in heart as he was in intellect. His Kalasai Pathi-
trupaitandi was in praise of Thotti kalai Isvara. In it
occurs the verse,
“ AaQ@ar ay QurGeoud Osrigu reerlo enor
OriSe. vagy. syanns
HUI@O sobs Cues aale
LO@Ge gem ams Qasr ad
eaewea FM Quregiter sour
goCrr Corie Gary Cums
Qa@arers iJ zar muCar s Ha
Opa sS2nsnmsruranemeCu,”?10
© Parana Purusha dwelling in Kalasa.! if you
give me up as the smner associating himself with
those fools who won't believe in the incomparable Text
of the Upamshad which says, “If even the worst
Pariah utters the sacred name “Siva” dwell at once
with him, have loving speech with him, and sit near
and eat with him, ” I have no other refuge ”
This Text of the Upamshad is quite quoted ly Sri
Nilakanta Srvachariar in his Vedanta sutra Bhashya.
But itis strange enough that the published editions
do not contain this text. Perhaps 1t was left out as
it would make the Upanishadtoo sectarian !
Kulattur Pathitrupatthanthath!, Amudambigat Pillai-
Tamil were composed in praise of the God and
Goddess of the Temple of Kulattur near Maras
His Vidumoch. Venba was addressed to the same (od
but tt is an ethical work. The last two lines are a verxe
of the Sacred Kural and the first two lines contain
an illustrative story of the principle from the Pura-
nas and other works, Under aaa arama, we
find,
Frdsrifaon Qurar moms Qawa 8 Quaraapoura
Q.nt Soret p Ops 7 Ban & Con Qiner—Pamn har
rp se Onipsdrainr wr FP
Us pT ESD UNS,
Cnder aro Pou occurs the following —
Osu usps efeorunt Pro Oa eos gon bh seor
ow peo Syranr Cen 2iger—z ry math
rae sarS aoBe smear sSusverrw
aura apse OscPar11
Under sv and avmrmw we find,
sbuigsi eraser urgser@Lnb sritgacu
BIAS eer enu ges ConPwer—s b9
ealug strsnig yorort Ise
oper ges yoo Oerpe.
Quiiss EG acrejagpt act guamgra eaaSmart
gussensé soo srpsgrr Crr@usn—auid g Suler
CwiSpagsn rSgytc shor ani @ipiS pts
sap Der s Bout ur®,
He composed a centum of verses in praise of
the God im Tiwumullaivayal near Madras.
Conjeeveram was the scene of his labours next
and where he acquuved two distinguished pupils in
the person of Kachiappa Mudahar and Saravana
Bhaktar. While he composed the part of Kanchi-
puranam, the Second part was fimshed by his pupil
Kachapppa
He composed also his Aanehi Ananda Rudvesur
Pathikamy Anandahalippy and aAndadi. All these works
are distinguished by what Pandits, call ord #emar
an) Burges, (choice words and words full of
meaning) They are full of rhythm and the diction
ix clear and easy What is most remarkable about
these verses are however the highest philosophical
truth which he has introduced into each Eyen im
his Matiupadalam and Nagperapadalam, he embelhabes
with his simhes horvowved from philosophy.12
CursGoarst varGL yoau wa@rnd Brag
argter grégut Curr omy Quucr ut A g8itgn
S168 Oslige@nyd yore wrssexy sasity Ousge*
Sargeras Qader pomOh gahmure gr.
(Even after rains ceased the drippings from
trees did not cease as the Vasanamala submits even
after the destruction of Anavamala by the attaining
of gnana).
Sa@l pols gror Gaga wes Carpe
GUESS unloaul Cosurud Oe Carpyw
oH od aify epsr rexhesrou Qenerap wrgb
vaue wspSod dengayfa urge Curgys.
(As different religions lead us ultimately to the
same true path, as so many roads join near a great
city, so did the various streams jo the River
Palar).
anew oSuys Osrsisen. aorneS arlGunt smscr
Days agi Stugy Sash Qsrdan sep
Osns Bi sorb miCashs ugassg Fro Soy
Fgwces vsGGen® Qurcmyor gy sejoured,
(The people of Thondainadu will not even in
their extreme poverty lack the power to give to the
needy, even though thay have to sacrifice themselves.
So will the River Palar feed the multitude out of its
springs even in the height of hot weather).
Among his controversial essays may be mention-
ed his Makkana Vilakku Churaval:; and his reputation
of Siva Sama Vadam on tho word “ssa”
oecntring in a verse of Siddhiar Tis critiasm of18
the first verse of Kamban’s Ramayana aiid his owit
answers there exemplify his remarkable versatile
+ genius.
His magnum opus was of course his great cont-
mentary on Sivagnana Bhodam and all his rare eru-
dition and skill asa dialectism are fully brought
to bear on this work and we will hotice its contents
separately.
After a life of great usefulness and holiness, he
was freed of his mortal coils in chaitra of Visvavasu
just 121 years ago And the following verse re¢ords
this event
were Sear asage Cou
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AGC uch faq Gord,
J. M. NALLASAMY PILLAY,
District Munsiff, Salem:a.
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SeprGurg goprapss gm rescue 5TH
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