Dr. S. Sundarabalu Visiting Professor ,ICCR’s Tamil Chair Institute of Oriental Studies, Dept. of Indology Jagiellonian University, Krakow-Poland Sunder_balu@yahoo.co.in India-9715769995

1. Thirumanthiram -Saiva Siddhanta Philosophy-
Tamil
Dr. S. Sundarabalu
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies, Dept. of
Indology
Jagiellonian University, Krakow-
Poland

4.  The lingam (also, linga, ling, Shiva linga, Shiv ling,
Sanskrit लिङ्गं, liṅgaṃ, meaning "mark", "sign", or
"inference") is a representation of the Hindu deity
Shiva used for worship in temples. In traditional
Indian society, the linga is rather seen as a symbol of
the energy and potentiality of the God.
 The lingam is often represented alongside the yoni,
a symbol of the goddess or of Shakti, female
creative energy. The union of lingam and yoni
represents the "indivisible two-in-oneness of male
and female, the passive space and active time from
which all life originates".

6. 6

7. CN I
CN III
CN VII
CN IX
CN XI
CN II
CN IV
CN VI
CN VIII
CN X
CN XII
CN V
Parts of Cranial Nerves
5/23/2014

8. 5/23/2014

9. 5/23/2014

10. 5/23/2014

11. 7. Crown Center – Top of head
towards back; Connection to divinity,
spirit, bliss; Drive to transcend.
6. Third Eye – Slightly above
midpoint between eyes; Intuition,
metaphysical wisdom, stillness;
Drive to know.
5. Throat Chakra – Center of throat;
Self-expression, speaking truth;
Drive to communicate.
4. Heart Chakra – Center of chest at
breastbone; Love, compassion,
beauty, joy, balance; Drive to
connect.
3. Navel Chakra – Just below navel;
Personal power, self-definition,
boundaries; Drive to act successfully.
2. Sacral Chakra – Internal
reproductive organs; Sensuality,
creativity, abundance, passion; Drive
to create.
1. Root Chakra – Tailbone;
5/23/2014

12. Medical Logo

13. 13
Touch Skin Illusion na
Taste Tongue Arrogan
ce
ma
Sight Eye God ci
Smell Nose Power va
Ear Sound Soul ya

14. SAIVA SIDDHANTA TEXTS சைவ சித்தாந்த நூல்கள்

15.  Saivism
 The word Hinduism is a common name which
denotes many Indian religions, including Saivism. It
is not a religion by itself. Saivism or Saiva religion is
the dominant religion of the Hindu fold.
 Saiva Siddhanta (Saiva Siththaantham in Tamil) is
the philosophy of Saiva religion which considers
Lord Siva as its primary deity. Siddhanta means the
final conclusion (reached after taking into
consideration all other important views).
 It is the popular philosophical system of the Tamils of
South India, based on Saiva Agamas, Upanishds,
ancient Tamil works, Thirumurais and Meykanda
Sastra works.

16.  Who am I?
 Is there a God?
 What are the natures of God, Soul and the cosmos?
What is my relationship with God and the worldly
things?
 What is the reason for happenings in life over which
one has no control?
 Such questions often arise in any philosophical
system. Saiva Siddhanta gives plausible answers

17.  Eternal Entities
 Saiva Siddhanta believes in the three eternal
entities of God, Soul and Bondage (materials of
bondage). These are called Pati,
Pasu and Pasam respectively in Siddhanta
philosophy.
 Pati means Lord (of the souls) who is God.
 Pasam means bondage.
 Pasu means that which is under bondage.
 All things known and perceived are included in these
three categories. According to Saiva Siddhanta God
is one, Souls are many and Pasam consists of three
impurities (malams) called Anava (anavam),
Karma (kanmam) and Maya (mayai). Like Pati who

18.  Existence of God and other eternal entities is
established by various epistemological means.
Logical arguments, based on sense perception,
inference and scripture are important means of
proving their existence.
 Anything that has a beginning, existence and decay
is made by someone. It has a maker. Our physical
body including the mental and psychological
equipments, the world and the worldly things had a
beginning. They exist for a certain period of time and
then decay. They, therefore, have a maker who is
God. Existence of God is thus established by
inference. The existence of other entities is also
established similarly by various means.

19.  God: Siva (Sivam) is the name given to their God by
the Saivites. Siva means One who is perfect and /or
auspicious. His inherent nature is wisdom. He is with
infinite love to benefit the souls. It is His Grace which
is part of Him. Like the sun and its light, He remains
inseparable with his Sakthy which is
Grace. Sakthy literally means power or energy. He is
omnipresent. The Tamil word for God, Kadavul,
meaning One who resides outside and inside,

20.  Soul: According to Saiva Siddhanta, Souls are many.
No two persons or beings are alike. We may therefore,
conclude that every living being has a soul of its
own. Anma and uyir are other names for soul. Soul
has the capabilities to know, act and desire. These are
called its gnana sakthy, kriya sakthy and iccha
sakthy respectively.
 These capabilities are impaired by the associated
entity calledanava. Soul has a dependant nature and
behaves like the one on which it depends. When it
depends on the worldly things, it behaves like them.
When it depends on God, it behaves like a divine
being. This nature of dependency is called in Tamil as
‘Sarnthathan Vannamathal’.

21.  The most respected shaivite scriptures in thamiz
the thirumuRais , were composed almost in the first
millenium developed the in the thamiz people the
spiritual nourishment. Based on these holy texts
and developed on the fertility they made in the
thought process gave rise to many philosophers
dwelling in the highly complex question of the
Supreme, soul and surroundings and their inter-
relationship.
 Among them four are quite significant and are
referred to as sandhAnak kuravargaL. The texts
which are explanatory/ commentory texts of shiava
sidhdhantha, that were written in this period of 12th
to 14th century are called santhAna nulgal or
meykaNda nUlgaL.

22.  While the rest of the thirumuRais are singing the
glory of Lord shiva, the nineth thirumuRai
thirumanthiram is the one that deals in detail about
the philosophy and yoga. These santhAna texts are
absolutely dedicated for philosophical discussions.
These texts analyse the various factors, logics and
experiences, refute and support the various
philosophies on the ground of raising and answering
questions. These are excellent food for thought and
are Shaiva sidhdhanthic philosophical tutorials. May
the Nameless, Formless Supreme pashupati, Which
transcedes everything bless us, the seekers !!
 Tamil Shaivite Literature taalapuraanam and etc : 705
 சித்தாந்த சாத்திரம் – 14 chaaththiram (shaastram)-
guidelines or philosophical treatises

23. Saiva Siddhanta Texts Author
1.திருவுந்தியார் (thiruvundhiyAr)
thiruviyalUr uyya vandha
dhEva nAyanAr
2.திருக்களிற்றுப் படியார் (thirukkaLiRRup padiyAr)
thirukkadavUr uyya
vandha dhEvar
3.சிவஞான பபாதம் (shiva gnAna bodham)
meykaNda sivam
4.சிவஞான சித்தியார் (chivanyAna chiththiyAr)
aruNandi
chivAchchAriyAr
5.இருபா இருபஃது (irupA irupaqthu)
6.சிவப் பிரகாசம் (chivap pirakAcham)
umApati
shivAchchAriyAr
7.திருவருட் பயன் (thiruvarut payan)
8.வினா வவண்பா (vinA veNpA)
9.பபாற்றிப் பஃவறாடை (pORRip paqRodai)
10.வகாடிக்கவி (kodikkavi)
11.வெஞ்சு விடு தூது (nenychuvidu thUdhu)
12.உண்டை வெறி விளக்கம் (uNmai neRi viLakkam)
13.சங்கற்ப ெிராகரணம் ( chaNkaRpa nirAkaraNam )
14.உண்டை விளக்கம் (uNmai viLakkam)
manavAchakaN
The Core Saiva Siddhanta Texts - santhAna nulgaL / meykaNda nulgaL -

24. சிவஞான ப ாதம்-Sivagnana
Bodham
 1. அவன் அவள் அதுவவனும் அடவ மூவிடன
டையின், பதாற்றிய திதிபய வயாடுங்கி ைலத்துளதாம்,
அந்தம் ஆதி என்ைனார் புலவர்.
 I. 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.

25.  2. அடவபய தாபன யாயிரு விடனயின் பபாக்குவரவுபுரிய
ஆடணயின் ெீக்கைின்றி ெிற்குைன்பற.
 II. 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).
 http://www.shaivam.org/english/sen-san-sivagnana-botham-jmnp.htm

26.  3. உளது, இலவதன்றலின், எனதுைவலன்றலின் ஐம்புலன்,
ஒடுக்கம் அறிதலின், கண்படில் உண்டிவிடனயின்டையின்,
உண்ர்த்த உணர்தலின், ைாயாவியந்திரனுவினுள் ஆன்ைா.
 III. 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.

27. Tirumantiram
 Tirumular (Tamil:திருமூலர் ) was a Tamil Shaivite mystic and
writer, considered one of the sixty-three Nayanars and one of
the 18 Siddhars. His main work, the Tirumantiram(also
sometimes written Tirumanthiram, Tirumandhiram, etc.), which
consists of over 3000 verses, forms a part of the key text of the
Tamil Shaiva Siddhanta, the Tirumurai.
 Legend has it that Tirumūlar was a travelling Shaiva saint and
scholar from Kailash who used his yogic powers to transmigrate
into the body of a southern cowherd, Mūlan. He would wake up
from a state of intense meditation once a year and compose
one verse until he completed the Thirumandiram.

28.  The Nayanar is said to have been one of the eight
students of Tirunandi Devar. Tirumūlar, desiring to see
Agastya Rishi in the Pothia Hills, left Kailasa and
journeyed southwards. On his way, he visited many
Saivite shrines. When he came to Tiruvavaduthurai, he
took a bath in the Kaveri River then went to the Temple.
Upon leaving the Temple and walking along the banks of
the Kaveri, he noticed a herd of cows crying because
their herder had died. Wanting to pacify the grief stricken
cows, the Nayanar entered the body of the cowherd after
safely depositing his own body in the trunk of a tree.
 Mūlan, the cowherd, was a resident of Sattanur and
drove the cows back into the village in the evening.
Mūlan’s wife was expecting the return of her husband
but when she approached him, he would not allow her to
touch him, but said: ‘Oh lady, I am not your husband.

29.  The cowherd's wife complained to the village elders
about her husband’s conduct. They examined him
and after they came to the conclusion that he was a
great Yogi who had attained spiritual eminence,
instructed the lady to have no further contact with
him. The next day, Tirumular followed the cows, but
could not find his body in the trunk of the tree, where
he had left it. It was the Lord’s Leela. Lord Siva
wanted Tirumular Nayanar to write a book in Tamil
on Saiva Philosophy, containing the essence of all
Siva Agamas. Tirumular understood the Lord’s wish
and returned to Tiruvavaduthurai.

31. Why i preserve body
Time was when I despised the body
But than I saw the god with in
And the body , I realized , is the lord's temple
And so I began preserving it
With care infinite -725
725.உைம்பிடன முன்னம் இழுக்வகன் றிருந்பதன்
உைம்பினுக் குள்பள யுறுவபாருள் கண்பைன்
உைம்புபள உத்தைன் பகாயில்வகாண் ைான் என்று
உைம்பிடன யானிருந் பதாம்புகின் பறபன
“

32. 1823உள்ளம் வபருங்பகாயில் ஊனுைம்பு ஆலயம்
வள்ளற் பிரானார்க்கு வாய்பகா புரவாசல்
வதள்ளத் வதளிந்தார்க்குச் சீவன் சிவலிங்கம்
கள்ளப் புலன்ஐந்தும் காளா ைணிவிளக்பக. 1
1. Inner core (uLLam; the spiritual heart) is the great temple (perum
kOvil); Fleshy body, the seat of the soul, (the place of union with
Paramaatma) is the temple;
2. For the compassionate Lord, the mouth is the tower-entrance;
3. For those with mental clarity, jeevan (life force; soul) soul is the
Shivalingam;
4. The (deceiving) - five senses are the burning lamps with within
the temple.
 1823 Soul is Siva Linga
 For the Bounteous Lord
 This heart is the sanctum holy,
 The fleshly body is temple vast
 The mouth is the tower gate;
 To them that discern,
 Jiva is Sivalinga;
 The deceptive senses but the lights that illume

34. 2008
அணுவில் அணுவிடன ஆதிப் பிராடன
அணுவில் அணுவிடன ஆயிரங் கூறிட்டு
அணுவில் அணுடவ அணுகவல் லார்கட்கு
அணுவில் அணுடவ அணுகலும் ஆபை. 2
 2008 Lord is Atom-Within-Atom
 The Lord is the Beginning of all,
 He is the Atom-within-the-atom;
 Divide an atom within the atom,
 Into parts one thousand,
 They who can thus divide
 That atom within the atom
 May well near the Lord,
 He, indeed, is the Atom-within-the-atom.

35. 2017
சீவன் எனச்சிவன் என்னபவ றில்டல
சீவ னார்சிவ னாடர அறிகிலர்
சீவ னார்சிவ னாடர அறிந்தபின்
சீவ னார்சிவ னாயிட்டு இருப்பபர. 1
 2017 Jiva and Siva are One
 Jiva and Siva
 Separate are not;
 Jiva knows not Siva;
 When Jiva knows Siva;
 Jiva becomes Siva.

36. 2122
காயப்டப ஒன்று சரக்குப் பலவுள
ைாயப்டப ஒன்றுண்டு ைற்றுபைார் டபயுண்டு
காயப்டபக்கு உள்ெின்ற கள்வன் புறப்பட்ைால்
ைாயப்டப ைண்ணா ையங்கிய வாபற. 1
 The body is a bag
 Many the ingredients it holds;
 There is yet another bag within;
 It is the Maya bag;
 When the Thief (Jiva)
 The body bag leaves,
 The Maya bag
 Unto dust becomes.

37.  ‘Among the many revelations that Mohenjadaro and
Harappa have in store for us, none perhaps is more
remarkable than this discovery that Saivism has a
history going back to the chalcolithic age’ – John Marshall
 The Saiva religion and its philosophy are praised
highly by scholars.
 ‘Saivism is the oldest pre-historic religion of S.
India’ – G.U.Pope
 ‘One of the most closely reasoned religious
philosophies found anywhere in
 the world’. – John H. Piet
