Which day will I receive the Grace of the Truth-Seer who established the pristine non-dualistic wisdom which is not visible to the men of the false-paths.
Tamil Reference: தாயுமானவர் பாடல்கள் - எந்நாள்கண்ணி (tāyumāṉavar pāṭalkaḷ - ennāḷkaṇṇi) (45.2.4)
According to orthodox சைவதமிழ்பஞ்சாங்கம் / शैवद्राविडपञ्चाङ्ग(caiva tamiḻ pañcāṅkam / śaivadrāviḍapañcāṅga – Shaiva Tamil almanac), the sacred annual event of ஸ்ரீமெய்கண்டாரின்
/ சுவேதவனப்பெருமாளின்குருபூஜைஆராதனைமகோத்சவம் (srī
meykaṇṭāriṉ / cuvētavaṉapperumāḷiṉ
gurupūjai ārātaṉai makōtcavam
– preceptor-worship-adoration grand festival of Sri Meikandar / Svetanaperumal) is observed and celebrated on the ஐப்பசிமாததின் /துலாமாததின்சுவாதிநட்சத்திரதினம் / आश्विनमासस्य / तुलामासस्य स्वातिनक्षत्रदिन(aippaci mātatiṉ / tulāmātatiṉ cuvātinaṭcattira tiṉam /
āśvinamāsasya / tulāāsasya svāti nakṣatradina - Arcturus asterism day of
Aipasi month (mid-Oct-mid Nov)).
The noble saint ஸ்ரீசுவேதவனப்பெருமாள் / श्री श्वेतनेश्वर(srī suvētavaṉapperumāḷ
/ śrī śvetaneśvara – sacred bleaching lord),better known as “ஸ்ரீமெய்கண்டார்(meykaṇṭār – truth seer)”,who belonged to 13th Century
Common Era (CE), was born as the
son of திரு அச்சுதகளப்பாளர்(tiru accutakaḷappāḷar) - an orthodox Saiva
devotee who was living in a village திருப்பெண்ணாகடம் (tiruppeṇṇākaṭam)
close to திருமுனைப்பாடி(tirumuṉaippāṭi).
Sinceதிரு அச்சுதகளப்பாளர்(tiru accutakaḷappāḷar) had no children, for a long time, and he sought the
advice of his குலகுரு (kulaguru – clan guru)who was none other than ஸ்ரீஅருணந்திதேவர்(srī aruṇanti dēvar), who is known as – the சகலாகமபண்டிதர்(cakalākama paṇṭitar – scholar of all agamas).
ஸ்ரீஅருணந்திதேவர்(srī aruṇanti tēvar) applied the sacred technique of கயிறுசாத்துதல்(kayiṟu cāttutal – rope pulling), which is randomly placing a thread in the middle of the பன்னிருதிருமுறைகள்(paṉṉiru tirumuṟaikaḷ
- twelve sacred Scriptures) and picking the corresponding
verse as the தெய்வீக தீர்க்கதரிசனம் (deyvīka tīrkkataricaṉam – divine prophecy). This time the following verse, composed by the noble
saint திருஞானசம்பந்தர்
(tiruñāṉacampantar)
Devils will not approach people. if they are possessed by them they will go away from those people. people will be granted boon like getting issued and other boons which they have in their minds. people should not have even the slightest doubt about these. sins will not afflict those who bathe in the water of the three tanks in Veṇkāṭu of the Lord who has Umai whose shoulders resemble the bamboo, on his half.
-translation by V.M.Subramanya Aiyar
Tamil Reference: சம்பந்தர் தேவாரம் (sambandar dēvāram) (2.48.2)
Let us next briefly look into the theological tradition of ஸ்ரீ மெய்கண்டார்(srī meykaṇṭār - Sri Meikandar). He is considered as the first and foremost in the chain of சுத்தாதுவைத்தசைவசித்தாந்ததரிசனத்தின்சந்தானகுரவர்கள்/संतानगुरवः शुद्धाद्वैतशैवसिद्धान्तदर्शनस्य(suddāduvaittacaivasiddāntadaricaṉattiṉ santāṉakuravarkaḷ / saṃtānaguravaḥ śuddhādvaitaśaivasiddhāntadarśanasya – lineage gurus of the pristine non-dualistic final accomplishment philosophy), who are broadly classified under two groups of four each:
திருமெய்கண்டதேவர் / श्री
मेय्कण्डदेव (tiru meykaṇṭadēvar
/ śrī meykaṇḍadeva)
C2
திருஅருணந்திசிவம் / श्री
अरुणन्दिशिवम् (tiru aruṇanticivm / śrī aruṇandiśivam)
C3
திருமறைஞானசம்பந்தர் / श्री
मरैज्ञानसम्बन्धर् (tiru maṟaiñāṉacampantarāccāriyār
/ śrī maraijñānasambandhar)
C4
திருஉமாபதிசிவம் / श्री उमापतिशिव (tiru
umāpaticivam/ śrī umāpatiśiva)
The following two famous verses beautifully eulogizes the glory of the அகச்சந்தானகுரவர்கள் / आभ्यन्तर संतानगुरवः(agaccantāṉa kuravargaḷ / ābhyantara saṃtānaguravaḥ - inner eternal preceptors)as well as the புறச்சந்தானகுரவர்கள் / बहिर्भव संतानगुरवः(puṟaccantāṉa kuravargaḷ / bahirbhava saṃtānaguravaḥ - outer eternal preceptors)respectively:
Tamil Reference: சந்தானகுரவர் துதி (santāṉakuravar tuti)
Please remember that just as the சமயக்குரவர்கள் / समयगुरवः(camayakkuravarkaḷ / samayaguravaḥ - religious preceptors)likeஅப்பர்(appar), திருஞானசம்பந்தர்(tirujñānasaṃbandar), திருஞானசம்பந்தர்(tirujñānasaṃbandar) & மாணிக்கவாசகர்(māṇikkavāsagar)through their bone-melting devotional literature of eulogical mysticsim viz. சைவதிருமுறைகள்(caivatirumuṟaikaḷ - Saiva scriptures)helped revolutionize the भक्तिमार्गशैवमतस्य (bhaktimārgaśaivamatasya – devotion-path of Shaiva theology), similarly, theபுறச்சந்தானகுரவர்கள் / बहिर्भव संतानगुरवः(puṟaccantāṉa kuravargaḷ / bahirbhava saṃtānaguravaḥ - outer eternal preceptors)revelutionized the systematization of சுத்தாத்துவைத்தசைவசித்தாந்ததத்துவதரிசனம்/शुद्धाद्वैत शैवदिद्धान्त तत्त्वदर्शन(suddādduvaitta saivasiddānta tattuvadarisaṉam / śuddhādvaita śaivadiddhānta tattvadarśana - pristine non-dualistic auspicious final accomplishment philosophy)through their மெய்கண்டசாத்திரங்கள் / सत्यदर्शित शास्त्राणि(meykaṇḍa sāttiraṅgaḷ / satyadarśita śāstrāṇi - truth revealing treatises)
From the above details, it would be clear that திருபரஞ்சோதிமுனிவர்/श्री परञ्ज्योतिमुनि(parañcōtimuṉivar / śrī parañjyotimuni)served as a bridge-builder in enabling the transition of spiritual wisdom from the அகச்சந்தானகுரவர்கள் / आभ्यन्तर संतानगुरवः(agaccantāṉa kuravargaḷ / ābhyantara saṃtānaguravaḥ - inner eternal preceptors)to the புறச்சந்தானகுரவர்கள் / बहिर्भव संतानगुरवः(puṟaccantāṉa kuravargaḷ / bahirbhava saṃtānaguravaḥ - outer eternal preceptors).
In
fact, it was திருபரஞ்சோதிமுனிவர் /श्री
परञ्ज्योतिमुनि (parañcōtimuṉivar
/ śrī parañjyotimuni – transcendent-effulgence sage) who
had initiatedஸ்ரீசுவேதவனப்பெருமாள் / श्री श्वेतनेश्वर(srī suvētavaṉapperumāḷ
/ śrī śvetaneśvara – sacred bleaching lord) and honoured him with
the apt title “ஸ்ரீமெய்கண்டார்(meykaṇṭār – truth seer)”.
The
unparalleled contribution ஸ்ரீமெய்கண்டார்/ श्री सत्य द्रष्टा (srī
meykaṇṭār / srī satya draṣṭā – sacred truth seer) is of course is the சிவஞானபோதம் / शिवज्ञानबोध(sivajñāṉabōdam / śivajñānabodha - awaking of auspicious
wisdom) which is a concisely short metaphysical treatise
establishing the key doctrines of சுத்தாத்துவைத்தசைவசித்தாந்ததத்துவதரிசனம் /शुद्धाद्वैत
शैवदिद्धान्त तत्त्वदर्शन(suddādduvaitta saivasiddānta
tattuvadarisaṉam
/ śuddhādvaita śaivadiddhānta tattvadarśana - pristine non-dualistic auspicious
final accomplishment philosophy).
.
Original
Transliteration
Translation
அவன் அவள் அதுவெனும் அவை மூவினைமையின் தோற்றிய திதியே ஒடுங்கி மலத்து உளதாம் அந்தம் ஆதி என்மனார் புலவர்.
அவையே தானே ஆய், இரு வினையிற் போக்கு வரவு புரிய ஆணையின் நீக்கம் இன்றி நிற்கும் அன்றே.
As the (seen) universe, spoken of as he, she and it, undergoes three changes (origin, development, and decay), this must be an entity created (by an efficient cause.) This entity owing to its conjunction with Anava Mala has to emanate from Hara to whom it returns during Samharam. Hence, the learned say that Hara is the first cause.
He is one with the souls (Abetha). He is different from them (Betha). He is one and different from them (Bethabetha). He stands in Samavaya union with His Gnana Sakti and causes the souls to undergo the processes of evolution (births) and return (Samharam) by including their good and bad acts (Karma).
It rejects every portion of the body as not being itself; It says my body; it is conscious of dreams; it exists in sleep without feeling pleasure or pain or movements; it knows from others; This is the soul which exists in the body formed as a machine from Maya.
The soul is not one of the Andakarana. It is not conscious when it is in conjunction with Anavamala. It becomes conscious only when it meets the Andakarana, just as a king understands through his ministers. The relation of the soul to the five Avastha is also similarly. The senses while perceiving the object cannot perceive themselves or the soul; and they are perceived by soul. Similarly, the soul while perceiving cannot perceive itself (while thinking cannot think thought) and God. It is moved by the Arul Sakti of God, as the magnet moves the iron, while Himself remains immoveable or unchangeable.
That which is perceived by the senses is Asat (changeable.) That which is not so perceived does not exist. God is neither the one nor the other, and hence called Siva Sat or Chit Sat by the wise; Chit or Siva when not understood by the human intelligence and Sat when perceived with divine wisdom.
In the presence of Sat, every thing else (cosmos-Asat) is Sunyam (is non-apparent) Hence Sat cannot perceive Asat. As Asat does not exist, it cannot perceive Sat. That which perceives both cannot be either of them. This is the Soul (called Satasat).
The Lord appearing as Guru to the Soul which had advanced in Tapas (Virtue and Knowledge) instructs him that he has wasted himself by living among the savages of the five senses; and on this, the soul, understanding its real nature leaves its former associates, and not being different from Him, becomes united to His Feet.
The soul, on perceiving in itself with. The eye of Gnanam, the Lord who cannot be perceived by the human intellect or senses, and on giving up the world (Pasa) by knowing it to be false as a mirage, will find its rest in the Lord. Let the soul contemplate Sri Panchatchara according to Law.
As the lord becomes one with the Soul in its human condition, so let the Soul become one with Him and perceive all its actions to be His. Then will it lose all its Mala, Maya, and Karma.
As the soul enables the eye to see and itself sees, so Hara enables the soul to know and itself knows. And this Adwaitha knowledge and undying Love will unite it to His Feet.
Let the Jivatma, after washing off its Mala which separates it from the strong Lotus feet of the Lord and mixing in the society of Bhaktas (Jivan Muktas) whose souls abound with Love, having lost dark ignorance, contemplate their Forms and the Forms in the temples as His Form.
-translation byJ M Nallaswami Pillai
Tamil Reference: சிவஞானபோதம் (sivajñāṉabōdam) (1-12)
There is a famous poem in Tamil eulogizing the glory of
this sacred text, the following are some verses from the same:
Original
Transliteration
Translation
எல்லா நூல்கள் தம்முள்ளும் இனிதே சுருங்கித் திகழ்வதெனச் சொல்ல நிற்பர் திருக்குறளைச்; சூழ்ந்த கருத்தின், அதனினுமே பல்லாற் றானும் சிவஞான போதம் சுருங்கிப் பயன்பெருக்கும்! நல்லோர் புகழ்அம் மெய்ந்நூலின் நலங்கள் பெரிதும் வரம்பிலவாம்.
பதிபசு பாசம் என்னும்முப் பொருளும் பற்றினற் பன்னிரு நூற்பா, பொதுசிறப்பு என்னும் இரண்டதி காரம், பிரமாணம் இலக்கணம் பொருந்து விதிசெய்சா தனமே பயனியல் என்னும் நான்கியல், வியன்முப்பத் தொன்பான் அதிகரனம் அமையச் சிவஞான போதம் அறிஞர்கள் வியந்திட திகழும்.
Tamil Reference: தமிழ் செய்யுள்(tamiḻ ceyyuḷ) (1,10)
Interestingly, there is a Sanskrit
version of the above शिवज्ञानबोध(śivajñānabodha
- awaking of auspicious wisdom)
containing a similar set of aphorisms which is believed by some scholars to be
part of the पाशविमोचनपटलरौरवागमस्य (pāśavimocanapaṭala rauravāgamasya – bondage release portion
of Raurava Agama). According to these
scholars, this Sanskrit version is the older and original version which later
translated to Tamil by ஸ்ரீமெய்கண்டார்/ श्री सत्य द्रष्टा (srī
meykaṇṭār / srī satya draṣṭā – sacred truth seer).
However, this claim is refuted by other set of scholars
according to whom the Tamil version of ஸ்ரீமெய்கண்டார்/ श्री सत्य द्रष्टा (srī
meykaṇṭār / srī satya draṣṭā – sacred truth seer) is the older and
original one and the Sanskrit is a later translation as an independent treatise
and was not part of the पाशविमोचनपटलरौरवागमस्य (pāśavimocanapaṭala rauravāgamasya – bondage release portion
of Raurava Agama). Leaving aside these
academic scholarly debates on the textual historicity for now, we can appreciate
the synergies between these two texts. Here is the Sanskrit version corresponding
to the above Tamil verses:
Original
Transliteration
Translation
स्त्रीपुन्नपुंसकादित्वाज्जगतः कार्यदर्शनात् । अस्ति कर्ता स हृत्वैतत् सृजत्यस्मात् प्रभुर्हरः ॥
muktyai prāpya satasteṣāṁ bhajedveṣaṁ śivālayaṁ । eva vidyācchivajñānabodhe śaivārthanirṇayaṁ ॥
Because the world consisting of the female, male and neuter [bodies] is seen to be an effect there is an Agent who, having dissolved [the world] creates [it], and He is Hara, the overlord.
Being different [from the world] He is non-different due to His pervasion; He, the Agent possessing [His own] intrinsic power creates the world in accordance with the karma of the selves.
Because [of the cognition] of negation; of the feeling of "mine"; of consciousness occurring [even]when the sense organs cease functioning; of [the absence] of experience in deep sleep and because of the [existence of] knowership in the waking state there exists aṇu, [the conscious self] in the body.
The self though different from the internal organ is associated with it as the king is with the minister. Therefore [the self] exists in [all] the five states [of existence] with its power of consciousness and action restricted by mala.
The sense organs perceive the objects with the help of the self and not by themselves and it [the self perceives] with [the help of] Śambu. If, therefore, Śiva is [said to be] liable to change it is not so,[because] He leads the self as does the magnet the iron.
If [the form of Śiva] is not seen it will be non-existent and if seen it will be insentient. Wisemen know it to be realised as different [from these two types].
There is no acit in the presence of cit and these two [cit and acit] do not know each other. He who is the knower of [both] Śiva and the world is the self different from both.
"Having lived with the hunters, namely the senses, you do not know yourself" - thus taught by the guru the blessed one non-different [from Śiva] attains to His state [feet] after abandoning them [the senses].
Having realised the Lord in one's own self through the vision of consciousness, having abandoned the mirage of worldly existence and having attained the shade of Śiva's feet, the wise one should contemplate on the five [sacred] syllables.
The realised self that has attained oneness with Śiva with his very existence dependent on Him and [thereby] untouched by mala, māyā, etc., is endowed with self-knowledge.
For the eyes [and other sense organs] just as the self is the guide [so also] Śiva is the guide for the self. Therefore [one should] have supreme devotion towards [Śiva], his benefactor.
For the sake of liberation one should resort to the abode of Śiva and [take to] the habit of virtuous ones. Thus should one know the established Śaiva views in the Śivajñānabodha.
We should remember
that both these versions of the சிவஞானபோதம்/ शिवज्ञानबोध(sivajñāṉabōdam / śivajñānabodha - awaking of
auspicious wisdom)provide a concise summary of the विद्यापादाः (vidyāpādāḥ - gnosis sections) belonging to the huge corpus of the अष्टविंशति सिद्धान्त
शैवागमशास्त्राणि(aṣṭaviṃśati
siddhānta śaivāgamaśāstrāṇi – twenty-eight final accomplishment scriptures)whichin turn constitute the
दश सदाशिवरूप शैवागमशास्त्राणामसमर्थन भेदवाद (daśa sadāśivarūpa śaivāgamaśāstrāṇāmasamarthana
bhedavāda - ten sadashiva form of Shaiva Agama scriptures establishing doctrine
of difference)
अष्टदश रुद्ररूप शैवागमशास्त्राणामसमर्थन भेदाभेदवाद (aṣṭadaśa rudrarūpa śaivāgamaśāstrāṇāmasamarthana
bhedābhedavāda - eighteen rudra form of Shaiva Agama scriptures establishing
doctrine of difference-cum-non-difference)
Technically
சிவஞானபோதம்(sivajñāṉabōdam
- awaking of auspicious wisdom) is
considered to be part of the பதினான்குமெய்கண்டசாத்திரங்கள் / चतुरद्श
सत्यदर्शित शास्त्राणि (patiṉāṉku
meykaṇḍa sāttiraṅgaḷ / caturadśa satyadarśita śāstrāṇi - fourteen truth
revealing treatises) establishing the key doctrines of சுத்தாத்துவைத்தசைவசித்தாந்ததத்துவதரிசனம் /शुद्धाद्वैत शैवदिद्धान्त तत्त्वदर्शन(suddādduvaitta saivasiddānta tattuvadarisaṉam / śuddhādvaita śaivadiddhānta tattvadarśana - pristine non-dualistic auspicious final accomplishment philosophy).
#
Name
Verses
Author
1
திருவுந்தியார்(tiruvundiyār)
45
திருவியலூர் உய்யவந்ததேவ நாயனார் (tiruviyalūr uyyavantatēva nāyaṉār)
2
திருக்களிற்றுப்படியார்(tirukkaḷiṟṟuppaḍiyār)
100
திருக்கடவூர் உய்யவந்ததேவ நாயனார் (tirukkaṭavūr uyyavantatēva nāyaṉār)
3
சிவஞானபோதம்(sivajñāṉabōdam)
12
ஸ்ரீ சுவேத்தானுப்பெருமாள் (srī suvēttāṉupperumāḷ) better known as மெய்கண்டார்(meykaṇḍār – seer of truth)
4
சிவஞானசித்தியார்(sivajñāṉasiddiyār)
ஸ்ரீ அறுணந்திசிவாச்சாரியார் (srī aṟuṇanticivāccāriyār)
கொற்றவன் குடி உமாபதி சிவாச்சாரியார் (koṟṟavaṉ kudi umāpati sivāccāriyār)
8
திருவருட்பயன்(tiruvaruṭpayaṉ)
100
9
வினாவெண்பா(viṉāveṇpā)
13
10
போற்றிப்பஃறொடை(pōṟṟippaḥṟoṭai)
16
11
கொடிக்கவி(kodikkavi)
4
12
நெஞ்சுவிடுதூது(neñjuviṭu tūtu)
29
13
உண்மைநெறிவிளக்கம்(uṇmai neṟi viḷakkam)
6
14
சங்கர்பநிராகரணம்(saṅkarpa nirākaraṇam)
474
சிவஞானசித்தியார் (sivajñāṉasiddiyār) whose authorship is attributed
to ஸ்ரீஅறுணந்திசிவாச்சாரியார்(srī aṟuṇanticivāccāriyār)
and the சிவப்பிரகாசம் (sivappirakāsam) attributed to கொற்றவன்
குடி உமாபதி சிவாச்சாரியார் (koṟṟavaṉ kudi umāpati sivāccāriyār) are considered to be the poetic commentaries on
சிவஞானபோதம்(sivajñāṉabōdam
- awaking of auspicious wisdom).
யோகிஸ்ரீமாதவச்சிவஞானமுனிவர்/ योगिन् श्री
माध्वशिवज्ञानमुनि(yōgi srī mātavaccivañāṉa
muṉivar / yogin śrī mādhvaśivajñānamuni - Yogi Sri Madhava Siva-jnana Muni) has written the சிவஞானமாபாடியம்(civañāṉamāpāṭiyam –
grand commentary on auspicious wisdom) which is detailed Tamil commentary on
the Tamil version of சிவஞானபோதம்(sivajñāṉabōdam
- awaking of auspicious wisdom). He has also written the சிவஞானபோதச்சிற்றுரை(civañāṉapōtacciṟṟurai)
which is an abridged commentary of the same.
Interestingly,
there is also a detailed Sanskrit commentary on the Sanskrit version of the शिवज्ञानबोध(śivajñānabodha - awaking of
auspicious wisdom)
called शिवाग्रभाष्य / शिवाग्रगुरुटिख़ा(śivāgrabhāṣya
/ śivāgraguruṭiā - Shivagra’s major commentary) since its authorship is
widely attributed to the eminent scholar and saint श्री
शिवाग्रयोगिन् (śrī śivāgrayogin). Similarly, श्री
निगमज्ञानदेशिलाचार्य (śrī
nigamajñānadeśilācārya) has written an
abridged commentary called शिवज्ञानबोधोपन्यासः(śivajñānabodhopanyāsaḥ
- auspicious wisdom exposition propitiation).
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