thirumanthiram-saiva siddhanta philosophy-tamil

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Tirumantiram and Saiva Siddhanta Philosophy Siddhantarathinam Dr. S. Sundarabalu ,M.A; M.A; Ph.D Visiting Professor ,ICCR’s Tamil Chair Institute of Oriental Studies, Dept. of Indology Jagiellonian University, Krakow-Poland [email protected]

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Dr. S. Sundarabalu ,M.A; M.A; Ph.D Visiting Professor ,ICCR’s Tamil Chair Institute of Oriental Studies, Dept. of Indology Jagiellonian University, Krakow-Poland [email protected]

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Page 1: Thirumanthiram-saiva siddhanta philosophy-Tamil

Tirumantiram and Saiva Siddhanta Philosophy

Siddhantarathinam Dr. S. Sundarabalu ,M.A; M.A; Ph.DVisiting Professor ,ICCR’s Tamil Chair

Institute of Oriental Studies, Dept. of IndologyJagiellonian University, Krakow-Poland

[email protected]

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Medical Logo

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Sivalingam-சி�வலிங்கம்

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The lingam (also, linga, ling, Shiva linga, Shiv ling, Sanskrit लि�ङ्गं�, 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".

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lingam and Snake

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8

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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

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10/04/2023

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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; Connection to earth, nature, physicality; Drive to survive.

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Medical Logo

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SAIVA SIDDHANTA TEXTS சைசிவசி�த்தா�ந்தாநூல்கள்

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 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.

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 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

and explanations to them.

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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 is real and eternal, Pasu  and Pasam are also real and eternal.

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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.

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 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, indicates his omnipresence.

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 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’.

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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.

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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.

Tamil Shaivite Literature taalapuraanam and etc : 705

– சி�த்தா�ந்தா சி�த்தா�ரம் 14 chaaththiram (shaastram)- guidelines or philosophical treatises

http://www.shaivam.org/siddhanta/san.htm

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Saiva Siddhanta Texts Author

1. தா�ருவுந்தா�யா�ர் (thiruvundhiyAr) thiruviyalUr uyya vandha dhEvanAyanAr

2. தா�ருக்களி�ற்றுப் படியா�ர் (thirukkaLiRRup padiyAr) thirukkadavUr uyya vandha dhEvar

3. சி�வஞா�னபோப�தாம் (shiva gnAna bodham) meykaNda sivam

4. சி�வஞா�னசி�த்தா�யா�ர் (chivanyAna chiththiyAr) aruNandi chivAchchAriyAr

5. இருப�இருபஃது (irupA irupaqthu)

6. சி�வப் ப�ரக�சிம் (chivap pirakAcham)

umApati shivAchchAriyAr

7. தா�ருவருட் பயான் (thiruvarut payan)

8. வ�ன� வெவண்ப� (vinA veNpA)

9. போப�ற்றி�ப் பஃவெறி�டை% (pORRip paqRodai)

10. வெக�டிக்கவ� (kodikkavi) 11. வெ&ஞ்சுவ�டுதூது (nenychuvidu thUdhu)

12. உண்டை,வெ&றி� வ�ளிக்கம் (uNmai neRi viLakkam)

13. சிங்கற்ப &�ர�கரணம் ( chaNkaRpa nirAkaraNam )

14. உண்டை,வ�ளிக்கம் (uNmai viLakkam) manavAchakaN kadandhAr

The Core Saiva Siddhanta Texts - santhAna nulgaL / meykaNda nulgaL -

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சி�வஞா�னபோ��தாம்-Sivagnana Bodham

1. அவன்அவள்அதுவெவனும்அடைவமூவ�டைனடை,யா�ன், போதா�ற்றி�யா தா�தா�போயா வெயா�டுங்க� ,லத்துளிதா�ம்,

அந்தாம்ஆதா� என்,ன�ர் புலவர். Because the world, consisting of things male, female and

neuter, is subject to the three operations (production, maintenance, and dissolution), it is an entity produced (by an Agent).Having dissolved, it comes into being again because of Impurity. The end is the beginning, say the wise

1. The world perceived to exist in forms male, female, and neuter undergoes production, maintenance, and dissolution; for, beside maintenance, production and dissolution also are seen.

http://www.shaivam.org/tamil/sansivae.pdf

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2. அடைவபோயாதா�போனயா�யா�ருவ�டைனயா�ன் போப�க்குவரவுபுர�யா ஆடைணயா�ன்நீக்க,�ன்றி� &�ற்கு,ன்போறி.

He, being one with souls and other than souls, abides in inseparable union with the Power, so that souls experience going and coming because of twofold works.

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

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3. உளிது, இலவெதான்றிலின், எனது%வெலன்றிலின்ஐம்புலன், ஒடுக்கம்அறி�தாலின், கண்படில்உண்டிவ�டைனயா�ன்டை,யா�ன், உண்ர்த்தாஉணர்தாலின், ,�யா�வ�யாந்தா�ரனுவ�னுள்ஆன்,�.

By saying that it is not, by saying ‘my body’, by knowing of the five senses, by knowledge when they are suppressed, by the absence of feeling and activity in sleep, by knowing when caused to know, (it is proved that) there is a soul in the body which is an instrument produced by Maya.

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4. அந்தாக்கரணம்அவற்றி�ன்ஒன்றின்று, சிந்தா�த்தாதுஆன்,�, சிகசி,லத்துணர�துஅடை,ச்சுஅரசு

ஏய்ப்ப&�ன்றுஅஞ்சிவத்டைதாத்போதா.

FOURTH SUTRA The soul is not one of the inner faculties.

But being without knowledge owing to Innate Impurity, it is associated with them like a king with his ministers, and has five states.

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5. வ�ளிம்ப�யாஉள்ளித்துவெ,ய்வ�ய் கண்மூக்கு அளிந்தாளிந்தாறி�யா� ஆங்கடைவபோப�லத் தா�ம்தாம்உணர்வ�ன்தா,�யாருள்க�ந்தாம் கண்%

பசி�சித்தாடைவபோயா.

FIFTH SUTRA Though body, mouth, eye, nose (and ear) perceive by

the help of the soul, they do not know. Like them, souls, (though they know), by the grace of the Peerless One in their knowing(do not know). They are like the iron in the presence of the magnet

The five senses perceive by the help of the soul: for unless the soul in union with them perceives, they cannot perceive. (a) When the soul like a king is there ruling the five senses, the five senses do not know the soul. The soul does not perceive unless it perceives in the senses; and if the soul does not perceive, the eye cannot see and the ear cannot hear.

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7. யா�டைவயும்சூன�யாம் சித்வெதாதா�ர�தாலின், சித்போதாயாறி�யா�து, அசித்தா�லதுஅறி�யா�து

இருதா�றின்அறி�வுளிதுஇரண்%ல�ஆன்,�

SEVENTH SUTRA In the presence of the real all things are non-

existent; so the real does not know (them).The non-real is not; so it cannot now(the real).(Therefore)that which knows both is the soul which is neither.

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11. க�ணும்கண்ணுக்குக்க�ட்டும்உளிம் போப�ல் க�ணவுளித்டைதாக்கண்டுக�ட்%லின், அயார�அன்ப�ன்

அரன்கழல்வெசிலுபோ,.

Like the soul which makes the seeing eye to see-in order that the soul may see, the Lord sees, and makes the soul to see. Therefore in unforgetting love the soul reaches the feet of Hara

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TIRUMANTIRAM-TIRUMULAR (TAMIL : தா�ருமூலர் )

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Tirumantiram-  Tirumoolar got initiated by his guru Nandhi devar, he lived for 3000 years and composed Tirumandiram

Tirumular (Tamil:தா�ருமூலர் ) 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, 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 (To pass into another body after

death) 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.

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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. Adore Lord Siva and attain Liberation.’ He left and went away to a near-by Math.

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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.

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Why i preserve body ?

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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. உ%ம்ப�டைனமுன்னம்இழுக்வெகன்றி�ருந்போதான் உ%ம்ப�னுக்குள்போளியுறுவெப�ருள்கண்போ%ன்

உ%ம்புபோளிஉத்தா,ன்போக�யா�ல்வெக�ண்%�ன்என்று உ%ம்ப�டைனயா�ன�ருந் போதா�ம்புக�ன் போறிபோன

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Where is the temple of God today?

http://www.hummaa.com/music/album/thiru-moolarin-thiru-mandhiram-thiruthani-n-swaminathan/22696

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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

1823 உள்ளிம்வெபருங்போக�யா�ல்ஊனு%ம்புஆலயாம் வள்ளிற்ப�ர�ன�ர்க்குவ�ய்போக� புரவ�சில்

வெதாள்ளித்வெதாளி�ந்தா�ர்க்குச் சீவன்சி�வலிங்கம் கள்ளிப் புலன்ஐந்தும்க�ளி� ,ண�வ�ளிக்போக. 1

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Lord is Atom-Within-Atom

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2008 அணுவ�ல்அணுவ�டைனஆதா�ப் ப�ர�டைன அணுவ�ல்அணுவ�டைனஆயா�ரங்கூறி�ட்டு அணுவ�ல்அணுடைவஅணுகவல்ல�ர்கட்கு அணுவ�ல்அணுடைவஅணுகலும்ஆபோ,. 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.

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As Aum is He there?

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2804: How Siva is WithinThe Lord is in our heart,As Aum is He there,As Fire is He there,As Order is He there,As Space in body is He there,He, the One Being.2804 உள்ளித்துள்ஓம்என்றி ஈசின்ஒருவடைன

உள்ளித்து போளியாங்க� யா�யாஒருவடைன உள்ளித்து போளிநீதா� யா�யாஒருவடைன உள்ளித்து போளியு%ல்ஆக�யா,�போ,. 1

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five elements of world and human body

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2671: God's FormAs mouth, eye, body and lifeThe Yoga-God is;Beyond earth, water, fire, wind and skyVoid His Form is.2671 உண்ணும்வ�யும்உ%லும்உயா�ரு,�ய்க்

கண்ணு,� போயா�கக் க%வுள்இருப்பது ,ண்ணுநீரனல்க�வெல�டுவ�னு,�ய் வ�ண்ணு,�ன்றி� வெவளி�யா�போன�ர் போ,ன�போயா.

earth

space

air

fire

water

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Na, Ma, Si, Va, Ya and human senses

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2701 வ�வெயா�டுகண்%ம்இதாயாம்,ருவுந்தா� ஆயாஇலிங்கம்அவற்றி�ன்போ,ல்அவ்வ�ய்த்

தூயாபோதா�ர்துண்%ம்இரு,த் தாகம்வெசில்லல் ஆயாதுஈறி�ம்ஐந்போதா�டுஆம்எழுத்துஅஞ்சுபோ,. 4

2701: How Aum and the Five Letters are Distributed in the Six

Centers In the six Adharas (centers) within Are distributed the Five Letters and Aum; That comprise Aum Nama Sivaya (Na, Ma, Si,

Va, Ya); In the Muladhara is Na In the Svadhishtana is Ma In the Navel Center is Si In the Heart Center is Va In the Throat Center is Ya In the Eye-brow Center is Aum.

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52

Touch Skin Illusi

on na

Taste Tongue Arrogance ma

Sight Eye God ci

Smell

Nose

Power va

Ear Sound Soul ya

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Existence and nonexistence

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2941 உருவ�லிஊன�லிஊனம்ஒன்றுஇல்லி தா�ருவ�லிதீதா�லி போதாவர்க்கும் போதாவன்

வெப�ருவ�லி பூதாப் படை%யுடை%யா�ளி� ,ருவ�லிவந்துஎன்,னம்புகுந் தா�போன. 6

2941: Attributes of Siva Formless is He, Body less is He, Blemish less is He, Rich less is He, Harmless is He, Celestial of celestials is He, Contention less is He, Bhoota-army possessed is He, Attachment less is He, He entered my thoughts.

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Love and Siva are One

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270: Love and Siva are One The ignorant prate that Love and Siva are two, But none do know that Love alone is Siva When men but know that Love and Siva are the

same, Love as Siva, they e'er remained. 270.

அன்பு சி�வம்இரண்டுஎன்பர்அறி�வ�ல�ர் அன்போப சி�வ,�வதுஆரும்அறி�க�ல�ர் அன்போப சி�வ,�வதுஆரும்அறி�ந்தாப�ன்

அன்போப சி�வ,�ய்அ,ர்ந்தா�ருந் தா�போர. 1

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How Soon the Dead are Forgotten

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145: How Soon the Dead are Forgotten The neighbours gathered wailing loud and long, Denied him now a name, called him corpse, And bore him to the burning ghat and the body

burnt, Then a ceremonial dip--and memory dies as the

hours lapse. ஊவெரல�ம்கூடிஒலிக்கஅழுதா�ட்டுப்

போப�டைனநீக்க�ப் ப�ணவெ,ன்றுபோப�ட்டுச் சூடைரயாங்க�ட்டிடை%க் வெக�ண்டுபோப�ய்ச் சுட்டிட்டு

நீர�ன�ல்மூழ்க� &�டைனப்வெப�ழ�ந் தா�ர்கபோளி. 3

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Gifts us

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252: Charity is Within Reach of All Easy to all to offer in worship a green leaf to

the Lord, Easy to all to give a mouthful to the cow, Easy to all to give a handful, sitting down to

eat, Easy to all, good, kind words on others to

bestow.

யா�வர்க்கு,�ம்இடைறிவற்குஒருபச்சி�டைல யா�வர்க்கு,�ம்பசுவுக்வெக�ருவ�யுடைறி யா�வர்க்கு,�ம்உண்ணும்போப�வெதா�ருடைகப்ப�டி யா�வர்க்கு,�ம்ப�றிர்க்குஇன்னுடைரதா�போன. 2

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 ‘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  

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