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Meykand Da Nuulkal

saivism
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0% found this document useful (0 votes)
473 views438 pages

Meykand Da Nuulkal

saivism
Copyright
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Qurrggeir. 3 24 | 23 (Cargrl@ urin@ 560, 26 | 14 Osrpg upmsep®, 99.5 see Sr D@Esew gf aad. 27 | 4 leréamsc Guergs| org gisd, Curérersio,Oser alg Gore Geb, maunrpew. 36 jenCs gid duuer ib, ysrig MS Hs ss R meg. 40 | 24 |\Cergsaré@d OsrPpuOsab aré@uud. 43 | 27 |yCrrireb wre 5 Ai@erdagagi Ade, 48 | 19 lebarfuarso coiaudsr Awan go, 957 iff srremuor@u wrenw Quciuig, seéGor guiugGu srAuor@u SruceapgGe sO ser pe. 49 | 8 lPyod War 57 | 2 ly Perea AGLI. p | 15 jy eourand MLObasrs sere, 62 | 11 Br2O@rOurPsd | sqarsQush Srom@ Quine erie @erdgy se. 15 | 18 |gertgren rca DaorwCo at genres. » | 23 lg Busactr uote gPCur® Esa kor Dad Liaisir, savoir gS OM pant) aver, BMG oss or raver gaat wi, Shu, yah, BG, Grand, oar s@usb, 19 | 8 lersuedurud PAL sg Dp Qurge@er oor ~ Jn Su Gauts Qurger Sora orp wpt@A_sBeaser Apu xe Gerdarh ep ge. 84 | 18 ar Deuces Meagpuraqeru Gears. 9 | 25 Sugead gsrioriiearg Sard gags. 87 | 18 enCage ILO Easter. | 3 | samirieer eG Germ wpQGG Oerar aS Gud Boe. » | 24 |AmsCors@e aramid Sekt py tb unit 56. 88} 6 a sCsed Qoureng GearCu FWSM. 89 | 11 gtfuors@ Caflerenw. 97 1 rao Hee AHoU SUD UMS. 2B ® la. ugib. 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CurmmarGsrcrag, 2% MH Giou SLIGuT Har, 3 ak. ugh, Qurger. 3 2 | 6 jet HQurgenwe 8GOera oGeouwd pC sre eros Carer cy gi Beir gid Soar O@@ent usr StarSops Cuomats peéGe Ger pse5 Bor Dé snCear werent Quigg epeera 2 a5, 4143 | 17 Sus 2 Qaiah isan. 146 | 16 yg séerusf GurgCug, ere g1 U6 8Y sirencrugd Agiuner cre ape Dre wen ps gern @eweir pp FACuurcvan |S» 148 | 25 |A@ésersarib wor ASHE sQarex Deru iS Os on DESO. 451 5 lessee as Boor, 154 | 19 \gaaarSaracr 1B) Quppg@sreeO Ags Buco, psa a, 157 | 24 [Ag stues pert, yg DB, qenersid. 163 | 15 lagers Qar@erdeiulr Osrereny CaQ@gasrremis yb Sear gy Oeragy sa. 165 | 12 lekrtsgales Car | GrCoré Pitumscr spb.gnb, a Cortudear meter a sriurert, gpep_sar, 7s Qurgse lt, ysgur@Gan?, yCrr@srre lad sGusAAwmecr qgegnb- lnter Soi, Boor Sot, Csics lunes srorcr, Geen GuBurs layeo «serB eases Suwesor usgbcaor serrsai Orr erary wpsSu arysscr ugg bepGaog #possrimagn Bor wor- Teoria Qaerars. 169 | 18 fuoresovs efusPSsragys0 warenar (rib qemu ar ors revib, » | 18 yarGsO BU GIF. DS, 170 | 20 \yséarswed Qos ate Cari soor, HOA wor sow os SOT Epro4rio. ao | 9) [eeetoenb SM OGDOH FC enor Bunpe : 1b, Israg Beaarw, 174 | 19 [email protected] eof, 28 | Murea agGhesp se, AHOUISUMIT GI. oor ja? ure® Quirggar. 12 lusesgaud user meron. uUseF-uTreEbu Psu O ApGw aust, » Hebert LIFEN@) LOGO 9B BO. » Sas Sy wren gang s@er@iu gy. 13 jeoteme Ablow wusgGag. a» [wend ABEG. a Greer co Baer. » YI sens Grex gongs sori g. » gigs Gerona ce pOuIGi gs, 18 jugee@Gaed BQSsmsr, BswErsn, gar, Seria, Gav airy. 9 ler pa gos Csaau, ssn, reg, Sa doer Caaonw-nagQsr0 ui @ @ ebuegiu@ # Baler d 6p DO. #60b-worunr ss ga we ort Oo ape PDs wa Sora af us Curamater yA gg Appe. sssb-wog wote@e Gas Osr@sneg Hime. 18 jaf@urJse pa@ereocuiiiOgrarcop Cadtegerremiupis Meir sy GO rrvgy se. 6 Cetyilase QasrfpuOs se. 19 jaSapsw Gorapsw. 21 jeergpanb CupCare, apse. 4 30 lsrdamsceg G8ur| wiser, o8s0,SIrn, S8r SwOsTL, 24 Q@néaurlurgset Sent @Qeriowrt ur grt. 3 lesa aiQurepgiaper erg. » esa Caron plc pag 4 Asa a Dajeot_w@ur eer. » yA@sgr ASS ever sQurger. 5 ude Ldap Ld. 2 lgguegf @erreQuieir pei apo Day. 5 jeuwas 8 eorerG ser oBujo ha. lL srfuaaseogs srrem or uureuuwefer gb antici OSeraguw Sragses | Greaflev, ABOUSUCLMT BSI. ade re “g . : 3 aul) uso. Quirger, a PaGuarpe Guat 218 | Ql [Serarpurester | UAgspurosteriIhig, of Sair® srag uregensSUB &n@. » | 29 lsreruePeutsso| sorégeastBrure eqQsr Pgem@Qeruas Ours se. 820 | 25 |Cemurcergpesp Uipaiflene. 325 | 26 Isggagrsgiaa atsgalypéagal, o 326 | 19 |[email protected]@amnl eawrarquGuumsoher ergz Rw (Piya) so goguCu 2Qc8urCar ePiur gremi gg lag. ster a_prort hs fee emsrr Quer ut. 827 | LL Garadus soareen soo her ein. 828 | 28 lgpamstivages | gessidragen, ge ee0 sa (eG) WWraged, r55 . iGragret. 329 | 8 rg s Repub CpupRagas. o | 7 (We PriScagpeb gessragssissageb » | DlerGeureésesus | 9 GewsCs@nnw gore ga \epeued 388 | 12 |QuerGse Ysrbubsgpcowg. 1451-19 SH8 ap scdu ugey 50 835 | 10 jeuged sor 0gs@arerans. 337 | 5 |Sspgsrard Lgaws B. 388 | 9 jeurren Breca, 810 | 3 era pines. 355 | 27 Qage Gugmerubs Hg OsgQege Gump). gies Gb508 eronuumer op imsr@Querart u tog, 359 | 26 j\gowd g@prari ASCerwret Crert.xy-euet SH, evun0-21) 5.a9-aICrLto. 860 ene HeGumrund yasiuph QuerarséC gab 879 | 8 |\Crna RemLoow, » | 19 jeeCsred Sopa » | 21 (Sared a Hay, 887 | S lgnCsrpurures | gg magdyo_uurures®. 2 & 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 sacred 2 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 was 3 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 and 5 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 boy 7 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 the 8 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 Tarka 9 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 OscPar 11 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 of 18 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 yYeiteArad srtysCor gruSelune—tiair gy td Loarer Gara@arer Pagrer Csacir AGC uch faq Gord, J. M. NALLASAMY PILLAY, District Munsiff, Salem: a. Faw. BGA Pps, @wonyei rds to araTsnpshguaraTeu stoi sasha OSS sprarurgssC or Bu GurgpeM%n wroruy eoomieh Dost Sars Gar@Osgie@arsrruultt. 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