Siva Jnana BodhamA Quick Tour

Introduction Its a very important scripture in Shaivism. The Tamil translation/commentary was written by Shri Meikanda Devar, sometime in the 13th century AD This scripture is based on the Sutras of the Raurava Agama, which is among the 28 Saiva Siddhanta Agamas

About Meikanda Devar He was found as a new born at the steps of the temple of Swethavahana Ishwara, by his foster parents. The boy was initially named Swethavahana and later renamed to Meikanda Devar by one Siva Yogi, who noticed the young boys predisposition for worshipping Lord Siva. By the age of 5 the boy began to discourse on Siva Jnana Bodham after having obtained the vision and blessings of Lord Ganesha.

Importance This scripture is very important to the followers and adepts in Saiva Siddhanta marga, especially those in Tamil Nadu. The great Shri Appayadikshithar has referred to this scripture in his work Sivarkamanidipika. Its importance can also be understood from the fact that the post 13th century Saiva Siddhanta movement in Tamil Nadu is some times referred to as Sivajnana Bodham school. " - , .(The Veda is the cow; the Agama is its milk; the Tamil (Thevaram and Thiruvachakam) of the four Saints, is the ghee churned from it; the excellence of the well instructive Tamil (Sivagnana Bodham) of Meikanda Deva of Thiruvennainallur is like the sweetness of such ghee.)

- Reference http://www.shaivam.org/english/sen-san-sivagnana-botham-jmnp.htm

Advaita vs Shaivism1. Its interesting to note that the word Advaita used in the context of Shaivism by its commentators imply that no absolute unity between Jiva, Brahman and phenomenal world can be deterministically declared nor clear cut distinctions be drawn (More like BhedaAbedha) 2. So any statement to the effect that Brahman and Jiva are non different, can be termed as being technically flawed, according to this school of thought. 3. Maya according to this school is Gods power and its inherent in Him, as a substance and its quality. 4. Since Jiva can know Siva and also this world, he (Jiva) has to be different from both. Yet as being of the nature of consciousness Jiva can attain mystic union with Lord Siva. Despite this inscrutable spiritual union the Jiva is still treated as eternally distinct.

What follows next? The next 12 slides are free retelling of the import of the sutras. They are neither exact translations nor commentary based on any formal authority. Nevertheless in spirit they follow the Saiva Siddhanta school of thought. The Tamil script of the sutra found in following slides are copy/pasted from www.shaivam.orgDisclaimer: Let not the authority of the writer offend thee, whether he be of great or small learning; but let the love of pure truth draw thee to read. (The Imitation of Christ V.1 Thomas A. Kempis.)"

1st Sutra retelling. God alone can fulfill the role of an agent behind the creation, preservation and dissolution of this universe. Yet this apparent universe comes into being only due to the uncleansed mind of the Jiva. So long the mind remains impure, the going and coming is unavoidable.1. , , .

2nd Sutra retelling God on account of His Maya causes the souls to experience their Karma. God is different from the souls as He is devoid of any impurities and yet one with them on account of His attribute of Omnipresence.

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3rd sutra retelling On account of witnessing objects in dream and waking state; experiencing the objectless sleep (deep sleep); and retaining a coherent ownership across the three states, it is proven that there is a soul in this otherwise inert body3. , , , , , , .

4th Sutra retelling The soul pervades the body and employs the mind to gain knowledge. Just as a king employs ministers to obtain information. Unlike the King of kings (God), the soul is limited by its latent impurities and consequently its knowledge and ability are finite. Two things can be inferred from above: Soul (sentient) is different from Antakarana (inert) Soul is different from God4. , , .

5th Sutra retelling The soul is the sentient principle in the body-mind complex. Its ability to know is enabled by God Himself (like the way a super magnet can magnetize & control Iron, without being in contact with it). Even though souls ability to know is in flux (on account of its impurities), God Himself is beyond change.5. .

6th Sutra retelling God and His form are not knowable in the same way as we know insentient objects via our senses. God and His form if it be beyond knowing, can He then be nonexistent? No. Neither. God is apprehended intuitionally without any sense perception and thus God vision (His form as well) is Real.6. , .

7th Sutra Retelling Hara being pure consciousness cant witness anything other than Himself (nondual). Matter cant claim knowledge by itself anyways (as its unconscious). But the Jiva claims knowledge of the world (of matter) and also intuitively knows Hara, so Jiva has to be different from Hara and the Material world as well.7. , , .

8th Sutra retelling Giving up the notion that the sense based life style and knowledge accrued thereof is real and having been instructed appropriately by the Guru, who is none other than Gods grace in human form, the Jiva attains to union with Gods Lotus feet. The mystic union of Jiva and Shiva is claimed on account of both being of the nature of consciousness. God as Guru tells us You have forgotten your way in the bad company of hunters (sense organs) in forest of sensual indulgence8. .

9th Sutra retelling By the grace of God, if we obtain His vision, we shall accept beyond doubt the mirage like nature of this worldly existence, and take refuge under the cool shade of the Lords lotus feet. In that life giving shade, we shall spend the rest of our life pondering and chanting the Panchakshara, in the prescribed manner. The Panchakshara is the anti-dote to any residual tendency that might drags us back to the sense life.9. .

10th Sutra retelling The Jiva having experienced the bliss of union with Shiva , abides in an attitude of service to the Lord, being free from all mental impurities.

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11th Sutra retelling Just as the Jiva is the seer in the context of the field called body/mind complex, God is the Seer behind the seer (Soul of the soul; Eye of the eye). In other words He guides the soul to felicity, to souls ultimate destination, namely Himself. Hence on account of His unlimited, unrivalled Love for all, Jiva naturally reciprocates, with supreme devotion to Him.11. , .

12th Sutra retelling The impurities of the mind are washed away when we resort to Shambhus devotees, His places of worship, His insignia (bhasma, rudraksha, lingam). Thus becoming pure, devoid of delusion, the Jiva reaches the Lotus feet of Parameshwara. Note: The illumined souls also adopt the same life style, on account of deep devotion to Lord, there by becoming examples to the vast majority.12. , .

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