manumurai english

MANUMURAIKANDA VASAKAM(ESSAY ON ESTABLISHING THE JUSTICE OF MANU)

BLESSINGS FOR THE TRANSLATION OF BOOKS OF GNOSIS

KAAGABUJANDAR Hails Thee!

Hail Thee! Gnani Arasu!

Hail Thee! Desika, King of charity,

Hail Thee! The great preceptor of Pranava,who

Established the Suddha Sanmargha in this Universe.

Rajaram is a blessed soul of thine,

Oh! Master preceptor

The parents who begot him to this world,

Gopalakrishnan is his venerable father,

Renganayaki the noble mother, Worthy parents are they;

With the Blessings of Arangan. Lend your ears,

In the service of Arangan with Honour

To translate the books of Gnosis

With meanings without fail,

In this Universe! Lend your ears.

Spiritual advancement doth occur

Doth occur to those who are drawn

Unto service and Are in service.

Scholars do appreciate .

Rajaram, the son hails from the lineage of service,

He was in the service of Sivarajayogi

For a birth or two wholeheartedly,

And hails from the path of gnosis.

I shall tell thee now, continuing this, shall translate

The holy books of gnosis with consummate perfection,

And the world to study and bring laurels to Arangan.

Indeed is a task of nobility to achieve the glory as longed

Our Blessings

Blessings are there! With the Blessings of Master Preceptor

Identify the interpretation perfect,

And translate with no error and

To attain the glory – Our Blessings.

Let us add glory to Arangan’s abode

The service of this son will add,

Glory to his own family also perfectly,

And to lead with growth of dignity.

To lead is our Blessings!

We the Gnanis be with you

In all services of perfection

Rendered with our Blessings in this universe

With our benign Blessings, this son

Get initiated at an opportune time

From immaculate and matchless

Siddha Yogi of Thuraiyur.

Take the initiation and offer

Grains of thy weight for charity

Get blessed; chant the name of Arangan, happily,

Piously to carry out the task blemishless.

Translation becomes perfect,

The mind becomes calm and composed,

And love, compassion towards living being

And prosperity be showered on those who study.

And hidden secrets of Gnana are revealed.

Blessed all rush to Arangan’s path

And attain the life of gnosis blemishless,

And reach the state of Bliss in this Kaliyuga.

Thus is our Blessings .

Subham.

1. Om Ramalinga Swamigal Thiruvadi Potri

Om Hail the Holy feet of St. Ramalinga Swamigal.











Preface By

SIVARAJAYOGI,PARAMANANDA SADASIVA SARGURU HIS HOLINESS

RENGARAJ A DESIGA SWAMIGAL(Tamil Version)

The Supreme Grace Light the compassionate to all living beings,

the Chief of Gnosis, St. Ramalingar’s “Manumurai Kanda Vasakam” has

forty three aphorisms. He discusses very clearly the merits and demerits

of virtue and evil (punya and papa).

The list of evil that men shall abhor are listed.These are the

sins which subject men into irredeemable mundane bondage. By

calling out “did I ever commit…….” He lists out sins of the society

and advises us to get salvation from them.

Moreover if one wants deliverance from those sins, he suggests

ways and means also. If one gives up killing and meat eating and

prays unto him wholeheartedly, the very moment St.Ramalingar, the

supreme grace of light joins him and remedies his sufferings and he

will make them realize also.

I have explained the “Manumurai Kanda Vasakam” of such a

powerful Saint. Ramalingar who is capable of protecting any living being

with utmost compassion, on the basis of the teaching and preaching of

my venerable Preceptor Shri. Chinnasamy Sastrigal of Thuraiyur.

Tiruchchirappalli District in Tamil Nadu.

The serial which appeared in the “Sanmarga Unmai”magazine

has been compiled as the present book. I beseech the Blessings of

St.Agatheesar and St.Ramalingar for a long peaceful life and I

personally and thankfully Bless Shri.Madhavan, the Editor of “Gnana

Thiruvadi”, all the members of the Omkarakudil and Vanchi

Maruthondri press Thuraiyur, for their elegant printing.

I request the humanity to study and get deliverance from the mundane

bondages. This is a very precious gift for all the spiritualists. Saint.Ramalingar

Himslelf takes His abode at the place where it is kept is certain.

Yours,

Rengaraja Desikar

PREFACE

(ENGLISH VERSION)

MANUMURAI KANDA VASAKAM

(i) Ar u l J oth i Ra ma lin ga Swa miga l - A Sh or t

Sketch on his life and Teachings

The Nineteenth Century was a remarkable period in the

history of our country in that it produced some of the greatest

personalities who moulded and shaped the destiny of the country. In

this century was born Chidambaram Ramalinga Swamigal,

popularly known as “Arutpragasa Vallalar”. He was a spiritual giant

and he spoke in a language intelligible to the most common man. It

was a period when the British power was in its full zenith and

inferiority complex had come to stay in the Indian way of living.

Great masters like Bhagwan Ramakrishna and his worthy disciple

Swamy Vivekananda were followed by the Father of the Indian

Nation, Mahatma Gandhi and there was a remarkable upheaval

both in the spiritual and the political fields. The great Aurobindo

Ghosh migrated from the North to the South and the great

Indian poet, Rabindranath Tagore had flooded the country with

patriotic songs couched in a touching language urging Indians to

certain ways of action. In such a period entered the great

MAHATHMA Ramalinga Swamigal as the pre-cursor of the

coming age. He took His Holy birth in the year 1823 on the fifth

October.With the spontaneous grace of Lord Nataraja he composed

songs which led devotees to unknown realms of ecstacy.He was

unlettered. His brother Sabapathy pillai appealed to him to learn

the traditional and customary lessons from a neighbouring scholar.

The boy did not evince any interest. Ramalingam was a child of

less than nine years and he was wandering in the streets of Madras

when his devoted sister-in-law took compassion on this Divine

Child and stealthily fed him at odd hours when her husband was

away from the house. On one of these days fell the annual death

anniversary of his father. Ramalingam as usual entered the house

through the back-door and was taking the food separately preserved

for him. Sabapathy Pillai’s wife, a very compassionate and good

natured lady, was touched and moved at the pitiable plight of

Vallalar and with tears in her eyes pleaded to him with all affection

and motherly love to take up to studies .Our child saint was moved

by the pleadings of this great lady and promised to learn the lessons

of wisdom,not through human medium but through the grace of

Lord Muruga, the presiding deity of Thanikachalam at Thiruttani.

At his request a separate room was provided, a full size mirror

was installed in front of a lighted Kuthu-vilakku. Our boy-saint

sat in front of the mirror and the light and got inspiration from the

Lord of Thanikachalam and sang the first song on the glory of Lord

Muruga.Vallalar had a mortal existence of over fifty years and

shuffled his physical coil in the year of grace, 1874 on 30th

January. During the short span of fifty years he had left a legacy,

remarkable legacy, of Indian thought to echo forever. He had

founded the Samarasa Sudha Sanmarga Sathya Sangam which is

the association of elevated souls who have deliberately vouched

to a definite way of living. It is here that the ideas of Vallalar

are propagated and his universal message made to reach

the different corners of the globe. Vallalar was not satisfied with

merely preaching dry philosophy. To a starving and suffering man

God comes in the form of food and service. He said that

no philosophy and no religion should be preached to the starving

and suffering millions. He, therefore, wanted to give a practical

shape to his philosophical and spiritual ideas. He founded the

Dharmasalai where the fire lit in the year 1867 on 22nd May is

still burning with greater glow. Any hungry man is treated to food

with great affection and the message of Vallalar to practice

‘Jeevakarunya’, is given a practical shape. The dharmalsala is for

the satisfaction of the physical needs but the Sathya Gnanasabai is

for the fulfillment of the spiritual needs, constructed in a vast

expanse of 80 acres of land in an octoganal shaped structure, this

temple of universal love does not possess an idol but is covered by

seven ‘Thirais’ (Screens) otherwise known as layers of

ignorance. The human soul now on its march in search of God-

head, must discriminately and devotedly transcend the inhibiting

‘Mayas’ and eventually enter the portals of surpassing bliss of

Ananda in direct communion. Here, there is no worship of a

personal God and all distinctions of high and low, the lettered and

the unlettered, the rich and the poor, are obliterated and all are in

the divine presence of one unseen power in transcendental

effulgence (after the seven layers of ignorance are removed). Thus

Vallalar has given us three great Institutions for our emancipation

in the social, the physical and the spiritual fields. Now, let us just

parenthetically skip over his great teachings. Vallalar believed in

universal brother-hood, Divinity of man and the Unity of God-

head. He felt very strongly that the religions as they existed in the

19th Century studded and super-imposed by unhealthy

superstitions and meaningless ritualism were more to the detriment

of man than to homogeneous living. He felt that if religion divided

man and man, promoted ill-feeling , resulting in murders and

massacres which we had witnessed in recent past, it is better to do

away with religions and establish a society untainted by the

corrupting influence of Pseudo-religions. His great writings both

in prose and poetry are now available in convenient volumes and

contain about 7,000 poems divided into six “Thirumurais” by his

very worthy disciple, the late Thozhuvur Velayutha Mudaliar. The

first five-”Thirumurais” were published in his life time and contain

poems in edification of the different deities of the Hindu

pantheon. His poems couched in ten simplest of language have

appealed to the common man in South India and even today they

are sung in all the villages of South-India with deep reverence. In

the earlier “Thirumurais” he has often followed the devotional path

of the four ‘Saiva Kuravas’ but this did not fully please him. He

had grown into vast spiritual dimensions and had now transcended

the frontiers of every religion and entered into the presence of the

one Universal Power. There is a marked and striking contrast

between his writings upto the fifth “Thirumurais” and his sixth

Thirumurai is preeminently esoteric for the select few in search of

the Supreme. The very language differs. Thoughts soar very high

and often he speaks in the first person with authority. He feels and

says that he had now been commissioned by the great Lord Nataraja

to spread the message of Samarasa Sudha Sanmargam. He feels

that a man is not born merely to perish, die and dis-integrate and

that immortality and deathlessness are his birth-rights. His message

will live till eternity and posterity will record him as the moulder of

human history and destiny. May the light of Ramalingam guide us

all to fraternal love and selfless service.

Teachings

The path of Samarasam contains four disciplines :

1. a.Gnana Indr iya Ozhukkam (Ozhukkam means self - control):

Listening to the praise of God

Preventing bad words entering our ears

Avoiding looks of harshness and wickedness

Abstaining from touching evil things

Abstaining from gluttony etc.

b . Kar ma Indr iya Ozhukkam:

Speaking sweet words

Telling no lies

Resisting by all means from harmful deeds to other

living beings

Leading a religious life

Associating ourselves with people of saintly character

Maintaining a healthy body

2. Kar ma Ozhukkam

The mind has to be directed to the Cit Sabhai by taking

it away from other objects (Cit Sabhai is the heart in

which the Divine abodes)

Not to enquire into the faults of others

Not to be wicked

3. J iva Ozhukkam

Jiva Ozhukkam is the discipline that teaches one to treat

all human beings as equal, and feel the presence of

oneself in all human beings.

One must not be affected by the various distinctions as

social, national, linguistic, caste, religion, etc. because

the soul be longs to a d i fferen t sphere where no

differences exist.

4. Anma Ozhukkam

Anma Ozhukkam is further development of Jiva ozhukkam.

Here the soul looks upon all living beings alike ( not only

human beings but also other beings). Here the soul feels

great compassion for all the beings, considers ‘Anma’ as

the ‘Sabhai’ and the ‘Inner Light’ as God.

(ii) MANUMURAI KANDA VASAKAM- A Study

Manumurai Kanda Vasakam was written by St. Ramalingar

taking the Manu Neethi Chozhan’s story from Periya Puranam as

his first book.This book was published in 1854.

Poraiyaru Chidambaram Swamigal states that the Saint wrote

the essay “Manumurai Kanda Vasakam” in his early years at the

instance of his teacher Kanchipuram Sabapathy Mudaliyar. He was

endowed with the high sense of compassion and that it was his

inner urge to propagate it among the people, and when his teacher

Kanchipuram Sabapathi (mudaliar) requested him to write a prose

book for the use of children, he thought it fit to instill the sense of

compassion even in the minds of children and hence in the course

of giving the characteristic traits of the HERO of the story, he

specifies that he would do good for all beings without any

discrimination, whatever.

In another place of the same book, the hero weeps for

the demise of a calf which was crushed accidentally to death

by his son, while he passed a chariot in the street. Coming to

know of this, he became very grave with such thoughts as would

create mental obsession. He thought that he must have done

unknowingly such unjust acts as LEVYING ENORMOUS

TAXES ON THE PEOPLE CAUSING HEART BURNINGS

O F T H E P O O R , E XT R AC T I NG W O R K W I T H O UT

GIVING PROPER wages” and so on. This shows clearly that

Ramalingar use his pen for propagating humanitarian outlook.

He teaches the people the indispensability of compassion for

l i fe in th is wor ld and for the e ternal l i fe l ived in

INSEPARABLE UNION WITH THE ULTIMATE REALITY.

But Sri Balakrishna pillai quotes the remark found in the

edition of the year 1854, which says that it was written at the

instance of the members of “Sastra Vilakka Sangam”.It does

not mention the period of its composition.

Izhavalaganar opines that it was in the Saint’s early

years.Since the Saint’s name is mentioned as Chidambaram

Ramalingam pillai, in the 1854 edition it should have been

written just a few years before the Saint left for Chidambaram.

This book is considered to be a prose work. But any

reader will accept that this work has transcended such

limitation and it is something more than that. One casual

reading gives the reader an impression that this work is a

prosaic poetry or a poetic prose.The long tailed sentences do

not find equals in contemporary Indian literature. The nearest

equal to my little knowledge could recognize is Thomas

Carlyle’s “Heroes and Hero worship” in English. The long

tailed Homeric simile can be another parallel. The long

soliloquies remind one of Shakespearean blank verse of Julius

Caesar. The listing of various names for Lord Siva is Equal to

Sanskrit’ s “Rudram”

This work is with 32 sub titles and with 162 sentences.

The shortest sentence is single worded and the longest is with

625 words. My arithmetic accuracy may be at wrong, however

the whole text has about 10,541 words. The text under

translation with its profound explanation of Swamiji is found

in the Eighteenth sub title “Knowing the pr edicament was

caused by the pr ince, the King enter s into ir r et r ievable

sor r ow” and in sentence 92. While the whole sentence

comprises of 185 words the aphorisms alone comprise of 176

words.This has all the characteristics of a stage play and can

very easily be staged with no work or less work for a script

writer.With a high degree of literary acumen Swamiji has made

a diligent attempt to give us the accurate details.

The sub titles on “the Greatness of Chozha Kingdom”,

Greatness Of TIruvarur where the story takes place, and in The

greatness of Manu Chozhar, Swamiji gives us an account of

the fertility of the land, and describes it as the face of the mother

Earth, and the capital of Chozha is described as the vermillion

in the face of the mother earth.

The kingdom of Chozha was widespread and there were

lot of princely states under the administrative control of Manu.

The subjects felt that they had no short coming under the reign

of such a virtuous and kind hearted king.

“The saint by this extraordinary exposition has set in

motion an excellent precedent for the highest jurisprudence

unknown in the annals of world’s legal system. The deliberation

is not a simple demonstration of mere linguistic eloquence and

an erudite jurisprudence. There is no sign of judicial activism,

no sign of judicial innovation, no sign of travesty of justice in

excess of any jurisdiction but the deliberation has all the

excellence of justice which is a shrine where truth presides

over in its sanctum. There is a saying in the legal system that

justice is not the handmaid but it is the mistress of law. In the

same manner, Vallalar has held that truth is not the handmaid

but it is the mistress of compassion.Vallalar is guided neither

by American jurisprudence nor by British jurisprudence but

by the principles of compassion natural to all the species

occupying the crust of this earth. Just as Vallalar holds that

the experience of soul, the truth of nature is the life of

excellence, so also Vallalar emphasizes that the principles of

natural justice are constructions on the foundation of grace

manifest by the Almighty to all His creations alike. In his court,

Vallalar does not permit either preponderance of probability

or the proof beyond any reasonable doubt. The degree of proof

expected in his court is the degree of compassion irrespective

of the degree of intelligence inherent in a human being in his

sixth sense and an animal in its fifth sense brought together in

the trial for securing ends of justice. It is the common code of

compassion built on the principles of “jeeva karunya”. Vallalar

seeks the convergence of liberty, equality and fraternity made

applicable exclusively to humanity as such by the founding

fathers of the constitutions of different countries to be extended

to all beings in their entirety irrespective of their state of

existence in the scheme of living.”Manumurai Kanda Vasakam”

is not concerned with the justice meted out to the cow. The

arguments advanced by the king against his descendant, the

only legal heir to the state, on the ground of equality between

the souls, exhibits the infallible instrument of peace required

by this world today. When the compassion of the compatriots

is concerned with the injury caused to human beings, Vallalar

has struck the death knell to the legality of dispensing justice

according to the status of the species. It is to be celebrated as

the hallmark of “sanmarkkam”. Justice done in “Manumurai

Kanda Vasakam” is not simply justice seen to have been done

but justice ought to have been done with a view to dispensing

with disparity between the souls.”

Let us read “Manumurai Kanda Vasakam” once again and

sit in “sat vichara” as to what exactly the interaction between

the king and his ministers as designed by Vallalar in the year

1854, relays to us living in the year 2013.

(iii) THE STORY OF MANUNEETHI CHOZHAN

IN “PERIYA PURANAM”

This incident in Periya puranaam explains an event that

happened in the life of the Chozha king who became known as

Manuneethi Chozhar because of the glorious justice he made.

This exemplifies the impartial judicial practice the ruler or the

ruling system in the land should follow. When the king is that

much involved in spirit and action in upholding the justice

irrespective of the personal agony he would get, the people

would live in love and the land would prosper.

In the Solar tradition of Chozhas was this king born. He

lived like the eye and soul of the lives in the land. He

propitiated the powers of the nature with a numerous rituals.

Devoid of enemies the land prospered. His name itself became

known as the chozha of manu justice. He donated a lot for the

worship of the Bull flagged Lord of Thiruvarur. He got a son

who was like a lion-cub in valor, skilled in various arts,

disciplined and had the lovable characters. With the king

feeling proud of his loving son he grew up as a youth who

would deserve to be entitled as the prince. One day that young

son of the king was riding his chariot on the main roads of the

Capital Thiruvarur along with the friends and the forces. That

time a calf which did not realize the movements on the road

suddenly entered in between. Alas, that small creature got hit

by the wheel of the chariot and was crushed to death. The cow

which saw its calf killed on the street was stricken with grief.

It licked, cried and sat in grief near the dead calf.

The son of the king was appalled at what had happened.

He couldn’t come out of the shock of what happened and felt

he had born to defame his father who stood for justice. He

rushed to the scholars in order to do the deeds of penance for

this deed before facing his father. Meanwhile the grief stricken

cow went to the palace and rang the bell hanging in the front

with its horn. (Calling the king to do justice). The king rushed

to the gate and saw the crying cow ringing the bell. A minister

of keen knowledge told the king about the death of the calf

when it entered beneath the chariot abruptly. On hearing that,

the king underwent unexplainable sorrow. Unable to bear the

sight of the crying cow he sat there in sadness and asked the

ministers what he could do to correct the misdeed. The

ministers said he should make his son undergo the penance

that the Vedic scholars made for the killing of cows.

The king who did not follow the rules of justice just for

the sake of following but who ruled involving himself in the

essence of them was irked by the answer of the ministers. “How

could I do injustice to this poor cow because it was my son

who did the misdeed? When I do not leave somebody who kills

a life how can I show a different attitude and system of justice

be scoffed at?” the king shouted. towards his son. “Isn’t it the

responsibility of the king to ensure that the lives that live in

his kingdom are protected against the fear of him, his

associates, enemies, thieves and other creatures? If I make

another rule for my son won’t the ancient find injustice in my

approach?” The ministers told that the practice had been that

the penancial rites are done in order to come out of this sin

and hence it would be just to observe that tradition. The king

was annoyed at their response and said, “You speak not

understanding the spirit and truth behind the justice. A big sin

has been committed by killing the creature that was associated

with the appearance of the holy abode of Lord Shiva at

Thiruvarur. The compensation for this deed would be to execute

my loving son the same way the calf was killed.” The ministers

were terrified and went away. The king ordered a son of a

minister to run over his son with the chariot. Unwilling to do

that, he committed suicide.

The king not bothering that his son was only one for the

royal family, he himself overran his son under the wheels of

the chariot. That splendid king stood in the history for doing

justice to all creatures living in his kingdom. The subjects of

the land wept wondering the king’s stand on justice; The Lord

who raised the Flag of Bull indicating the divine justice that

Lord of Thiruvarur appeared in the horizon amidst the praise

of the divines with His consort Parvati. The king saluted the

Lord of living beings. The Supreme blessed the king for his

sincerity towards justice and by His grace the calf, son of the

king and the minister came back to life. The cow and the king

got relieved of their agony. The devotees for whom such

magnif icent deeds were poss ib le l ived in tha t ho ly

town Thiruvarur . Let the adherence of the great Chozha king

to justice in its true spirit stay in the mind.

(iv) SIVARAJAYOGI, PARAMANANDA SADASIVA

SARGURU HIS HOLINESS, RENGARAJ A

DESIGA SWAMIGAL- A shor t Biography

“Some ar e bor n gr ea t .

Some achieve gr eatness

And some have gr ea tness thr ust upon them”-William Shakespeare.

A personification of this universally accepted dictum is

profoundly found in the life and teachings of His Holiness Swami

RENGARAJA DESIGA SWAMIGAL. Like the new born Sun in

the morn spearheading out of the Ocean, like that of a fullmoon

coming out of dark clouds, like the sweet fragrance sprouting out

of blossoming Mullai, Swami was born on13th march1936 as the

third son to Shri Balakrishnan and Srimathi. Meenakshi Ammal.

Swamji led a very simple life right from his childhood days and

was not in favour of gaudy and pompous living. At the age of

Thirty Five he lost hisfather .After the demise of his father, mother

Smt. Meenakshi Ammal was of great assistance to his ascetic life.

Swamiji was undertaking the avocation of a weaver in a small

village Manal medu near EEngoimalai .Swamji understood through

the friends of IraiMaiyam that Bakthi alone cannot lead to salvation

without Yoga.

In 1955 Shri Chinnasamy Sastri,an exponent of Siddha

medic ine and Siddha phi losophy was worsh ipping

St.Agastheesar and other saints and Swamiji was initiated by

him and taught him the methodology of worshipping Saints

and the hidden secrets of Idakala, Pingala and Suzhumna.The

spiritual thirst of Swamiji grew him up very fast in spiritual

awareness. Swamiji was very well aware of the predicamens

of working class being born as one among them.

The sufferings of poor people in hutments made him sick

and was very much concerned and worried about the hungry of

such folk.He found his answer for the reality of human life in

the songs of His Holiness Swami Ramalingar.His natural

yearning to appease the hungry poor was escalated by

St.Ramalingar’s mellifluous verses. Swamiji dedicated his

thoughts for the spirituality and his service for the society for

the past fifty years.In the name St. Agastheesar, the Meru of

Gnosis, Swamiji established a Charitable institute for the

benefit of poor. Swamiji is the centre of piece and solace for

all those approach Him.

Omkara Kudil has been alleviating the sufferings of

Thousands of devotees daily and has undertaken the noble task

of poorfeeding right from 1975.The Kudil has been supplying

free drinking water for the past Thirty years to all the villages

in and around Thuraiyur.Thousands of marriages have been

arranged and ray of hope and lively hood has been extended

by His Holiness. His Holy mother attained celestial abode on

18-06-1995.

His Holiness always claim that whatever he does has been

done only with the blessings of St.Agastheesa and he always

places Blessed Souls like St. Agastheesar, St. Nandeesar,

St.Tirumula Thevar and St.Karuvoorthevar as His Guide. As

a descendent of St. Ramalingar, Swamiji to day is the leader

of the entire universe, and is the leader of nine crore Siddhas.He

worships St.Agastheesa who created Tamil Language as his

preceptor.In colleges and universities Social service and

philosophy are taught only in class rooms but the Omkara Kudil

has taken them to the neighbourhood of Thuraiyur through their

poor feeding and supply of free potable water which is more

essential for day to day livelihood.

St. Agastheesa Sanmarga Sangam is a symbol of

universal fraternity and the relationship between the Preceptor

and His disciples are exceptionally parental.The disciples go

to villages and disseminate the message of Compassion, Love,

Affection and Non –Killing.

Swamji is easily accessible and is a souce of solace for

all the suffering living beings. Swamiji’s literary acumen is

extraordinary and is evident in the present text.

(V) SWAMIJI’S TREATISE ON “MANUMURAI KANDA VASAKAM”

Eradication of illiteracy and enhancement of educational

quality is the bare necessity of a society. A disciplined society

lives peacefully and there exists a co-existence of love and

amity. Saint Ramalinga Adigalar @ Vallalar of Tamilnadu,

India was an enlightened soul who devoted his life time to

create a society of mutual love and fraternity. Of his spiritual

literary contribution to the humanity are crisp maxims of

“Manumurai Kanda Vasakam”.

This great epitome of spiritual awakening has been

explained in detail by Swami Sivaraja Yogi, Paramananda

Sadasiva Sadguru Rangaraja Desigar. These 43 utterances

summarise the ‘Don’ts of humanity. Saint Vallalar addresses

to Lord Almighty, whether He was gullible with any of these

inhuman qualities and thus driving home, the benevolence of

Lord Almighty descends spontaneously on those who are devoid

of any of these qualities. Swamiji effectively employs the

contemporary literary forms to explain the meaning and hidden

treasure of his utterances.

He has used Twenty one poets and Saints and their works

ranging Thirty Three. He has used the interpretations of six

eminent scholars to explain Thirukkural and Thirumanthiram.

The deep delved knowledge of Swamiji and pains he has taken

to explain the maxims is evident throughout the work. The

examples to explain have been drawn from the day to day living

intelligible to ordinary living beings. The following table

explains amply the benevolent work of Swamiji :

S. Author Book No. ofNo. verses

1 Thiruvalluvar Thirukkural 114(9 used twice & 2 used thrice.)

2 Thirumoolar Thirumanthiram 25

3 St.Ramalinga Adigalar Thiruvarutpa 3

-do- Arutperumjyothi 3

Agaval

4 Saint Manikkavasagar Thiruvasakam 1

5 Kaduveli Chittar Ananda Kalippu 2

6 Ulaganatha Pulavar Athichoodi 2

Ulaga Neethi 3

7 Saint Siva Vakkiyar Collections 2

8 Athi Veera Rama Pandian Vetriverkai 4

9 Jain Poets Naladiyar 2

10 Thayumanavar Collections 2

11 Avvaiyar Kondrai Venthan 5

Nalvazhi 3

Moothurai 1

Kural 2

Nadi Dharanai 10

12 Pattinathar Collections 3

13 Arunagirinathar KandarAlangaram 2

14 Duraimangalam Sivaprakasa Samigal Nanneri 2

15 St.Azhugannar Collections 1

16. St. Sattamuni Nathar Collections 1

17 St. Roma Rishi Collections 1

18 St. Mastan Sahib Ananda Kalippu 2

19 St. Kongana Maharishi Kadai Kandam 1

20 St. Kudhambai Chittar Collections 1

21 Anonymous Collections 1

INTERPRETERS

1 Parimelazhagar Thirukkural

2 Manakkudavar Thirukkural

3 Parithiyar Thirukkural

4 Kalingar Thirukkural

5 Dr. M.Varadarajan Thirukkural

6 J. Varadarajan Thirumanthiram

Swamji has quoted One hundred and four teen

Thirukkurals to explain the maxims. He has quoted Nine, Twice

and Two, Thrice. He has also quoted Thirumanthiram(25

verses). Though Thirukkural has been translated nearly hundred

times in English, for the benefit of English reader, translation

by a Tamil student Rev. G.U. Pope has been used as it is

spiritually oriented. Thirumanthiram also has been translated

into English by many Scholars. For our better understanding,

a translation by spiritually oriented Himalayan Academy has

been used. For an erudite English scholar the translation may

appear to be very simple, but it is my endeavour that even a

beginner should be able to follow and understand. While all

precautions have been taken to bring nearest perfection in

translation, it is universally acknowledged that such a work is

yet to come. All the interpretations are Swamiji’s only. I have

made a small attempt to annotate some terms for the benefit of

English reader. The spiritual community shall make use this

book and be blessed.

That was Sri.Saravanan,a sincere servitor of AYYA from

Tirunelveli who brought this Sacred text for translation through

Smt.Sarada of Aravind Eye Hospital Tirunelveli and her noble

father Brahmashri. R.V.Doraisamy of Sankarashramam Five

falls courtallam and I profusely thank them for giving me an

opportunity to have Darshan of AYYA and undertake the

translation.

I also place on record the yeoman services rendered by

Sr i .K.S.Kai lasam, Chief Execut ie .Saba Trading Pvt

Ltd.Chennai and a very great servitor and follower of AYYA

in fructification of this endeavour.

I acknowledge with profound thanks Swamij i ’s

confidence instilled in me for this noble work. My good friend

Sri. Ramesh Babu stood with me in assisting unhesistantly in

typing. I whole heartedly beseech the Blessings of Swamiji and

Lord Almighty.My family members Smt.Dhanalakshmi,

Sri.R.Harishankar, Sri.R.Dwaraganath, Dr.R.Ramkumar,

Dr.R.Guru kirupa, Smt. Ramya, Smt. Venkatalakshmi,

Sri.Shankara Prathapa Chandra and Sri.Rishinathshankar also

need to be thanked for their unfailing co-operation during the

period of translation.

But for the keen interest evinced by Shri. Muruganandam

and members of the Kudil, Shri Madhavan, Editor “Gnana

Thiruvadi, and the elegant printing by Vanchi Maruthondri

Achagam, Thuraiyur, this task would not have been completed.

I pray unto the Lord and our Guru for their blessings.

R.G.Rajaram

INDEX

S.N. Content Pages

1 Blessings For the translation of Books of Gnosis

2 PREFACE Tamil Version

3 PREFACE- English Version

i) Arul Jothi Ramalinga Swamigal A Short Sketch

On His Life And Teachings

ii) Manumurai Kanda Vasakam- A Study

iii) The Story Of Manuneethi Chozhan In “Periya

Puranam”

iv) Sivarajayogi, Paramananda Sadasiva Sarguru

His Holiness, Rengaraja Desiga Swamigal- A

Short Biography

v) “Swamiji’s Treatise On “Manumurai Kanda

Vasakam”

4 The Text

1. Did I ever, Throttle the mind of the Samaritans?

2 . Did I ever , Pul l them to cour t on fa l se

allegations and spoil their reputation?

3. Did I ever, Prevent people giving alms?

4. Did I ever, Divide the Friends united?

5. Did I ever, Was deceit for true friendship?

6. Did I ever, Enhance tax and burgle?

7. Did I ever, Starve the hungry poor?

8. Did I ever, Punish any one without compassion?

9. Did I ever, Partial in land disputes and spoil their

livelihood?

10. Did I ever, Assist Killers?

11. Did I ever, Was a spy for thieves?

12. Did I ever, Enamour the things and lie?

13. Did I ever, Lure and cheat?

14. Did I ever, Close the thorough fare to preventtrespass?

15. Did I ever, Reduce wages for work?

3

6

7

7

11

14

17

19

23

30

31

33

34

34

35

35

36

37

39

44

45

48

49

49

16. Did I ever, Ignore the hunger stricken?

17. Did I ever, Refuse alms for beggars?

18. Did I ever, Carry tales and spoil the relationship?

19. Did I ever, Desert in the midway?

20. Did I ever, Expose the refugees under distress?

21. Did I ever, Be in the company of unchaste?

22. Did I ever, Seduce the modest girl under guard?

23. Did I ever, Rape a Housewife?

24. Did I ever, Abort and enjoy?

25. Did I ever, Feel reluctant to worship my preceptor?

26. Did I ever, Forget to pay preceptor’s fee?

27. Did I ever, Exhibit displeasure of countenance to

the learned?

28. Did I ever, Find fault in the composition of great

men?

29. Did I ever, Enslave a bird trembling in a cage?

30. Did I ever, Prevent the calf to feed on the mother?

31. Did I ever, Grow my body eating flesh?

32. Did I ever, Sell mixing up paddy and sand?

33. Did I ever, Harm loved ones?

34. Did I ever, Close down potable water pond?

35. Did I ever, Fell shady trees used to rest in scorching sun?

36. Did I ever, Destroy others’crop out of enmity?

37. Did I ever, Demolish Public Hall?

38. Did I ever, Keep the doors of temple closed?

39. Did I ever, Scold violently the disciples of Lord Shiva?

40. Did I ever, Belittle the people on penance?

41. Did I ever, Ignore great Saints?

42. Did I ever, Ignore the advices of parents?

43. Did I ever, Abuse Gods and become Egotist?

5 SIDDHARKAL POTRY

6 GLOSSARY

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THE EXPLANATORY NOTES RENDERED BY

SIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU,

HIS HOLINESS

RENGARAJ A DESIGA SWAMIGAL

FOR

“MANUMURAI KANDA VASAKAM”OF

SAINT. RAMALINGA SWAMIGAL

Those who chant daily, the “MANUMURAI KANDA

VASAKAM” of t he sup r eme gr a ce ligh t , a nd p a t r on of

compa ssion for a ll living beings, SAINT.RAMALI NGA

SWAMIGAL will be absolved of all the sins of the past and

moreover they gain the ex t raord ina ry inte l l igence to

discriminate virtues and evils. Discrimination of virtues and

evils is the best intel l igence. Only the men of special

in te l l igence ident i fy the i r own se l f and tha t of the ir

preceptor.Gnanis are those who had understood their SELF and

their preceptor’s. Hence many advancements will take place

in the l ife of men who chant “ MANUMURAI KANDA

VASAKAM” and “Sidhdhar kal Potr i’ with utmost piety. They

attain “Gnana”.Let us Hail the Supreme Grace light of

St. Ramalingar and add dignified life.

Note : Those who chant daily “MANUMURAI KANDA

VASAKAM” and”Siddhar kal Potr i’will r ealize their “self”

and their Pr eceptor ’s and at ta in Deathless Gr and life.

“MANUMURAI KANDA VASAKAM”

(ESSAY ON ESTABLISHING THE J USTICE OF MANU)

Holy utterances of SAINT.RAMALINGA SWAMIGAL

for us to become righteous persons

Did I ever,

1. Throttle the mind of the Samaritans?

2. Pull them to court on false allegations and spoil their

reputation?

3. Prevent people giving alms?

4. Divide the Friends united?

5. Was deceit for true friendship?

6. Enhance tax and burgle?

7. Starve the hungry poor?

8. Punish any one without compassion?

9. Partial in land disputes and spoil their livelihood?

10. Assist Killers?

11. Was a spy for thieves?

12. Enamour the things and lie?

13. Lure and cheat?

14. Close the thorough fare to prevent trespass?

15. Reduce wages for work?

16. Ignore the hunger stricken?

17. Refuse alms for beggars?

18. Carry tales and spoil the relationship?

19. Desert in the midway?

20. Expose the refugees under distress?

21. Be in the company of unchaste?

22. Seduce the modest girl under guard?

23. Rape a Housewife?

24. Abort and enjoy?

25. Feel reluctant to worship my preceptor?

26. Forget to pay preceptor’s fee?

27. Exhibit displeasure of countenance to the learned?

28. Find fault in the composition of great men?

29. Enslave a bird trembling in a cage?

30. Prevent the calf to feed on the mother?

31. Grow my body eating flesh?

32. Sell mixing up paddy and sand?

33. Harm loved ones?

34. Close down potable water pond?

35. Fell shady trees used to rest in scorching sun?

36. Destroy others’crop out of enmity?

37. Demolish Public Hall?

38. Keep the doors of temple closed?

39. Scold violently the disciples of Lord Shiva?

40. Belittle the people on penance?

41. Abuse great Saints?

42. Ignore the advices of parents?

43. Abuse Gods and become Egotist?

The explanatory Notes for “ MANUMURAI KANDA

VASAKAM” is rendered with obeisance to His HOLY F EET.

SAINT.RAMALINGA SWAMIGAL may kindly bear with me

for deficiencies and inaccuracies.

1. Did I ever thr ott le the mind of the Samar itans ?

“Thou shall not commit sin Oh! Mind,

Tomor r ow the angr y Yama may flee with thee”Saint Kaduveli Chittar, Ananda Kalippu Pallavi

Consequences of Abusing the Good,

The vir tuous wife, devotee t r ue, and J nani Gr eat

Those who have done exceeding har m to shock them

Their life and wealth will in a year disappear,

Tr ue this is, Upon Holy Nandi, I swear.Thirumanthiram 532.

The Chaste woman would rather starve and die with their

children and conduct themselves to protect their chastity from

the blemish of unchastely than otherwise. They have not

transgressed the path of Chastity.Thus pronounce the great men

of chaste woman.

No God ador ing, low she bends befor e her lor d;

Then r ising, ser ves: the r ain fa lls instant at her wor d!

If she, who does not worship God, but who rising

worships her husband, say, “let it rain,” it willThirukkural 55

Those who cause injury to the blessed disciples of the great

preceptor of gnome, are punished by the great father (Lord Muruga)

Philosophers are those who have mastered the 96 Tatvas

with the Blessings of great preceptor of gnome. If any one cause

harm to these, everlasting harm will be wrought. Hence, those who

cause harm to chaste woman, pure disciples, philosophers who

have mastered philosophies will lose their ancestral property and

property earned by self, will be inflicted by diseases and die within

a year. This is true. Saint Thirumoolar so swears upon the

everlasting and destruction less preceptor Saint Nandeesar.

I f, er e the noont ide, you to other s evil do,

Befor e the event ide will evil visit you.

If a man inflicts sorrow upon others in the morning, it

will come upon him unsought in the very evening.Thirukkural 319

The wor ld abides; for ‘wor thy’ men its weight sustain.

Wer e it not so,’ twould fa ll to dust again.

The (way of the) world subsists by contact with the good;

if not, it would bury itself in the earth and perish.Thirukkural 996

We shall not do anything that scares the men of character. If

it is done so is a sin. Men with character are heavenly; the duty to

protect the heavenly rests with the great preceptor of gnome.

Only with the men of character, the world still remains

active; otherwise it would have extinct long back. We should not

cause hindrance to such good people, like men with character. Such

of those blessed are Devas (Angels and Gods). If any one causes

their mind to tremble, they become Asuras (Demons).

Suras are people of very high strength. If such of those

Suras with high strength cause hindrance to noble men, they

lose their strength and become Asuras.

Ravana, the Emperor of Lanka in Ramayana attained the

title of Easwara and got the status to be known as Ravaneswaran

as a result of his strenuous and committed penance. Ravana was a

very great penant. He is known to be the grandson of the great

Saint Pulathiar. The grandson of Rev. Pulathiar and the penant ,

and a man who attained the title of Easwara, the Ravana lost all

the powers of his Penance as he caused harm to the noble men,

became an Asura and finally was killed by Lord Sri Rama.

2. Did I ever Pull them to cour t on fa lse a llegat ions and

spoil their r eputa t ion ?

Men of Strength with muscle power and money power,

cause their rivals to come to court unnecessarily on false

allegations even if they are quiet and cause mental agony. Their

public reputation also is under stake. This is a Sin.

Though unprovoked thy soul malicious foes should sting,

Retaliat ion wr ought inevitab le woes will br ing.

In an ascetic inflict suffering even on those who hate

him, when he has not done them any evil, it will afterwards

give him irretrievable sorrow.Thirukkural 313

Even if rivals abuse us out of ignorance, we must tolerate.

Except these, if we file cases with false allegations, their public

reputation will be tarnished. They will be subjected to the wrath

of God of Dharma (Aram) the preceptor of Gnome. Hence filing

cases wantonly against rivals is a Sin.

Though good thy soul for get, plot not thy neighbour ’s fall,

Thy plans shall ‘vir tue’s Power ’ by ruin to thyself for estall.

Even though forgetfulness meditate not the ruin of

another. Virtue will meditate the ruin of him who thus

meditates

Thirukkural 204

They will incur wrath of the God of Dharma (Aram) the

preceptor of Gnome. If you cause disturbance and harm to men

of character, you should understand that you will be subjected

to the wrath of the God of Dharma (Aram), the preceptor of

Gnome. It is a crime to harm and file cases against Men of

character.

Men of Character are Devas (Angels and Gods). It is the

duty of the preceptor of Gnome to protect and bless such men

of character. Such of those who harm men of character are

considered to be Asuras. It is the routine of the preceptor of

Gnome to injure those Asuras.

Hence, even for rivals you shall not cause disturbances.

If we disturb rivals when they have not done anything harmful

to us, everlasting evil shall befell on us.

The most merciful of God of Dharma has the bountiful

sympathy even to feed the frog inside a rock to its requirement.

This men of lofty sympathy is the God of Dharma. Frog is an

ugly creature. If its saliva is spilt on our body we get eczema

and moreover this is poisonous. Even such useless poisonous

frog is also fed and protected at its own place by the God of

Dharma. When others have not harmed us, even if they are

our enemies, we shall remain non-harmful to them and protect

us from the wrath of the God of Dharma and everlasting evils.

3. Did I ever pr event people giving alms?

Affluent people offer material assistance for food

shelter and health to downtrodden and poverty stricken. The

aim of rendering material assistance is only to get Blessings

of the Almighty. Such blessed people will have unity

amongst the family members, children of good character

a n d m or e ov er, b us ine s s , Co mme r c e , P r o fe s s io n a n d

Agriculture will all prosper comfortably. The Almighty is

p leased when poor is he lped. His pleasure yields us

spiritual wisdom. Deathless longevity becomes imminent.

With the Blessings of the Master Agastiya, Nine Crore

Gnanis have attained spiritual enlightenment. (Gnani is in

short a person who has attained self realization.) Unless

y o u h a v e d o n e v i r t u o u s d e e d s i n p r e v i o u s b i r t h s

(Punniyam), Spiritual wisdom may not dawn. Moreover,

more and more you do virtuous deeds; all Sins of previous

births are absolved and special knowledge dawns. People

with special knowledge only can realize his “self” and the

Almighty. People with a clear mind, i .e . , people with

helping tendencies only can understand the problems of

others and continue to render help. If any one is jealous

of their activities and prevent offering alms, they will incur

the wrath of the Omnipotent. Hence prevention of alms is

a very big Sin.

Who scans good gifts to other s given with envious eye,

His kin, with none to clothe or feed them, sur ely d ie.

He who is envious at a gift (made to another) will with

his relations utterly perish destitute of food and rainment.Thirukkural 166

Let man r elieve the wast ing hunger men endur e;

For treasure gained thus finds he treasure-house secure.

The removal of the killing hunger of the poor is the place

for one to lay up his wealth.Thirukkural 226

4. Did I ever Divide the Fr iends united ?

In villages, we can find families with friendship for

generations together. If there is any auspicious occasion in a

family, the other families will also participate. It is reciprocal

when there is a similar one in other family. They mutually

help each other. Every one of them moves very friendly. In

almost all the occasions, they perform the functions jointly.

Out of Jealousy, by carrying tales, if the friendly family of

generations is separated or divided is a sin.

What so har d for men to gain as fr iendship t r ue?

What so sur e defence ‘gainst that ent ir e foe can do?

What things are there so difficult to acquire as friendship?

What guards are there so difficult to break through by the efforts

(of one’s foess)?Thirukkural 781

5. Was I ever a deceit for t r ue fr iendship?

In villages and towns, people have mutual friendship.

Among these one may have total faith and other may have no

friendship at heart and may be ritualistic. The true friend with

faith may consult the other for all the auspicious functions at his

home, for example, for the marriage of his daughter, and may

request him for financial assistance for successful conduct of

marriage. And the pretentious friend also may agree and promise

to assist. Believing in toto, his promise, the faithful friend may

fix up the marriage and approach him for assistance, but the latter

may refuse though he may have means to assist. This may cause

disruption to the marriage. Like this taking back the promise at

the appropriate time after having promised is a breach of trust

for the friend who believed in us. This is a Very big Sin. The

very purpose of friendship is to help those to get out of troubles

whenever they are facing. That is true friendship. Some may

get their problems sort out by their own friends moving closely

with them and when the same friends approach them, they keep

themselves apart. This is a breach of Trust.

What though you gain or lose fr iendship of men of alien hear t,

Who when you thr ive are fr iends, and when you fail depar t?…

Of what avail is it to get or lose the friendship of those

who love when there is gain and leave when there is none ?Thirukkural 812

6. Did I ever Enhance tax and bur gle?

Taxing the affluent people is not a crime. But taxing the

poverty stricken is a Crime. This is also a type of sin.

As ‘Give’ the r obber cr ies with lance uplift ,

So kings with sceptr ed hand implor e a gift .

The request (for money) of him who holds the sceptre is

like the word of a highway robber who stands with a weapon

in hand and says “give up your wealth”.Thirukkural 512

7. Did I ever Star ve the hungr y poor ?

Some may cultivate in sprawling acres of land. Poor

peasants may be working with them. These peasants may go

for work even foregoing breakfast. After extracting work from

morning till evening, at the end of the day, without disbursing

their wages either in money or in kind, they may come out

with lame excuses of darkness setting in and the light is lit.

Without any iota of sympathy the landlords may ask them to

come for wages next day. (It is the practice and custom in

some traditional Hindu families not to part with anything after

the sunset)

But the peasants may be in a position to make up his

dinner for his wife and children only with this wage. The

children at home may be eagerly waiting for the father to

bring something for the dinner. And the wife may be in

preparedness to cook the same. The family members on

seeing him empty handed may become desperate and with

heartburns that they have to starve that night and may go to

bed with an empty stomach. Delaying the wages without

disbursing at the appropriate time for the labour and causing

hardship is a sin.

8. Did I ever punish anyone without compassion?

Who punishes, investiga t ion made in due degr ee,

So as to stay advance of cr ime, a king is he.

He is a king who having equitably examined (any

injustice which has been brought to his notice), suitably

punishes it, so that it may not be again committed.Thirukkural 561

Harsh words and punishments severe beyond the r ight,

Are file that wears away the monarch’s conquer ing might.

Severe words and excessive punishments will be a file

to waste away a king’s power for destroying (his enemies).Thirukkural 567

Who leaves the wor k to those around, and thinks of it no more;

If he in wr athful mood reprove, his prosperous days ar e o’er !

The prosperity of that king will waste away, who without

reflecting (on his affairs himself), commits them to his

ministers, and (when a failure occurs) gives way to anger, and

rages against them. In time of war shall fear and swiftly die.Thirukkural 568

The ignor ant king and Death are cast in equal mould;

Nay, truth to tell, more justly than foolish King, Death claims his due;

The Witless tyr ant no law obeys but in mur derous fur y kills

But Death, cast in finer mould, near s not the good men tr ue.Thirumanthiram 238

Senseless King is equivalent to Yama. The Yama is better

than a king bereft of knowledge in ruling. This is so because

the king without knowledge of ruling and dharma, without

applying the essence of the same may order killing of good

men. But Yama does not approach the good men.

D ur ing the ru l e o f mon ar ch y, some k ings t ook

decisions in consultation with their ministers and courtiers.

But some took decision independently without consultation.

In their regime even good people were killed. Their rule

was unjust and cruel.

During the period of monarchy, the accused will be

brought to the court af ter thorough invest igation, and

consultation with the Ministers and courtiers, the accused

will be punished. The punishment without consultation is

illegal. This is without any morality. The accused shall be

thoroughly examined and punishment shall be imposed

afterwards. It is just to impose punishment, pertinent to the

offence. If punishment is not in consistent with the offence,

and arbitrary, it is a Sin.

9. Did I ever, was par tial in land disputes and spoil

their livelihood?

In villages, peasants used to have an acre or two of land

and lead their livelihood through the income of cultivation.

Some may have only one acre of land and lead their livelihood

through agricultural income from it. This land might have been

their’s for two three generations. The neighboring landlord

may be a wealthy man with sprawling acres. He will annex

this piece of one acre land also with his. This poor peasant

may appeal to the landlord that that piece of land was his and

grabbing the same is illegal. But the landlord may unjustiably

justify that that piece of land is also available in his land

document. Moreover, he may challenge him to do whatever

he can. This poor peasant may not be able to oppose him and

plead for justice from the village head man.

This head man may be a relative of the landlord. Without

application of justice the head man may give a detrimental

judgment claiming that that was finding a place in the

landlord’s land document. So the affected peasant and his

family members will shed tears as their means for livelihood

has been grabbed. That sorrowful tears become a sharp edged

sword and kills the man rendered unjust judgment and his

descendents. Like this Avvaiyar also has sung about land

grabbing in Athichoodi

“Do not gr ab land and live”

Athichoodi line 23

Avvaiyar says that it is sin to grab others land.

“Do not be par t ial”

Athichoodi line 109

The poet Ulaganathar in his book “Ulaga Neethi” also

tells as under:

“Thou shall not be par t ia l in land disputes,

Thou shall not wander with dist r acted mind,

Thou shall not misinter pret and exhibit sor rowfulness,

Thou shall not concoct what you have not seen,

Thou shall not hur t by your ut ter ances ,

Thou shall not keep company of people car r ying tales.

Hail Thee O! Mind! My Lor d

Son of Uma , sister of Lor d who measur ed the land.Ulaga Neethi . 9

We may not mind to grab others land and live. If we do

so it is a Sin.

Athiveera Rama in his” Vetriverkai “ writes

“Both their ver sions be hear d seven t imes,

I f just ice deliver ed is not agr eeable to both

The tear s of the lost in manu’s pa th

Even if the t r iad pr otect ,

I t is a swor d for the poster ity

Of the man deliver ed judgmentVetriverkai . 75

The accused and the affected shall be summoned several

times and thoroughly enquired and judgment pronounced after

that. Without doing so, if justice is rendered incorrectly, the

posterity of the men who delivered such judgment will be

perished forever.

To stand, like balance-rod that level hangs and r ightly weighs,

With calm unbiased equity of soul, is sages’ pr aise.

To incline to neither side, but to rest impartial as the

even-fixed scale is the ornament of the wiseThirukkural 118

10. Did I ever assist Killer s?

Some people with helping mind take poor feeding for

poor with whatever they possess. When they do not have

materials, they approach people with facilities and helping

mind, take help and cook quality food, first taste themselves

and then feed the poor. Blessings are showered on the people

who have offered material assistance. Some seek assistance

for offering ram sacrifice to their family. If we help them, we

become a party of their sin. Hence, helping such people offering

life sacrifice is a sin. If we help people doing service of

Dharma, it is a Punniyam. If we help people killing, sins accrue.

If the head man of the family, his wife or children become

sick, some people without understanding that that was due to

the misdeeds of the past, pray to minor deities and offer life

sacrifice. By doing so, instead of the disease getting cured, it

aggravates and sins also get accrued. Persistent killing offer

to minor deities, only bring everlasting enmity and incurable

diseases. If there is sickness in family, if poor feeding is given

for five or ten persons within their reach, the disease get cured

and prosperity develops in family, enmity becomes friendship

and moreover, health also improves. Except this if killing is

offered only sins accumulate.

Sri Ramalinga Swamigal, the supreme grace light with a

painful heart prayed the Almighty to grant these people grace

towards living beings .

“Ferocious deities in names different exist in the country,

To sacr ifice they conduct the decor ated

Goat , Pigs, Cock and Ram,

My intellect was hur t and my hear t trembled on such sight

And I was afr aid to see such temples”Tiruvarutpa VI canto 275

In those days, if anyone become sick they used to offer

pongal(a mixture of Rice & Dhall boiled with Jaggery and other

condiments) in Pidari Temple and give a life sacrifice in order

to get cured. As you go on continuing sacrificial killing, your

hands, legs and body bleed and they become diminished

“When your body become sick, Thou offer pongal

And sacr ificial killing of goat and cock, In Pidar i temple

And der ision built up and day by day

Thou become weaker and weaker,

And become like a musk-r a t .

This is the thing wr ought , is the tr uth by your Deity”St. Siva Vakkiyar 535

Hence, if you help those who do good deeds, you also

get punniyam in return. And if you assist life killers, only

Papam comes to you.

What is the wor k of vir tue? ‘Not to kill’;

For ‘killing’ leads to ever y wor k of ill.

Never to destroy life is the sum of all virtuous conduct.

The destruction of life leads to every evil.Thirukkural… 321

The best among all virtuous acts, is non killing. If anyone

kills all miseries befell on him. Some people kill their enemies

by their anger. This creates an indelible reproach. If any one

kills, poverty and sickness accrue. Poverty leads to stealing.

If there is any hindrance during stealing, they commit murder.

The Government will punish them with a rigorous punishment.

Moreover, the blame will fall on them for crimes not of their

own. They undergo poverty, sickness and blame for the crimes

of not their own and rigorous punishment and may desert their

wife and children. This may lead to their wife and children

undergoing miseries of poverty.

Killing may bring misery, poverty, sickness, punishments

and blame for crimes of not their own.

Virtue means non killing of any living beings. People,

who kill out of anger, get reproach and punishment. If anyone

commit killing for minor deity worship, not only poverty,

sickness, disunity in the family, burden of everlasting debts

accrue but also multivarious miseries and suffer.

Who lead a loathed life in bodies sorely pained,

Are men, the wise declar ing, by guilt of slaughter stained.

(The wise) will say that men of diseased bodies, who

live in degradation and in poverty, are those who separated the

life from the body of animals (in a former birth).Its loss, as

throngs dispersing, when the dances cease. The acquisition of

wealth is like the gathering together of an assemblyThirukkural 330

Parimelalagar interprets that the people who are with

pitiable disease and poverty stricken and degraded are those

who terminate life of the living beings in their earlier birth.

The same aspect has been stressed in Naladiyar

“Like fir e their pa lms shall glow

Their finger s r ot away, who

Loved in other t imes on cr abs to

Feed and br oke their joints

What t ime the guilt of “olden deeds”

Comes home and lepr osy”s fear s pangs assailNaladiyar 123

This will be followed in future births also.

By these two verses, the evil that befall on the killers

are explained.

From (Chapter 25 to 33) Compassion to Non killing of

Thirukkural apart from what has been discussed, the hidden

vows (Other Voluntary religious observance /rituals) will also

be included. Understand those and observe thus extends the

interpretation.

Manakkudavar interprets that people with deformity in

body and who do not take food and have imperfect marital life

are those who terminated life of living beings in their earlier

births. This is a sequel to the crime of killing.

Paridiyar interprets that they shall be known as killers in

the earlier birth because of their diseased body and poverty.

Kalingar interprets that they are those who unmindful of their

suffering culled the life from the body.Such of those‘s suffering which

never leave the body and lead a life of dreaded hell.

In the name of God, or for flesh eating, one who kills

suffer from diseases beyond cure, gets ugly body and dies not

immediately but only after being bedridden for long years.

They will suffer due to unbearable foul smell during their

bedridden. If foul smell persists at home, they may not bear

the same while eating at all time and suffer. The dear wife and

lovely children will yearn for his death.

“Path of non killing is the path of pr eceptor

For ages Oh! t r ue Siva, thou said unto me”Arutperumjothi Agaval …964

“It is my will, Oh! Omniscient to spr ead the Vow of

Non killing to all thr oughout the Univer se.”Thayumanavar .. Para para Kanni -54

“Oh! Omniscient, the men with Vow of non killing are only good.

Other s, I do not know who they ar e!”Thayumanavar .. Para para Kanni 192

Though thine own life for that spared life the pr ice must pay,

Take not fr om aught that lives gift of sweet life away.

Let no one do that which would destroy the life of

another, although he should by so doing, lose his own life.Thirukkural 327

People advise to take soups of goat legs and meat as a

cure for diseases inflicted on them. For the diseases wrought

by evil deeds of earlier birth, suggesting meat eating as a

medicine is also a sin. Hence, tolerating the disease is best

virtue. Killing other living beings to cure diseases may bring

papam and suffering.

Though gr eat the gain of good should seem, the wise

Will any gain by slaughter won despise.

The advantage which might flow from destroying life in

sacrifice, is dishonorable to the wise (who renounced the

world), even although it should be said to be productive of

great good.Thiurukkural 328

The great man may not choose to kill living beings in

the name of worship, even if they were to obtain the post of

king in heaven. They consider killing as a shameful act. Non

killing is the best virtue.

Don’t Kill Even an Atom of Life

Flower s many to dear, loved Master ’s wor ship;

Even one a tom of life, kill not :

The lovely gar land, the steady flame, the fir m will,

The passionate hear t—such the wor ship’s crowning par tThirumanthiram 197

Those who worship the holy feet of Gnanis who have

attained deathless grand life, and have understood all the three

periods of time and are enlightened shall not worship their holy

feet offering part of grass, plants, twigs, trees or their flowers.

This is not an act of those who want to get rid of this birth.

“Thou shalt st r ew flower s best

On the holy feet of Devi beat itude

With happiness of soul and body

To cr oss this bir th , sear ch her e with love”St. Kaduveli Chittar’s Ananda Kalippu verse 19.

The preferred flower for worship of the preceptor is “love”.

This Love only can be of assistance to get the Blessings of the

Guru. Moreover those who want to cross this birth, if they worship

the holy feet of preceptor, the karana Guru with his blessing, idakala

or the Chandrakala and pingala or Suryakala, if sent through

bhrumadhya (the centre of the forehead), the suzhumna, the heat

of the root appear and the gates of suzhumna opened. Once the

doors are opened, there appears the effulgence. Then drops the

Amrita (Ambrosia). Deathless grand life materializes. This is the

biggest blessing and gift received by the people, who

wholeheartedly pray the holy feet of the preceptor.

11. Was I a spy ever for thieves?

A poor fifteen year old joined as labour with a rich man.

That rich man was cultivating 10 acres of land apart from doing

business. This servant was residing with the owner assisting

his business and agriculture.

That business man trusted him and treated him as a family

member and as his own son and took care of him in his house

with food, clothing and Shelter.

As the days went on,on attaining marriageable age, they

engaged a girl for him and got him married and settled them in

one of their own houses and maintained as their own family.

In the festivities of his family, they gave him necessary

assistance. They shared their own food with him and his family.

They believed him to that extent, as he knew the staking

places of agricultural products and business gains.

But the servant had contact of thieves. The thieves

approached the servant and asked “Your owner is a very big

rich man. Do you know the place of the treasury? If you know,

we may jointly steal and we will give you a part of the booty”

The servant accepted the deal and committed a breach of trust,

he took the keys of the safety lockers, joined hands with the

thieves and burgled the jewels, money etc. He took a part of

the booty as his share.

The police man caught hold of thieves and punished.

They came to know that the servant alone was the root cause

through their investigation. And they informed the owner the

same. The owner and his family cursed him with heartburns

as a sinner, as the son like servant had become a traitor and

stole away their treasure.

Like this the servant who committed a breach of trust

was arrested by policeman. He made his family helpless, spoilt

himself and brought everlasting shame for the family. The curse

of the landlord subjected the servant to punishment and

imprisonment and the family was ruined. Hence, it is a sin to

spy for the thieves. Spying means revealing the secrets.

12. Did I ever enamour the things and lie?

For doing business with 4 or 5 lakhs on hand, they may

take on rental basis a building and may advance 2 lakhs and

with the remaining 3 lakhs they may decorate and furnish the

shop to give a feel of big business and continue. While doing

so, they may seek loan for business luring with Two Rupees

interest for Hundred Rupees. Looking at the appearance of the

shop, many may lend in lakhs, the money conserved for their

future requirements for son or daughter’s marriage and also

for auspicious family functions.

Some may lend money conserved for construction of

house. They may think the idling money which is required

only for future may be given to the business man and the family

can be run with the interest and also may think that they may

retrieve as and when required.

The business man may disburse the interest in the

beginning, but after accumulation of certain amount like 50

lakhs or One Crore from many people, he may declare all of a

sudden that there was big loss in his business and become a

bankrupt and might give a bankruptcy notice and will hold the

assets. All those who have lent money curse him as a sinner,

as he has cheated the money meant for ones daughter’s marriage

and curse that evil will fall upon him. The heartburns and the

curses of the people who lost their assets may lead the business

man to suffer from jaundice, diabetes and many more incurable

diseases. And also may get incurable ulcers throughout the

body, get decayed and worms may appear, emit foul smell

without dying and remaining in the bed for four or five years

and may extend to the extent of even the family members may

lose heart and curse. His family will also undergo many a

miseries and finally die.

Through lust of gain, no deeds that retr ibution br ing,

Do they, who shr ink with shame from ever y unjust thing.

Those who blush at the want of equity will not commit

disgraceful acts through desire of the profit that may be gained.Thirukkural172

Parimelalagar interprets “Those who dread partiality

abhor unjustiable means to achieve personal gains”.

Manakkudavar interprets “People who are just do not

resort to shameful act” .This means they are after impartiality

and just.

Paridiyar interprets “after the gains of materialism,

people who are impartial do not resort to non virtuous acts”

Kalingar interprets “They do not commit scandalous

activities to achieve personal material gains”

Seek not incr ease by gr eed of ga in acquir ed;

That fr uit matur ed yields never good desir ed.

Desire not the gain of covetousness. In the enjoyment of

its fruits there is no glory.Thirukkural 177

Parimelalagar: “abhor the means to grab others property

as the result of such achievement is not profitable.

Manakkudavar :eschew the gain wrought through others

properties, the gain during its utility period is not good.

Paridiyar : if one loves his ancestoral property, that gives

him virtue and salvation.

Kalingar: love not ever: that is enamouring the property

of others immorally as it is not possible to glorify its utility

when in use.

What ’s ga ined thr ough tear s with tea r s shall go;

Fr om loss good deeds entail har vest s of Blessings gr ow.

All that has been obtained with tears (to the victim) will

depart with tears (to himself); but what has been by fair means;

though with loss at first, will afterwards yield fruit.Thirukkural 659

Parimelalagar : the gains wrought through the tears out

of evil deeds shall extinct in the same period. Things wrought

through righteous deeds though lost momentarily, pays back

in future.

Manakkudavar : Whatever earned through o the rs

weeping, so shall they leave keeping you weeping. Unlike this,

whatever earned honestly, though lost come to rescue later.

Paridiyar: earning of others’ tears, leaves you in tears.

Just earnings though lost will reach safe later. Hence one shall

earn through righteous means.

Kalingar: Earning by making others burning their hearts

and weeping out of pain leaves one in the same status and

depart. Unlike this if one loses his own possession by any

means the righteously earned always remain.

In pot of clay unbur n t he wa ter pour s and would r et a in ,

Who seeks by wr ong the r ea lm in wea lth and sa fety to main ta in.

(For a minister) to protect (his king) with wealth obtained

by foul means is like preserving a vessel of wet clay by filling

it with water.Thirukkural 660

Parimelalagar: Protection of King’s interest through

fraudulent means is like protecting an unburnt earthern pot and

pouring water in it.

Manakkudavar: Enjoying with the things earned through

fraudulent means is like an unburnt mud pot filled with water.

That is himself and his collections will perish.

Paridiyar: Earnings of unjust means will spoil one self

and itself. Like the unburnt mudpot and water in it get spilt.

Kalingar: without considering that these things are

uncertain, earning by defrauding others and proud to be its

owners is like storing water in a pot of clay.

If we fascinate materials and tell lies not only we perish

but also our family. This is the status of people who enamour

worldly things and tell lies.

13. Did I ever Lur e and cheat?

In a village a peasant was working in the farms. He and his

wife lived in a cottage with the meager income. On observing his

performance and skill, a landlord told him “you are working hard

than others. During the harvest, if others harvest only five bundles,

you are doing Seven. I like you very much and you can please

join me. I will give you fair wages and later on I shall give you

Two acres of land and a House in your name. You can lead your

life peacefully in later years.” and asked him to work for him. The

poor peasant believed his words and worked hard with his wife

after joining him.

During the wintry nights, in shivering cold both husband

and wife, toiled for him in the farm and in day time, they took

care of his house hold.

That landlord offered him whatever food left behind and little

money as his wages. Days passed. After 20 years, the peasant became

tired due to ageing and approached landlord “Sir, I have become old.

I am unable to work hard as earlier. Hence, as you promised me at the

time of my joining, if you give us the 2 acres of land and the house, I

and my wife will be able to lead our life”.

But the land lord replied, “Yes, I do would like to give.

But,what to do? My children do not agree for giving you the

land and the house. So I am unable to give you the land. You

please go elsewhere and live.” So saying evasively, the landlord

cheated him. On listening to this, the peasant and his wife

said, “We worked for the landlord day and night. He lured us

with false promises and finally cheated us”. They became

sorrow stricken, with heartburns and felt sorry. Luring like

this is a sin. Sinners like him may lose all their possessions

one day and come to street for a handful.

14. Did I ever close the thor oughfar e to pr event

tr espass?

There was a cart road connecting two villages for a long

time. That was passing through a landlord’s land for 200 feet

and joined the public place which connected the next village.

That road was used by public for a very long time. The landlord

had cultivated sugar cane and ground nuts in his lands on either

side of the path.

Children passing through the path caused little nuisance

by plucking the groundnuts and breaking the sugar cane.

Annoyed over this, using his muscle power, the landlord

blocked both sides of the road with fencing and prevented the

public usage. This made the public of both the villages to take

circuitous route for one kilometer to reach their villages. This

is a sin of the land lord harming the public. Except, the land

lord had to fence his land and protect his crops, closing the

thoroughfare used by public is a sin.

The villagers became worried as they were put into

hardship by the closure of the passage.The sufferings of the

villagers made the landlord to sell his lands and became poor.

And the family was driven to utter poverty. Hence, closure of

public thoroughfare is a sin.

15. Did I ever r educe wages for wor k?

Paddy, Maize, Jowar, Ragi and wheat like grains are

cultivated. Tomato, green chillies, brinjals, ladiesfingers like

vegetable plants are cultivated. Beans, bottle gourd, pumpkin,

ash gourd, long gourd and pepper like creepers are cultivated.

Apart from these, herbs are also cultivated. Mango, palm, and

betel nut like trees are also cultivated. In a cultivation like

this both men and women work as laborers. Apart from these

they also work in shops, selling clothes, groceries, motor, fans,

machinery, units manufacturing of spare parts. And they also

serve in restaurants. These establishments extract work worth

Rs.100/- and pay only Rs.50/- This is a sinful act. Many a

people extract work and do not compensate them adequately.

This is a sin. Some pay adequate wages. This is an act of merit

(Punniyam). They are Samaritans. People who compensate

adequately, if they respect and recognize the labour, their

business will grow day by day and flourish. And business of

those who do not recognize the labour, day by day diminishes

and in the course of time extinct.

If farmers reduce wages for their peasants, the yield in

their crops will get reduced. In due course, the agriculture

itself will extinct. Avvaiyar, sings the same in her “Kondrai

Venthan”

“The act of goodness is r eflected in the yield”Kondrai Venthan-59

Hence, proper wages shall be paid. Except that reduction

of wages for work is a Sin

16. Did I ever ignor e the hunger st r icken?

Thou claim to live with dignity and clan

But will not take it to your head kindly the Doctr ine;

Thou wander in the streets gaudily dressed with ornaments,

But never do t r eat the hunger st r icken appr oaching;

Thou watch the per for mance with dr ums and hor ns

But fail to read inherent excellence and hidden meaning;

Thou shalt not know to r ead “Et t ir andu”

Which guar d thou shalt have? Ye Dunces!

Canto VI, Arutpa 5556

In some villages, a particular sect of people may live together

as a group.They may be affluent also.This group may conduct both

auspicious and inauspicious functions as a unit.This type of

congregation may be useful only for such functions and not for getting

rid of the evils of birth. Such groups may claim that they are disciplined

and strong enough.But these people cannot get rid of the evil of

birth.Merge Idakala and Vadakala ,conduct vital air to suzhumna, the

altar and reach mooladhara through the nerve running down through

the spinal cord and create moolakkanal with the Blessings of the Great

Master and rise up,from there to Kandasthana wherein the twined in

three and separated ,Easwara Nadi, conduct Kundalini upwards, for

thine concentration in the Bhrumadhya through both of your eyes,

make the ambrosia to secrete, remove the infirmities of the body and

stabilize the “sat” and attain deathless great life. Such rarest of rare

Blessings cannot be obtained by such gang. Hence the Expression of

Vallalar “ Taking the Doctrine to head” means the fixing of vital air in

the Bhrumadhya and concentration only.

St. Sivavakkiar also speaks as under;

“Oh! Thou dunces bathing in the water in the morn and eve

What did the Frog achieve being in the water morn and eve?

Bliss,thou shalt be blessed if both the eyes fixed and

Mer ged in the third at the Dawn.”St.Sivavakkiar 132

This worldly life is impermanent. Body is impermanent.

Assets are impermanent. Youth is impermanent. Without

understanding this impermanency and considering it as

permanent, People adorn themselves with costly silk dresses

and jewels and show off themselves to the world. They ignore

the hunger struck poor people coming across. Not only that

they conduct the auspicious functions like marriages with the

extravaganza of pompous feasts, musical concerts and in

beautifully decorated halls which are feast to eyes. But do not

have the sence to offer poor feeding for hunger struck. In Tamil

letter “ m” means eight and letter “ c ” is two. That is “Ettu

Irandu” means Eight means “ m” and Two means “ c ” without

knowing to join “ m” and “ c ” , and push them through the tenth

entrance (Sushumna ) and scared. The great Vallalar exclaims

them as “people of world living without an iota of sympathy “.

What benefit are they going to attain leading a l ife of

impermanency treating as permanent? To eradicate the curse

of birth,poor feeding only can reveal the fact to understand the

Ettirandu. Understanding that “ m” and “ c ” is the means to

eradicate the birth. Ettirandu is equal to Ettu + Irrandu (8+2).

{Every one practicing Yoga should know this. This is the basic

concept. This is an inseparable entity of every thing. One

who knows its greatness only can be beneficient from all the

secrets of ch ittars. “There are no encumbrances for those

who have understood Ettirandu” Idaikattu Sitthar

Before the other numerical system crept in, Tamil

numerical system was in vogue. In that Number 8 is denoted

by first letter “ m” (Vowel) and 2 is denoted by another vowel

“ c ” . The Siddha clan has employed in their verses with hidden

meaning. The complete sound system of the universe has “ m”and “ c ” as their base. Every thing has emerged only from

these. Those who can understand and appreciate the greatness

and importance of “Aah” and “Voo” only can attain wisdom.}

Whatever may be one’s wealth and strength, whatever

may be his relative’s wealth and strength and whatever may be

his bondage with them, may not be able to protect him. If he

has not understood Ettirandu, definitely he will die. One who

understood, Ettirandu succeeded with its assistance conquers

death and attain deathless life.

The precious birth of human being is due to the penance

performed in multiples of earlier births. If only in our youth, we

appease the hungry, avoid killing, refuse meat eating, and pray

unto the lotus feet of Swami Ramalinga Vallalar, Swamy will be

with us in our thoughts and make us understand our body, our soul

and also about the blemish of our body and soul. He makes us

understand that blemish of mind is due to the blemish of the body

which led to the lack of clarity of knowledge and also blesses with

light of the soul to appear in our soul, by teaching us the remedies

for removal of blemish in the body leading to removal of blemish

in our soul. Those who have understood “light of soul” will attain

“deathless great life”. Once you are born a human being, you shall

be in the company of great men and lead life perfectly according

to their direction and cross this birth and that is the gain of Athma

in this birth. The same moral has been explained by Swamy

Ramalingar:

Thou claim to live with dignity and clan ,

But will not take it to your head kindly the Doctr ine,THIRUVATUPA-VI CANTO 5556

Mid devotees they’re great who hunger ’s pangs sustain,

Who hunger ’s pangs relieve a higher mer it gain.

The power of those who perform penance is the power

of enduring hunger. It is inferior to the power of those who

remove the hunger (of others). Thirukkural 225

Let man relieve the wasting hunger men endure;

For treasure gained thus finds he treasure-house secure.



Delight of glad’ning human hear ts with gifts do they not know.

Men of unpitying eye, who hoar d their wealth and lose it so?

Do the hard-eyed who lay up and lose their possessions not

know the happiness which springs from the pleasure of giving ?Thirukkural 228

Believe in one, believe in God; r emember a ll wealth

will leave one soon; look on the face of hungr y folk;

Tr ust good deeds and fr iendship good; be

J ust; content with your lot. O hear t ’tis my advice to youSaint Pattinathar, General verse 20

Some may undertake agriculture in acres of land. Among

them, some may share their food with the peasants working for

them and make them happy. For example, if he takes Iddli, dosa,

chutney and sambar (staple food of south Indians) for his breakfast,

he will give the same for his peasants also. But some may have

delicious food for them and provide stale food of previous night

for their peasants. Yet some other may take delicious food and

keep the peasants hungry without providing any food. In case of

peasants who were fed by the master of the first instance, even if

they are asked to take rest for a while, the peasants may not and in

turn work for some more time and weed out in two more segments

before the dusk. Whereas, in the fields of men who have not fed

the peasants, whatever may be their toil, day by day the fertility of

the soil and agriculture will be diminishing. What we have to

understand by this is,if we feed the peasants working with us and

make them happy, the yield may be of ten fold.

The very object of Almighty, providing us assets is to

feed the poor and appease their hunger. But not taking care of

poor and not feeding them is a breach of trust of the Almighty.

This is a sin. Poor feeding gives us good health, longevity of

life and unity in the family. Not only that, we will also be

blessed with off springs of good character. Moreover, we get

respectable friendship. We will have benign thinking of hosting

the guests and as a result to get an opportunity to enrich

friendship. Not only that, we can get the knowledge to

understand the curses of the birth and maturity.Only matured

can get the Blessings of the prime deity and consummate leader

preceptor and get rid of birth. These are the benefits of

eradicating hunger. Except these, though opportunity is

available, ignoring the hungry is a grave sin.

17. Did I ever r efuse alms for beggar s?

Some may be affluent as a result of their benign merits

in their past births. They may be approached for food by the

hungry, some poor may seek clothing and some poor may seek

financial assistance for their daughter’s marriage.

Such rich people shall fulfill the needs of the poor and

accrue punniyam (Merits). The very purpose of affluence is

only to assist others. Except that if they retain their belongings

firmly it is a sin. This act may subject them to the angry of the

Almighty.

Charity for poor will assist one in this birth and births to

follow. People, who have understood the impermanency of

materialism, shall accrue benefits for this birth and next

through such materials.

Unendur ing is all wealth; if you wealth enjoy,

Endur ing wor ks in wor king wealth str aightway employ.

Wealth is perishable; let those who obtain it immediately

practise those (virtues) which are imperishable.,Thirukkural 333

See tha t thy life the pr a ise of gener ous gifts obta in;

Save this for living man exists no r eal gain.

Give to the poor and live with praise. There is no greater

profit to man than that.Thirukkural 231

When man is born, the body and soul are together. This

body extincts and not the soul. The intelligentsia preserve this

life, they donate and undertake virtuous acts when the richness

come to them and earn enrichment to their soul. This

knowledge is wrought through the preaching of the scholarly

preceptor. Except that, if one treats this nonpermanent and

destructible material as permanent and affiliate themselves

firmly to it and do not resort to benign activities, their soul

may not get enrichment.

Hence, if you take the birth of a human being, you shall

believe that there is papa and punniyam. Only those believe

in God can understand papa and punniyam. The atheist cannot

understand papa and punniya.Only those who have understood

papa and punniyam can remove papa and enhance punniyam.

Those who have enriched their punniyam can only get the

company of an enlightened preceptor. Once you get the

company of the enlightened master, he may preach the nature

of body and soul. The great preceptor who is the lord of virtue

merges with the body of the blessed, who received preaching

and unites the pupil of left eye known as Chandra kalai and

pupil of right eye known as Surya kalai in the Sushumna and

he also fuses in it. After fusing, removes the dirt of the body

and illumines it.

Knowledge of Science of Br eath Leads to Immor tality

Inhalat ion, Exhalat ion, and Retention both ways

The Science of Br eath thus consist ing

They know not;

They who know the Science of Br eath

Ar e dest ined to spur n the God of Death .Thirumanthiram 571

Let man relieve the wasting hunger men endure;

For treasure gained thus finds he tr easure-house secur e.



When those you find from whom ’tis meet to ask,- for aid apply;

My very armlets told me long before.

My bracelets have understood before me the (mental)

separation of him who rules the cool seashore.Thirukkural 1051

If one does not help poor, with the assets earned through

their benevolent acts in their earlier births and Blessings of

the Lord Almighty, the curse will befall on such recipients of

assets. People with riches and not helping the poor will be

known as lobis. If one has no sense to get rid of this birth,

while he is affluent and dies after becoming aged and sickly

will be called as a dead body. Knowledgeable men with their

assets earn Blessings and punniyam and as a result gain the

deathless great life and get the glorious name of Gnani.

Who giving nought, opines fr om wealth a ll blessing spr ings,

Degr aded b ir th tha t dot ing miser ’s folly br ings.

He who knows that wealth yields every pleasure and yet

is so blind as to lead miserly life will be born a demon.

Thirukkural 1002

Who lust to heap up wealth, but glory hold not dear,

It bur thens ear th when on the stage of being they appear.

A burden to the earth are men bent on the acquisition of

riches and not (true) fame.Thirukkural 1003

The mother earth bears patiently the living beings of

single sense to five senses. But she bears reluctantly the six

sensed human being without any mercy or sympathy.She

becomes elated when she bears the men of punniyam. She

becomes broken hearted when bears the sinners.

“I t is natur a l for the poor to beg”Vetriverkai ..57

As a consequence of the misdeeds of past birth, people

take birth in the poorest of poor family and go for begging. To

help such people is the duty of those who are affluent and

sympathetic mind.

“I t is the duty of the affluent to assist the needy.”Vetriverkai 58

It is the duty of those who become affluent as a result of

their act of merits in the past birth, to help those who seek

their assistance. Except that, without helping retention of such

things is ignorance.

“Ye! vile and gullible men

Who have hoar ded your har d ear ned money, listen

Ye! sinner s who will enjoy such money?

Once soul leaves this body.Avvaiyar Nalvazhi 22

One may accrue assets by doing variety of business,

avocations and by cultivation. They may bury underneath the

earth such assets safely. They may do it without the knowledge

of their son and wife and may not disclose such location to

them. Such people may die in an accident, heart attack,

poisonous reptile bite, murder by enemies and due to incurable

diseases. The assets of such people may not be useful to his

wife, children and close friends.

Affluent shall undertake act of kindness and enrich their

spirituality. It is foolish to hoard the assets underneath the

earth. They have not understood the nature of assets. The wise

always enrich their spirituality by acts of kindness whenever

they get assets.

Do deeds of vir tue now. Say not, ‘To-mor row we’ll be wise’;

Thus, when thou dies, shalt thou find a help that never dies.

Defer not virtue to another day; receive her now; and at

the dying hour she will be your undying friend.

Thirukkural 36

‘Vir tue’ sums the things that should be done;

‘Vice’ sums the things that man should shun.

That is virtue which each ought to do, and that is vice

which each should shun.Thirukkural 40

Oh foolish one who think that they can live in this great wor ld,

Without worshipping the feet of Him with cock in his flag,

The disease caused by the powerful fate, of your great mistake

Will not allow you to enjoy all the wealth that you have earned,

And even if you bury that wealth deep, will it ever follow you?

Kanthar Alangaram 20

Will it be possible to get the Blessings of the preceptor

of gnosis (Lord Muruga) if any one hoards their assets earned

through the Blessings of Lord Almighty and deeds of Punniya,

and the hunger of the poor is not appeased.?

Whenever I think of Him at any time, the Lord Muruga

would come before me riding on a blue peacock, with the pretty

tribal girl, Valli

And the tr uth that he gives as advice to me as Preceptor ,

Would be clear to ver y lear ned yogis slowly and after thought,

And other s would do meaningless acts and embrace death. Kanthar Alangaram 26

Men of Gnosis undertake acts of virtue and attain

deathless great life. But the misers without helping anyone are

subjected to various diseases and die. The wise man do acts of

virtue and with the Blessings of the preceptor of Gnosis attain

heavenly abode. The misers will not get such an opportunity.

Saint Avvaiyar in her book “The Good Path” (Nal Vazhi)

says that there are too many castes in the world. One should

abhor those and shall understand that there are only two castes.

The Men who have raised their assets through righteous

way and do act of kindness and assistance belong to one caste

and the misers who without helping others through acts of

virtue and hoard the assets are the other caste.

“In the just ifiable act of r ighteousness

Ther e ar e none other than two castes as pr oclaimed

In this wor ld: one who help is an upper caste

And those who do not help ar e low bor n

As said in ancient books”

Avvaiyar Nalvazhi-2

This is not only the view of Avvaiyar but also ancients.

“All Ailments Assail, I f in Char ity You Fail

Consumption and anemia , asthma and colic pain—

Such the lot of those who nothing in char ity give;

Snake and thunder, sor e thr oat and fleshly ills,

Appr oach not them that other s’ needs r elieve.”Thirumanthiram-263

For those who do not appease the hungry of the poor through

the assets earned from the past good deeds and Blessings of

Almighty, cough, anaemia, cold related diseases and severe fever

will land in. Except that one resort to kindness with the assets,

they will be protected from the instant death by the causes of wild

poisonous reptile’s bite and natural calamities like thunder and

lightning and ulcers formed in the stomach. So says Thirumoolar

the great. Hence, if we do not help those who beg we may have to

suffer due to various diseases.

As the kind hearted feed the hungry poor, no disease or

misery approach. They get diseaseless life, longevity of life and

also spiritual upgradation in this birth and births to follow. Hence,

once born as a human being, should have the strength of righteous

deeds and spirituality. Those who love strength of righteous deeds

and spirituality shall be vegetarians by food habit. Feed one or

two poor monthly once and chant the manthra as below for ten

minutes both during morning and evening.

“Ohm ! Thir umoola Devaya Nama:”

“Ohm ! Ramalinga Devaya Nama:”

“Ohm! Agasthisaya Nama”

“Ohm! Pathanja li Devaya Nama”.

If so done, all the sins of past are absolved and punniyam

enters. Body health and longevity of life happens. The cruel

poverty disappears and affluence enhances. The thought of

helping others, which is feeding those who are hungry, appears.

To appease the hungry of poor is the real spirituality. This is

the remedy to absolve the misery of birth.

“Denia l Leads to Miser y

Bliss and pa in—these two woven into the web of life,

Result fr om deeds of our own devising;

The Bliss of giving they knew, and yet the fools gave not,

The shr ivelled of hear t, to char ity unwise, its glory unknowing.”Thrirumanthiram 267

Some lead a royal life with fame with all facilities of

wealth, good health and longevity of life. Some suffer

throughout their life being born in cruel poverty stricken family.

They yearn as what to do for next meal. They may not have

shelter. They may yearn as what to do for alternative dress other

than that is worn. This status is the result of the deeds of good

and bad in the past birth. Those who have appeased the hungry

poor in earlier birth live a royal life of richness. But the misers

who have not appeased the hungry though affluent in previous

birth suffer miserably in the present birth in utter poverty.

Hence one should understand the deeds of good done in this

birth bring not only lot of goodness in the present birth, but

also will be of assistance in the future births.

Do deeds of vir tue now. Say not , ‘To-mor r ow we’ll be wise’;

Thus, when thou diest, shalt thou find a help that never

dies. Defer not virtue to another day; receive her now; and at

the dying hour she will be your undying friendThirukkural 36

Hence by feeding hungry poor, one should accrue

punniyam for this birth and that follows. It is a sin to say no

to those who beg.

18. Did I ever Car ry tales and spoil the relationship ?

Normally, people live amicably with friendship in a

society. Under certain circumstances, due to enmity they may

get separated. Later on the inimical may pretend to be friendly

and join them with internal hatred. The very purpose of being

friendly with the family is to wreak vengeance with an internal

agenda. Unaware of this, the other side may be friendly as usual.

At an opportune time, when the husband is away, they may tell

the wife, “Your husband has illicit relationship with other

woman”, and may throw false allegations and split the

relationship of husband and wife’s well knit relationship.

Similarly, when wife is away, they may throw false allegations

over the wife and tell “the conduct of your wife is bad. In your

absence, she has illicit relationship with other man”.

Like this they carry tales to wife when husband is away and

to husband when wife is away and appease internal enmity. Because

of this, suspicion creeps in and finally the family is shattered.

Such an act is a grave Sin. If someone carries tales about the

husband to a wife without enquiry into its veracity, one shall not

jump to wrong conclusions. If one takes a decision without going

into the merits of such tales, the family will be shattered.

“Tr ivial is the r eunited fr iendship

After it is separ a ted if you look at

Removed husk, though be lit t le

And pasted back to the paddy,

May lose potence to ger minate”Duraimangalam Sivaprakasa Swamigal Nanneri verse no.5

Almighty has created variety of grains. Paddy is one among

them. Paddy does not germinate even its small portion of husk is

given up. Even the given up part is pasted and sown, it shall not

germinate. Similarly, friends separated due to enmity, even if

reunited, it may not be with true love as it was earlier.

“The wife and Husband without any differ ence

Shall under take an avocat ion ,

In unison though ar e they two,

As the sight is one for eyes two”Duraimangalam Sivaprakasa Swamigal Nanneri verse no.6

When the Almighty created human beings, He created them

with two eyes. Both the eyes simultaneously see only one sight.

Similarly, husband and wife are two different entities. They shall be

united and one in their thought. That is the favourable atmosphere

for living. When husband suspects wife or the wife suspects the

husband, they shall talk to each other with open mind and resolve

their issues. This is good for them and for their family. Except that,

if we allow suspicion to grow, that may shatter the family,

Dr ead not the foes that as dr awn swor ds appear

Fr iendship of foes, who seem like kinsmen, fear !

Fear not foes (who say they would cut) like a sword; (but)

fear the friendship of foes (who seemingly act) like relations.Thirukkural 882

“Thou shall not go as the mind leads,

Don’t believe the foe as fr iend ,

Don’t bur y the t r easur e r emaining hungr y,

Don’t for get ever acts of vir tue,

Don’t be angr y and not incur agony,

Don’t be in the company of men in anger,

Thou shalt ha il Valli,of the r ace

Seeking for tune, the consor t of

The Lor d on peacock’s back.”Ulaganathar Ulaganeethi verse 3

Anvil where thou shalt smitten be, when men occasion find,

Is fr iendship’s form without consenting mind.

The friendship of those who behave like friends without

inward affection is a weapon that may be thrown when a

favourable opportunity presents itself.Thirukkural 821

To pliant speech fr om host ile lips give thou no ear ;’

Tis pliant bow that show the deadly per il near !

Since the bending of the bow bespeaks evil, one should

not accept (as good) the humiliating speeches of one’s foes.Thirukkural 827

In hands that wor ship weapon ten hidden lies;

Such ar e the tear s tha t fall fr om foeman’s eyes.

A weapon may be hid in the very hands with which

(one’s) foes adore (him) (and) the tears they shed are of the

same nature.Thirukkural 828

Carrying tales is backbiting. But talking from the heart

is talking truth. Backbiting is concoction and imaginary. That

is against the truth. Carrying tales about others and shattering

the family is a Sin.

19. Did I ever Deser t in the midway?

Friends move with each other cordially. Now and then small

small issues cropping up are natural. When issues crop up, some

may more generously excuse the troubles/problems they caused.

But some take them to heart, become inimical and wait for a chance

to wreak vengeance. Such friends, waiting for a chance with a

vengeance, pretend to be friendly with the generous friend. But in

the heart of hearts the enmity prevails.

The generous friend may approach the pretender and

explain the financial crunch and seek assistance for his

daughter ’s marriage. The pretender may treat that the

opportune time had come to avenge him and may tell him to

commence the preparations for the marriage and promise to

come to his assistance later.

The true friend, believing his words, may commence the

preparations for his daughter ’s marriage and complete

engagement with the money available with him.

Due to financial crisis after the engagement, and before the

marriage, the generous friend may approach the pretender and tell

him that he has commenced the marriage preparations believing

his promises and was running short of money and may ask for his

assistance as promised to conduct the marriage successfully.

But the pretender may refuse on the plea that he had not

received the money back lent to a person already and there was no

money to spare. The deceived one will struggle either to stop or

proceed further. He may feel as though he had been deserted in the

midway. If there is no money on hand, at least one week before the

marriage, the marriage may be stopped. Withdrawing from a

promise already made is a Sin and breach of Trust.

Yet, some others may be agriculturists in the villages. During

the course of cultivation, the crops may be in the process of ripening

and there may be scarcity of water. The farmer may approach his

friend for assistance to deepen the well to draw sufficient water

and save his crop. The pretender may say that he had no money at

that time and might advise him to take loan on one or two percent

interest and continue the cultivation immediately and that he might

come to his rescue later.

Believing, farmers may go on loan for an emergency, dig

wells and proceed with cultivation. But the friend, who promised

financial assistance, may disappoint them with no assistance as

promised. This may lead to the poor peasant paying interest after

interest and finally, might land up in a situation to dispose of his

land. Like this, promising a friend financial assistance and refusing

to keep it up later on is a grave sin.

Some more may like to send their children for collegiate

education after school education is over. They may approach

their friends for financial assistance, as these facilities are

available only in other cities.

The pretender, the friend with hatred in heart, also may

suggest him to admit the child with on hand money and may

promise to assist him for hostel fees, term fees and other

incidental expenses. He may believe him and put his ward in

the hostel of the college in the town.

During studies, he may be able to meet the expenses only

for few months with whatever he had on hand, when money is

exhausted, he may approach the friend, and the friend with

enmity in heart may refuse. This may not only lead to

discontinuity in his wards’ study and also loss of his money

spent already. Such breach of trust is a Sin.

Some might have saved for their children’s marriage. His

friend may approach him to lend the money which is of no

immediate use, for his business with a promise to return,

definitely for the marriage and the marriage in no way will be

disturbed. And he may also pay the interest regularly.

As the money is available with the friend, they may fix up

marriage and proceed with preparations. When the money is

required, the inimical friend may avail the opportunity and say

that he can pay only the interest and not the principal. And nothing

more can be done. The proposed marriage may be disrupted due

to this. Such refusal to return the assistance availed is cheating

and is similar to deserting people in midway. This is also a Sin.

Some other may plan to start a grocery or cloth shop. As

they are not able to run the shop with the money available with

them, they may seek assistance from a friend. The pretending

friend may avail this as an opportunity to wreak vengeance and

may advise him to start the shop paying advance and the

infrastructure and promise him financial assistance for purchasing

the business materials. Believing his words, he may take a place,

purchase infrastructure materials like tables, chairs, racks and make

arrangements for commencing the business.

When he approach the friend for financial assistance for

purchasing materials, he may refuse. The friend, who

commenced the business, may lose the materials with him and

may not be able to continue the business. Cheating a friend

who believed him at a time of necessity is equal to deserting

in the midway. This is a Sin.

’Tis never good to let the thought of good things done

thee pass away;Of things not good,

’t is good to r id thy memor y tha t ver y day.

It is not good to forget a benefit; it is good to forget an

injury even in the very moment (in which it is inflicted).Thiurukkural 108

Of fr iends deser t ing us on r uin’s br ink ,

’Tis tor tur e e’en in life’s last hour to think.

The very thought of the friendship of those who have

deserted one at the approach of adversity will burn one’s mind

at the time of death.Thirukkural799


Is fr iendship’s form without consenting mind.



favourable opportunity presents itself.Thiurukkural 821

Dr ead not the foes tha t as dr awn swor ds appear ;

Fr iendship of foes, who seem like kinsmen, fear !

Fear not foes (who say they would cut) like a sword; (but)

fear the friendship of foes (who seemingly act) like relations.Thiurukkural 882

Though slight as shr ed of ‘sesame’ seed it be,

Destr uct ion lur ks in hidden enmity.

Although internal hatred is as small as the fragment of

the sesame (seed), stilldoes destruction dwell in it.Thiurukkural 889

“The Anger of the mean is like a split in the r ock

The anger of disciplined great men is like split in the gold

And changes as does the scar caused by the ar r ow

Of a bow pointed a t split t ing water.”Avvayar Moothurai 23

A friend who does not know swimming may seek the

assistance of a friend knowing swimming to cross the river. He

may also promise. Believing his words, the person not knowing

swimming while going with him may be deserted by the person

knowing swimming due to internal hatred and enmity. This may

lead to the death of the person who does not know swimming.

This is deserting in the mid river. Similarly, deserting a

friend who believed him totally in the midway due to enmity

is like deserting the person not knowing swimming in the mid

river. This is a very grave Sin.

20. Did I ever expose the r efugees under distr ess?

At times, in villages there may be communal riots in the

name of castes. The worst affected during such riots are the

hutments in the village. During such riots, they set fire to such

hutments while the families, children and elderly are still

inside. When the fire burns the hutments, it may not be possible

for the dwellers to escape and may die due to burns and

heartburns.

In some other places, temples in common place only a

particular community is given the first respect with the

decoration of head gear and others may be ignored. This may

create r iot among them and some may die. Moreover,

prohibition of entry for a group may also lead to riot with loss

of life. We come across such events. During such communal

riots, some of the guests who are not directly connected with

may also become victims to such riots.

In such riots, people attack themselves mutually and destroy

themselves. During the course, a person belonging to a different

sect may enter into the area of rival sect. The locals may identify

him and drive him out. Fearing death, and to escape from mob, he

may enter into a house and take refuge under the landlord.

Though the landlord belong to rival group, on seeing his

precarious condition, made him cool and pacified him and

locked him inside his pooja room. When the chasers

approached and threatened the landlord that they saw a person

of opposite group entered his house, the landlord said that there

was no such person and sent them out. He waited till night

and when there were no movement of men around 12 PM or

1’o’ clock, he took him to the relatives in the neighboring

village and advised them to take care of him and send him to

his village after the riot was over and to return to his village.

Thus saving of a person of opponent group taking refuge and

unmindful of his life is a punniyam or virtue. Not exposing men under

refuge is a virtue. Except that mindful of his life, had he handed over him

to the chasing mob, they would have killed him, he would have become

a sinner as he would have become responsible for his death. Moreover,

the chasers also would become sinners as they had killed him.

Hence, one should not expose a person under distress taking

refuge. As he had given refuge without exposing him, he also

escaped his life. Sin did not afflict the landlord also. The chasers

also escaped from the grave sin of murder. Like these, an act of

individual had made all to escape from the crime of Sin and hence,

not exposing a refuge under distress is a virtue (punniyam).

21. Did I ever be in the company of unchaste?

A person was married and living with his two children.

There was a prostitute in the village. Being enamored in her

beauty, this man spent all his earnings on her and started living

with her. His wife and children suffered without him. His

wife took to labour to save her children. But in due course, she

was not able to take care of the family and utter poverty made

her to lose her living habitat and started living in a hutment.

The amorous husband sold his house apart from losing all

his property for the prostitute. He was deserted and driven out by

the prostitute when he became bankrupt. When he came out being

deserted, and went in search of his wife, he saw his wife living in

a hut under utter poverty with untold sufferings, homeless. This

situation was warranted by his illicit relationship with a prostitute.

This act affecting oneself and his family is a grave sin.

“The pleasur e in the company of brothel is

Akin to swim with gr inding stone as float

It is against the just for ear th and heaven, this bir th and next

And is the seed for wilder ness.”Nalvazhi 20

If one wants to cross the river of family life, one shall

cross it with the company of good wife. Except that if one had

relationship with brothels, it may lead to numerous miseries.

One shall understand that the illicit relationship of a brothel

may lead to loss of property, spiritual advancement in this birth

and also spiritual advancement in future births. Hence, one

should cross the river of family life only with the company of

a good wife and not seek the company of brothels.

Who weigh the gain , and u t ter vir tuous wor ds with vicious hear t ,

Weighing such women’s wor th , fr om their society depa r t .

One must ascertain the character of the ill-natured women

who after ascertaining the wealth (of a man) speak (as if they

were) good natured-ones, and avoid intercourse (with them).Thirukkural 912

22. Did I ever seduce the modest gir l under guar d?

It is customary to keep the girls attaining puberty under

protection. A girl attained puberty was kept under guard with

utmost care and vigilance in a family. A neighbouring

youngster attracted by her beauty, became lascivious and was

waiting for an opportunity.

There was an occasion when all the family members had

to go out. At that moment the parents advised the girl “we have

work in our fields. Your brother has gone to nearby town to

sell the vegetables of our garden. You may have to be at home

lonely, be vigilant, you must be safe inside and lock the door

inside with latches”and left.

Watching this, the lascivious youngster thought that was

the opportune time and the girl was alone and knocked the door.

The girl thought that her brother had only returned from town

and opened the door. On seeing the neighbouring youngster,

standing at the entrance attempted to cry. Before she could do

that, the youngster threatened her with a dagger and the girl

opened the door.

The youngster availed the chance and forcibly seduced

her. When the family members returned home, they found

changes in the girl and girl also narrated the mishap when the

mother enquired her. They thought that they were cheated very

badly. And if it is known outside, the honour of the family

would be lost . Hence they kept i t as a secret amongst

themselves. But the girl committed suicide after three months

when the pregnancy was known, as the same would bring shame

to the reputation of the family.

The lascivious youngster, who seduced her, has become

a sinner of murder. Ordinarily only one life is terminated in a

murder. But his action has not only killed the mother, but also

the expectant child and thus has become a sinner of gruesome

murder of two lives. Hence, seduction of a girl under guard is

a gruesome sin.

23. Did I ever r ape a Housewife?

In villages and towns we see lot of affluent people. The husband

and wife used to be too intimate. The husband treats her wife as heaven

sent blessing and loves her so intimately. The wife also will treat her

husband as heaven sent blessing and loves him so deeply.

The wife understands the choices of her husband and fulfils

his needs, cooks whatever he likes and satisfies herself watching

her husband eating. Not only has that but also taken pleasure in

treating her guests in a most hospitable manner. One day, a

scoundrel knocked the door of this happy family when the husband

was not at home. The wife thought that there was a guest waiting

outside and opened the door. But the scoundrel who knocked the

door threatened her with a dagger and forcibly raped her. The

raped wife was mentally sick and this led to her bodily sickness

and finally succumbed to the unbearable mental agony.

No God ador ing, low she bends befor e her lor d;

Then r ising, ser ves: the r ain fa lls instant at her wor d!

If she, who does not worship God, but who rising

worships her husband say, “let it rain,” it willThirukkural 55

It is a sin to rape a wife who treats her husband as God. The

husband without knowing this tragic event also fell sick after the

loss of his wife and died of mental agony. Because of the cruel

lascivious scoundrel, the husband and wife of a happy family had

to die. The criminal who committed the offence, is a grave sinner

and definitely be inflicted by worst disease, lie down in bed, his

body will decay and emit foul smell and die pathetically. He may

also take the birth of a street dog in the next birth.

It is a grave sin to rape a chaste wife of a husband.

24. Did I ever abor t and enjoy?Every man has a right to protect the lives of God and not

to destroy. But some doctors may abort the fetus two or three

months old in ladies and may lead their life with the fees. The

great Saint Ramalinga Swamigal proclaims it as a big sin to

lead a life with the income of killing a life. This is what he

means in “Did I ever abort and enjoy?”

25. Did I ever feel reluctant to worship my preceptor?

When we say preceptor, they are of two types. One is a

Karana Guru, and other is a Karya Guru. Among these Karya Guru

is a fake and cheats the disciples with his false garb of a Saint, to

meet his personal ends. He is a dupe and called as a Karya Guru.

But Karana Guru is one in his true appearance and is devoid

of the three mental impurities called mummalam {Aanavam (Ego),

Kanma (Karma) and Maya (maya)} and is known as Gnani.

It is the biggest and rarest of rare blessing to have the

contact of such great souls and Gnanis who have crossed the

ocean of births and to take them as their Guru. If one is reluctant

to worship such powerful Karana Guru, the Gnani, one may

not only get his Blessings but also cannot get rid of the greatest

evil of repeated births and sufferings. If one has reluctance to

worship Gurus, to worship the lotus feet of Guru, one may not

understand the omnipotent God and becomes a sinner again

and again and delve deep into the sufferings of births.

“ I n vis ib le i s t h e G od t o t h ose wh o h a ve n ot

wor shipped the feet of Gur u”Avvaikkural Guru Vazhi 3

So says St. Avvaiyar. If one has not surrendered to Guru,

he cannot definitely feel the presence of God.

“Men ar e like a deer tr apped in the net

I f they ar e not in the altar of all knowing pr eceptor.”Avvaikkural Guru Vazhi 4

“How the J nana Gur u Inst r ucts

He humbles befor e Divine Gur u

In postur es five or dained;

He bewails his faults,

Pr aises Master ’s vir tues;

Guru then shows the way of deliverance from mortal pr ison

And impar ts Siva J nana

He is tr uly the Gur u that is of Sanmar ga (J nana Gur u).”Thirumanthiram 1701

“Whenever I think of him at any time , the Lord Muruga.

Would come before me r iding on a blue peacock,

Accompanied with the pretty tr ibal gir l, Valli,

And the truth that He gives as advice to me as preceptor ,

Would be clear to very learned yogis slowly and after thought,

And others would do meaningless acts and embrace death.” Kanthar Alangaram 26

One shall suffer through the repeated births again and

again, if one is hesitant and reluctant to worship a Guru, even

after attaining the rarest birth of human being and contact of a

venerable Guru. Hence one shall not hesitant or reluctant to

worship a Guru. If it is so, is a Sin.

26. Did I ever for get to pay pr eceptor ’s fee?

Such of those who were preached by master preceptors are

ascetics. Those ascetics commence their penance with the help of

their devotees. Such ascetics may not be able to lead their livelihood

through self earning and perform penance. Hence they sit in

penance only with the help of their devotees. Such ascetics

preached by master preceptor may preach their devotees also. Such

preachings are capable and mighty enough of conducting their life

righteously and also get salvation from this birth.

It is the responsibility of the devotees and disciples to

provide food, shelter, dress and conducive atmosphere and

environment for the ascetics who have preached them to

conduct their life righteously and also to get salvation from

this birth. During the period of penance, the disciples shall

assist to perform the routine of penance, daily food for penance

without any discrepancy and support and be a guard for their

penance. The Master Preceptor (SadGuru) is devoid of three

mental infirmities and he is an experienced Gnani. Such of

them will preach only the virtuous. One should have been

fortunate enough to have blessed and preached by them. The

disciples of good deeds get such an opportunity to serve an

ascetic during the period of his penance is bestowed only on

blessed and have done good deeds.

The ascetic who was preached by the master preceptor,

preaches his disciples enabling them to get salvation from this

birth and also to shape their life. Such disciples pay their fees

(Kanikkai). Guru Kanikkai means to assist all acts of virtue

and penance. The disciples may offer this in kind and bodily

assistance to the satisfaction of their Guru/ascetic.

It is a sin to lose the opportunity to assist the ascetic

during the period of penance even when it is available.

Those who were preached shall pay the Dakshina. To

forget to pay is a sin.

Have other men for got ten ‘penitence’ who str ive

To ear n for penitents the things by which they live?

It is to provide food etc, for the ascetics who have

abandoned (the desire of earthly possessions)that other persons

have forgotten (to practice) austerity ?Thirukkural 263

Evils of Hoar ding

The food that feeds the needy—that alone true char ity is;

Tr ue men they who that simple tr uth do find;

But they who hoar d, like water in pool past access,

To eat and gor ge—to Char ity’s ways ar e they blind.Thirumanthiram 253

Seek a pr oper Gur u

When you seek a Gur u

Seek you one, holy and pur e;

And then give him your a ll—

Your body, life and wealth;

And in constancy lear n clear,

Not a moment dist r act ing,

You SHALL SURE REACH Siva’s state Thirumanthiram 1693

The ascetic also becomes a master preceptor at the end of

his penance. After choosing such a preceptor and Guru, the

disciples shall dedicate their body, property and soul to the holy

feet of their Guru. This is not enough. He has to worship the holy

feet of ascetic, who got his initiation and Blessings from the master

preceptor, follow him as his shadow, be at his holy feet, take his

preachings and get salvation from this birth. Except that, if he

leaves his holy feet even momentarily, gets entangled in family

bondage and cannot get salvation from this birth.

27. Did I ever exhibit displeasur e of countenance

to the lear ned?

A scholar of repute in Devaram, Thiruvasakam and

Thiruppugazh was chanting them with a musical flavour. The

devotees were also listening with deep involvement. The

function was continuing and was extending beyond 10’O’ Clock

in the night. The neighbour was a very rude man. He came to

the place of the function and shouted vehemently “Why are

you still making noise even after 10 ‘o’ clock in the night.?

You shall stop it immediately” The scholar approached the

neighbour and sa id “Sir, Devaram, Thiruvasakam and

Thiruppugazh are masterpieces of scholarly great men. This

is a very big virtue to see, read and listen to such works. Instead

of benefiting by listening why do you want us to stop?” so

said the scholar with painful heart.

But the neighbor shouted again with displeasure of

countenance “Let Punniya be there, will the neighbor not sleep

even after ten o clock in the night? Do not spoil the sleep.

Stop immediately without making noise.”

The scholar and his disciples read the neighbor’s face

and with no other way, they stopped with reluctance. The

neighbour who caused heartburns to the scholar and his

disciples, had fallen on evil days, his family became sickly in

due course and suffered as the sin shrouded around him.

Hence exhibiting displeasure of countenance at learned and

scholars are a sin. Gnanis are instantaneous composers. They are

capable of composing poems and verses without attending schools.

Their scholarly works are criticized and abused by book worms.

Their acts at the end may land them in trouble.

The wrath ’tis hard even for an instant to endure,

Of those who vir tue’s hill have scaled, and stand secure

The anger of those who have ascended the mountain of

goodness, though it continue but for a moment, cannot be resisted.Thirukkural 29

Arunagiri was a very great Gnani of high order. He never

had his school education from his childhood. But he had the

extraordinary skill of composing and singing songs. His poetic

excellence and rendering attracted the king of the country very

much. And the king had kept him in high esteem, respect, praise

and friendship. Sambandan, a magician did not only like it but

also caused lot of disturbances. At the end he incurred the wrath

of Gnanis and suffered and died.

Hence exhibiting displeasure of countenance at Gnanis

and scholars of spiritual mastery is an act of sin.

28. Did I ever find fault in the composition of great men?

“I shall t ell thee now Oh my Mother

The pa th to a t ta in Bliss.

Thou sha lt wor sh ip Nandi , Thir umoolar ,

Kalangi , Bhogar of Nada, Sakth i Chidambar am,

Pray Satta Muni, Kongana the great, pray mer r ily Karuvoorar, Anandar

These have found path to Bliss

If thou pr ay in un ison a ll these Oh! my Mother

Even the a theist will find the r esu lt

Revealed thus I what I saw”St. Azhugannar 6

The above lyric was written by St. Azhugannar as means

to advancement in Spirituality. He tells the clear path to Bliss.

If the spiritualist want to get Bliss, they shall pray unto the

lotus feet of the Gnanis who have attained Bliss like Nandeesar,

Thirumoolar, Kalangi nathar, Bhogar, Satta Munivar, Kongana

Maharishi, Karuvoor Devar and Sundaranandar and take

Blessings. All the sins of past births are removed and become

cleansed personalities, undertake extraordinary spiritual

practice and attain the Bliss of deathless great life.

Thus advises St. Azhugunni Chittar, the spiritual means

to attain Bliss.

“Thou shalt wear holy ash worshipping Moola, his son Bogar

And his son Karuvoorar!

It is not intelligible to the living beings

In towns and villages and to Saints and Sidhas;

Do not think it as a meaningless verse; it is never like that,

Crores may be the fee they offer

Disclose not thou this hidden secret to the wor ld”St. Sattamuni Nathar 10

When the saivaites wear sacred ash in their forehead, they

chant Om Namashivaya, Vigneswara, Vinayaga and Muruga.

When the Vaishnavaites wear tridental mark in their forehead

they chant Om Namo Narayana, Krishna, and Rama .This is

their custom. In this verse St. Sattai muni advises to wear holy

ash keeping in mind Saint Thirumoolar his son Saint Kalingar

nathar, his son Saint Bogar, and his son Saint Karuvoorar and

chanting their names.

All the above four Saints are very great Gnanis.St. Sattai

muni is also a very great Gnani and he would not have advised

as above without a valid reason behind it .

The Gnanis are those who have realized the Omniscient

and the Omnipresent Almighty in their own” self “and

worshipped them.

Gnanis are those who have merged with omniscient and God,

without any difference between them and God. Such Gnanis and

God are one only. Wearing sacred ash in the forehead, keeping in

mind the God Almighty and the Gnanis are same .

Saint Sattai muni advised to chant the names of the

Gnanis because without the Blessings of them one may not be

able to reach the omniscient and the Lord Almighty. It is

impossible to realize or reach the Almighty without the

guidance of the universal preceptors, the Gnanis. Hence

St. Sattai muni impresses that instead of first chanting the holy

names of God one shall chant the names of the Gnanis first

and get the Blessings of the universal preceptor.

Without knowing this some may argue meaninglessly as

to one should not wear sacred ash chanting the names of siddhas

and Gnanis instead of God .

Moreover they may claim that these verses are erroneous and

find fault with the composition of the Gnanis without understanding

the real meaning. Such people are subjected to the wrath of the Gnanis.

Finding fault with the composition of the Gnanis is a sin. This is what

have been impressed upon by Saint Ramalingar.

Thou shalt invoke the Blessings of

The guar dian Kar uvoor ar, Boganathar,

The mer ciful Agasthi, Sat tanathar.

The elder ly Konganavar, Br ahmasithan

The most inspir ing Machamuni, Nandi devar

The cohesive Kor akkar, Patanja li,

The shar p Idaikkadar and Chandikesar

The father of ancient logic of expr ession

Vasamuni and Kamalamuni”St. Romarishi

In the above verse Saint Roma introduces the great Saints

and Gnanis like Saint Karuvoorar , Saint Boganathar, Saint

Agastheesar, Saint Sattai Nathar , Saint Macha munivar, Saint

Nandeesar, Saint Gorakkar, Saint Patanjali muni, Saint

Idaikkadar, Saint Chandikesar, Saint Duruvasa muni and Saint

Kamala muni for their spiritual advancement.

Saint Roma Rishi is also a very great Gnani. Those who

want to get salvation from this birth should read and follow

his compositions, except that without understanding the hidden

meaning of the composition one should not find fault with them

as one is not able to decipher the hidden meaning.

Hence finding fault in the composition of the great men

is a sin. Erratic criticism, finding fault and mocking at the

composition of Siddhas and Gnanis not only adds to the bundle

of sins but also will be subjected to wrath of them that will

lead them to the hell.

If one cannot understand the real meaning he should keep

quiet. Just because one is not able to understand the verses of

the Gnanis he shall not find fault with them.

Gnanis and siddhas composed their verses according to

the social structure of their time moreover they are written in

the dialect of the society easily intelligible to them. Hence one

shall not find fault with them merely looking at their structure

as lacking in the poetic nuances.

Moreover the verses of Siddhas are highly symbolical*.

Literally they may mean something ordinary but it will have

hidden meaning which is extraordinary. Their compositions are

structured in a form and style as to be intelligible only to the

men in the path of gnosis and spirituality. Their real hidden

content can be understood only by men in the lineage of

preceptors.

Abnegation of Desires Leading to Liberation Through Yoga

I sowed the seed of br injal And the shoot of balsam-pear arose;

I dug up the dust;

And the pumpkin blossomed;

The gardener-gang prayed and ran;

Full well r ipened the fruit of plantain.Thirumanthiram 2869

Contr ol Senses

In Br ahmin’s home ar e Milk Cows Five

With none to her d them, they st r ay uncontr olled,

I f a cowher d ther e is, and contr olled they ar e,

The Five Cows will milk in abundance give.Thirumanthiram 2883

If we read the above verses of Thirumanthiram, the letters

may give ordinary meaning and thoughts but they are written

with very deep hidden meaning and secrets.

Ordinary book worms cannot understand the hidden

meaning of such compositions. Except with the assistance and

guidance of the preceptors in the lineage of gnosis one cannot

understand them fruitfully.

* Sacred books are written in more than in one level.

Most of the time they h in t a t deeper mean ings than one

a ppa r en t on th e su r fa ce. They often employ symbolism,

Metaphor, simile and parable to express rea lities that a re too

su btle a r e mu ltifa ceted to expla in ou tr igh t. Often on e

meaning is suggested by a single image or passage; this multi

layered style of composition is extremely prevalent in Hindu

writings and has given r ise to a long standing tradition of

lively and penetrating textual in terpretation. So the second

thing we are looking for is veiled meaning and this calls for

the ar t of interpretation.

In general ,there are two sorts of interpretation. The first

is to determine undercurrents of meaning which the author

consciously intended.The second is to identify and evaluate

elements which are indicative of the author‘s broader literary,

cultural and historical milieu or indicate psychological or social

realities of which the author might not have been consciously

aware or which representarchetypes or ideas which can be

traced cross- culturally

—Windows into the infinite; A Guide to the Hindu

Scr iptur esBarbara Powell

29. Did I ever enslave a bir d tr embling in a cage?

Many of the winged are f ree bi rds f ly ing h igh

independently. Birds like parrots are at times reared as pets.

Some may enslave a free bird like parrot in a cage and train

them to speak. Such parrots may learn and invite the guests

visiting the trainer’s house and greet them vocally.

It will be so sweet when the parrot speaks and also looks

very beautiful. On listening to its voice, the guests and the

hosts become very very happy. But the enslaved parrot will

always be trembling for life due to fear of death.

The master does not understand the feeling of the parrot.

But St. Ramalingar asks us whether such harm was meted out

to birds trembling by him.

The birds which are free to fly to be enslaved is a sin.

St. Ramalingar says that whenever he saw withering plants, he

also withered. When Swamiji is not able to tolerate the

suffering of a single sensed plant, how would he accept a bird

trembling in a cage?

30. Did I ever Prevent the calf to feed on the mother?

Some may rear cows at home. Normally they are taken

for grazing to the fields in the morning and brought in the

evening. On seeing the mother cows, the calves may neigh

sounding to feed on.

The mother cows also may approach fast to feed them.

The owner may also let loose the calves only to milk the cow.

The calves also may jump forward to feed on the mother and

may lick the udder. The cow may yield and the calf may feed

on. The cow licks the calf passionately.

Once the nipples start oozing out milk, the master

separates the calf from its mother in the middle of its feeding

and draws the milk from the udder completely. The separated

calf may cry Ma, Ma, out of hungry. Prevention of calf from

feeding on its mother is a sin.

St. Ramalingar has understood the suffering of the calf

by querying “Did I ever prevent a calf feeding on its mother?”

He advises it as a Sin.

It is the results of virtuous act of earlier births that one

is bestowed with milking cows. This is known as blessing for

milk. If one prevents the calf feeding on its mother, the blessing

for milk got through the virtuous deeds of past may not continue

in the following births.

31. Did I ever gr ow my body eating flesh?

The Mother Nature has blessed the humanity with

vegetables, like brinjal, drumstick, beans, cluster beans, long

gourd, ladies finger, bitter gourd, sweet pumpkin, ash gourd

and greens, and fruits like apple, pineapple, jack fruit,

mangoes, plantains, pomegranates and roots like, radish,

beetroots, potatoes, sweet potatoes and grains like paddy,

wheat, maize and pulses like, Bengal gram, groundnuts, green

dhall, toor dhall and energetic nuts like cashew, badam, pista

for the healthy life of human beings.

Moreover, buffalo milk, cow‘s milk and their dairy products

like, curds, buttermilk, butter, ghee are also gift to human beings.

These are very rich in all types energy and nutrients.

Why should men kill the living species and consume their

body even after using all these natural products? “This is a

Sin” says St. Ramalingar. Even the Lord Almighty, our Creator

will not accept this.

Thirumoolar also tells the same in his Thirumanthiram.

Meat Eater s Will Have to Face Hell’s Tor ments

The ignoble ones who base flesh do ea t ,

Death’s agents bind them fast for a ll to see;

And push them quick into the fier y jaws of hell,

And fling them down ther e for ever to be.Thirumanthiram-199

Killing a living being and eating its flesh is not suitable

for spiritualist. If any one eats like that it is certain that he

cannot obtain the Blessings of Lord Almighty.

St. Thiruvalluvar also stresses the same thing in his

Thirukkural

How can the wont of ‘kindly gr ace’ to him be known,

Who other cr eatur es’ flesh consumes to feed his own?

How can he be possessed of kindness, who to increase

his own flesh, eats the flesh of other creatures.Thirukkural 251

Hence those who kill and eat flesh cannot obtain the

Blessings of Lord Almighty.

Some may woo ladies and after illicit relationship may

cheat them without marrying. Some may abuse the virtuous

acts of others. Some may abuse sincere devotees and may cause

heartburns. Some more criticise Gnanis. For such of those

sinners, later on the whole body may get scabies, itches and

ulcers and may emit foul smell after its decay. They will be

too awkward to look at. The great men of non meat eating when

looking at the mean, look at them only as ulcers of the body

and not as food.

If flesh you ea t not , life’s abodes unhar med r emain;

Who eats, hell swallows him, and r ender s not again.

Not to eat flesh contributes to the continuance of life;

therefore if a man eat flesh, hell will not open its mouth (to

let him escape out, after he has once fallen in).Thirukkural-255

Whose souls the vision pur e and passionless per ceive,

Eat not the bodies men of life ber eave.

The wise, who have freed themselves from mental

delusion, will not eat the flesh which has been severed from

an animal.Thirukkural-258

Than thousand r ich obla t ions, with libat ions r ar e,

Better the flesh of slaughter ed beings not to shar e.

Not to kill and eat (the flesh of) an animal, is better than

the pouring forth of ghee etc., in a thousand sacrifices.Thirukkural-259

St Thiruvalluvar, St. Thirumoolar and many other Gnanis

treat meat eating as Sin. St. Ramalingar also says for growing

one’s body eating other’s body as Sin. Hence, one shall eschew

from eating meat. Except that, if any one eats meat, one may

not get the Blessings of the Almighty.

32. Did I ever sell mixing up Paddy and Sand ?

Farmers raise paddy in their fields. While doing so, they

may use about 25 kgs of paddy for seedling and may transplant

after proper manuring. This may yield in multiples of hundreds

and thousands and may fetch around 30 to 40 quintals of paddy.

This is a blessing of Almighty.

The Lord Almighty in the beginning created a paddy seed

and also created an inbuilt capacity to generate multiples. And

at a later stage, to thousands and crores and showered his benign

Blessings on the humanity to benefit. In the paddy of blessing

by Almighty, some gullible businessman may mix up sand with

a profit motive with avariciousness, thinking that half kg for a

bag may profit fifty kg for hundred bags. It is a betrayal of

trust to the humanity to mix up the food products blessed by

the Lord Almighty. This is also a betrayal of trust to the

Almighty. Hence, adulteration of paddy is a Sin, says so,

St. Ramalinga Swamigal.

Swamiji explains the similar thought of God’s grace on

us in this Arutperunjothi Agaval.

13. NUMBERS

Oh Supr eme Gr ace of Light! Thou shalt pr opagate

One in Oneness and negated thousands in one.

Attachments contr acted Thousands

Thine scr ut iny found cr or es and cr or es

Endless ar e the means to r each Thee

Thou made us to follow them

End is the Bliss of endless

Cr or es and cr or es thou bestowed.Arutperumjyothi Agaval 622-628

14. SEED AND THE YIELD

Oh Supr eme Gr ace of Light!

Seed is one and yield is manifold

Thou hast made it unifor m in all.

Thou hast made to spr out tha t plant

Fr om that that seed a lone.

Thou ar t the cr eator of seed, matur ity in it

To yield in abundance.

Thou cr eated the Seed to spr out

Spr out to gr ow and yield .

Thou cr eated the Seed in a Seed

Seed of the br eed unchanged.

Thou mult iply the yield of yield and

Only yield of the yield and none other.

Thou made not to spr out other than sown

And not to spr ead other than the spr out .

Thou made consistency in the seeds

And the consistency not to fa il yield.

Thou cr ea ted intelligence to feel the consistency

And the consist of consistency to ger minate.

Arutperunjothi Agaval 630-646

33. Did I ever har m loved ones ?

People live amicably with love and affection with unity

mutually in a society. While so, if one is in trouble, the others

lend their support and protect them and live friendly. While

living so, with mutual love, problems may arise in places of

work, in agriculture, in business or in family issues. Due to

these problems at times one may speak angrily. In such

occasions, one shall always relate the assistance and help

offe red by them, unmindfu l of the ir anger, and shal l

immediately forgive and forget. If one takes it to heart, then

the enmity crops up.

Except that, taking to heart whatever he spoke in anger,

unmindful of his all assistance and help, harming one is a grave

Sin., so says Swamy Ramalingar.

“When those to whom with strong desire we clung as good,

Prove otherwise, keep the sad secret hid,-Cling to them still.

The growing grain has husks; the water has its foam;

Flowers too have scentless Outer sheath of leaves.”Naladiyar 221

After becoming friend after thorough investigation, if

there are s t i l l inf i rmit ies , they shal l be to le ra ted

magnanimously. Instead of deserting him for minor mistakes,

one shall accept him. It is natural to have husk in the paddy.

We remove the husk and eat rice and do not prohibit paddy. It

is natural to have thorns or leaves underneath beautiful flowers.

We use the flowers after removing them and do not desert the

flower. Similarly we shall ignore the infirmities of a chosen

friend and adopt his good qualities.

Effaced st r a ightway is deadliest injur y,

By thought of one kind act in days gone by.

Though one inflict an injury great as murder, it will perish

before the thought of one benefit (formerly) conferred.Thirukkural-109

To punish wr ong, with kindly benefits the doer s ply;

Thus shame their souls; but pass the ill unheeded by.

The (proper) punishment to those who have done evil (to

you), is to put them to shame by showing them kindness, in return

and to forget both the evil and the good done on both sides.Thirukkural-314

In the First couplet, Valluvar said that we should forget

the harm done to us keeping in mind the past good deeds.

Moreover, we shall do deeds of good to make him bow down.

When it is so, it is a Sin to harm those who have done so much

good to us, says so St. Ramalingar.

34. Did I ever close down potable water pond?

During the rule of Monarchs, every king used to create

water collection ponds depending upon the requirement of the

village or hamlet, which will collect water during rainy season.

This will serve as a source of drinking water and will be

protected by them.

There are good lot of such water ponds and tanks in our

country. In one such village, there was a rich man with strength

of muscle power and money power. It was the wonted practice

of the elite people, middle income and lower order to draw

water from that pond.

During the course of drawing water, some ladies may

behave decently and speak politely. And some may be indecent

and use slang and abusive language. The rich man could not

tolerate the ladies using slang and the downtrodden using the

pond. And one day, overnight he closed the potable water pond

with his muscle and money power.

Without tolerating the nuisance of few, the rich man closed

the potable water pond used by the villagers with his muscle and

money power. And the villagers were baffled as they could not do

anything against his might. With no other means, the villagers

walked Two kilometers to fetch water and led a miserable life.

Over a period of time, the neighboring villages also

objected to taking water from their village. Hence the villagers

used only hard water as there was no potable water and suffered.

The sufferings of the people affected the rich man and

became a Sinner. Without resorting to deeds of good through

the assets gained through the mercy of the God, with the might

of affluence if one resort to closing down the potable drinking

water pond leading to accrual of grave sins, one shall

understand that in the future births he may lose all the

Blessings, assets, become poor, may not have food to eat, dress

to cover and shelter to live in and also may suffer without

drinking water.

By questioning, “Did I ever close down potable water

pond,” implies that it is a Sin to close down for selfish ends,

pond of potable water used by public.

35. Did I ever fell sha dy t r ees u sed t o r est in

scor ching sun?

During the regime of Monarchy, the kings used to plant shady

trees like banyan, peepul and neem on both the sides of the road

and in public places, which give cool shades even during summer.

The travellers used to take rest underneath such trees.

Moreover, domestic animals and birds also used to

assemble underneath. Thousands of birds, used to live on these

trees and feed on the fruits. During summer, due to unbearable

scorching sun, both animals and human beings used to take

rest underneath the trees and leave after freshening. During

night, we can listen to birds chirping and communicating with

one another in their own language. Like these, the trees used

to be a very big support for all the living beings. There may

be many acres of land belonging to a landlord adjoining the

tree. The land lord thought that the shade of the tree falling on

his lands may cripple his crop and felled the tree using his

muscle and money power, unmindful of the use for human

beings , domestic animals and the birds.

The domestic animals suffered during summer as they

could not rest for a while. The travellers also suffered. The

birds lived there, also lost their shelter. It is a Sin says St.

Ramalingar to fell a tree that was assisting by its shade to living

beings, to meet selfish ends.

One should understand that the sufferings of living beings

caused due to the sinful act of felling of tree by the land lord

may cause serious diseases and may have to sell the lands for

treatment which in turn may lead to poverty and miserable life.

Note: I t is our exper ience tha t one can listen to birds

speaking in their own language with their sweet voice in the

banyan and peepul trees after 10 ‘O’ clock in the night.

36. Did I ever destr oy other s’ cr op out of enmity?

During the rule of monarchs, in order to provide irrigation to

the agricultural lands, they used to create ponds and tanks across the

water ways to collect water during rainy season. Veeranarayanapuram

(Veeranam) and Madurantakam are such tanks built in Chozha

kingdom for public utility. The lands adjacent to such tanks get water

on turn basis for irrigation. They used to supervise such system through

an elected person known as “Karaikkarar”.

To solve the disputes arising out of watering, there used to be

Arbitration in the villages, and judgment will be delivered. There

was a big landlord with many acres of land doing agriculture adjacent

to the tank. In advance of his land, there was a small farmer with only

one acre of land cultivating and leading his life. The big land lord

compelled the poor man to sell his land which was his source of

livelihood. But the poor farmer, pleaded that that was the only land

he had and was the sole source of his livelihood, which he cannot part

with. The land lord became very angry and diverted the channel

feeding water to the poor man’s land to his lands and prevented water

to his lands and spoiled the cultivation.

Aggrieved by this, the poor farmer represented to the

village presidium and the tank supervisor for justice. The

village presidium called the land lord for enquiry and ordered

that he should provide the requisite water facilities for the poor

man’s land and also condemned his action.

The landlord became very angry and was waiting for a

chance to revenge on him, as he felt insulted in front of village

presidium as they condemned him.

When the poor man’s crops were nearing harvest, the

landlord with his men and cattle completely destroyed the

crops. The poor man was subjected to much hardship and

suffered a lot. He was under mental agony, as he had lost the

harvest. His pain and suffering brought multi various diseases

to the landlord and also subjected to serious and severe

suffering which led him finally to lose his lands. One shall

understand the content that destruction of other crops out of

enmity is a Sin, as profounded by St. Ramalinga Swamigal.

37. Did I ever demolish Public Hall?

During the regime of monarchy, kings used to construct

public halls for public utility to provide shelter for disabled,

aged, destitute and for the travellers.

Some generous persons may bring and supply food to

these shelters in a Kavadi. Kavadi is a means to carry food.

Two receptacles are hung on either side of a rod and the rod

being held in the shoulder and carried. One side carries the

cooked rice or others and the other side receptacles with side

dishes. Such persons carry this Kavadi barefooted to the houses

in the village and collect the offerings. And at the end, carry it

to the public halls to feed the disabled, elderly and destitutes

and make them comfortable and happy.

All of them may not go to bed immediately after supper.

Some may not feel like sleeping immediately. Hence, they talk

to each other even after 10 ‘O’ clock in the night.

While it is so, the neighbor in the upstairs without

tolerating elderly talking amongst themselves considered that

as a nuisance and interruption to his sleep, demolished the hall

with his might of muscle and money.

Hence, the disabled, elderly and destitutes who were

solely depending on it came to streets and without shelter stayed

underneath the trees and suffered in rain and shine. The

travellers passing through also suffered. And they felt very bad

about the demolition. The heartburns of the affected, affected

the neighbour and was subjected to serious diseases, ultimately

leading to death with severe suffering.

That good Samaritan who fed the disabled, elderly and

the destitutes in the public hall through “Annakavadi” rose to

the ranks of a King and lived with all wealth and health.

St. Athi Veera Rama Pandiyar in his Vetri Verkai (yearning for

victory) brings out very clearly

“Him that beg to do acts of vir tue

Be blessed to be with the thr one and r ule”Vetri Verkai-52

Hence whomsoever, begs to acts of virtue for others life

may rise equal to the rank of a king. But if they demolish the

public halls may end up in cruel death. That is why

St. Ramalinga Swamy says “Demolition of a Public Hall is a Sin”

Note: Those who believe in existence of God and Papa,

Punniya are blessed. They take pleasure in doing acts of good

to people, whereas sinners have no belief in the existence of

God and Papa, Punniya and cause harm to living beings.

38. Did I ever Keep the door s of temple closed?

Man is blessed with Six senses. He believed in the existence of

God when he attained knowledge. The men who believed in the

existence of God and Papa, Punniya built a temple for God and started

worshipping there and enriched their belief in God.

One should understand that the first step in the spiritual

advancement is temple worship. Such temples built in our country

are numerous. Among those, there are thousands of temples which

were sung and extolled by eminent and matured scholars like

St. Thirugnanasambandar, St. Thirunavukkarasar, St. Sundaramurthy

Nayanar, St. Manikkavasakar and St. Arunagirinathar.

St.Avvaiyar in her Kondrai Vendan explains the importance

and necessity of temple worship adopted in ages after ages.

To wor ship the Temple is a ver y gr eat act .Kondrai Vendan 2

And Ulaganatha Pulavar in his Ulaga Neethi also tells as under

Thou shall not find fault ;

Do not be with the thieves and mur der er s;

Do not abuse the scholar s;

Do not enamour the chaste women;

Do not ar gue with the Emper or ;

Do not live in a place without temple.

Hail the matchless consor t of Valli,

Rid ing on the back of the peacock!Ulaganeethi 4

By insisting that worship of temple is very good, one

shall understand the importance of temple worship. We can

still more understand the importance of the temple worship as

the poet Ulaganathar advises not to live in a village without

temple.The life of Gnana has four steps: they are Sar iyai,

Kir iya i, Yogam and Gnanam.

Sa r iya i is the first step. This is the way to earn

righteously and take care of parents, wife, children, loving

relatives, friends of character, hosting the guests visiting us,

avoiding killing and refusal of meat eating and lead the life

with love and affection towards other living beings.

K ir iya i is the second step. This is the method of

worshipping God in temples as taught by the enlightened souls.

Siva Temples constructed according to Agama rules are

based on the principles of our body. At the entry both Vinayaga

and Subramanya are placed.

After crossing them a t the en trance , we see the

impressions of Sun and Moon. These figures indicate left pupil

of Chandra kala and right pupil of Surya Kala. As we enter in

the temple on the left hand side, when we are entering into

Vasiyoga we must go into the Idakala. There after, if you want

to succeed in this exercise, you should have the Blessings of

Lord Subramanya, the preceptor. But to attain his Blessings,

one should have the Blessings of one’s Guru.

Hence, to indicate the place of Guru, they will have the

statue of Dakshinamurthy. That statue will be on the southern

side. If one wants to conquer the ruler of south, the Yama, i.e.,

who have deathless great life, one shall have the Blessings of

the protector of south, Dakshinamurthy, the Guru. Agasthiyar,

only is known as Guru Dakshinamurthy, i.e., protecting or

guarding the south, i.e. to prevent the activities of Yama and

protecting us from the fear of Yama.

Without the Blessings of such Guru, Dakshinamurthy, to

get the Blessings of the Lord Subramaniya the chief of Gnosis

who is next to him on the above west, is not possible. After

worshiping Lord Subramanya, if you come still right you can

see Kali and Chandikesar are located.

Those who are under the control of Vasi, unmindful of

flattery or abuse, must have been doing penance as the only

aim and undertake penance uninterruptedly. If ignored may lose

penance.

Hence men under penance unmindful of likes and dilikes,

do penance as the sole avocation. If done so, moolakkanal

appears and that is why Chandikesar is placed in the Yogi stage.

If only we request them wholeheartedly, they will listen

to us from the Yoga Nishta. That is why the system of clapping

hands. The statue of Kali is placed opposite of Chandikesar to

indicate the appearance of moolakkanal only when there is an

uninterrupted penance.

Because the body boils of excessive heat, and suffers like

Kali. Once the moolakkanal appears, only by the heat the

buffalo, ignorance and the demons mummalam ( three

infirmities) can be destructed. Only to indicate this, the statue

of Kali is located so. Once the ignorance and the mummalam,

leave the boiling heat steadily reduces and the body become a

mother of peace. To indicate this, the Sakthi temple is

placed.This indicates that the Moolakkanal appears and

increases step by step and reaches the stage of Kali, later on

the same body becomes pure and cool after the impurities are

removed and becomes like a mother.

In front of the temple is the sacrificial slot. That is to

indicate that we shall destruct all the evils in us. Moolakkanal

appears only when evil qualities are destructed. For that the

most important and root is this spinal cord. To indicate the

spinal cord only, the flag mast is planted. On top of the mast

bells are hung. Like this through the spinal cord doing vasi

the moolakkanal goes up and up and finally the ringing bells

are heard. Only to indicate this, the bells are kept. Those bells

are kept in three rows in a piece of wood. In our body there is

a nerve like a hair strip. That commences at mooladhara, goes

up to neck spine and then branches off into three. Two above

the two eyes and one in Bhrumadhya touching like a banyan

rope. Only to indicate these three nerves, the bells are kept in

three rows. When the moolakkanal reaches Bhrumadhya then

one can hear the ten rhythms.(Dasa Nada)

Nandi means vital air. The principal Deity in the Sanctum

Santorum is the light of Athma. Just in front of sanctum

sanctorum, hiding principal deity the sacrificial stage, Nandi

and Flag mast are erected. Only if you cross all these things,

you can see light of Athma . If only you sacrifice totally the

three infirmities in the sacrificial stage you will witness the

light of Athma. Only to indicate this they are placed so.

Var ied Sound Exper iences in Dhyana

Bell, sea , elephant, flute, cloud lute

Bee,dr agon-fly,conch,dr um

The subt le sounds of these ten ar e hear d

For them alone

Who have st illed their mind in God.Thirumanthiram-606

The Lord Corrects the Earth’s Balance Through Agastya

“Hail! Our Lor d Supr eme!

This ear thly or b fr om its epicentr e sways,

And danger ous on its side swer ves”

Thus they bewailed, the Beings Celestial

And the Lor d spoke:

“Agastya!

You that sit in tapas har d

Amidst the blazing sacr ifice—fir e

Hasten to the globe’s swer ving side

And ther e be seated, its balance to r edr ess.”Thirumanthiram-337

Agastya—A Per vasive Light

Unfailing at dawn

With the sun tha t doth in high heavens

Agastya lights the Fir e divine;

He is the holy Muni of Nor th

Whence the Pr imal Fir e was bor n;

And the r adiant light , per vasive-all.Thirumanthiram-338

St. Agathiyar was sent to this world by the most merciful

Almighty to save the humanity dying without knowing the

sec recy of Sushumna which i s ca l led the cent re , the

Bhrumadhya.

The body became cool and peaceful after becoming hotter

for 8 to 10 years. During this period, the body becomes stronger

and by continuous exercise of vital air, the nandi, the heat step

by step goes up speedily and burns all the infirmities of the

body, destructs the three cardinal infirmities, strikes at the

Sushumna and makes one to see the “Effulgent Athma”. That

effulgent is Athma Jyothi i.e Siva Linga. That is the final stage.

Only to indicate that there is no death for the men who

have seen Athma Jyothi, temples were erected.

Only an iota of this philosophy has been explained. The

philosophy of the body and its secrets are ocean like. All these

things can be understood only with the grace of the preceptor

(The Guru).

The Gnanis preach path of Yoga to those who have got

the Blessings of Almighty through their Bhakthi of temple

worship. The path of yoga is one which preaches the nature of

Idakala that is the chandrakala, Pingala that is the Surya Kala,

Sushumna, the Bhrumadhya and their functional characteristics.

Through that yoga blessed by Guru, the Idakala and

Pingala become perfectly united are merged and established

in the Bhrumadhya . That vital air stays in Mooladhara and

Moolakkanal appears, which removes bodily infirmities which

is caused by the three infirmities and the gates of Sushumna

are opened. Once the gates are opened, Lord Subramanya

himself appears and preaches the method of creating fire in

the body, creates the fire, establishes the vital air in the neck,

sucked into the Bhrumadhya and establish. At that time the

fire traverses through the spinal cord and heats at uvula. A

small membrane in the size of a pin point prevents this entry.

To remove this membrane, they increase the fire again and again

and the fire rises up step by step, hits up at the membrane and

the membrane melts.

After melting it the vital air is conducted up and up

internally crosses the uvula and reaches the head and Amirtha

(Ambrosia) is oozing out. Once this Ambrosia is taken the

body becomes effulgent. In the body which is effulgent appears

in the Bhrumadhya, Light of Sun, Moon and Fire appears

alternatively. That light makes us joyful and creates happiness

beyond expression. The Ambrosia oozing out gives us

deathless great life.

St. Masthan Sahib, in his book explains as under

“Unbound by expr ession of wor ds is the mir th of

gnosis – among that

Silence is the mir th of self

I shall year n to taste

The Ambr osia, for other s which is ou t of r each.”St. Masthan Sahib Ananda Kallippu-245

“Hail the Holy dance

To ecstasy of gr ace

With gr aceful appear ance

Conduct ing the escaping vita l a ir

And to gain the secr eting Ambr osia”St. Masthan Sahib Ananda Kallippu-256

Hence if anyone wants to attain the finality of spiritual

life that is the endless great life, he shall follow all these four

steps:

The first step to reach such great joy is the temple

worship. St.Ramalingar says it is a sin to close down the doors

of temple preventing multitude of people worshiping the

Almighty which is the first step to reach the state of deathless

great life getting rid of this birth.

People close down the doors of such temples due to dispute

arising out of ownership, as to who should receive the first honour

of headgear etc., and related enmity, communal disputes arising

out of restrictions of temple entry among communities and in some

cases the personal disputes and enmity.

Such closure of temples which is the basis for Gnosis, create

heart burns and agony of the worshippers. The agony of the

devotees will affect the persons responsible for such closure and

throw them into the irredeemable health. Hence, one shall

understand that it is a grave sin to close down the doors of the

temples.

39. Did I ever scold violently the disciples of Lord Shiva?

There was a saivite servitor in a town who was diligently

following non-killing, non-meat eating and performing siva

pooja both in the morning and evening. He used to invite

friends, devotees and relatives on every sivarathri nights, host

dinner and also arrange popular singers to sing songs of

enlightened souls like Thevaram, Thiruvasakam, Arunagiri

Tirupugzhal and was leading people in the path of bakthi.

There was a rogue with muscle power, as his neighbour.

He was leading his life collecting money threatening the rich.

He used to threaten the rich and wealthy with dire consequences

if they refused to pay him 5 or 10 lakhs. They also paid the

money demanded to avoid disputes and for a peaceful living.

The booty so collected will be shared amongst his men. The

people were under threat of fear from this rogue at all times.

Under these circumstance the servitor of Siva, as usual on a

Sivarathri night invited his friends relatives and devotees,

performed poojas and conducted a musical performance rendering

Thevaram, Thiruvasakam, and Thirupughaz and all the invitees

were spell bound on listening. The function was continuing even

after 11‘O clock in the night. At that time the neighbouring rogue

came home and went for sleep. On hearing the music he came to

the servitor’s home angrily and entered the house even without

removing his foot wear and shouted at the devotees in the most

uncivilized manner and threatened with arrogance “It is already

11 why are you still singing? Don’t you think the neighbour should

go to bed? All of you should vacate immediately”

The servitor did not want a dispute at that moment and

requested the singers to stop and go home as the singers were also

threatened by the rogue. With no other option they also left.

The spell-bound Siva servitors, relatives, and friends also left

with agony as they were not able to listen the songs on praise of the

Almighty.

The rogue had already indulged in multitude of sins and by

abusing the Siva servitors he was instantaneously subjected to

incurable diseases, suffered miserably and finally died.

Hence abusing arrogantly the Siva servitor is a sin, says

St.Ramalingar.

The same point has been stressed by St.Thirumoolar also as

under:

Har m to Wor ld by Malt r ea tment of Gur us

I f Gur us who ar e devout of God

Ar e caused pain in hear t

The countr y, people and their gr ea tness

Will a ll as one dest r oyed be;

The thr ones of heavenly king Indr a,

And of kings mighty her e below,

Will alike Cr umble down;

Sur e This is,

I swear by our Nandi t r ue.Thirumanthiram 534

40. Did I ever belit t le the people on penance?

There was a Siva Servitor living with his family in a

village. He had two sons and two daughters. He was an

agriculturist and also doing business. He got both his daughters

and elder son married and was living happily.

Last son alone was not married. He was doing cultivation

in his land more diligently. He had a spiritual yearning. He

used to go for agricultural work in the morning and return home

in the evening. He was doing agriculture with utmost reverence.

After returning home in the evening, he used to sit in prayer

till 10 ‘o’clock in the night and then retire to bed.

While lot of other lucrative businesses we are available,

he chose to agriculture with a great benevolent thought as that

not only helped his family but also helped others with its

usufructs. He considered agriculture as much greater than other

avocations. One should understand the greatness of agriculture

from the very fact that St. Thiruvalluvar has sung its greatness

in ten verses in his treatise “Thirukkural”

The plougher s ar e the linch-pin of the wor ld; they bear

Them up who other wor ks per for m, too weak its toils to share.

Agriculturists are (as it were) the linch-pin of the world

for they support all other workers who cannot till the soil.Thirukkural 1032

For those who ‘ve left what all men love no place is found,

When they with folded hands remain who till the ground.

If the farmer’s hands are slackened, even the ascetic state

will fail.Thirukkural 1036

He was doing cultivation with a very great veneration

and satisfaction, which was glorified by Valluvar and also

continuously practicing meditation. He grew up and was 28

years old. His parents wanted to get him married and

approached him with an advice to get married as he had already

reached the marriageable age. But he negated their request

and said that he would like to take up penance. His relatives

also approached him and said “Dear you are young. You should

get married and take care of everything in a family life. Instead,

why do you want to avoid marriage and chose to go on penance?

Are you so big an ascetic. Had you ever seen God? Why do

you behave like this? You shall get married and be happy.”

Thus insisted the relatives.

This also he refused and said that he would undertake

celibacy. His friends approached him and advised “You please do

not waste this youth. You should get married and enjoy the life.

Instead why do you want to remain a bachelor and claim to see

God?” Like this though he received counseling from many

quarters, he was very firm in his decision to enter into Sanyasa.

He said that he would do penance and pray unto Lord Almighty

and to get rid of this birth and resorted to Sanyasa. But his friends

repeatedly compelled him and also laughed at his decision to live

without wife and children and become a Gnani. But he said wife

and children will be a hindrance for penance.

It is a pity ! They don’t know the tr uth!

They seek pleasure in a void ter r ain

The pleasure of woman ! unknowingly the r esult.

It is a vain exer cise.

The beautiful body becomes pale,

And all the ner ves lose their strength and visible in the sur face,

They star ve and die.

This is the r esult of the pleasure of woman

Oh! Thou crest- jewel of penance , Lor d of the Univer se

Cur ing the incur ables at Velur,

Oh Vaidyanadha!

Thou sha ll advoca te a medicine

To these lascivious bases.

Thiruvarutpa 3097

As St. Ramalingar so said, he would not prefer an

impermanent married life, would chose to be a Sanyasi and do

penance and very stubbornly refused their suggestion. But without

understanding his noble objective, they criticized him in many

ways. They also indulged mudslinging and talked ill of him.

They yelled at him, “This fellow is going to penance, he

sees God and he is going to be a big ascetic” so sarcastically

they degraded him.

Talking ill of people undertaking penance is a grave sin.

It is a matter of greatness even to get a thought of doing

penance. One shall not talk ill of people with such great sense

and people with such will power to sit in penance.

It is so because if one gets Bliss out of penance, the sins of

all those who are kith and kin and related for the past seven births,

all those “who are kith and Kin and relatives for contemporary

seven births and all those who would be his kith and kin for next

seven births will be absolved. That is for 21 births all those near

and dear will get the fruit of such penance, is the truth. This is

what St. Manikkavasagar expressed as under;

Balm ,har dly by celest ia ls gained I pr a ise!

King, easy of access to other s pr aise I

Monar ch in gr ace, who savest lest we sink

In hell’s ha ted one and twenty r ounds, I pr a ise!

Companion, pr aise! My helper.-pr aise!Thiruvasakam Potri Thiruagaval ….line 120

Without understanding the noble cause of such ascetics, if

any one talk ill of them will be subjected to multivarious sufferings.

Moreover understanding that they would incur the wrath of

Almighty, they shall guard themselves without talking ill of such

ascetics. “Helping them is an act of virtue and it is a sin to talk ill

of them” is the advice of St. Ramalingar. Such ascetics not only

live in this society but also perform penance unnoticed by others.

“Whatever be the avocation, whatever be the suffer ing,

The mind of Bliss is fixed in penance;

As doth the damsel dancing elegantly swinging hands

But fixing the mind always on the pot on the head.”Pattinathar, Thirukuttralam-29.

St. Pattinathar was engaged in sea trade. St. Janagar was

a king and ruling the country. St.Pattinathar not only undertook

his business venerably and also did penance uninterruptedly.

Similarly, though King Janagar was ruling the country, he was

in meditation without fail and attained Bliss. St. Kousika was

also a ruler. He also attained Bliss through meditation. Hence,

unmindful of one’s profession and business, it is better not to

talk ill of such penants and cause disturbance to it.

Except that it is a sin to talk ill of such ascetics without

understanding their spiritual standing.

If one undertake penance, after realization of true self,

himself and his servitors also will be happy.

41. Did I ever ignor e gr eat Saints ?

A person due to his virtuous acts in the past birth got the

contact of a realized soul as his “Guru”. He requested him with

utmost obeisance to preach him for practice in the path of Gnosis

and to get the Blessings of this birth. Taking into consideration of

his virtuous acts in his past births, the Guru also accepted him as

his disciple and preached him the “Pranava Manthra”. And when

the disciple enquired about the method of such penance, the Guru

detailed him, the methodology, food habits and some other upadesa

instructing him to follow them scrupulously for five years and said

that he would attain Bliss in his penance.

The disciple took the instructions of his Guru devoutly to

his heart and continued his practice. On completion of five years

the disciple came to the Guru and said he could not get Bliss despite

his sincere penance. The Guru advised him to practice for five

more years and taught him some more new techniques also.

He diligently followed his advice for five more years and

returned to him “Master I have practiced for Ten years now

and yet to get Bliss. Kindly direct me to the path for Bliss”

The Guru said “Your Practice is not yet over. You will

soon be blessed with Bliss. You shall continue your practice

without losing hope for five more years and come back to me”.

The disciple believed Him completely and very devoutly

practiced. As the days passed on he could not see any visible

improvement and lost hope, and got dejected.

After a lapse of two years l ike this , the disciple

approached the Guru and explained his predicament and wanted

to know as to why was he not able to attain Bliss. For this

replied the Guru “Penance is a very long journey. All those

who undertake penance would like to succeed instantaneously.

But the success is dependent upon the acts of virtue and evils.

You please don’t lose heart and practice continuously.” And

also quoted St.Thirumoolar and St. Kongana Maharishi,

Follow Holy Gur u and Reach the Gr eat Way

The Way of b ir th ,

The Way of death,

The Way of Maya;

The Way they have not seen

Who the bir th’s Way saw;

The Gr eat Way that Nandi speaks of

That Way you can r each

If your Holy Gur u you follow.Tirumantiram 2056

“Thou shalt not do anything dissatisfying the preceptor,

Thou shalt not be wavery like a prostitute,

Give Him thyself as disciple,preaches thee the penance

The more and more attachment thou shalt bestow,

The sins become deeper and deeper,

As the persistent movement of ants do mark in the rock,

And igniting with micron of fire destroy a mountain stack of cotton.”

St. Kongana Maharishi 270

He pacified him detailing the nature of Penance and its

course in different streams. Moreover penance should last long

at least for 36 years and then only it fructifies. One should be

patient for such period. And also explained as to how some

were blessed within a short spell and that was due to the acts

of virtue such aspirants had done.

But the disciple without listening to all these said “Since

many births I have been rendering sincere services to the Guru.

But without leading me to the right path You have led me to a

wrong path. You have cheated me.” He abused the realized soul

like this. The penance and Bliss are dependent on one’s acts of

virtue and evil.

The scale of progress is dependent on one’s acts of virtue.

It is the service and acts of virtue of the past births got him the

opportunity of being in penance and contact of realized souls

and their initiation.

But his acts of evil were hindrance to the Bliss in penance

and also made him to abuse the realized soul who initiated him.

The results of abusing the detached and the realized souls

i.e., the Guru are explained in Thirumanthiram as under:

Consequences of Abusing Gur u

The Gur u taught the wisdom

Of One-Let ter mantr a (Aum);

He who speaks der isive of Him

Will be bor n a lowly Cur ;

And having led a dog’s life for a Yuga ent ir e,

He will be a wor m bor n;

And then to dust shall be consigned.Thirumanthiram 531

Hence abusing realized souls is a sin.

The realized and detached Saints will be on penance while

being in the society. All the ascetics are calm and quiet. We should

not decide on their external appearance of such Saints. One should

understand causing hindrance and abusing them without

understanding their objective will lead to grave sin.

That is why St. Ramalingar proclaims abusing the true

ascetics as a grave sin. If one abuses a realized soul, such abuses

may create heart burns. Those who are responsible for such

abuse will become a party to a bundle of sins. Every one shall

understand this.

42. Did I ever ignor e the advices of par ents?

A man took birth in a righteous family with admirable

qualities like, doing daily Siva Puja and adopting Saiva tradition

in a village. Their parents groomed him with love and affection.

They gave him good education and made him a literate.

But he chose to have the company of bad friends and

took to many a bad ways. The parents on watching his activities

advised him that his friends were bad and they had known the

character of his friends and advised not to go with them. If he

continued his friendship, he will indulge in sinful activities

and will be subjected to be a Sinner.

Alliance with the man you have not proved and proved again,

In length of days will give you mor tal pain.

The friendship contracted by him who has not made

repeated inquiry will in the end grieve (him) to death.….. Thirukkural -792

While choosing a friend one should have thoroughly

investigated of his lineage and found out whether his ancestors

were of good character or not. Such company with good lineage

and moral uprightness will definitely bring goodness to us

throughout the life, except that if one chose to have friendship

with immoral characters and bad lineage, it may bring

sufferings till one’s death.

St. Thiruvalluvar has stressed the importance of being

vigilant in choosing friends. He has elaborately discussed this in

his forty aphorisms in four chapters. Hence, his father explained

to him in detail the nature of friendship and about friendship and

its consequences through chapter on “Friendship”;

What so hard for men to gain as fr iendship true?

What so sure defence ‘gainst all that foe can do? 781

What things are there so difficult to acquire as friendship?

What guards are there so difficult to break through by the efforts

(of one’s foes)?

Fr iendship with men fulfilled of good Waxes like the crescent moon;

Fr iendship with men of foolish mood, Like the full orb, waneth soon 782

The friendship of the wise waxes like the new moon; (but)

that of fools wanes like the full moon.

Learned scroll the more you ponder, Sweeter grows the mental food;

So the hear t by use grows fonder, Bound in fr iendship with the good 783

Like learning, the friendship of the noble, the more it is

cultivated, the more delightful does it become.

Nor for laughter only fr iendship all the pleasant day,

But for str okes of shar p repr oving, when from r ight you str ay 784

Friendship is to be practiced not for the purpose of

laughing but for that of being beforehand in giving one another

sharp rebukes in case of transgression.

Not association constant, not affection’s token bind;

’Tis the unison of feeling fr iends unites of kindred mind 785

Living together and holding frequent intercourse are not

necessary (for friendship); (mutual) understanding can alone

create a claim for it.

Not the face’s smile of welcome shows the fr iend sincere,

But the hear t’s rejoicing gladness when the fr iend is near. 786

The love that dwells (merely in the smiles of the face is

not friendship; (but) that which dwells deep in the smiles of

the heart is true friendship.

Fr iendship from ruin saves, in way of vir tue keeps;

In troublous time, it weeps with him who weeps 787

(True) friendship turns aside from evil (ways) makes (him) walk

in the (good) way, and, in case of loss if shares his sorrow (with him).

As hand of him whose vesture slips away,

Fr iendship at once the coming gr ief will stay. 788

(True) friendship hastens to the rescue of the afflicted

(as readily) as the hand of one whose garment is loosened

(before an assembly).

And where is fr iendship’s royal seat? In stable mind,

Where fr iend in every time of need support may find. 789

Friendship may be said to be on its throne when it

possesses the power of supporting one at all times and under

all circumstances, (in the practice or virtue and wealth).

Mean is the fr iendship that men blazon for th,

‘He’s thus to me’ and ‘such to him my wor th’. 790

Though friends may praise one another saying, “He is so

intimate with us, and we so much (with him)”; (still) such

friendship will appear mean

While choosing a friendship, the methodologies to choose

such friendship was explained in the chapter “Investigation of

Friendship”

To make an untr ied man your fr iend is ruin sure;

For fr iendship formed unbroken must endure. 791

As those who are of a friendly nature will not forsake (a

friend) after once loving (him), there is no evil so great as

contracting a friendship without due inquiry.

Alliance with the man you have not proved and proved again,

In length of days will give you mortal pain. 792

Grieve (him) to death The friendship contracted by him

who has not made repeated inquiry will in the end.

Temper, descent, defects, associations fr ee

From blame: know these, then let the man be fr iend to thee. 793

Make friendship (with one) after ascertaining (his)

character, birth, defects and the whole of one’s relations.

Who, born of noble race, from guilt would shr ink with shame,

Pay any pr ice so you as fr iend that man may claim. 794

The friendship of one who belongs to a (good) family

and is afraid of (being charged with) guilt, is worth even

purchasing.

Make them your chosen fr iend whose words repentance move,

With power prescr iption’s path to show, while evil they reprove. 795

You should examine and secure the friendship of those

who can speak so as to make you weep over a crime (before its

commission) or rebuke you severely (after you have done it)

and are able to teach you (the ways of) the world.

Ruin itself one blessing lends:

’Tis staff that measures out one’s fr iends. 796

Even in ruin there is some good; (for) it is a rod by which

one may measure fully (the affection of one’s) relations.

’Tis gain to any man, the sages say,

Fr iendship of fools to put away. 797

It is indeed a gain for one to renounce the friendship of fools.

Think not the thoughts that dwarf the soul; nor take

For fr iends the men who fr iends in time of gr ief forsake. 798

Do not think of things that discourage your mind, nor

contract friendship with those who would forsake you in adversity.

Of fr iends deser ting us on ruin’s br ink,

’Tis tor ture e’en in life’s last hour to think. 799

The very thought of the friendship of those who have

deserted one at the approach of adversity will burn one’s mind

at the time of death.

Cling to the fr iendship of the spotless one’s; whate’er you pay.

Renounce alliance with the men of evil way. 800

Continue to enjoy the friendship of the pure; (but)

renounce even with a gift, the friendship of those who do not

agree (with the world).

While having friendship, if bad friendship happens the

accompanying consequences are explained in “Bad Friendship”

Though evil men should all-absorbing fr iendship show,

Their love had better die away than grow. 811

The decrease of friendship with those who look as if they

would eat you up (through excess of love) while they are really

destitute of goodness is far better than its increase.

What though you gain or lose fr iendship of men of alien hear t,

Who when you thr ive are fr iends, and when you fail depar t? 812

Of what avail is it to get or lose the friendship of those

who love when there is gain and leave when there is none ?

These are alike: the fr iends who ponder fr iendship’s gain

Those who accept what’er you give, and all the plunder ing train. 813

Friendship who calculate the profits (of their friendship),

prostitutes who are bent on obtaining their gains, and thieves

are (all) of the same character.

A steed untrained will leave you in the tug of war ;

Than fr iends like that to dwell alone is better far. 814

Solitude is more to be desired than the society of those

who resemble the untrained horses which throw down (their

riders) in the fields of battle.

’Tis better not to gain than gain the fr iendship profitless

Of men of little minds, who succour fails when dangers press. 815

It is far better to avoid that to contract the evil friendship

of the base who cannot protect (their friends) even when

appointed to do so.

Better ten million times incur the wise man’s hate,

Than form with foolish men a fr iendship intimate. 816

The hatred of the wise is ten-mill ion t imes more

profitable than the excessive intimacy of the fool.

From foes ten million fold a greater good you gain,

Than fr iendship yields that’s formed with laughers vain. 817

What comes from enemies is a hundred million times

more profitable than what comes from the friendship of those

who cause only laughter

Those men who make a gr ievous toil of what they do

On your behalf, their fr iendship silently eschew. 818

Gradually abandon without revealing (beforehand) the

friendship of those who pretend inability tocarry out what they

(really) could do.

E’en in a dream the intercourse is bitterness

With men whose deeds are other than their words profess. 819

The friendship of those whose actions do not agree with

their words will distress (one) even in (one’s) dreams.

In anywise maintain not intercour se with those,

Who in the house are fr iends, in hall are slander ing foes. 820

Avoid even the least approach to a contraction of

friendship with those who would love you in private but ridicule

you in public.

While having friendship with whom shall we not to have

friendship, the ways in which shall one not have friendship

are detailed in “ Avoidable friendship”


Is fr iendship’s form without consenting mind. 821



favourable opportunity presents itself.

Fr iendship of those who seem our kin, but are not really kind.

Will change from hour to hour like woman’s mind. 822

The friendship of those who seem to be friends while

they are not, will change like the love of women.

To hear tfelt goodness men ignoble hardly may attain,

Although abundant stores of goodly lore they gain. 823

Though (one’s) enemies may have mastered many good

books, it will be impossible for them to become truly loving at

heart.

’Tis fitting you should dread dissemblers’ guile,

Whose hear ts are bitter while their faces smile. 824

One should fear the deceitful that smile sweetly with their

face but never love with their heart.

When minds are not in unison, ‘its never ; just,

In any words men speak to put your trust. 825

In nothing whatever is it proper to rely on the words of

those who do not love with their heart.

Though many goodly words they speak in fr iendly tone,

The words of foes will speedily be known. 826

Though (one’s) foes may utter good things as though they

were friends, once will at once understand (their evil, import).

To pliant speech from hostile lips give thou no ear ;

’Tis pliant bow that show the deadly per il near! 827

Since the bending of the bow bespeaks evil, one should

not accept (as good) the humiliating speeches of one’s foes.

In hands that worship weapon ten hidden lies;

Such are the tear s that fall from foeman’s eyes. 828

A weapon may be hid in the very hands with which

(one’s) foes adore (him) (and) the tears they shed are of the

same nature.

’Tis just, when men make much of you, and then despise,

To make them smile, and slap in fr iendship’s guise. 829

It is the duty of kings to affect great love but make it die

(inwardly); as regard those foes who shew them great friendship

but despise them (in their heart).

When time shall come that foes as fr iends appear,

Then thou, to hide a hostile hear t, a smiling face may’st wear. 830

When one’s foes begin to affect friendship, one should

love them with one’s looks, and, cherishing no love in the heart,

give up (even the former).

More over, he explained to his son the sufferings of the

friendship with prostitutes with the aid of Thirukkural’s chapter

on “prostitutes.”

Those that choice armlets wear who seek not thee with love,

But seek thy wealth, their pleasant words will ruin prove. 911

The sweet words of elegant braceleted (prostitutes) who desire

(a man) not from affection but from avarice, will cause sorrow.

Who weigh the gain, and utter vir tuous words with vicious hear t,

Weighing such women’s wor th, from their society depar t. 912

One must ascertain the character of the ill-natured women

who after ascertaining the wealth (of a man) speak (as if they

were) good natured-ones, and avoid intercourse (with them).

As one in darkened room, some stranger corpse in arms,

Is he who seeks delight in mercenary women’s charms! 913

The false embraces of wealth-loving women are like

(hired men) embracing a strange corpse in a dark room.

Their wor thless charms, whose only weal is wealth of gain,

From touch of these the wise, who seek the wealth of grace, abstain. 914

The wise who seek the wealth of grace will not desire

the base favours of those who regard wealth (and not pleasure)

as (their) riches.

From contact with their worthless charms, whose charms to all are free,

The men with sense of good and lofty wisdom blest will flee. 915

Those whose knowledge is made excellent by their

(natural) sense will not covet the trifling delights of those

whose favours are common (to all).

From touch of those who wor thless charms, with wanton ar ts, display,

The men who would their own true good maintain will turn away. 916

Those who would spread ( the fame of) their own

goodness will not desire the shoulders of those, who rejoice in

their accomplishments and bestow their despicable favours (on

all who pay).

Who cher ish alien thoughts while folding in their feigned embrace,

These none approach save those devoid of vir tue’s grace. 917

Those who are destitute of a perfectly (reformed) mind

will covet the shoulders of those who embrace (them) while

their hearts covet other things.

As demoness who lures to ruin woman’s treacherous love

To men devoid of wisdom’s searching power will prove. 918

The wise say that to such as are destitute of discerning

sense the embraces of faithless women are (as ruinous as those

of) the celestial female.

The wanton’s tender arm, with gleaming jewels decked,

Is hell, where sink degraded souls of men abject. 919

The delicate shoulders of prostitutes with excellent

jewels are a hell into which are plunged the ignorant base.

Women of double minds, strong dr ink, and dice; to these giv’n o’er,

Are those on whom the light of For tune shines no more. 920

Treacherous women, liquor, and gambling are the

associates of such as have forsaken by Fortune.

He explained further the consequences of gambling

through the Chapter on “Gambling”

Seek not the gamester ’s play; though you should win,

Your gain is as the baited hook the fish takes in. 931

Though able to win, let not one desire gambling; (for) even

what is won is like a fish swallowing the iron in fish-hook.

Is there for gambler s, too, that gaining one a hundred lose, some way

That they may good obtain, and see a prosperous day? 932

Is there indeed a means of livelihood that can bestow

happiness on gamblers who gain one and lose a hundred ?

If pr ince unceasing speak of nought but play,

Treasure and revenue will pass from him away. 933

If the king is incessantly addicted to the rolling dice in

the hope of gain, his wealth and the resources thereof will take

their departure and fall into other’s hands.

Gaming br ings many woes, and ruins fair renown;

Nothing to want br ings men so surely down. 934

There is nothing else that brings (us) poverty like gambling

which causes many a misery and destroys (one’s) reputation.

The dice, and gaming-hall, and gamester ’s ar t, they eager sought,

Thirsting for gain- the men in other days who came to nought. 935

Penniless are those who by reason of their attachment

would never forsake gambling, the gambling place and the

handling (of dice).

Gambling’s Misfor tune’s other name: o’er whom she casts her veil,

They suffer gr ievous want, and sorrows sore bewail. 936

Those who are swallowed by the Goddess called

“gambling” will never have their hunger satisfied, but suffer

the pangs of hell in the next world.

Ancestral wealth and noble fame to ruin haste,

If men in gambler ’s halls their precious moments waste. 937

To waste time at the place of gambling will destroy

inherited wealth and goodness of character.

Gambling wastes wealth, to falsehood bends the soul: it dr ives away

All grace, and leaves the man to utter misery a pray. 938

Gambling destroys property, teaches falsehood, puts an

end to benevolence, and brings in misery (here and hereafter).

Clothes, wealth, food, praise, and learning, all depar t

From him on gambler ’s gain who sets his hear t. 939

The habit of gambling prevents the attainment of these

five: clothing, wealth, food, fame and learning.

However he lose, the gambler ’s hear t is ever in the play;

E’en so the soul, despite its gr iefs, would live on ear th alway. 940

As the gambler loves (his vice) the more he loses by it,

so does the soul love (the body) the more it suffers through it.

He explained to him the evils and sufferings of

alcoholism through the chapter “Avoidance of Alchohol.”

Who love the palm’s intoxicating juice, each day,

No rev’rence they command, their glory fades away. 921

Those who always thirst after drink will neither inspire

fear (in others) nor retain the light (of their fame).

Dr ink not inebr iating draught. Let him count well the cost.

Who dr inks, by dr inking, all good men’s esteem is lost. 922

Let no liquor be drunk; if it is desired, let it be drunk by

those who care not for esteem of the great.

The drunkard’s joy is sor row to his mother ’s eyes;

What must it be in presence of the truly wise? 923

Intoxication is painful even in the presence of (one’s)

mother; what will it not then be in that of the wise?

Shame, goodly maid, will turn her back for aye on them

Who sin the drunkard’s gr ievous sin, that all condemn. 924

The fair maid of modesty will turn her back on those who

are guilty of the great and abominable crime of drunkenness.

With gift of goods who self-oblivion buys,

Is ignorant of all that man should pr ize. 925

To give money and purchase unconsciousness is the result

of one’s ignorance of (one’s own actions).

Sleepers are as the dead, no otherwise they seem;

Who dr ink intoxicating draughts, they poison quaff, we deem926

They that sleep resemble the deed; (likewise) they that

drink are no other than poison-eaters.

Who turn aside to dr ink, and droop their heavy eye,

Shall be their townsmen’s jest, when they the fault espy927

Those who always intoxicate themselves by a private

(indulgence in) drink; will have their secrets detected and

laughed at by their fellow-townsmen.

No more in secret dr ink, and then deny thy hidden fraud;

What in thy mind lies hid shall soon be known abroad. 928

Let (the drunkard) give up saying “I have never drunk”;

(for) the moment (he drinks) he will simply betray his former

attempt to conceal.

Like him who, lamp in hand, would seek one sunk beneath the wave.

Is he who str ives to sober drunken man with reasonings grave929

Reasoning with a drunkard is like going under water with

a torch in search of a drowned man.

When one, in sober interval, a drunken man espies,

Does he not think, ‘Such is my folly in my revelr ies’? 930

When (a drunkard) who is sober sees one who is not, it looks

as if he remembered not the evil effects of his (own) drink.

Here Toddy means all types of Alcoholic drinks.

Normally a father advises his son only out of affection

and love and also with genuine interest in his welfare. He has

understood good and bad out of his experience, moreover he

knows thoroughly the character and behavior of everyone in

the village. His advises should be taken as “Mantra” (Gods

utterances).

But he transgressed his father‘s advises. Finally he

became a slave to gambling, Alcoholism and frequently visited

brothel houses. Hence the villagers looked at him with no

respect.

His Character brought down the fall of family‘s dignity

and also the reputation. His mother became mentally ill.

When he was a child of five years in a rainy season he

fell sick due to severe fever and his mother had given birth to

a second child just three months back. Despite that she took

care of him throughout the night sleepless. This affected the

new born and contracted diarrhea. The body of the mother

immediately after delivery is very weak and may not be able to

do any strenuous work. Even in that state she gave medicine

to him and made him sleep. Meanwhile the kid went in lose

motion. In the midnight she thought the cold water may not be

suitable for the child. She boiled the water and cleaned up the

baby. Due to fever this fellow was murmuring. She could not

sleep but consoled him to sleep. The child was easing out once

again and she cleaned him up. Like that, unmindful of all her

discomforts, considering that as her responsibility took care

of the children very affectionately.

She was very much upset over the wrong direction chosen

by the son so carefully brought up. She repeatedly advised him

not to disobey the directions of his father as they were only for

his well being and any transgression may only land him in

trouble. But he abused her in vulgar and slang language.

Unmindful of all his abuses, next day morning invited

him for breakfast affectionately. unheedful of such an

affectionate mother‘s advices, he continued to indulge in bad

company. Finally, the bad habits brought disrespect to him and

his family.

As he had transgressed the advice of his parents, in

the next birth he had to take birth in a downtrodden and poverty

stricken family and suffered .This is what Swami Ramalingar

says “That ignoring the advises of Parents is a sin.” Avvaiyar

in her Kondrai Vendan says,

‘Mother and Father ar e the ear liest known Gods’St.Avvaiyar Kondrai Vendan 1

The mother is at par with God because during the

pregnancy she avoids whatever is detrimental to the health of

the child in the womb. She dedicates herself to the child‘s well

being and undergoes the labour pain which is no less than a

death. She cleans up everything and such a lovable and

sympathetic mother is equivalent to God.

The father is also equivalent to God ,as he unmindful of

his personal comforts dedicates himself to the upbringing of

his son, provides good education, conducts him with character

and discipline, gives the hard earned property for happy and

comfor tab le l iv ing . Hence he is a lso equivalen t to

God.Moreover

“There is no other Greater Mantra than the father ’s advice” St.Avvaiyar Kondrai Vendan 37

This is so because, the father is rich in experience as he

has learned everything through experience,his advices make

one perfect and hence are’ Mantras’

“There is no other Greater temple than Mother”

St.Avvaiyar Kondrai Vendan 38

She is so because mother is a personification of Love

and Affection. Hence she shall be treated as a temple. Where

the Almighty resides and worshipped as a worshipful temple.

And in one of her songs she says

“The taste of six goes with the mother

And so is the education with the father ’

Hence disregarding the words of such GOD like parents

is a sin. It is the bounden duty of everyone taking the birth of

human being to maintain and take care of parents who gave

girth, grew us up and live for our own sake. But in some cases

elderly parents are deserted in their last lap of life. This is a

very grave sin.

Parents are only responsible for any one‘s elevation and

attainment of high places in life. One may be renowned

engineer, one may be a renowned doctor, one may be very big

orator,one may be a great scientist, one may be a popular singer,

one may be a versatile musician, one may be multifaceted

personality, one may be in an esteemed place, one may hold

high official capacity and maybe a very rich person.One shall

always understand that all such attributes are only the

Blessings of parents with mercy and sympathy. Man achieves

greater milestones only with the Blessings of parents. One shall

seek the Blessings of the Lord Almighty, by respecting the

advices of parents, taking care of them in their old age and

thanking them for their sacrifice. Serving the parents is not

only the duty of the children in domestic life but also in spiritual

life.For example Pattinathar fondly remembers his love and

duty towards his mother during crematorial rites.

The ver ses sung by Pat t ina thar at his mother ’s funer a l

1. Having borne (me) for ten months braving all discomfor ts,

Happy at having begotten (me) taking me in both her arms

And giving her precious breastfeed,

Such a one will I ever see in any other bir th?

2. Could I set fire to my mother on the pyre,

Who in penitence prayed Lord Shiva

Through night and day for three-cent days

And bore me in her growing womb?

3. Could I put my mother on a wooden pyre and set fire?

She who caressed me in cradle and cloth-swing

And car r ied me on her shoulder and bosom

4. And nestled me close under feathery wings.

Could I burn my mother self that once

Did painfully bear, deliver, and painlessly

Suckle, rear and in her gentle hands

Buckle me in ever-loving care?

5. Should I rather spr inkle r ice

On the mouth that called me

Honey, Amrith, Treasure-King,

Than delight to give her r iches?

6. How could I place the burning wood

Ungratefully on my mother ’s head?

Is it nice to spr inkle r ice

On the mouth that gently kissed

Pressing face of face, and called meOh, my dear son?

7. The tr iple-eyed burned the Tr ipar tite cities

Maruthi fanned the flames at Sr i Lanka

Mothers demise consumes all my entrails

May the flames I set consume and burn away.

Alas, it burns in flames; and

Burning, becomes all ash and dust. A sinner I am!

8. Oh, it burns; the hand that cared for me

And shooed away the bird that flew

Overhead in the skyOh, Lord Shiva!

9. Has she now turned to ashes,

Has she now reached your feet;

She who always meditated you

And got me as her son;

Has she after all forgotten me?

10 . Mother sat here; was in the street;

Yesterday, but here;

Today, ashes mere.

Seek not the cause,

It’s all the will of Shiva

Come ye all to spr inkle milk Speak not in fond remembranceSt.Pattinathar

One shall understand such services were offered to parents

even by by great Saints and sages in spirituality.St.Tiruvalluvar

details the duties of a Father as under,

Sire greatest boon on son confers, who makes him meet,

In councils of the wise to fill the highest seat.

The benefit which a father should confer on his son is to

give him precedence in the assembly of the learned.Thirukkural 67

And similarly details the duties of a Son as under,

To sire, what best requital can by grateful child be done?

To make men say, ‘What mer it gained the father such a son?’

(So to act) that it may be said “by what great penance

did his father beget him,” is the benefit which a son should

render to his father.Thirukkural 70

Hence let us have the Blessings of Lord Almighty by

following the advices of such respectful parents and taking care

of them in their old age.

43. Did I ever Abuse Gods and become Egotist ?

“The creations of Brahma

Reptiles are eleven, nine human

Water beings, birds and four legged are three tens

The Devas four teen and endless plants are four fives”Anonymous

The Lord Almighty has created 84,00,000 different

creatures like elephant to Ants. Among these human being alone

is blessed with a special body frame. While other creatures are

created with five senses human being is blessed with six senses.

Human body has all the special features not available in all

other living beings of 84,00,000.

Not only did the lord create such a special body, He also

blessed with external visible body and internal invisible body,

inside it. In the process of evolution of Birth ,Growth and death,

so wonderfully created body gets destructed at a point of time.

Then they assume another body, grow and die again. The

same Lord who created the body of destruction has also created

this body to overcome natures destiny of death leading to

deathless great life. Science describes the wonders of this body

so elaborately. The most wonderful thing in the whole of this

universe is our Body, its structure, the complex functions which

cannot be easily deciphered.

This body in Science has the following Systems

1. SKELETAL SYSTEM

2. MUSCULAR SYSTEM

3. NERVOUS SYSTEM

4. LYMPHATIC AND IMMUNE SYSTEM

5. CICULATORY SYSTEM

6. RESPIRATORY SYSTEM

7. URINARY SYSTEM.

8. DIGESTIVE SYSTEM

9. REPRODUCTIVE SYSTEM

10. ENDOCRINE SYSTEM.

Their functions have been defined and described after

thorough study. But they have not yet unearthed the hidden

secrets of the system completely. But everyone accepts that

the body is a wonderful structure.

But in spirituality, the body is not described as in science

but also there is a force which can be visualized only by the

Siddha clan from the lineage of the chief of Gnosis Swami

Subramanya which helps one to attain the deathless great life

and that can be achieved only by the body and hence this body

is to be protected.

1823 Soul is Siva Linga

For the Bounteous Lor d

This hear t is the sanctum holy,

The fleshly body is temple vast

The mouth is the tower gate;

To them that discer n ,

J iva is Sivalinga;

The deceptive senses but the lights that illume.

1726 Human for m is Siva Linga

The Human For m is unto Siva Lingam

The Human For m is unto Chidambar am

The Human For m is unto Sadasivam

The Human For m is unto the Holy Dance, for sooth.

So says St . Tir umoolar

725 Why I Pr eser ve Body

Time was when I despised the body;

But then I saw the God within

And the body, I r ea lised, is the Lor d’s temple

And so I began pr eser ving it

With car e infinite.

When he had not understood the nobility of this body,

considered it as useless, and had understood the wonder of this

body only after understanding its secrets, says Thirumoolar.

Moreover it is said, there is one thing which has not been

deciphered by science, and this body is being controlled by

72000 nerves and among them Ten are more important the most

predominant being Brahma Nadi or Easwara Nadi.

St. Avvaiyar reveals this highest secret of this body by

eliciting that Sushumna Nadi is in the centre of the forehead,

connecting Mooladhara.

The system of Ner ves and ar ter ies with their

r amificat ions

(NADI DHARANAI)

Seventy two thousand are nadis

Ten among them are pr ime

Among all the nadis of nerves

One is so hard.

From the navel to beneath the head

Upside down rests bonded

Toe till the palm runs

Like a fibre of lotus

Spreading in var iance

Like the rays of the sun

Throughout the body, bones and nerves

Combined per sists; not a false it is.

From the navel remains

As the hidden treasure of Omkara.

Is the state of nadi

Bliss , the effulgent, that gives

When transcended through the nadis

It is the intelligence to learn the path of nadi

And witness the glory of effulgence.

Thus remaining composed in the nadis

Dwell Sivam fused .

For the benefit of the humanity St.Avvaiyar exposes this

rarest Nadi, which is not found in any other living specie.

Lord Subramanya is accepted as the head of science to-

day by everyone. He is the head of Siddha retinue who have

understood the Gnosis of spirituality. Moreover He is the head

of all other Arts also.

The humanity understood the secrecy of this body, the gift of

nature, only through the Blessings of matchless preceptor Lord

Subramanya. He is the first to conquer the nature and attain deathless

great life. After Him St.Agasthiyar and following him Nine Crores of

Sidhdha retinue also enjoyed this Bliss.

Like this the Almighty has given us this body of wonders

and with potency to merge with dualless like this.

To talk ill of the Lord, thanklessly who has offered this

wonderful body,without understanding fact is a Sin says St.

Ramalingar.

The greatness of Lord Almighty has been sung by many

Saints in different styles.

St.Kuthambai Sitthar sings as under,

“Universe means Oh! Damsel!

Is destructible in a moment by Lord Siva;

Unless He moves , no par ticle does move

Is the fact Oh! Damsel in this Universe”St. Kuthambai Sithar

One shall understand, that the Lord Almighty, who is

powerful enough to destruct the whole universe in a moment

can also create the same universe in a moment and shall also

understand that extraordinary power of Lord Almighty to create

this wonderful body with six senses and is our protector, except

that without understanding Him if one talks ill of Him with

his egoistic attitudes,the hell will befall on him instantaneously.

St. Thirumoolar also states the pathetic condition of those

who disregard Siva as under;

526 Abuse of Siva Br ings Miser y

Those who have J nana at tained,

Rid of a ll doubts in their thoughts

Seek Him in love intense

Shall r each the Wor ld of Celestials;

I f the low-bor n think any the less of Him,

Dismal indeed is their fa te—

Unto the par r ot in ca t’s claw.Thirumanthiram 526

Hence it is better not to talk ill of the Lord with Ego.

So far we have explained the ‘Manumurai Kanda Vasakam’of

St. Ramalingar with His Blessings. The Learned Scholars shall

bear with me for all the deficiencies and mistakes.

1649 Things That Come of Siva’s Gr ace

By Siva’s Gr ace some become Devas

By Siva’s Gr ace some equal Gods

By Siva’s Gr ace Kar mas near not ;

When you have Siva’s Gr ace,

You shall enter His Kingdom, indeed.Tirumandiram 1649

SIDDHARKAL POTRY

INVOCATION:

1598 Gr eatness of J nana of Holy Feet

J nana of Holy Feet makes you Siva,

J nana of Holy Feet takes you to wor ld of Siva,

Jnana of Holy Feet free you from impr isoned impur ities,

J nana of Holy Feet is Siddhi and Mukti too.Thirumanthiram 1598

Worship of Holy feet of Saints, is the real spirituality.

Propagating this message to the world, Swamy Sivaraja Yogi,

Paramananda Sadasiva SadGuru (Universal Preceptor) Saint

Rangaraja Desiga Swamigal has compiled the Siddha‘s clan

for our worship.

1. Om Hail the Holy feet of St. Agasthiyar

2. Om Hail the Holy feet of St. Agappai Chittar

3. Om Hail the Holy feet of St. Aswini Thevar

4. Om Hail the Holy feet of St. Athiri Maharishi

5. Om Hail the Holy feet of St. Hanuman

6. Om Hail the Holy feet of St. Ambiganandar

7. Om Hail the Holy feet of St. Arunagirinathar

8. Om Hail the Holy feet of St. Arul Nandhi Sivachariyar

9. Om Hail the Holy feet of St. Allama Prabhu

10. Om Hail the Holy feet of St. Azhugunni Chittar

11. Om Hail the Holy feet of St. Idaikkadar

12. Om Hail the Holy feet of St. Ramalinga Swamy

13. Om Hail the Holy feet of St. Rama Devar

14. Om Hail the Holy feet of St. Ramanandar

15. Om Hail the Holy feet of St. Umapathi Sivachariyar

16. Om Hail the Holy feet of St. Avvaiyar

17. Om Hail the Holy feet of St. Kanjamalai Chittar

18. Om Hail the Holy feet of St. Kadaipillai Chittar

19. Om Hail the Holy feet of St. Kaduveli Chittar

20. Om Hail the Holy feet of St. Kannanandar

21. Om Hail the Holy feet of St. Kanni Chittar

22. Om Hail the Holy feet of St. Gananathar

23. Om Hail the Holy feet of St. Ganapathi Dasar

24. Om Hail the Holy feet of St. Kadhamba Maharishi

25. Om Hail the Holy feet of St. Kapilar

26. Om Hail the Holy feet of St. Kamala Munivar

27. Om Hail the Holy feet of St. Karuvoor Thevar

28. Om Hail the Holy feet of St. Kalluli Chittar

29. Om Hail the Holy feet of St. Kalaikottu Munivar

30. Om Hail the Holy feet of St. Kavubala Chittar

31. Om Hail the Holy feet of St. Ganaramar

32. Om Hail the Holy feet of St. Kagabhujandar

33. Om Hail the Holy feet of St. Kasibhar

34. Om Hail the Holy feet of St. Kalangi Nathar

35. Om Hail the Holy feet of St. Gugai Namachivayar

36. Om Hail the Holy feet of St. Kudambai Chittar

37. Om Hail the Holy feet of St. Kumara Gurubarar

38. Om Hail the Holy feet of St. Guru Dakshinamurthy

39. Om Hail the Holy feet of St. Guru Rajar

40. Om Hail the Holy feet of St. Kurumbai Chittar

41. Om Hail the Holy feet of St. Koormanandar

42. Om Hail the Holy feet of St. Konganeswarar

43. Om Hail the Holy feet of St. Gorakhar

44. Om Hail the Holy feet of St. Kowsikar

45. Om Hail the Holy feet of St. Gowthamar

46. Om Hail the Holy feet of St. Sanga Muni Chittar

47. Om Hail the Holy feet of St. Sankara Maharishi

48. Om Hail the Holy feet of St. Sangili Chittar

49. Om Hail the Holy feet of St. Sachidanandar

50. Om Hail the Holy feet of St. Satta Nathar

51. Om Hail the Holy feet of St. Chandikesar

52. Om Hail the Holy feet of St. Sathyanandar

53. Om Hail the Holy feet of St. Sivayoga Mamunivar

54. Om Hail the Holy feet of St. Siva Vakkiyar

55. Om Hail the Holy feet of St. Sivanandar

56. Om Hail the Holy feet of St. Sugabrahmar

57. Om Hail the Holy feet of St. Sundaranandar

58. Om Hail the Holy feet of St. Sundara Murthy

59. Om Hail the Holy feet of St. Soodha Munivar

60. Om Hail the Holy feet of St. Suriyanandar

61. Om Hail the Holy feet of St. Soola Munivar

62. Om Hail the Holy feet of St. Sethu Munivar

63. Om Hail the Holy feet of St. Sorubhanandar

64. Om Hail the Holy feet of St. Jambu Maha Rishi

65. Om Hail the Holy feet of St. Jamadagni

66. Om Hail the Holy feet of St. Janagar

67. Om Hail the Holy feet of St. Janandanar

68. Om Hail the Holy feet of St. Janadhanar

69. Om Hail the Holy feet of St. Janath Kumarar

70. Om Hail the Holy feet of St. Jagannathar

71. Om Hail the Holy feet of St. Jaya Munivar

72. Om Hail the Holy feet of St. Gnana Chittar

73. Om Hail the Holy feet of St. Damaranandar

74. Om Hail the Holy feet of St. Dhanvanthiri

75. Om Hail the Holy feet of St. Thayumana Swamigal

76. Om Hail the Holy feet of St. Dhanandar

77. Om Hail the Holy feet of St. Trikona Chittar

78. Om Hail the Holy feet of St. Thirugnana Sambandhar

79. Om Hail the Holy feet of St. Thirunavukkarasar

80. Om Hail the Holy feet of St. Thirumaligai Thevar

81. Om Hail the Holy feet of St. Thiru Moola Thevar

82. Om Hail the Holy feet of St. Thiruvalluvar

83. Om Hail the Holy feet of St. Durvasa Munivar

84. Om Hail the Holy feet of St. Theraiyar

85. Om Hail the Holy feet of St. Nandanar

86. Om Hail the Holy feet of St. Nandeeswarar

87. Om Hail the Holy feet of St. Nadanda Chittar

88. Om Hail the Holy feet of St. Naradhar

89. Om Hail the Holy feet of St. Nondi Chittar

90. Om Hail the Holy feet of St. Pattinathar

91. Om Hail the Holy feet of St. Badragiriyar

92. Om Hail the Holy feet of St. Pathanchaliyar

93. Om Hail the Holy feet of St. Bharadwajar

94. Om Hail the Holy feet of St. Paramanandar

95. Om Hail the Holy feet of St. Parasa Rishi

96. Om Hail the Holy feet of St. Pambatti Chittar

97. Om Hail the Holy feet of St. Pingala Munivar

98. Om Hail the Holy feet of St. Pidi Nageesar

99. Om Hail the Holy feet of St. Bhirugu Maharishi

100. Om Hail the Holy feet of St. Brahma Munivar

101. Om Hail the Holy feet of St. Peer Mohammadu

102. Om Hail the Holy feet of St. Punnakkeesar

103. Om Hail the Holy feet of St. Pulatheesar

104. Om Hail the Holy feet of St. Pulipani Chittar

105. Om Hail the Holy feet of St. Poonaikannar

106. Om Hail the Holy feet of St. Bhoga Maharishi

107. Om Hail the Holy feet of St. Macha Munivar

108. Om Hail the Holy feet of St. Mastan

109. Om Hail the Holy feet of St. Mayooresar

110. Om Hail the Holy feet of St. Manikkavasagar

111. Om Hail the Holy feet of St. Markandeyar

112. Om Hail the Holy feet of St. Malangan

113. Om Hail the Holy feet of St. Mirughanda Rishi

114. Om Hail the Holy feet of St. Muthanandar

115. Om Hail the Holy feet of St. Meiganda Thevar

116. Om Hail the Holy feet of St. Mouna Chittar

117. Om Hail the Holy feet of St. Yakobu

118. Om Hail the Holy feet of St. Yuhi Munivar

119. Om Hail the Holy feet of St. Yoga Chittar

120. Om Hail the Holy feet of St. Yoghanandar

121. Om Hail the Holy feet of St. Roma Rishi

122. Om Hail the Holy feet of St. Vashishta Maharishi

123. Om Hail the Holy feet of St. Varadha Rishi

124. Om Hail the Holy feet of St. Vara Rishi

125. Om Hail the Holy feet of St. Varahi Mihirar

126. Om Hail the Holy feet of St. Valmiki

127. Om Hail the Holy feet of St. Viswamitrar

128. Om Hail the Holy feet of St. Vyagramar

129. Om Hail the Holy feet of St. Vyasa Munivar

130. Om Hail the Holy feet of St. Vilayattu Chittar

131. Om Hail the Holy feet of St. Vedantha Chittar

Om Hail the Holy feet of countless Crores of Siddha Rishis

Long May They Be

Long may they be, Long may they be, our Nandi’s Holy Feet!

Long may they be, Long may they be, the Feet of Him who severed Malas!

Long may they be, Long may they be, the Feet of Him of Divine Jnana;

Long may they be, Long may they be, the Feet of Him who has Mala none.Thirumanthiram: 3047

The extraordinary intelligence is to worship the Holy feet

of these 131 Saints and ascetics daily morning and evening.

For the people of extraordinary intelligence, Blessings like,

understanding family, progeny and general health, prosper and

evils like alcoholism, meat eating, and gambling leave away.

It is certain that one can become a Gnani, understanding

the difference between evil and merits, if poor feeding is

undertaken for hunger stricken for one or two times in a month.

GLOSSARY

(Arranged in the order of their use in the text)

1. Yama

Yama is the lord of death in Hinduism, first recorded in

the Vedas. Yama belongs to an ear ly s t ra tum of Indo-

Iranian theology. In Vedic tradition Yama was considered to

have been the first mortal who died and espied the way to the

celestial abodes, thus in virtue of precedence he became the

ruler of the departed. In some passages, however, he is already

regarded as the God of death. Yama’s name can be interpreted

to mean “twin”, and in some myths he is paired with a twin

sister Yam�.

Yama is assisted by Chitragupta who is assigned with the

task of keeping complete records of actions of human beings

on the ear th , and upon the i r death decid ing to have

them reincarnated as a superior or inferior organism, depending

on their actions on the earth (Karma). “In Hinduism, Yama often

is considered as ‘Kala’ or time, for Yama comes in a particular

time and that time is naturally selected; nobody can stop his

coming and change the timing. That after birth a living body

gradually approaches towards death through decay or disease

or because of accident is just a matter of time or duration of

time at the end of which there comes Death. The coming of

Death may be delayed by treatment of the patient or the sick

person or by the pursuit of a better way of life, but the

inevitability of death can never be stopped by any means. That

is why Yama is called ‘Kala’ or time, because the coming of

Death is just a matter of time in accordance with the law and

system of nature.”

Yama is also the lord of justice and is sometimes referred

to as Dharma, in reference to his unswerving dedication to

maintaining order and adherence to harmony.

2. 96 Tatvas

154 The Body Temple Crumbled; the Ninty-Six Tattvas Fled

The thirty and thirty and thirty-six they say,

They that behind temple walls safely dwelt,

They saw the temple walls crash and crumble,

And all alike, without a trace, thence did melt.Tirumantiram 154

The ninety six tatvas are as under;

1 Elements 5

2 Organs of sense 5

3 Objects of sense 5

4 Organs of action 5

5 Organs of perception 5

6 Intellectual faculties 4

7 Intelligence intellect 1

8 Vital airs 10

9 Arteries 10

10 Sheaths or investitures of soul 5

11 Receptacles for the humor 5

12 Fundamental stations of the soul 6

13 Regions of the body in which the sun ,moon and fire have

their respective influence 3

14 The principles of moral evil has causes of actions,

enjoyments and sufferings. 3

15 Humors of the body 3

16 Chief desires 3

17 Natural principles 3

18 Predominant passions 8

19 Accumulations of moral actions2

20 The five states or stations of the soul 5

3. Tirumanthiram

The Tirumandhiram is a Tamil poetic work written in the

5th century CE by Tirumular and is the tenth of the twelve

volumes of the Tirumurai, the key texts of Tamil Saivism. It is

the f i r s t known Tami l work to use the term Shaiva

Siddhanta and the ear l ie s t known exposi t ion of the

Saiva Agamas in Tamil. It consists of over three thousand

verses dealing with various aspects of spirituality, ethics and

praise of the God Shiva. But it is more spiritual than religious

and one can see the difference between Vedanta and Siddhanta

from Tirumular’s interpretation of the Mahakavyas. According

to historian Venkatraman, the work covers almost every feature

of the Tamil siddha cult. According to another historian,

Madhavan, the work stresses on the fundamentals of Siddha

medicine and its healing powers. It deals with a wide array of

subjects including astronomy and physical culture

4. Tirukkural

Also known as the Kural), sometimes spelt ‘Thirukkural,

i s a c lass ic of couple t s or Kural s (1330 rhyming

Tami l couple t s) o r aphor isms. I t was authored

by Thiruvalluvar poet who is said to have lived anytime

between 2nd century BC and 5th century AD. Although the

exact period of its composition is still disputed, scholars agree

that it was produced in the late Tamil Sangam period. The

Thirukkural expounds on various aspects of life and is one of

the most important works in the Tamil language. This is

reflected in some of the other names by which the text is

known: Tamil marai (Tamil Vedas); poyyamozhi (words that

never fa i l ) ; and Deiva nool (divine text) . The book is

considered to Precede Manimekalai and Silapathikaram since

they both acknowledge the Kural text.

Thirukkural (or the Kural) is a collection of 1330 Tamil

couplets organised into 133 chapters. Each chapter has a

specific subject ranging from “ploughing a piece of land” to

“ruling a country”. It preaches simplicity and truth throughout

its verses. the Tamil word Kuralliterally means “short verse”,

and is typified by the Venpa metre that consists of two lines.

In the aspect of metre & brevity, and the profoundity of

expression, Thirukkural comes under one of the four categories

of Venpas (Tamil verses) called Kural Venpa. The 1330

couplets are arranged into 3 main sections and 133 chapters.

Each chapter contains 10 couplets. A couplet consists of

seven cirs, with four cirs on the first line and three on the

second. A cir is a single or a combination of more than one

Tamil word. For example, Thirukkural is a cir formed by

combining the two words Thiru and Kural, i.e. Thiru + Kural

= Thirukkural. It has been translated to various other languages.

Most of the Researchers and great Tamil Scholars

like George Uglow Pope or G.U. Pope who had spent many

years in Tamil Nadu, translated many Tamil texts into English,

which includes Thirukkural.

5. Tirumular

Tirumular (also spelt Thirumoolar etc., originally known

as Sundaranatha) 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

Tirumular was a travelling Shaiva saint and scholar from

Kailash who used his yogic powers to transmigrate into the

body of a southern cowherd, Mulan. He would wake up from a

state of intense meditation every once a year and composed

one verse until he completed the Thirumandiram.

The dates of Tirumular’s life are hotly contested and, because

his work makes reference to so many currents of religious thought,

the dates that different scholars assign are often appealed to for

anchoring the relative chronology of other religious literature in

Tamil and Sanskrit. Verse 74 of the Tirumantiram makes the claim

that Tirumular lived for 7 aeons (yuga) before composing

the Tirumantiram.Some are therefore inclined to place his

composition well before the Common Era.

6. Nandeesar

Nandi, Nandin or Nendi Tamil: eª â , is now universally

supposed to be the name for the bull which serves as the mount

(Sanskrit:Vahana) of the God Shiva and as the gate keeper of Shiva

and Parvati, and in Hindu mythology. He is the chief Guru of

eighteen masters(18 siddhas) including Patanjali and Thirumular

A Guru of Saivism: In addition to being his mount, Nandi

is Shiva’s foremost disciple. In the Natha/Siddhar tradition,

Nandi is one of the primal Gurus. He was the Guru to Siddhar

Thirumulanathar, Patanjalinathar and others.

From the yogic perspec t ive , Nandi /Nandhi /

Nandikeshvara is the mind dedicated to Lord Siva, the

Absolute. In other words, to understand and absorb Light, the

‘experience and the wisdom’ is Nandi which is the Guru within.

7. Devas and Asuras

Deva is the Sanskrit word for deity, its related feminine

term is devi. In, it modern Hinduismcan be loosely interpreted

as any benevolent supernatural beings. The devs in Hinduism,

also called Suras, are often juxtaposed to the Asuras, their half

brothers.Devas are also the maintainers of the realms as

ordained by the Trimurti. They are often warring with their

equally powerful counterparts, the Asuras.

The Asura are a group of supernatural creatures in

Hinduism and Buddhism.

In today’s Hinduism, the Asuras are demons. But this was

not always that way. The idea of the Asuras is very, very old,

from long before the time people learned how to read and write.

The Asuras only became demons much time had passed.

In Hinduism, the Asura are a group of creatures looking

for more power, sometimes called demons. They went against

the devas. The devas and asuras are the children of Kashyapa.

8. Ravana

Ravana i s the pr imary an tagonis t character of

the Hindu epic Ramayana; who was the Rakshasa(demon) king

of Lanka (Heladiva). In the classic text, he is mainly depicted

negatively, kidnapping Rama’s wife Sita, to claim vengeance

on Rama and his brotherLakshmana for having cut off the nose

of his sister Surpanakha.

Ravana is described as a devout fol lower of the

God Shiva in addition to his tribe’s religious beliefs, a great

scholar, a capable ruler and a maestro of the Veena. He has

his apologis ts and s taunch devotees wi thin the Hindu

traditions, some of whom believe that his description as a ten-

headed person (Dauamukha or Dauagr�va) is a reference to him

possessing a very thorough knowledge over the 4 Vedas and 6

Upanishads, which made him as powerful as 10 scholars

The Great Ravana also authored Ravana Sanhita, a

powerful book on the Hindu astrology. Ravana possessed a

thorough knowledge of Ayurveda and poli t ical science.

(Kumara tantram of Ravana is one of Ayurvedic book of him)

He is said to have possessed the nectar of immortality, which

was stored under his navel, thanks to a celestial boon

by Brahma. The name ‘Ravana’ obtains from the root ‘ru’

‘raavayati iti raavanah’ ‘one who makes God love by his

compassion actions. The name Ravana obtains from the root,

‘Ra’ signifies the sun and ‘vana’ signifies generation .

Ravana’s family

This section deals with many members of Ravana’s

family. Since they are hardly mentioned outside the Ramayana,

not much can be said about them. They are presented here as

they are in the Ramayana, which is viewed by some as being

only the point of view of Rama devotees, but is the most

complete account of the story that is known.

Ravana’s maternal grandfather was Malyavan, who was

against the war with Rama.

Ravana’s parents were Vishrava (son of Pulastya)

and Kaikesi (daughter of Sumali and Thataka). Kaikesi had two

brothers Maricha and Subahu which would effectively make

them Ravana’s uncles.

Ravana had six brothers and two sisters:

1. Kubera - the King of North direction and the Guardian of

Heavenly Wealth. He was an older half-brother of Ravana:

they were born to the same father by different mothers.

2. Vibhishana - A great follower of Rama and one of the most

important characters in the Ramayana. As a minister and

brother of Ravana, he spoke the Truth without fear and

advised Ravana to return Kidnapped Sita and

uphold Dharma. Ravana not only rejected this sane advice,

but also banished him from his kingdom. Vibhishana sought

protection from Rama, which was granted without hesitation.

He is known as a great devotee of Rama.

3. Kumbhakarna - One of the most jovial demons in Hindu

history. When offered a boon by Brahma, he was tricked into

asking for unending sleep! A horrified Ravana, out of

brotherly love, persuaded Brahma to amend the boon.

Brahma mitigated the power of the boon by making

Kumbhakarna sleep for six months and being awake for rest

six months of a year (in some versions, he is awake for one

day out of the year). During the war with Rama,

Kumbhakarna was awakened from his sleep. He tried to

persuade Ravana to follow Dharmic path and return Sita;

seek mercy of Rama. But he too failed to mend the ways of

Ravana. However, he fought on the side of Ravana and was

killed in the battlefield. Before dying he met Vibhishana

and blessed him for following path of righteousness.

4. Khara - King of Janasthan. He protected the northern

kingdom of Lanka in the mainland and his kingdom bordered

with the Kosala Kingdom, the kingdom of Rama. He was

well known for his superior skills in warfare.

5. Dushana - Viceroy of Janasthan.

6. Ahi ravan - King of the Underwor ld ruled by

the rakshasas by Ravana and Demon King Maya.

7. Kumbhini - s is ter of Ravana and the wife of the

demon Madhu, King of Mathura, she was the mother

of Lavanasura. She was renowned for her beauty and later

retired to the sea for penance.

8. Surpanakha - the sister of Ravana. She was the ultimate

root of the kidnapping of Sita. She was the one who

instigated her brothers to wage a war against Rama.

Ravana was married to Mandodari, the daughter of the

celestial architect Maya, Dhanyamalini, and a third wife. He

had seven sons from his three wives:

1. Indr a j it

2. yuhdomantha

3. Atikaya

4. Akshayakumar a

5. Devantaka

6. Nar antaka

7. Tr ishir a

9. Pulasthiyar

He had many physic powers. Being a clairvoyant, he

could hear, see, smell, taste things placed at a far way place,

using his senses. He was a staunch follower of ahimsa and never

could tolerate people hurting cattle. He conducted magic shows

to surprise the people, and was an expert in Mantra Vidya. He

used to convert himself into a copse and meditate standing on

some vertical danagerous hill side. He was an authority on

herbs. By praying and meditating on him, one can get to know

about the unspent Karma / past sins and the remedial pujas to

be done for obliterating the same

10. Sri Rama

Rama was Lord Hari Himself incarnate on earth for the

destruction of Ravana. He was well accomplished, beautiful

and endowed with royal marks. He was the foremost of those

who were skilled in the use of bows and arrows. He was born

of the Ikshvaku line. He had his sway all over the world.

He had eyes like lotus-petals and a countenance like the

full moon. His arms were long and beautiful. He had broad

shoulders. His eyes were red. He had a deep voice. He had

proportionate limbs. His gait was slow and majestic. It was

like that of a lion. He had four lines on his thumb. He had a

pointed nose. He had a high forehead.

His glory and powers were unlimited. He was peerless

on earth. He was free from malice. He was gentle and the

protector of his people. He always addressed the people in

gentle words. He never used harsh words even when anybody

addressed him rudely.

He was wise and virtuous. He was effulgent like the sun,

in forgiveness like the earth, in intelligence like Brihaspati, in

frame like Vasava, in prowess like Indra. He observed ascetic

vows and honoured saints. He would forget hundreds of evils

done to him but would gratefully remember a single act of

kindness, ever shown.

In the leisure of his martial exercises, he had discussions

on the Sastras with the wise and the aged people. He always

followed the right in every walk of his life and never swerved

from his royal duties.If anybody approached him, he would talk

to him first. He was exceedingly powerful but never haughty.

He was the upholder of the four castes. He conferred honour

upon people.

He never spoke a lie even in extreme danger or peril. He

was brave, candid and modest. He was the source of all good.

He always respected, his superiors. He was free from idleness.

He was ever vigilant. He sought no evil. He had perfect control

over anger.

He was ever ready to keep vigilant watch over his own

faults. He was an expert rider, a great warrior, a valiant general.

He had great skill in all the military manoeuvres. He was

unconquered even by the Gods. He was free from the evil habit

of carpingSri Rama is an Avatara of Lord Hari. Lakshmana is

an Avatara of Adisesha. Bharata and Satrughna are Avataras of

the conch and discus. Sita is an Avatara of Sri Lakshmi.

Sri Rama possessed red eyes and his arms were sinewy.

His steps were like those of an elephant. He had long arms,

broad shoulders and black, curly hair. He was valiant and

glowing with splendour. He was in no way inferior to Indra

himself in battle. He was well versed in holy scriptures and

equal to Brihaspati in wisdom. He was skilled in every science.

He was an object of love and reverence with all people. He

had his senses under perfect control. Even his enemies were

pleased to see him. He was the terror of the wicked and the

protector of the vir tuous. He was endowed with keen

intelligence. He could never be vanquished by anyone.He

renounced the throne and the pleasures of the senses and the

world to fulfil the words of his father.

If Rama had longed for the throne, it was quite easy for

him to get it. He was very popular. He was the mightiest of

heroes. He destroyed the Rakshasas and bent the tremendous

bow of Lord Siva. But he did not show the least physical force.

He gladly accepted what was dictated by the cruel and wicked

Kaikeyi. The throne possessed less fascination for him than

the obedience of his father’s behests. He renounced the

kingdom and the comforts of a king. He gladly accepted exile.

The laudable virtues of Sri Rama cannot be adequately

described.

Of all the four brothers Sri Rama was a paragon of

virtues. He was not only kind and affectionate but generous

and considerate of feelings for all around him. He had a

sp lendid phys ique and winning manners . He had a

magnanimous personality. He was extremely noble, generous,

chivalrous and fearless. He was very simple and absolutely free

from ostentation.Sri Rama’s life was a life of holy obedience,

of s ta inless pur i ty, of ma tchless s impl ic i ty, l audable

contentment, commendable self-sacrifice and remarkable

renunciation. He paid equal respect to his mother and his

stepmothers and revered his Guru.

Sita once told Rama to seek shelter in a safe place and

let the forest dwellers alone as there was much danger there.

Rama’s reply revealed his firm determination to adhere to truth,

and to his duty as a king to protect those who took shelter under

him. Sri Rama said, “O Sita, I may even give up life or you or

Lakshmana but can never give up the fulfilment of my word

given particularly to helpless Brahmins. Rama speaks but once

and never fails to keep up his promise.”Sri Rama was happy in

adversity, calm in miseries, intrepid in dangers.Sri Rama was

a mighty hero. He was the hero of heroes. Single-handed, he

killed great and renowned warriors like Khara and Dushana.

He vanquished the invincible Vali.He was an ideal king. He

ruled the kingdom in a wonderful way. He was just and

righteous. He was courageous and kind. He was endowed with

a gentle and generous disposition. He was civil and courteous.

His subjects loved him immensely. Not a single man was

unhappy during his regime. He often used to say, “I will do

anything and everything to please my subjects, and, if necessary

I can even abandon my dear wife for their sake.” That is the

reason why his reign was called “Ramarajya.” There were no

dacoits during his regime. All led a virtuous life. Nobody spoke

any untruth. Anybody could leave a bag of gold or jewels even

in the main street. No one would touch it.

11. Gnani

The Gnani Purush, (Jnani, Gyani are other terms) is one who

constantly remains as the Self, the Atma, The Soul. His is the state

of swa-parinati, which means he is self-contained and does not

need any evidences of the non-Self (par-parinati) for his existence.

The Gnani has no desire for any temporary thing in this world. He

is free from inner attraction to gold or women- wealth or sex, fame,

honor, respect or disciples or the need to create a religion.

Gnana Mar g. Murugan is Gnana Pandithan. He gave

Gnana Upadesa to Narada and then to his own Father. He is

the embodiment of Advaita Gnana. Arunagirinathar, sings

about Him in Thiruppugazh and Kandar Anuboothi.

12. Papa and Punya

KARMAS These are the “punniyam” (merits) and the

“paavam” (sins) which are the effects of the souls of the actions

of the souls by their minds, by their speech, and by their bodies.

During the life time of the birth in which the actions are done

they are called by the name “aakhaamiyam”. When the karmas

which are “earned” in this manner from birth to birth get

attached to “buddhi tattva” (intelligence) and remain in maya

till they mature they are called by the name “chachitham”.

When the matured karmas out of the “chanchitha” karmas

produce effects by giving the body that is thereafter taken (by

the soul) and the pleasures and sorrows that are experienced

through that body they (the matured karmas) are called by the

name “praaraptham”.”Thirothaayi”

It is “Sivasakthi” (Power of Shiva) which activates and

makes mature the three malams called “aanavam”, karma, and

maya. “Thirothaayi” is referred to as a “malam” as a matter of

courtesy because it activates “malam”. (“Malam” = impurity;

and impurity binds the soul).

13. Avvaiyar

The Avvaiyars (Tamil: xs i t ah®) “respectable women”

was the title of more than one poet who was active during

different periods of Tamil literature. The Avvaiyar were some

of the most famous and important female poets of the Tamil

canon. Abithana Chintamani states that there were three female

poets titled Avvaiyar.

Among them, Avva iyar - I l ived dur ing

the Sangam period (c. 1st and 2nd century CE) and had cordial

relation with the Tamil chieftains Paari and Athiyaman. She

wrote 59 poems in the Purananuru.

Avvaiyar - II lived during the period of Kambar and

Ottakoothar during the reign of the Chola dynasty in the 13th

century. She is often imagined as an old and intelligent lady

by Tamil people. She wrote many of the poems that remain

very popula r even now and a re incu lca ted in school

textbooks in Tamil Nadu. These books include a list of dos

and don’ts, useful for daily life, arranged in simple and short

sentences.

There is a very famous legend that i s associated

with Auvaiyar (also Auvayar), a prominent female poets/

ethicist/political activist of Sangam period(Tamil literature),

and Naaval Pazham (Jambu) in Tamil Nadu. Auvaiyar,

believing to have achieved everything that is to be achieved,

i s sa id to have been ponder ing her r e t i rement

from Tamil literary work while resting under Naaval Pazham

tree. But she is met with and was witt ily jousted by a

disguisedLord Murugan (regarded as one of the guardian deities

of Tamil language), who later revealed himself and made her

realize that there was still a lot more to be done and learnt.

Following this awakening, Auvaiyar is believed to have

undertaken a fresh set of literary works, targeted at children.

These works, even after a millennium, are often among the

very first literature that children are exposed to in Tamil Nadu

schools.

The name Avvaiyar i s a combina t ion of Tami l

word avvai with honorific suffix ar.Avvai refers to respectable

elderly woman as the wordammai which means good woman in

general term for a woman of any age. Thus the name Avvaiyar

means a respectable good womanhence a generic title rather

than a specific name of a person.

The Avvaiyar who lived during the Sangam period is

cons idered to be contempora ry to poets Paranar,

Kabilar and Thiruvalluvar. She is attributed as the author of 7

verses in Natrinai, 15 in Kuruntokai, 4 in Akananuru and 33

in Purananuru. Legend states that she was a court poet of the

rulers of the Tamil country. She travelled from one part of the

country to another and from one village to another, sharing the

gruel of the poor farmers and composing songs for their

enjoyment. Most of her songs were about a small-time

chieftainVallal Athiyamaan Nedumaan Anji and his family. The

chieftain had also used her as his ambassador to avert war with

another neighbouring chieftain Tontaiman.The rest of her songs

related to the various aspects of state governance.

The medievaal period Avvaiyar was the court poet of

the Chola monarch and was the contempora ry

of Kambar and Ottakkuttar.She found great happiness in the

l i fe of smal l ch i ldren. Her works , Aathichoodi and

Konraiventhan written for young children, are even now

genera l ly read and enjoyed by them.Her two o ther

works, Mooturai and Nalvali were writ ten for grown up

children. All the four works are didactic in character — they

explain the basic wisdom that should govern mundane life. Her

famous works include: Vinayagar Agaval, Aathichoodi,

Kondraivendhan, Moothurai and Nalvazhi.

14. Athiveerarama Pandiar

Athiveer ar ama Pandiar was a pandia king ruled from

Korkai a port city of pandian kingdom in 16th century. He has

authored many books inc luding VETRI VERKAI and

NAIDATHAM in tamil.

15. Parimelalagar

One of the Ten Interpretes of Tirukkural during Sangam Age

16. Naladiyar

Naaladiyar is a Tamil poetic work of didactic nature

belonging to the Pathinenkilkanakku anthology of Tamil

l i te ra ture . This be longs to the pos t Sangam per iod

corresponding to between 100 – 500 CE. Naaladiyar contains

400 poems, each containing four lines. Every poem deals with

morals and ethics, extolling righteous behaviour. There is an

old Tamil proverb praising Naladiyar, which says, Naaladiyar

and Thirukkural are very good in expressing human thoughts

just as the twigs of the banyan and the acacia trees are good in

maintaining the teeth.

Didactic nature

Naaladiyar was composed by Jain monks, who flourished

in the Southern India (current Tamilnadu state) during the reign

of the Kalabhras and delivers the didactic messages that are

characteristics of the period. It is divided into three sections,

the first section focusing on the importance of virtuous life,

second section on the governance and management of wealth,

and the third smaller section on the pleasures.

Naaladiyar is unique in the employment of similes,

which help to teach the moral codes using simple examples

from daily life. For example, one of the poems states that just

like a calf placed in front of a vast herd of cows seeks out its

mother unerringly and attaches itself, the deeds of the past

home in on the doer and exact their price unfailingly.

17. Manakkudavar

One of the Ten Interpreters of Tirukkural During the

sangam period

18. Parithiyar


sangam period

19. Kalingar


sangam period

20. Thayumanavar

Thayumanavar or Tayumanavar, (1705–1742) ,

pronounced Thayum-anavar, is one of the spiritual giants and

a Tamil philosopher from TamilNadu,India. Thayumanavar

articulated the Saiva Siddhanta philosophy. He wrote several

Tamil hymns of which 1454 are available. His first three songs

were sung 250 years ago at the Congress of Religions

in Trichinopoly. His poems follow his own mystical experience,

but they also outline the philosophy of South Indian Hinduism,

and the Tirumandiram by Saint Tirumular in its highest form,

one that is at once devotional and non dual, one that sees God

as both immanent and transcendent.

Thayumanavar was a respected scholar in

both Sanskrit and Tamil and was a minister to the King

in Trichinopoly in South India. His name hails from the name

of the deity of the Rockfort Temple in Trichinopoly. When he

became god-minded he quit his job and began roaming,

preaching Shaiva-siddhanta philosophy and Shiva worship. His

songs are full of the divine bliss which he enjoyed and

transmit ted in abundance. The songs on the theme of

the Atman craving for the union with the Supreme, are famous

for their authenticity, simplicity and easily remembered

language. He is also known for his unceasing emphasis on the

unity of all paths to God and of all religions, and, in particular,

on the unity of Vedanta and Shaiva siddhanta.

21. Guru

The word ‘Guru’ is a Sanskrit word. ‘Gu’ means

“darkness”, ‘ru’ means “removal”. So the word ‘Guru’ means

the one who illumines the intelligence and removes ignorance

that is obstructing the full development ol his pupils. The word

‘Guru’ also has another meaning ‘Gu’ means, “not limited by

attributes” and ‘ru’ means, “not affected by appearances”. So

the Guru is one who is free from prejudice and treats all pupils

with equal love.

There are eight types of Gurus

(1) BODHA GURU - Who explains the rules and regulations

given in the Shastras.

2) VEDA GURU - Who directs the minds of his disciples

(Shishyas) towards God.

(3) PRITA GURU - Who removes doubts and purifies the

mind and heart.

(4) NISHIDDHA GURU - Who teaches how to

discharge certain duties.

(5) KAAMYA GURU - Who teaches the performance

of good deeds.

(6) SUCHAKA GURU - Who teaches six types of

yoga.

(7) VAKSHAKA GURU — Who teaches the

principles of yoga.

(8) KARANA GURU — Who is able to confer to ability

to merge into the Eternal Absolute (Brahma). Who

can effect transformation of the human into divinity.

Gur u Gita82 classifies Gurus under seven heads calling

them:

Suchaka is the ordinary school master who gives secular

teachings - the three ‘R’s and arts.

Vachaka is one who imparts ethical teachings, dharma

sastra,

Bh od a k a is one who teaches mantras for various

purposes - secular or other, and stops with that.

Nishiddha is one who teaches mantras and other methods

for achieving lower purposes just as marana, vasikarana,

sthambana and akarshana. These are almost invariably used to

achieve low earthly objects and are hindrances to one’s

achievement of the spiritual goal. It is a danger for one to get

under a Nishiddha Guru.

Vihita is one who teaches Virakti or detachment, that is

frees one from attachement to earthly things and prepares one

for achieving one’s spiritual welfare. Vairagya or dispassion is

the sine qua non for progress just as its opposite, namely,

extreme attachment to kamini and kanchana, is a powerful

barrier to all progress.

K a r ana instructs the sishya as to the import of the

Mahavakyas the axioms or axles of the Upanishads. After

securing thorough vairagya one is ready to get at least an

intellectual grasp and then a realisation of the grand basis of

all mukti. Mukti is the realisation of the real nature of oneself

and of Atma, that is Paramatma; and the mahavakyas embody

that truth. Thus the teacher of this basis of salvation is the

cause, Karana for salvation and therefore the Karana Guru.

Par ama Gur u, The last and the greatest of all, who

enables the sishya to thoroughly absorb the truth of the

Mahavakyas and to realize for himself the Mahavakyas and

thus escape samsara or rebirth, is the Parama Guru. He is also

called the Moksha Guru. Others are mere Gurus.

22. Idakala and Pingala

Ida is the left channel. Ida is white, feminine, cold,

represents the moon and is associated with the river Ganga

(Ganges). Originating in Muladhara, Ida ends up in the left nostril.

P ingala is the right channel. Pingala is red, masculine,

hot, represents the sun and is associated with the river Yamuna.

Originating in Muladhara, Pingala ends up in the right nostril.

23. Sushumna

Sushumna is the central channel and is associated with the

river Saraswati. Within the Sushumna nadi there are three more

subtle channels: Vajra, Chitrini and Brahma nadi through which

Kundalini moves upwards running up the body from just below

Muladhara chakra to Sahasrara chakra at the crown of the head.

24. Amritha /AmbrosiaAmrita

Amri t i s a Sanskr i t word tha t l i te ra l ly means

“immortality”, and is often referred to in texts as nectar.

In yogic philosophy amrit is a fluid that can flow from

the pituitary gland down the throat in deep states of meditation.

It is considered quite a boon: some yogic texts say that one

drop is enough to conquer death and achieve immortality.

25. Ettirandu

Refer 16th Aphorism

26. Moolakkanal:

Internal heat having its seat in the muladhara.

27. Kandasthanam

The kanda in Muladhara chakra is the meeting place of

the three main nadis and is known as Yukta Triveni (Yukta:

“combined”, tri: “three”, veni: “streams”). In Muladhara,

Shakti, the static unmanifested Kundalini, is symbolized by a

serpent coiled into three and a half circles around the central

axis Svayambhu-linga at the base of the spine. The serpent lies

blocking the entrance to Sushumna, the central channel with

his mouth. Sushumna remains closed at its lower end as long

as Kundalini is not awakened.

28. Sat — SATCHITANANDA

Truth (SAT) delivers us from falsehood, from the veils of

confusion/delusion. Truth leads us from unreality into reality — a

profound and sacred PRESENCE. Truth is realized through

practicing true awareness (surrendering preferences, desires, bias,

prejudice, self deceit. conceit, pride, fear, and doubt). Surrendering

to truth — to thusness leads us into acceptance of unbiased and

unconditioned/unconditional universal truth/reality. To desire only

THAT is a major aspect of mature spiritual practice. It provides

all the focus, direction, and energy that is required for success, but

in most of us this divine passion for SAT has become diffused,

dissipated, distracted, and hence impeded.

SAT thus i s the f i r s t s tep , c lear ing the path of

obstructions. A basic truth is that awareness can not come about

without truth. Consciousness of consciousness also cannot exist

in slumber, thus self realization, enlightenment, and gnosis will

not dawn without SAT. In SATCHITANANDA, SAT and CHIT

(consciousness) form integral parts of a greater and profound

sacred wholeness.

SATCHITANANDA is the living spirit-filled (spiritual)

result of merging unlimited and subjective absolute beingness

with objective absolute consciousness. Here, in the instant of

integration, there manifests a complete and spontaneous

expression of non-dual integration of subjective and objective

— of beingness and consciousness. Instantaneously in the

sacred moment an ever present holotropic morphology or Great

Perfection arises as our natural and authentic state (sahaj).

SAT is truth. As such it is the destroyer of falsehood,

delusion, deceit and illusion. It leads us from the unreal to the

real, out of the veil and into clarity and consciousness of our

true state. SAT restores us from a limited, constricted, and

separate states of stasis, to our authentic boundless and natural

state of unobstructed beingness. This leads to the merger of

pure beingness and absolute subjective experience with pure

consciousness and absolute objectivity.

Chit is consciousness. It is thus one of the integral

ingredients toward waking up out of slumber and forgetfulness

and into our true nature, our uncontrived/unconditioned true

and natural self.

Ananda is absolute Bliss. Here all tension, stress,

obstruction, bias, distort ion perturbation, conflict , and

disturbances have been let go of, surrendered, removed, and

purified. Here in SATCHITANANDA the nadis are completely

open and the imbalances are balanced — harmony and

synergistic synchronicity allow the shakti prana (kundalini) to

maintain and uphold the body/mind and breath and this

permeates one’s entire being and irrigates the consciousness.

Shakti and Shiva are reunited in one’s own countenance. One

reflects and acts as a the natural transpersonal spontaneous

extension, conduit, and expression of divine presence — of

divine love and wisdom reflecting the “reality” of”ALL OUR

RELATIONS”. Ananda (Bliss), contentment (santosha), peace

(shanti), or nirvana are the goals, but rather a spontaneous result

and expression — a natural aspect of this transpersonal

relat ionship without a separate subjec t/object . I t thus

symbolizes the Great spir i tual objectless relat ionship/

integration — the realization of the Great Integrity where the

Great Beingness and Infinite Mind are experienced as a living

unity in the present as Great and Sacred Presence.

Having aligned ourselves devoid of resistance we arrive

into the sacred Integrity of Pure Beingness and Consciousness

— a synchronistic holotropic state of inner and outer ecologies

— balance, communion, and harmonization of all the energies

co-emerge, fill our all interstices, veins, and channels — the

essent ia l energy f lows unobs t ruc ted th rough natura l

expression.

In yoga, SATCHITANANDA is said to happen for short

or longer moments associated with moments of spiritual

insights, glimpses into the unknown, satori, revelations,

realization, sabija samadhi, great beauty, transcendental

experiences, moments of inspiration, and the raising of the

kundalini. Thus SATCHITANANDA shines through as a result

of an authentic practice into every corner of our life — the

“object” (existing only when one is not abiding in the eternal

now) is to return to this reality when we find ourselves separate

— to make this realization more continuously, accessible, and

available — in perpetual continuity (nirbija samadhi) — to

merge i t s e ternal aspect into the weave ofALL OUR

RELATIONS.

29. Pattinathar

Saint Pattinathar Tamil: was a Saivaite and a Spiritual

leader. He was born to Sivanesa Chettiar and Gnanakalai. His

father was a trader in Tiruvidaimarudur, Thanjavur district. His

birth name was Swetharanyar after as epithet of Lord Siva

of Swetharanyeswarar Temple. He was also called as

Thiruvenkadar by the people. When he was five years old, he lost

his father. Like his father he spent money on Siva devotees, and

fed them daily. He was a trader and had enough wealth. At sixteen

years, he was married to Sivakalai, daughter of another trader by

the name of Sivasithamparam Chettiyar and his wife Sivakamy.

Even after fifteen years of marriage they had no children. Meantime

there was a very poor Saivaite by the name of Sivasarumar who

spent all his wealth in feeding the Siva devotees. When all his

wealth was spent he sold his wife’s nuptial chain (thali) and fed

the devotees of Lord Siva. Once in his dream, Lord Siva appeared

and told him, he would find him (Siva) as a baby at a certain spot.

“Hand over the baby boy to Thiruvenkadar. He would give gold

equal to the weight of the baby. The Saivaite devotees found the

baby and took him to Pattinathar. He adopted the child and gave

the couple, gold and more wealth.

Search for divinity

The divine child grew up and followed in his father’s

footsteps. Once the father sent him on a ship with a good lot of

merchandise and when he came he brought back sacks full of

paddy husks. The father was angry and locked him up in a room

and going to the harbor, threw the husks out. What was his

surprise to see they were all gold; Every dried piece of the

husk turned out to be gold and precious gems. He hurried home

to see his son. He was not in the room. His wife gave him a

small box the son had given before he disappeared. In it was

an Palm-leaf manuscript and a needle without an eyelet. On the

script were the following words (in English for understanding):

“Not even an eyeless needle will accompany you in the

final journey of life.”

Pattinathar (Thiruvenkadar) realized the philosophy and

wisdom of the words, and renounced everything - his wife, his

wealth, his kith and kin and all other mundane attachments. With

only a loin cloth he left. He sang many a philosophical song to

enlighten people on the Blissful state of renunciation. He sang

about the human life and its complex dimensions, made his lyrics

more appealing to the common man. He urged repeatedly not to

be attached to the body and its pleasures, for the body which

perishes and becomes food for animals and worms. Think of God

and surrender at God’s feet.

Pattinathar worshiped Shiva at the Srikalahasti temple,

which has inspired great poetic and musical works. The

samadhi [attained salvation in this place] of Pattinathar is a

h i s tor ic landmark located on the Ennore Expressway

in Tiruvot t iyur. i i t i s a round 500 years old . Ins ide the

Nandrudayan Vinayaga temple in Devadhanam, Tiruchirappalli,

idol for Pattinathar is found.

30. Body and soul

Gross Body (Sthula Sariram). (Annnamaya Kosam)

‘Annam’ means food and ‘maya’ means modifications. the body

is the result of modif ication of food and hence cal led

‘Annamaya’. The food eaten is digested. Its very essence

becomes the sperm in man and the ovum in woman. They

combine to form the seed, from which the foetus is formed. It

is nourished in the womb by the food eaten by the mother. At

birth, the child emerges from the womb and is nourished by

the mother’s milk. It grows up and develops in strength and

size due to the food eaten. We consume mountains of food in

our lifetime. Finally, we die to merge into food (Earth). The

earth itself becomes the food we eat. So, we are born from

food (earth) and go back to food (earth). Food is that which is

eaten by being and which eats beings.

We eat food and food in turn eats us. Many die by

overeating. Many die by under eating. Also the body gets eaten by

many viruses and bacteria, even while we are alive; and by worms

and other beings when we die. Identifying with the Annamaya Kosa,

I say-”I am tall, fair, vaisya, healthy, beautiful, strong etc.”

Annamaya Kosam is our Gross Body (Sthula Sariram) to

the astral body. In the same way the astral or Sukshma body is

within the gross or physical body. The gross body cannot do

anything without the astral body. Every grosscentre of the body

has its astral centre or Sukshma body is within the gross or

physical body. From the fourth ventricle it runs along the third,

then the fifth ventricle The subtle body Sukshma sarira or

Sukshma sharira in Vedantic philosophy.

31. Lobi

An Avaricious person

32. Lord Muruga

The peacock, cock and the sphere held by the Lord are

symbolic of bindu, nadam and gnanam. Bindu is the first

expression and nadam is the first vibration of the Absolute.

The cock has a name ‘Irulakattan’ in tamil which means one

who is capable of removing darkness ignorance.

Murugan means beauty and attraction. Guhan means one

who is seated in the heart. Kanthar means non-dual aspect.

Kumaran means one who destroys ‘ku’ (mummalam i.e. ego,

maya and jagat). Shanmugha means with six faces emanated

from Lord Shiva. Vela means with sphere in hand.These are

different names to Lord Subhramonya

33. Kantharalangaram

Arunagirinathar has weaved a beautiful garland to adore

Lord Muruga. He weaved not a garland of flowers (Poomalai),

but a garland of songs (Paamalai) by way of Kandhar

Alangkaram. Each word appeared like a selectively chosen

flower to adore God. Kandhar Alangkaram, consisting of 102

verses, is a marvelous creation of poetry that portrays the

magnificence of Muruga and presents Him in all His splendor

and glory before us.

Apart from being an ornament that adds to the beauty of

Muruga, Kandhar Alangkaram describes the various qualities

of Muruga, His benevolence, His knowledge, His valour, the

power of His Vel, the exquisitely beautiful peacock and the

ensign of the rooster. It describes how Muruga comes into our

lives in various roles.

34. Arunagirinathar

Arunagiri was born in Thiruvannamalai, a town in Tamil

Nadu. His father died soon after his birth and his mother and sister

brought him up in the rich cultural and religious traditions. Legends

claim that Arunagiri was attracted to the pleasures of the flesh and

spent his youth in pursuing a life of debauchery. He used to get

money from his sister each time to go to devadasi’s. His sister

always give whatever she earned to make his brother happy. One

day he demanded money from his sister, but unfortunately she had

no money. She was very sad and said, “Oh brother, I am sorry that

there is no money to give you today.” Arunagirinathar shouted how

its possible and he wanted money now to have pleasure. His sister

then said “Brother, if you need to have pleasure then please come

sleep with me, tomorrow I will get you the money somehow”.

Hearing that, Arunagirinathar felt how self centered and selfish he

was. He decided to end his life, went to the temple hit his head in

all the pillars and steps, begging for forgiveness. Then he leaped

from the tower of Thiruvannamalai temple. He was however

miraculously saved from the death by Lord Muruga who also

transformed him to a holy saint instantaneously

Arunagiri sang his first devotional song and thereafter

decided to spend the rest of his life singing in praise of the God.

He was a devotee of Lord Muruga and worshipped the God at

Vedapureeswarar temple at the sacred place known as Cheyyar on

the banks of the Cheyyar River .His fame got the jealousy of chief

minister of the Kingdom. He claimed Arunagirinathar as a false

saint and not a true devotee of Lord Subramaniya. So the king

arranged a public gathering and asked Arunagiri to show Lord

Subramanya to others also. Arunagiri started singing songs towards

Lord Muruga and soon after Lord Muruga appeared in a stone pillar

in the form of child. He was as bright as equal to hundred of suns

and the people were unable to see this with their ordinary eyes.

Due to this everybody lost their eyes including the king and

ministers. It was suggested that bringing the Parijatha flower could

only get sights back to the people. Arunagirinathar is said to have

entered the body of a parrot in order to fetch the parijatha flower.

His enemy Sambandan burnt his body and hence Arunagirinathar

settled himself on the temple tower in the form of the parrot and

sang his famous kantharanubhuthi. There is a form of a parrot in

one of the sthubis (Kili Gopuram), testifying to this story.

35. Pathanjali

Maharishi Patanjali was the avatar of Adi Shesha - the

Infinite Cosmic Serpent upon whom Lord Vishnu rests. He is

considered to be the compiler of the Yoga Sutras, along with

being the author of a commentary on Panini’s Ashtadhyayi,

known as Mahabhasya. As per one legend, he fell (pata) into

the hands (anjali) of a woman, thus giving him the name

Patanjali.

Patanjali Yoga Sutras

It is said that once, while watching a dance by Lord Shiva,

Adi Shesha found it unbearable to support the weight of Lord

Vishnu. Amazed at this, he asked Lord Vishnu the reason for

the same. Lord Vishnu said that this was because of his harmony

with Lord Shiva’s energy state, owing to the practice of Yoga.

Realizing the value and benefits of Yoga, Adi Shesha decided

to be born amongst humans as ‘Patanjali’, to teach them the

great art.

Yoga Sutras are considered to serve as the basis of the

yogic techniques. Maharishi Patanjali, “The Father of Yoga”,

compiled 195 sutras, which serve as a framework for integrating

Yoga into the daily routine and leading an ethical life. The exact

date of the compilation of the Yoga Sutras is not known.

However, it is believed that they were written somewhere

around 200 BC. The core of Patanjali’s teachings lies in the

eightfold path of yoga. The path shows the way to live a better

life through yoga.

36. MUMMALAM

Our knowledge and action are influenced and impaired

by something which Saivism calls anavam. Anavam is the

source of our ego and ignorance.

Our ability to know, act and desire is impaired by this

sutble entity, anavam. Like the husk of paddy or verdigiris on

copper, anavam is associated with the soul from time

immemorial. It is an inherent pre-cosmic evil and the root

cause of misery, and it is not in the nature of the soul.

Ignorance, darkness and ego are some of the names by which

it is called. Anavam means that which make the soul small,

like an atom.

We think before we act. Our action is based on our

thought which depends on our knowledge. Ignorance which

causes obstacle to our knowledge is, therefore, the base of our

problem. We also fail to take a balanced view and act wrongly

because of our arrogance. The source of this is our ego.

Anavam which is the source of ignorance and ego is considered

as the original impurity or moolamalam. Karma and maya help

to remove the fetters of anavam.

Nature of Anavam

Anavam impairs soul’s capabilities in two ways. By

itself a obscures soul’s power of knowing. This is its true or

special nature and is called its sorupalakshanam.

In another way, in association with karma and maya, it

makes the soul to know mistakenly. Karma and maya enable

the soul to improve its capability of knowing. They act as dim

light in darkness and help us to form an unclear picture, often

an incorrect picture of things. This again is due to anavam.

This is the genera l na ture of anavam and i s

called thadasthalakshanam.

Karma and maya act like lamp in darkness. In the dim

light soul often experience difficulties. This is actually due to

the darkness of anavam. Without understanding it, other

religions mistakenly blame karma and maya as sources of our

problems. Except Saivism, other religions do not speak of

anavam.

F unction of Anavam

By itself and in associatin with karma and maya,

anavam acts in seven ways and causes the following problems:

1. Moham - Through capable of knowing and avoiding evil

things or deeds, still we act to the contrary.

2. Matham - Thinking high of us and our deeds.

3. Ragam - Knowing that a thing is not within our reach,

still we crave to get it.

4. Kavalai - Thinking and feeling sorrowful as to whether

we get what is due to us or not, whether we obtain the

fruit of our labour or not, whether our possession will

leave us or not, etc,.

5. Thapam - Inability to bear the loss or likely loss of

something closer to us.

6. Vaatam - Sorrow caused by the above.

7. Visishtram - Though we are the cause of our pleasure

and pain, we blame others for them.

Though it is a common practice to compare anavam

with darkness, it is worse than darkness. Darkness obsures

the objects but show itself. Anavam obsures both. Like

darkness, anavam is one and not many.

When the soul evolves spiritually and receives divine

light or divine grace, the fetters of anavam get weekened and

removed. Many happenings in life do not have reasons or find

acceptable explanations. Though born and bread in the same

environment, we find one enjoying life with all benefits and

another falling into unfold mysery. Sickness, poverty, death

etc., are occuring unexpectedly. Unable to find any reason we

call it as karma. The theory of karma explains such occurences.

Karma means ac t ion, or v inai in Tamil . In

philosophical term it means action, its fruits and the law

governing it.

Cause and Relationship

There are religions which do not believe in God. But

almost all religions believe in karma. ‘One has to experience

the fruits of his own karma’ is the karmic law. Proverbs like

‘you reap what you sow’, ‘what is done in the morning take

shape in the evening’ etc., explain this concept.usage is in

connection with karma, it is called sambandham. Pleasure and pain

are respectively the result of good and evil actions. A verse in

Sangam literature, the early Tamil works, say ‘Good and evil are

not obtained from others’

Karma or action cannot take place by itself. It has to

involve some materials. My act of writing involves pen, paper,

my hand, etc., These are products of the subtle entity called

maya. Thus karma involves maya. Karma and maya help the

soul to get release from the grib of anavam. This necessarily

involves the association of them with anavam.

Because of their association with anavam, karma and

maya are also said to be malams. Like anavam they also exist

from time immemorial. Anavam is called sakaya malam.

Sakayam means ‘born with (the soul)’. Because anavam

directly binds the soul, it is called prathi pandham. Karma

came to usage because of anavam’s association with the soul.

Hence karma is called anupandham. As maya’s Three Kinds

Thoughts, words and deeds are vinai or karma. The

action or karma we do is called agamiyam. Even after the

action is over, its fruit does not end. The good and bad actions

leave their imprints as punniyam and pavam respectively. They

follow the related soul from birth to birth.

The karma we do in various births are thus following us

in large quantity. This quantity of karma is called sanchitham.

From this quantity of sanchitha karma a portion comes to soul’s

experience in its new birth. This karma is called prarabdham.

Balance karma will come to experience in future births.

A body suitable to experience the karma is given by God

from maya. When and how the karma is to be experienced is

decided by God himself.

According to Jainism and Buddhism, karma on its own goes

and joins the Soul and come to experience. No external Being

like God is necessary for it. Like a calf, among a large number of

cow, going and finding its mother for feeding the milk, karma also

finds the related person and come to experience.

This explanation has its flaw. Unlike the calf, karma is an

unintelligent entity. It cannot go and find out the related person

by itself. An intelligent Being with perfect wisdom and power is

necessary to make karma to join the related person. This Being is

God Siva as explained by Saiva religion. The Tamil word

for prarabdha karma is ul or ulvinai, as found in Thirukkural and

other literatures. Since the time and place for it to come to

experience is determined by God, it is also called vithi.

Karma and its F ruits

All the karma performed in a particular birth does not come to

experience in the same birth. They come to experience in the

subsequent births. All the seeds sown in the same place at the same

time do not germinate at the same time. Some germinate earlier and

some later. Karma coming to experience is similar to this.

For the past karma to come to experience, we have to do

karma again. By this new karma, the past karma comes to a

happy or sorrowful experience and gets exhausted. But this

new karma becomes agamiyam, then as sanchitham and again

as prarabdham.

Thus one karma coming to experience and getting exhausted

gives rise to a new karma. It is like a river, the water at one place

moving away while another taking its place. It is a continuous

process of one karma, going out and another coming in. The

question, therefore, arises, ‘Is there no end to this continuing

process?’ How can the soul get liberated from this?

Saiva religion shows the way for liberation. We should

develop positive qualities and attitudes in life. Showing love

to all living beings with malice to none and engaging in good

deeds will help to develop divine qualities. Our action of karma

should be in the way of Siva who, according to St. Thirumoolar,

is not different from love.

We gain experience from karma, and knowledge

through experience. The grib of anavam gradually get

loosened. We become matured to understand our own nature

and our relationship to God. We develop an equipoise of mind

to take up happiness and sorrow, the fruits of good and evil

karma, alike. God’s Grace then descends to us. Our actions

will then be not motivated by our senses, prompted by anava

malam. They become His actions and the karma will not follow

us to come to experience.

MAYA IS REAL

Matter gets transformed to energy and energy to matter.

Nothing is created from the void. Creation and destruction

are transformation from one state to another. This is a

scientifically accepted fact. The Saiva philosophical concept

of the worldly things and the cosmos reflects the above

scientific view.

Always Existing

What is real only comes to existence. This concept is

called Satkariyavatham in Saiva Siddhanta philosophy. It

consists of three words sat, kariyam and vatham. Sat means

one which is real; kariyam means the product; vatham means

concept. From this, it follows that nothing comes to existence

from nothing or void. According to Saiva philosophy, all things

are born out of a subtle entity called maya. It is the seed of the

world we live in. Saiva Siddhanata views maya as real and

eternal. I t is not an illusion. Like energy, it pervades

everything and is used by God when required. It is customary

to divide the word maya into ‘ma’ and ‘ya’, and to say that

‘ma’ indicates involution and ‘ya’ indicates evolution. By this

the origin and decay of things are explained as transformation

from and to maya. Death is a transformation of the physical

body to maya and birth is vice versa.

For the soul to act, it requires the body, and the mental

and psychological faculties. These are called respectively as

dhanu and karana. It also requires the world, called bhuvanam

to stay in. For its actions to come to experience it requires

materials of experience or enjoyment, called bhogam. Dhanu,

karana, bhuvana and bhogam are the products of maya. Like a

pot which disintegrates and get transformed to clay, these things

which were made of maya decay and get transformed to

maya.Like a Lamp

The soul’s power of knowing is impaired by anavam. In

association with the products of maya it engages in action and

gains experience. Through experience it gradually gains

knowledge. With God’s Grace, Soul’s knowledge improves and

the shackles of anavam get loosened. Thus i t evolves

spiritually. Like a small lamp, helping in darkness till the sun

dawns, maya helps the soul till it receives the divine light.

The soul is an association with anavam. It gains

knowledge through the senses and mental faculties which are

products of maya. This knowledge is not perfect and often

creates confusion. Because of this, the maya which helps the

soul to gain knowledge is also considered as a malam or

impurity.

Nature and Division

Maya is a single entity. By the nature of its action, it is

divided into two parts called sudha maya (pure maya) and

asudha maya (impure maya). In association with the anava

malam, it causes confusion and misunderstanding and in this

state it is called asudha maya. It is also the cause of mental

attachment and hence is called moga karani. Sudha maya is

not in association with the malam and does not cause any

attachment. Hence it is called karani.

Souls, as explained earlier, are divided into three

categories, vijnanakalar, pralayakalar and sakalar. Since they

are of three categories, the ‘world’ required for them is also of

three categories. They are respectively called sudha maya,

asudha maya and prakriti maya worlds. Prakriti maya is the

product of asudha maya and hence it is also asudha maya.

When danu karana buvana boga originates from maya,

they first appear as subtle bodies called tatvas. Saiva

Siddhanta speaks of thirty six tatvas, while other philosophies

speak of twenty four tatvas(of prakriti maya). Out of the thirty

six tatvas, five are classified under sudha maya, seven under

asudha maya and twenty four under prakriti

EVOLUTION OF THE SOUL

Growth is natural for all beings. It happened in the

previous births, happens in this birth and will continue in the

coming births. After taking many births we have evolved as

human beings. Even among human beings growth and

evolution are taking place.

Our knowledge and understanding are according to the level

of our growth or evolution. Accordingly the grib of anavam

gradually gets loosened. Soul’s evolution can, therefore be

considered as the weakening of the grib of anavam. This evolution

continues till liberation or mukthi is attained.

The concept of the soul going to eternal heaven or eternal

hell is not in Saivism. According to Saivism, liberation and

Bliss are the ‘birth right’ of every soul.

Original Sta te

At the beginning period, before taking births, souls were

enveloped in the darkness of anavam. They were inactive with

their capabilities dormant. Anavam has a natural association

with the souls, like the vedagiris in copper. This state of the

souls is calledkevala state.

The all merciful God helps the soul whose capabilities

are impaired by anavam, by giving it a subtle body formed from

maya. This body is called puriyattakayam which is made up

of eight constitutent elements of maya. They are the three

tatvas of mental and psychological faulties called mind, budhi

and ahankaram, and the five intrinsic elements of taste, vision,

touch, hearing and smell. This subtle body moves with the

soul from birth to birth till it attains liberation and Bliss.

On getting the subtle body initially, the soul enters into

a state of action. Its power of knowing, acting and desiring is

awakened. According to its desire of likes and dislikes, the

soul acts for the first time. By God’s Grace, the soul then gets

a gross body suitable to experience the fruit of its action or

vinai. While the subtle bodies given initially were of the same

type for all the souls, the gross bodies differ according to their

actions. With the gross body the soul acts. According to its

action it gets another body in the next birth, and this process

of action (karma) and birth continues one after another.

Karma and Evolution

As mentioned earlier, the soul moves from birth to birth

with the puriyattakayam. In the buddhi tatva of it, soul’s karma

forms imprints as punniyam and bavam according to its good and

evil deeds. In the next birth or births to come, these imprints come

to experience causing happiness and sorrow to the soul.

After death and before the next birth, the soul,

sometimes stays in an intermediate stage and experiences

pleasure or pain according to its karma. This stage when it

experiences pleasure is called heaven or sorkam and pain is

called hell or narakam. Sometimes the soul also lies dormant

wi thout any exper ience , l ike a rock or s tone . St .

Manikkavasakar refers to this stage as the’birth of a stone’ in

his Sivapuranam verse.

Overcoming Karma

Karma leads to birth and birth to karma. A question

may, therefore, arise as to how one can overcome this chain

process of karma and birth. How can one be liberated?

Every religion stresses on the need to follow certain

basic ethics in life. Love, aram or dharma, good conduct etc.,

form the basic ethics to be followed. St. Thirumoolar says

“Love is Siva”Al l the Saiva Sain tsencourage

showinglove to others in whom Siva resides.

Along with good qualities, one should engage in good

deeds. The Saiva Saints engaged themselves in social service

while entrenched in love of God. St. Thirunavukkarasar says

‘My duty is to stay in service’. For spiritual progress, such

qualities and services are necessary. In addition, we should

think and act without selfishness.

Acting in the above manner one should chant .

Thevaram, Thiruvasakam and other Thirumarai works with

devotion to God. In addition to these one should strive to

understand the Saiva philosophical works which explain the

nature of God, souls and the world and our relationship to

them. This will bring an inner change, helping one to move in

the way of God.

At this stage, our sense of I-ness and My-ness vanish

and a feeling that all are according to God’s Grace develops.

The grib of anavam completely loosens and soul’s true wisdom

dawns . This s tage is ca l led malapar ipaham in Saiva

philosophy.

Also we develop an equipoise of the mind when we

are able to take up good and bad karma, pleasure and pain,

unperturbed, as equal. This stage is called iruvinai oppu.

When these two stages are reached, the soul becomes matured

to receive God’s Grace develops. In this matured state, Soul’s

actions are prompted with God consciousness and not by its

inner faculties. Hence karma does not effect the soul.

God’s Grace then descends on the soul. It is called

Sakthini patham which means descent of Sakthy or God’s

Grace. The Soul is then free of bondage and liberated to enjoy

Siva’s Bliss.

Eternal like God and different from Him .Even in liberation,

this is the state of the souls.The Tamil phrase VEEDU PERU

indicates that the ultimate stage of evolution of the soul is Mukthy

or liberation and enjoyment of Siva’s Bliss.

Meykanda sastra’s Irupa irupathu and mummalam

In explaining how Anavam as a Deep Structure element

determines the forms of observable human behavior, Thou hast

mentioned the following forms as the evidences: the tendency to

differentiate self from others and becoming egoistic thereby,

fantasizing and imagining uncontrollably and irrationally, continuos

disposition of excessive anger and hatred, irrational and blind

infatuations, murderous inclinations, the tendency to oppress and

repress and through that exult in creating misery and unhappiness,

excessive and groundless self-conceit and finally losing the rational

capabilities and becoming insane and abnormal.

The following seven traits or behavioral dispositions that

are irrational are attributed to maayai, the delusion-producer:

the absence of illumination or ignorance; taking the false as

true and having no doubts about it; irrational passions and

unthinking desires; believe in the magical and miraculous;

unquestioning credulity or blind faith; and unnecessary and

excessive fear and anxiety.

To kanmam Thou hast a t t r ibu ted the fol lowing

dispositions: non assertive indolence; total disinterestedness

and indifference; always bothered with the moral issues in

effecting actions; abstaining from doing what one ought to do

and enjoying belittling and ridiculing others.

It is also said these primordial elements being anati -

unoriginated and intrinsic to the anmas- inhere with the anmas

without ever departing, forever seducing the anmas to their evil

ways without ever diminishing in their nasty hold. If that is the

case, it appears most certainly now, that there is NOTHING that

can be said to be mine , my way of Being-in-the-World, a way of

living that’s peculiarly mine. From the most ancient times itself I

have been totally overpowered by these forces of evil, making me

do things that are unbecoming and evil, they themselves remaining

unaffected by all the earthly struggles of mine mine.

37. Tevaram

The Tevaram (Tamil: “Teva” means “God”, “Aram”

means “gar land”) denotes the f i r s t seven volumes of

the Ti rumurai , the twelve-volume col lec t ion of

Tamil Saivite devotional poetry. All seven volumes are

dedicated to the works of the three most prominent Tamil poets

of 7th century namely Nayanars - Sampantar, Appar and

Suntarar. The singing of Thevaram is continued as a hereditary

practise in some of the Shiva temples in Tamil Nadu. In the

tenth Century AD, during the reign of Rajaraja Chozha I, a

col lec t ion of these songs was found abandoned in

the Chidambaram temple, along with other religious literary

works, and collated by Nambiyandar Nambi. It is during the

Chozha pe r iod tha t Tami l Saivi sm came of age

and Tevaram with its body of texts on rituals, philosophy and

theology, was canonized. The 276 temples revered by these

verses are called paadal petra sthalam and another 276 places

having Shiva temples that are casually mentioned in the verses

are classified as vaipu sthalam. The conventional Sanksrit

devotional texts were displaced in usage by Tevaram for

Saivism and Nalayira Divya Prabandam for Vaishanvism. The

tradition of singing Tevaram verses in temples by trained

people called odhuvars is continued in some of the famous

Shiva temples in Tamil Nadu is followed even in the current

age. There are totally 796 of these songs with a total of more

than 8,200 stanzas. The three poets were not only involved in

portraying their personal devotion to Shiva, but also involved

a community of believers through their songs. It is one of the

important sources of Tamil Bhakthi, a movement that inspired

the agricultural community.

38. Thiruvasakam

“Mannikkavasagar” one whose words are like gems wrote

the e ighth Thirumura i cons i s t ing of Thiruvachakam,

Thi ruvempavai and Thi rukkovaiyar. He was born in

Thiruvathavur in the late 8th or early 9th century A.D. He was

a minister in the Pandya kingdom but when he was sent to

purchase horses for the army, he spent all the money in religious

pursuits. Lord Sivan is supposed to have blessed him with his

grace and saved him from the wrath of the King. It is said that

one who does not get moved by ThiruvAchakam will not be

moved by anything else.

Thiruvachakam has 51 poems wherein all the four classes

of meters have been employed”

39. Thiruppugazh

Thiruppugazh ( ”Glory to the Lord” or “Divine glory”)

is a 15th century anthology of Tamil religious songs dedicated

to Murugan , the son of Shiva , wr i t t en by the poet-

saint Arunagirinathar. The anthology is considered one of the

central works of medieval Tamil literature, both for its poetical

and musical quali t ies, and for i ts rel igious, moral and

philosophical content.

The work and its contents

Arunagirinathar went on a long pilgrimage, visiting

the arupadai, the six temples most sacred to Murugan, and over

200 other holy shrines in India and Sri Lanka. At each of these,

he composed songs in praise of Murugan, which are collected

together in the Thiruppugazh. The majority of the songs are

sung to Murugan, but there are also a few songs that sing of

deeds of Siva or the avatars of Vishnu, and of the power

of Parvati. Each song ends addressing Murugan as Perumal, a

term tha t t rad i t ional ly had s t rong associa t ions wi th

TamilVaishnavism.

The worship of Murugan has strong roots in Tamil Nadu.

According to Tamil legends, Murugan was the brave warrior

who defeated the powerful demon Soorapadman, and was seen

as being the epitome of youth, compassion and beauty.

Arunagirinathar ’s songs build on this tradition, hailing

Murugan as the source of all knowledge, who even gave saintly

advice to his father, Lord Shiva. Murugan is described as being

full of love and compassion. Arunagirinathar says in the

Thiruppugazh the songs will, by the grace of Murugan, convey

the pearls of devot ion and wisdom. The songs contain

philosophical musings onGod, expressed in simple terms,

placing par t icu la r emphas i s on the role of

God’s grace or mercy in helping the individual deal with the

troubles and ills that afflict humanity. The songs also deal with

issues of morality and living a virtuous life on Earth, with many

exhorting people to seek true happiness in God.

Language and style

Early mediaeval Tamil religious poems were written in a

language and style that followed the pattern of classical Tamil

literature. The Thiruppugazh, in contrast, was written in a form

of Tamil that was quite different from pure classical Tamil and,

in part icular, contained many loan words, part icular ly

from Sanskrit. Its metres, too, are more obviously rhythmical

than the stylised classical metres.

Musical poems

The poet Arunagirinathar represents a remarkable blend

of Tamil literary genius, devotion to Murugan and musical

expertise. Although music had always been an integral part of

the Tamil hymns such asTevaram, Arunagirinathar was one of

the first to set all his compositions to music in the style of

“Santham”—setting the verses within a certain length to

conform to rhythm (thala). Arunagirinathar utilises certain

repetitive phrases to achieve movement and colour in his

poems. By combining the Tamil hard or soft consonants and

long or short vowels in different ways, Arunagirinathar

produces hundreds of compound rhythmic words such

as, tatta, taatta, tantha, thaantha, thaiya, thanna, thaana, thanana,

etc. . . At the beginning of each poem in the Thiruppugazh,

Arunagirinathar gives the rhythm notations.

Arunagiri’s poems can be enjoyed for their literary value

as well as for their devotional. Arunagirinathar has combined

his poetic skill and his devotion towards Muruga with

remarkable ease. Scholars hail Thiruppugazh both as a literary

masterpiece and as a work of devotion.

Arunagiri was neither a born poet nor a devotee but rather

started out in a different way of life and transformed himself

into an erudite scholar and versatile poet. (Arunagirinathar

describes this in Kandhar Anuputhi) (The Adoration to God)

thus: “This talent, this skill, this knowledge and this devotion,

do not belong to me. These are the gifts of Muruga. It is only

you, Lord Muruga, who make me sing.” (Yaam Odhiya

Kalviyum Em Arivum Thame Pera Velavar Thandhadhanal”).

Arunagiri has woven a beautiful garland, made not of

fragrant flowers (Poomalai) but of beautiful verses of Tamil

and has presented it to all so that they also could offer it to the

Lord and derive immense inspiration, knowledge and Blessings

from Him. Thiruppugazh is an ideal form of prayer, a beautiful

set of songs, a panacea for all ills and above all a way of life.

40. Dhurvasa

Durvasas, was an ancient sage, the son of Atri and Anasuya.

He is supposed to be an incarnation of Shiva. He is known for his

short temper. Hence, wherever he went, he was received with great

reverence from humans and Devas alike..

According to local tradition in modern Azamgarh,

Durvasa’s Ashram or hermitage, where many disciples used to

go to study under him, was situated in the area, at the

confluence of the Tons and Majhuee rivers, 6 km north of

the Phulpur Tehsil headquarters.

Bir th

According to Chapter 44 of the Brahmananda

Purana, Brahma and Shiva once got into a heated quarrel. So

violent was Shiva’s rage as a result of this quarrel, that the Devas

fled from his presence in fear. His consort, Parvati, complained

that Shiva was now impossible to live with. Realising the

disharmony his anger had caused, he decided to deposit this anger

into Anasuya, the wife of sage Atri. From this portion of Shiva

deposited into Anasuya, a child was born, who was named Durvasa

(literally, one who is difficult to live with). Because he was born

of Shiva’s anger, he had an irascible nature.

The Bhagavata Purana gives a somewhat different account

of Durvasa’s birth. In this version, Atri performed severe penance

to propitiate the Supreme Being in order to obtain a son

by Anasuya who would be just like Him. Pleased with

him, Brahma, Vishnu, and Shiva (being but different

manifestations of the Supreme) blessed the sage that portions of

themselves would be born as his sons. In due course, Anasuya

bore Soma (Brahma’s incarnation), Dattatreya (Vishnu’s), and

Durvasa (Shiva’s).

Role in the Churning of the Ocean

In the Vishnu, Vayu, and Padma Puranas, a curse that

Durvasa laid upon Indra is described as the indirect reason for

the famous churn ing of the ocean .The

Bhagava ta and Agni Puranas a l so ment ion Durvasa’s

involvement in the episode in passing, without going into the

deta i ls . Other sources for th i s s tory, such as

the Ramayana,Mahabharata,Harivamsa, and Matsya Purana, do

not mention Durvasa’s involvement at all, and ascribe the

incident to other causes, such as the Devas’ and Asuras’ desire

for immortality.

The story in the Vishnu Purana goes that Durvasa, while

wandering the earth in a state of ecstasy due to a vow of insanity

he was observing, came by a Vidyadhari (a nymph of the air)

and demanded of her a heavenly wreath of flowers she was

wearing. The nymph respectfully gave the garland to the sage,

whereupon he wore it on his brow. Resuming his wanderings,

the sage came across Indra riding his elephant,Airavata,

attended by the gods. Durvasa, still in his state of frenzy, threw

the garland at Indra, who caught it and placed it on Airavata’s

head. The elephant was irritated by the fragrance of the nectar

in the flowers, so it threw the garland to the ground with its

trunk. Durvasa was enraged to see his gift treated so callously

and cursed Indra that he would be cast down from his position

of dominion over the three worlds, just as the garland was cast

down. Indra immediately begged Durvasa’s forgiveness, but

the sage refused to retract or even soften his curse, and went

on his way. Because of the curse, Indra and the Devas were

diminished in strength and shorn of their lustre. Seizing this

opportunity, the Asuras led by Bali waged war against the gods.

The gods were routed and turned to Brahma for help. Brahma

directed them to seek refuge with Vishnu. Vishnu in turn,

advised them to call a truce with the Asuras and work together

with them to churn the Milky Ocean and obtain the Nectar of

Immortality, on the pretext of sharing it with them. Vishnu

promised that he would ensure only the Devas drank the Nectar

and obtained immortality so they could once again defeat the

Asuras. The Devas took Vishnu’s advice and called their truce

with the Asuras, and thus did the gods and demons begin

planning their great enterprise.

Durvasa and Shakuntala

In the Abhijnanashakuntala, written by Kalidasa, when

the maiden Shakuntala ignored Durvasa’s demands to be

welcomed as a guest because she was daydreaming about her

lover, Dushyanta, he cursed her that her lover would forget her.

Horrified, Shakuntala’s companions managed to mollify

Durvasa, who softened the curse, saying that Dushyanta would

remember Shakuntala when he saw the ring that he gave her as

a token of their love. The sage’s curse came true of cours, and

was eventually lifted, just as he said it would be.By the end of

the play, the two lovers are reconciled, and are happy to be

together again, along with their son, Bharata.

Durvasa, Rama, and Lakshmana

In the Uttara Kanda of Valmiki’s Ramayana, Durvasa

appears at Rama’s doorstep, and seeing Lakshmana guarding

the door, demands an audience with Rama. At the time, Rama

was having a private conversation with Death disguised as an

ascetic. Before the conversation began, Death gave Rama strict

instructions that their dialogue was to remain confidential, and

anyone who entered the room and saw or heard them was to be

executed. Rama agreed and entrusted Lakshmana with the duty

of guarding his door and fulfilling his promise to Death. Thus,

when Durvasa made his demand, Lakshmana politely asked the

sage to wait until Rama had finished his meeting. The sage

grew angry and threa tened to curse a l l of Ayodhya i f

Lakshmana did not immediately inform Rama of his arrival.

Lakshmana, in a dilemma, decided it would be better that he

alone die to save all of Ayodhya from falling under Durvasa’s

curse, and so interrupted Rama’s meeting to inform him of the

sage’s arrival. Rama quickly concluded his meeting with Death

and received the sage with due courtesy. Durvasa told Rama

of his desire to be fed, and Rama fulfilled his guest’s request,

whereupon the satisfied sage went on his way. Rama was

overcome with sorrow, for he did not want to kill his beloved

brother, Lakshmana. Still, he had given his word to Death and

could not go back on it. He called his advisers to help him

resolve this quandary. OnVasishta’s advice, he ordered

Lakshmana to leave him for good, since such abandonment was

equivalent to death as far as the pious were concerned.

Lakshmana then went to the banks of the Sarayu, resolved on

giving up the world through Yoga. Unseen by anyone, Indra

took him to heaven.

41. Karaikkarar

A master attendant

42. Kavadi

A wooden structure used to carry pots of milk for

abishegam to Lord Murugan on His festival days such as

Thaipusam. It consists of a piece of wood to which pots of

milk is tied to at either end and is decorated with a wooden

arch, flowers and peacock’s tail feathers. Devotees carry the

kavadi on their shoulders over a prescribed distance, usually a

few miles from the temple, as an act of penance. (Penance:

The deliberate act of performing spiritual disciplines that cause

hardship on oneself. These disciplines include fasting, carrying

kavadi, prostrating before God 108 times and so forth. The

reason for doing penance is to beseech God’s Grace to help rid

bad karmas that we may be facing or that we may face in the

future. Gurus explain that God absorbs the effort we put out

and devotion we express during the penance, and uses it to

dissolve or reduce the impact of bad karmas.) :

43. Dakshinamoorthy

Dakshinamurthy or Jnana Dakshinamurthy is an aspect

of Shiva as a Guru (teacher) of all types of knowledge and

bestower of jnana. This aspect of Shiva is his personification

as the supreme or the ultimate awareness, understanding and

knowledge. This form represents Shiva in his aspect as a

teacher of yoga, music, and wisdom, and giving exposition on

the shastras He is worshipped as the God of wisdom, complete

and rewarding meditation. [This form of Shiva is popular in

the Southern states of India especially Tamil Nadu.]

Dakshinamurti literally means ‘one who is facing south

(dakciGa)’ in Sanskrit. South is the direction of Death, hence

changeIn every Siva temple the stone image of Dakshinamurthy

is installed, facing south, on the southern circumambulatory

path around the sanctum sanctorum. Perhaps, of all Hindu

Gods, he is the only one sitting facing south. The great

seer Ramana Maharshi, has said in letter89 “one meaning of

Dakshina is efficient; another meaning is ‘in the heart on the

right side of the body’; Amurthy ’means ‘Formlessness’.

“Dakshinamurthy Stot ra .” in Sanskr i t , means the

“Shapelessness situated on the right side”.

In his aspect as Jnana Dakshinamurti, Shiva is generally

shown with four arms. He is depicted seated under a banyan

tree, facing the south. Shiva is seated upon a deer-throne and

surrounded by sages who are receiving his instruction. He is

shown as seated with his right foot on mythical apasmara(a

demon which, accord ing to Hindu mythology, is the

personification of ignorance) and his left foot lies folded on

his lap. Sometimes even the wild animals, are depicted to

surround Shiva. In his upper arms, he holds a snake or rosary

or both in one hand and a flame in the other; while in his lower

right hand is shown in vyakhyanamudra, his lower left hand

holds a bundle of kusha grass or the scriptures. The index finger

of His right hand is bent and touching the tip of his thumb.

The other three fingers are stretched apart. This symbolic hand

gesture or Mudra is the Gnana Mudra (or Jnana Mudra or Jana

Mudra), a symbol of knowledge and wisdom. Sometimes, this

hand is in the Abhaya Mudra, a posture of assurance and

blessing.In Melakadambur the dakshinamoorthy looks seated

on a bull under a banyan tree,a hole in this statue’s ear that

extends to the next ear was an wonderful sculpturing.

Dakshinamurthy is portrayed as being in the yogic state of

abstract meditation - and as a powerful form brimming with ever

flowing Bliss and supreme joy. Variations of this iconic

representation include Veenadhara Dakshinamurthy (holding

a Veena), Rishabharooda Dakshinamurthy (mounted on a Rishabha

- the bull) etc. Maharshi Kardamshankara Jnanadeva, a mystic seer

says that Dakshinamoorthy means the abstract or hidden power of

the absolute which expressed in all enlightened masters.

Indian tradition accords a special reverence to the Guru

or the teacher. Dakshinamurthy, in the Hindu system of beliefs

is regarded as the ultimate Guru - the embodiment of knowledge

and the destroyer of ignorance (as represented by the demon

being crushed under the feet of the deity). The Jnana Mudra is

interpreted in this way: - The thumb denotes the God and the

index finger denotes the man. The other three fingers stand for

the three congenital impurities of man viz. arrogance, illusion

and bad deeds of the past births. When man detaches himself

from these impurities, he reaches God. Another interpretation

is that the other three fingers denote the three states of life:

Jagruti (Fully awake through senses and mind), Swapna (Sleep

state - When the mind is awake) and Sushukti (Tru-self - When

the senses and mind go into soul - Atma). The Abhaya Mudra,

a gesture with the hand lifted above thigh with palm facing

out, fingers pointing, is interpreted as His grace upon His

students. The rosary or the snake signifies Tantric knowledge.

The fire represents illumination, removing the darkness of

ignorance.

44. Dasa Nadi

Ten nerves or arteries of the system

1. Suzhi munai-The nerve passing through six Adharas

2. Idakalai-The nerve beginning from the great toe of the

right foot and passing up to the left nostril

3. Pinkalai-The nerve beginning from the great toe of the

left foot and passing up to the right nostril

4. Kanthari-the nerve beginning at the navel passing to the

neck where it assumes a seven fold form,being the

sourceof the sevenmusical tones of the human voice

5. Atthi-frombelow the corner of the right eye to the big

toe of the left foot.

6. Siguvai-situated in the region of the eyes forming ten

branches as optical nerves

7. Alambudai-begins at the anus and terminates in the

mouth.

8. Purudan-in the region of the ears forming 120 branches

of auditory nerves

9. Guru-Beginning at the navel and reaching to the verenda

10. Sangini- Situated in the verenda

45. Sivarathir i

Maha Shivratri is a Hindu festival celebrated every year

in reverence of Lord Shiva.It is also known as padmarajarathri.

Al te rna te common names /spel l ings inc lude Maha

Sivaratri, Shivaratri, Sivarathri, and Shivaratri. Shivaratri

literally means the great night of Shiva or the night of Shiva.

The fes t iva l i s p r inc ipal ly ce lebra ted by offe r ings

of Bael or Bilva/Vilvam leaves toLord Shiva, all-day fasting

and an all-night-long vigil. In accordance with scriptural and

discipleship traditions, penances are performed in order to gain

boons in the practice of Yoga and meditation, in order to reach

life’s summum bonum steadily and swiftly.

Legends

Hindus celebrate Mahashivratri, because according to Vedic

Literatures ; there is a legend associated with Samudra Manthan

(churning of ocean), a process in which the asuras (demons) and

the Gods joined hands to churn out amrut(nectar) from the depths

of the ocean, using a mountain as a churn-dash and a snake as a

rope. The devas ( deities) and the asuras (demons) counterparts

were churning for a nectar of immortality Among many things that

came out, a pot of poison came out of the ocean. This poison was

so potent that it has the power to destroy the whole universe. The

problem that arose was that the poison could not be discarded, it

had to be drunk by one of the devas or asuras. No one wanted to

drink the poison because they all felt that they were too valuable

or sacred to drink it. Shiva, upon the request of the Gods, came

forward in a calm disposition and said that he would drink the

Halahala (poison) for “the sake of his family to sustain peace and

allow them to find the nectar of immortality.” By drinking the

Halahala, he eliminated its destructive capacity. Shocked by his

act, Goddess Parvathi strangled his neck and hence managed to

stop it in his neck itself and prevent it from spreading all over the

universe supposed to be in Shiva’s stomach. However the poison

was so potent that it changed the color of His neck to blue. For

this reason, Lord Shiva is also called Neelkanta.. After drinking

the poison, Shiva went to the Himalayas to meditate. The nectar

of immortality was found, and the asuras tried to steal it from the

devas. They wanted to become more powerful than the devas to

be able to destroy them. After a “series of divine interventions”,

the devas emerged as the winners and received the gift of

immortality. By drinking the poison, Shiva sacrificed himself for

the safety of his family and humanity.

Pralaya (the Deluge)

Another version relates that the whole world was facing

destruction and Goddess Parvati worshipped her husband Shiva

to save it. She prayed for the jivs (living souls) remaining in se –

- like particles of gold dust in a lump of wax—during the long

period of pralaya (deluge) night, that they should, upon becoming

active again, have His Blessings, but only if they worshipped Him

just as she did. Her prayer was granted. Parvati named the night

for the worship of Ishwar by mortals Maha-Sivaratri, or the great

night of Shiva, since Pralaya is brought about by Him Om.

The Lord Shiva’s F avourite Day

After creation was complete, Parvati asked Lord Shiva

which devotees and rituals pleased him the most. The Lord

replied that the 14th night of the new moon, in the dark

fortnight during the month of Phalgun, is his most favourite

day. Parvati repeated these words to her friends, from whom

the word spread over all creation.

Mysticism

According to the mystic mythology of the Puraanaas, the

Kailasa peak of the Himalayas is the abode of Shiva and He bears the

Ganges on His head. As the Lord of creatures, He is metaphorically

called as Pashupathi (with Nandi, the bull, His favourite animal) and

His fearless nature is euphemised as Sarpabhushana. Shiva’s posture

in the meditation is ascribed to Him as the head of Yogis (Yogiraja)

who practises various spiritual feats to attain salvation. Lord Shiva’s

divine consort, Goddess Parvati (who is also the daughter of

Himalaya), is the deity of strength.

46. Sanyasa

Sannyasa (saAnyasa) is the life stage of the renouncer

within the Hindu scheme of auramas. It is considered the

topmost and f inal s tage of the ashram systems and is

t radit ional ly taken by men or women over f if ty or by

young monks who wish to renounce worldly and materialistic

pursuits and dedicate their lives to spiritual pursuits. People

in this stage of life develop vairagya, or a state of dispassion

and detachment from material life, renouncing worldly thoughts

and desires in order to spend the remainder of their lives in

spiritual contemplation. A member of the sannyasa order is

known as a sannyasin (male) or sannyasini(female).

During the sannyasa phase of life, a person abandons fire,

or Agnihotra, allowed to the Grihastha ashram or householder

phase of life. People who have entered the sannyasa ashram

may choose not to cook, perform fire rituals or take heat from

fire. In practice, however, Sannyasis do various services and

partake in sacred rituals to set an example for others. Sannyasa

focuses only on the self and spirituality and not even the Gods

(as abandoning fire suggests). Symbolically, a sannyasi casts

his physical body into fire by wearing saffron robes when

entering this phase, signifying purification of body through fire

thus freeing the soul while the body is still alive. Hence,

sannyasis are not cremated after death as most Hindus are, but

may instead be buried.

Sannyasa means “renunciation” or “abandonment”. It

i s a t r ipa r t i te compound of saC- with a “col lec t ive”

meaning, ni- which means “down” and asa from the root as,

meaning “to throw” or “to put”. A literal translation would be

“laying everything down”.

The sannyasi lives a celibate life without possessions,

and practises yoga or bhakti devotional meditation, depending

on the spec if ic t radi t ion , wi th prayers to the ir

chosen deity or God. The goal of the Hindu Sannsyasin

is moksha (liberation), the conception of which varies from

tradition to tradition. For the devotion oriented traditions,

liberation consists of union with the Divine, while for Yoga

oriented tradi t ions, l iberation is the experience of the

highest samadhi (enlightenment) and for the Advaita tradition,

liberation is the removal of all ignorance and realising oneself

as one with the Supreme Brahman.

Within the Bhagavad Gita, sannyasa is described

by Krishna as follows:

“The giving up of activities that are based on material

desire is what great learned men call the renounced order of

life [sannyasa]. And giving up the results of all activities is

what the wise call renunciation [tyaga].” (18.2)

Sanskrit and Indic scholar Barbara Stoler Miller

translates chapter 18, verse 2 as follows:

“Giving up act ions based on desir e, the poets know

as r enunciat ion; r elinquishing a ll fr u it of act ion , lear ned

men call r elinquishment .”

“Disciplined action and r elinquishment ar e spir itually

mor e effective than r enunciat ion.”

Maharishi Mahesh Yogi’s translation of verse 3, Chapter

5 of the Bhagavad-Gita, says:

“Know him to be ever a man of r enuncia t ion who

neither ha tes nor desir es; fr ee fr om the pair s of opposites,

he is easily r eleased fr om bondage, O mighty-ar med.”

Renunciation in Dharma Literature

The Dharmasutras and Dharmauastras give a number of

detailed rules regarding at what stage of life a person may

renounce fire, who is entitled to renounce it, and what their

legal and social standing is following renunciation.

47. Manikka vasagar

Manikkavasakar ( l i teral ly words l ike jewels) was

a Tamil poet who wrote Tiruvasakam, a book of Shaiva hymns.

Manikkavasakar was one of the main authors of saivite

tirumurai: his work forms one volume of the Tirumurai, the

key religious text of Tamil Shaiva Siddhanta. A minister to

the Pandya king Varagunavarman II (c. 862 C.E. – 885 C.E.),

he lived in Madurai. His work is a poetic expression of the joy

of God-experience, the anguish of being separated from God.

Although he is a prominent saint in Southern India, he is not

counted among the sixty-three nayanars.

Life and works

Manikkavasakar i s sa id to have been born in

Vadhavoor(Thiruvadhavoor, near by melur(madurai Dt)), seven

miles from Madurai on the banks of river Vaigai. He was an

adi saiva Brahmin servitor who wore the top tilted knot to

denote his servitorship to sivan as a part of profession, like

other servitors like sambandar etc. A poetic and elaborate

hagiography of manikkavasagar and his works was written in

16th century and is called tiruvilayadal puranam meaning “

An account of divine deeds “. The same is not available now

in its original form. Another called vadhavoorar puranam and

yet another Sanskrit work of 12th century .C.E on the same

saint is now missing.

Accord ing to legend the k ing had se lec ted

Manikkavasagar as a part of his legion seeing and had once

entrusted him with a large amount of money to purchase horses

for his cavalry. On his way he met an ascetic devotee of Siva,

who in fact was Siva himself. Manikkavasakar received

enlightenment, realised that material things are transitory and

built the temple of Siva in Tirupperunturai with the money.

Thereafter Manikkavasakar moved from one place to other,

singing and composing devotional songs. Finally, he settled

in Chidambaram. His Tiruvasakam is placed near the idol of

Shiva there.several verses of tiruvasakam including the accho

patikam after singing which he attained mukti at thillai

na tara ja ’s fee t a re a l so engraved in the wal ls of the

chidambaram temple. The tiruchazhal hymn after singing which

the communal buddists were exposed is also engraved in one

of the prakarams. The work tiruchitrambalakkovaiyar was sung

ent i rely in thi l lai chidambaram. Throughout his work

manikkavasagar discusses how important it is to forego

attachments and cultivate dispassionate, devoted, sincere and

simple hearted love to lord siva inorder to attain his beatitude

and also that the fiveletters of namasivaya alone give one mukti.

Manikkavasakar ’s work has severa l par t s .

The Tiruvembavai , a collection of twenty hymns in which he

has imagined himself as a woman following the Paavai

Nonbu and pra i s ing Shiva . The twenty songs

of Tiruvembavai and ten songs of Tiruppalliezhuchi on the

Tirupperunturai Lord are sung all over Tamil Nadu in the holy

month of Margazhi ( The 9th month of the Tamil calendar,

December and January).

His festival is celebrated in the Tamil month of Aani .

Manikkavasakar’s hagiography is found in the Thiruvilaiyadar

Puranam (16th century AD).

48. Kausika

While on a tour of his kingdom, Kaushika came across

the hermitage of the great sage, Vasishta, along with his army.

The peace and the sol i tude surrounding the hermitage

impressed him deeply and he entered inside. There, he and his

army were Rishi Vishwamitra is considered to be one of the

most revered rishis (sages) of the ancient India. As per the holy

Puranas, there have been only 24 Rishis in India who have the

Gayatri Mantra. It is believed that Sage Vishwamitra is the first

saint of the 24 saints, and Sage Yajnavalkya the last. He also

claims the distinction of being the author of the majority portion

of the Mandala 3 of the Rig-Veda. Read on to explore the

biography of Sage Vishwamitra further rRishi Vishwamitra was

born as ‘Kaushika’ and was the great-grandson of a great sage

king, known as Kusha. He was born to Gadhi, one of the four

sons of Kusha. Like every other prince, Kaushika also

succeeded his father to the throne of his kingdom.Meeting Sage

Vasishta well received and served a splendid feast. Surprised

at the welcome received by him, Kaushika asked sage Vasishta

that how he managed to feed such a large army.

The sage replied that the food was provided to him by

his calf, Nandini, gifted to him by Lord Indra himself. Kaushika

offered the sage a large amount of wealth in return of the calf.

However, the sage declined the offer. Enraged at the refusal of

sage Vasishta, he ordered his army to forcefully take the calf

to his kingdom. The sage used his yogic powers to bring forth

a huge militia of fierce warriors, who defeated the army of

Kaushika. Kaushika was captured and brought before the sage,

who pardoned him.

49. Pranava Manthiram

AUM (OR OM) PRANAVA MANTRA - ITS MEANING

The single word AUM (P) or (OM) is known as the pranava

mantra and is perhaps the most significant mantra in hinduism. It

is known as the primary (or seed) or pranava mantra (or bija mantra)

because it contains the seed for all other mantras within itself.

AUM is also referred to in some texts as the primordial sound.

The significance of AUM can be gauged by the fact that the entire

Mundakopanisad Upanisad is devoted to its explanation and

importance in hindu (or vedic) thought. There are literally hundreds

of references to AUM in this Upanisad. One of them, referred to

as the pranava mantra, is given below:

pranavo dhanu sharo hyaatmaa brahm tallakshya muchyate.

apramatten vedadhavyam sharavattanmayo bhavet.

The Sacred Word (AUM) is called the bow, the arrow is

the soul and Brahman is its target; He shall be pierced by him

whose attention does not swerve. Then he will become one

with Him as the arrow becomes one with the target whence it

has pierced it. (Mundakopanisad II.ii.4)

Take my friend, this bow, this great weapon of Upanisad;

place veneration on it as the whetted arrow; stretch it with the

thought fixed on the nature of that (brahman); that very

imperishable is the target, my friend. Strike it! (MU II.ii.3)

That alone is the self; On which are woven the earth,

intermediate region and sky, the mind, together with all its

breaths. Put away all other words, for AUM is the channel to

the immortal Brahman. (MU II.ii.5)

Where the veins come together like spokes (in the space

within the heart!), in it resides Brahman, taking birth in many

ways. “It is AUM” - meditate thus on this self. Good luck to

you, as you cross beyond the darkness. (MU II.ii.6)

The significance of Pranava mantra is evident from the

fact that it is considered one of the faces of Lord Shanmukha.

It is said that if a person dies in Kasi, Goddess Parvati

puts the dead person on Her lap, and gently strokes the body,

while Siva recites ‘Aum Nama Sivaya,’ and the soul departs

for Kailasa, His abode.

“Aum” is a mantra that will help us cross the ocean of

‘samsara.’

So important is the Pranava mantra that when Lord

Brahma says he does not know its meaning, Lord Shanmukha

imprisons him.

Lord Brahma says he has the knowledge of the Vedas,

but is unable to explain the meaning of the Pranava mantra.

If Lord Brahma, the Creator, himself did not know the

meaning, how can one believe anyone who claims he has

understood the meaning of the mantra? It is not given to

everyone to understand its meaning. Only those with gnana

understand the mantra.

After imprisoning Lord Brahma, Lord Shanmukha takes

on the task of creation. Siva pacifies Shanmukha and points

out that Brahma cannot be kept in prison for long and he should

be released.

Lord Siva asks Brahma what his sojourn in prison was

like. Brahma says he saw the prison as a place for performing

penance. Siva then puts Shanmukha on His lap and asks Him

the meaning of Pranava. Shanmukha says He will convey it to

Siva secretly.

The whole universe is created from “Aum.” Souls are

born on this earth, because God wants to release them from

bondage. When we take a birth, depending upon the kind of

life we lead in this birth, we take further births. And so on the

cycle goes, until we become God realised and liberated. So it

is to “Aum” that souls owe their liberation.

After the deluge, when God again decides to create,

“Aum” is heard. Thus everything has its origin in “Aum.”

AUM, Great OM

For thousands of years, Indian rishis, munis, and sages

have been meditating on aum. In samadhi, they felt very subtle

Universal Vibrations—anahata nada—and they associated this

with aum revere and recite aum. This is the only mantra which

can be called a Universal Mantra. It is made up of letters A,

U, M, or O, M (A+U=O).

The Vedas, Puranas, Upanishads, Smrutis, Tantras, Yoga

Darshana, Brahamanas, and the Bhagavad Gita all point to the

great strength that aum-pranava has, and all give special

techniques for meditation on aum. From Brahma Himself, to

Manu the first man and lawgiver, to many rishis throughout

the ages—all have done japa of aum. Even Shri Rama and

Shri Krishna used to chant the gayatri and om mantras.

Meditating on aum, Brahma reached brahmatva (the essence

of Brahma), Vishnu reached vishnutva (the essence of Vishnu),

and Shiva reached shivatva (the essence of Shiva).

When you look at aum, your brain waves calm down from

beta levels to alpha level and eventually further down to

gamma and delta levels. When you hear aum, the same thing

happens. Chanting aum allows the mind to become Blissful

and quiet so that very few new thoughts originate in your mind.

Aum is the sound of kundalini shakti moving through the body,

the sound of the purification of the nervous system. Aum is

the sound of Mother Nature in us. It is the supreme mantra, an

ultimate mantra. Nothing can replace this mantra; nothing is

greater than aum.

It is very easy to pronounce aum. Aum is very delicate,

extremely sweet, and easily attainable. Omkar is medicine for

the soul. It gives us salvation (nirvana, moksha). It is also

known as pranava, omkar, or udgitha (‘worthy of singing in

higher notes’).

‘A’ represents rigveda, water, earth, rajas, Brahma the

Creator, and the past

‘U’ represents yajurveda, space, air, sattva, Vishnu the

Preserver, and the present

‘M’ represents samaveda, fire, tamas, Mahesha the

Destroyer, and the future

AUM-OM is Brahma, Vishnu, and Mahesha all in one.

It is a single syllable mantra. It is made up of akar, ukar, makar,

ardhamatra, bindu (dot), nada (sound), kala (crescent), and

shakti (energy).

Many mantras start with aum, and many end with aum.

In meditation, I have visualized many types of aum. Aum which

has all the religious symbols, as in the panchshila or unity aum.

Aum which has all numbers, many organs of the body, all

mathematical symbols.

Two Techniques of AUM meditation 1. Lord Shiva’s 16

technique of meditation, as given in the Vijnana Bhairava

Tantra “O Bhairavi, by perfect recitation of pranava or the

sacred syllable aum, and by contemplating over the void at the

end of the protracted phase of it, and by the most eminent

energy of the void, the yogi attains the void.”

There are three pranavas:

1 1) the vedic pranava, AUM

2) the saiva pranava, HUM

3) the sakta pranava, HRIM

Each should be chanted 7 or 11 times.

2. Trataka Meditation on AUM

Place an aum on the wall at eye level. Sit in cross-legged

or padmasana (lotus pose) with the head, neck, and trunk in a

straight line. Look at aum for a few seconds without blinking

the eyes. Do not strain the eyes. When tired, gently close the

eyes and visualize aum or the after image of aum. Eventually,

increase the duration of trataka to 1 minute, and then to a

maximum of 3 minutes.

50. 8.4 million Living beings

We get information from the Padma Purana that the 8.4

million species of life are divided into six groups, namely acquatics,

trees, insects, birds, animals and humans. There are nine hundred

thousand (9 lakh) types of acquatics, two million (20 lakh) types

of trees, 1.1 million types of insects, a million types of birds, three

million types of animal bodies and four hundred thousand types

of human bodies. These aggregate to 8.4 million.

51. Nadi Dharanai.

NADI OR THE ENERGY MERIDIANS

The human body consists of billions of cells existing for

the preservation of individual life. These cells need clear

communications about the body’s needs—such as nutritional

requirements, its location in space and time, the availability

of food, and its defense needs. Many of these signal transfers

happen behind the scenes—that is, too subtly for our awareness.

The body, in the course of evolution, developed many

signal collection systems. These systems are physical ,

chemical, electrical, and ionic. Even within each major signal

collection method there are variations. Sometimes physical and

chemical methodologies combine to convey a signal mode such

as taste. One major energy channel in the body is called Nadi,

which conveys information in the form of electricity. The Nadis

are assumed to be 72,000 in number. Among them are the ten

major Nadi trunks which supply electrical stimulus to all our

major organs. All the main Nadi trunks pass through or near

the spinal cord or originate from it. A similar school of thought

is the basis of Acupuncture in China.

Nadi means “stream”. According to the tantric treatise

Shiva Samhita, there are fourteen principal nadis. Of these,

Ida, Pingala and Sushumna are considered the most important.

Ida is the left channel. Ida is white, feminine, cold, represents

the moon and is associated with the river Ganga (Ganges).

Originating in Muladhara, Ida ends up in the left nostril.

Pingala is the right channel. Pingala is red, masculine,

hot, represents the sun and is associated with the river Yamuna.

Originating in Muladhara, Pingala ends up in the right nostril.

Sushumna is the central channel and is associated with the

river Saraswati. Within the Sushumna nadi there are three more

subtle channels: Vajra, Chitrini and Brahma nadi through which

Kundalini moves upwards running up the body from just below

Muladhara chakra to Sahasrara chakra at the crown of the head.

The kanda in Muladhara chakra is the meeting place of

the three main nadis and is known as Yukta Triveni (Yukta:

“combined”, tri: “three”, veni: “streams”). In Muladhara,

Shakti, the static unmanifested Kundalini, is symbolized by a

serpent coiled into three and a half circles around the central

axis Svayambhu-linga at the base of the spine. The serpent lies

blocking the entrance to Sushumna, the central channel with

his mouth. Sushumna remains closed at its lower end as long

as Kundalini is not awakened.

The technique of Kundalini Yoga consists in using Prana

(the vital air), guiding its circulatory movement through Ida

and Pingala down to the base of the spine into the space where

Kundalini lies coiled. The vital energies of the opposite forces

circulating in Ida and Pingala will be unified and Shakti

Kundalini will then awaken and rise up Sushumna, energizing

the seven chakras.

From Muladhara chakra, Ida and Pingala alternate from

the right to left sides at each chakra until they reach Ajna chakra

where they meet again with Sushumna.

In Ajna chakra the meeting of the three main nadis is called

Mukta Triveni (Mukta: “liberated”). Continuing beyond Ajna chakra,

Ida and Pingala end in the left and right nostrils respectively.

52. Vaasi Yoga

Vaasi Yoga is an art of living taught by Siddhars more

than 3000 years ago, initiated by Lord Shiva. This is an

advanced type of yoga which should be practiced only under

the guidance of Guru. The specialty of this yoga is that, it has

been practiced and mastered only by a very few in this world.

Vaasi Yogam is the attainment of consciousness about the

silent sound in our breath. To attain this consciousness, the

body should be devoid of any waste. To remove all the waste

from one’s body, one should be taught with asanas by Guru

who should be in a position to analyze the Nadi functionality

of one’s body. Guru who has the capacity to analyze the Nadi

functionality is called Siva Sithan.

Misconceptions about Vaasi yoga

There has been lot of reference of this yoga to kriya

yoga or kundalini prayanama (Yogic Breathing to increase the

pranic energy). But all of the above practices are being followed

or taught, without empowering the body to practice it. In other

words, when the physique is not devoid of waste and when one

with such a physique, practices any kind of yoga or breathing

techniques, it will only aggravate the body conditions due to

the heat or agni produced. All other kinds of yoga do not tend

to remove the waste from the body, instead only rise the body

temperature and increase the appetite. But in Vaasi yoga, food

intake gets controlled automatically and one can control the

appetite for food casually.

Stages in Vaasi Yoga

Vaas i Yoga has unique nature of a t ta ining the

consciousness of the Self, by the following stages.

1. Analysis of Nadi functionality – Guru must have the

capacity to identify the imbalance between the 3 Nadis’

Idakalai, Pingalai and Sulumunai. The reason being, each

individual is unique in nature and the functioning of the

body will vary due to the imbalance in these 3 Nadis.

The body temperature might be different for every

individual based on Vatham, Pitham and Kabam. Hence,

that has to be brought under control to a stable level

before practicing any kind of yoga .

2. Asanas to empower body – Based on the above analysis,

Guru must have the capacity to teach breathing techniques

and asanas to bring the body and breath to a stable condition

devoid of any waste. During this period 5 kinds of waste

disposal happens. Motion, urine, sweat, mucous and gas.

This will happen for minimum of 3 months. Only at the end

of 3 months with devoid of all the waste from the body, the

breath will be in control. Only when breath is under control,

Vaasi can act upon us.

3. Realizing self - Only through Vaasi Yoga, one can attain the

consciousness of the true Self. Another benefit of Vaasi yoga

is being younger in appearance. Because Vaasi yoga will

burn out all the waste in our body and will only look leaner

and younger without any excess muscles in our body . This

is the reason why Siddhars lived for years together.

SIDDHA LINEAGE

All Siddhars in order, one of the best-known Siddhars

was Agasthyar or Agasthya, who is believed to be the founding

father of Siddha culture. Many of the great Siddhars are

regarded to have powers magical and spiritual.

All Sitthars were among the highest disciples of God

Shiva, and are considered equal in their powers and devotion

to the supreme God.

1. Lord Nandi, principal disciple of God Siva

2. Agastyar Maha Munivar disciple of Lord Muruga from

Anantasayana, head of the monasteries at Pothigai and

Kumbakonam

3. Bogar of Pazhani, disciple of Agathiyar and Kalangi

Nathar, 12th c. BC

4. Thaeraiyar Muni of Thenpothigai, disciple of Agastya,

10th c. BC

5. Kalaingai Nathar of Kalahastri monastery,10th c.BC

6. Korakkar of Paerur, from Thirukonamalai monastery, 4th c. BC

7. Pulippaani of Pazhani

8. Thadangann Siddhar

9. BramhaMuni, 3rd c. BC

10. Machamuni of Thirupparankundram, 3rd c. BC

11. Poonaikkannanaar of Egypt, 3rd c.BC

12. Romamunivar of Rome, 2nd c. BC

13. Kaaraichchiththar, 2nd c.BC

14. Kudhambai Siddhar of Mayi laaduthura i and

Kumbakonam, 2nd c. BC

15. Kabilar I of Mithila, 2nd c. BC.

16. Kaagaivanna Siddhar[i] of Kediya(South Sri Lanka),

from Pothigai monastery, 2 BC

17. Dhanvantri from Kasi, of Vaitheeswaran Koil, 1st c. BC

18. Valmiki, aka Vaanmeegar of Ettukkudi, 1st c. BC

19. Maarkkandeyanaar

20. Koonkannar

21. Kaalaichchittar II

22. Konganar of Tirupati, 1st c. BC

23. Punnaakkeesar f rom Naangunaer i , head of

Saanganachaeri monastery, 1st c. BC

24. Karuvurar from Karuvur monastery

25. Kaaduvelichchiththar

26. Aenaathichchittar, 2nd c. BC

27. Idaikkaadar of Oosimuri(in Thondai Nadu), from

Tiruvannamalaimalai monastery, 2nd-3rd c. BC

28. Pulasthiyarfrom Maanthai, head of Aavudaiya Koil and

Yaazhppaanam monasteries, 3rd c. BC

29. KamalaMuni of Thiruvaarur, 4th c. BC

30. Patanjali of Rameswaram, 4th c. BC

31. Azhaganiyaar of Nagapattinam, 4th c. BC

32. Kailasanathar, 5th c. BC

33. Kuranguchchittar of Pazhani, 5th c. BC

34. Sattaimuni of ThiruArangam, 5th c. BC

35. Vaamathevar of Azhagarmalai, 5th c. BC

36. Agappaei Siddhar of Azhagarmalai, 3rd c. BC

37. Sivavaakkiyar from Kollimalai , of Thirumazhisai

monastery, 4-5th c. BC

38. Sundarandandar of Madurai, 5th c. BC

39. Ramadevar of Azhagarmalai

40. Thirumoolar from Thiruvaduthurai, of Thiruvathavoor

monastery, head of Thillai Citrambalam monastery, 8th c. BC

41. Sri Jnyaaneswar of Gujarat

42. Kaagapujundar, Leader for all nathats, 8 BC

43. VaasaMuni

44. KoormaMuni

45. Visvamitrar

46. Kumbhamuni

47. Kaduveli of Irumbai

48. Nandeeswarar of Kasi, from Thillai monastery, 6th c. BC

49. Pattinattaar of Pugaar, 7th c. BC

50. Karuvoorar from Karuvoor, of Thanjai , master of

Rajaraja Chozha, 10th c. BC

51. PambattiSiddhar from Jnaneswaram(Sankarankovil), of

Vilaimalai (Vriddhachalam) monastery, 15th c.

52. Vaalai Siddhar of Valangaimaan

53. Edaikadar II, 15th c. BC

54. Ganapathi Siddhar

55. Subrahmanya Siddhar

56. Sooriyaananthar

57. Lokaayuthar

58. Bathragiriyaar of Badrachalam, from Thillai monastery

59. Kalunni Siddhar

60. Naga Siddhar (mahavatar babaji) disciple of Agathiyar

and Bogar, from Himalaya

61. ArunaGiri Nathar 1500th, from Thiruvanamalai

The 9 siddhars

The 9 listed as Abithana Chintamani states is as follows:

1. Sathyanathar

2. Sadhoganathar

3. Aadhinathar

4. Anadhinathar

5. Vegulinathar

6. Madhanganathar

7. Machaendranathar

8. Gadaendranathar or Gajendranathar

9. Korakkanathar

The 18 siddhars

Nandi Devar, Agastyar, Thirumoolar, Boganathar,

Konkanavar, Macchamuni , Goraknath, Sa t tamuni ,

Sundaranandar, Rama Devar, Kudambai ,Karuvoorar, Idai

Kadar Kamalamuni, Valmiki, Patanjali, Dhanvanthri, Paambatti

These are 18 siddhars in the tamil siddha tradition.

1 . Sr i Pathanja l i Siddhar 2 . Sr i Agasth ia r S iddhar

3. Sri Kamalamuni Siddhar 4. Sri Thirumoolar Siddhar

5 . Sr i Kuthambai Siddhar 6 . Sr i Korakkar Siddhar

7. Sri Thanvandri Siddhar 8. Sri Sundaranandar Siddhar

9 . Sr i Konganar Siddhar 10. Sr i Sat tamuni Siddhar

11. Sri Vanmeegar Siddhar 12. Sri Ramadevar Siddhar

13. Sri Nandeeswarar Siddhar 14. Sri Edaikkadar Siddhar

15. Sri Machamuni Siddhar 16. Sri Karuvoorar Siddhar

17. Sri Bogar Siddhar 18. Sri Pambatti Siddhar

Powers of siddhars

The siddhars are believed to have had powers both major

and other ‘minor’ powers. They are explained iThese eight are

the Great Siddhis, or Great Perfections.If a yogi is to be

accepted as sidhdhar he should be able perform the following

feats:

Accord ing to the Tamil Lexicon “siddhi” means

“realization”, “success”, “attainment”, “final liberation.” A

siddhi is an accomplishment on the psychic plane. Siddhi may

also mean mysticism in Tamil. In the Tevaram “siddhi” means

“success” in attaining God. The real meaning of the word

“siddhi”is best expressed by words as “attainment”, or

“accomplishment” connected with the super-physical worlds.

In Zen Buddhism we come across the term “satori” which may

be translated as “enlightenment” which is very near to the

Hindu concept of “siddhi”. Siddhi amounts to an actual

surpassing of the human condition and may be likened to an

“ontological mutation”. In the words of Mircea Eliade, by

attaining siddhi, “one is trying to break down the structures of

the “profane” sensibility” to make way for extra sensory

perception as well as an unbelievable control over the body.”

A siddhi, in short, is an effort directed to the “death of the

profane man” and a state of consciousness cosmic in structure.

1. Anima or the ability to turn oneself into an atom.

2. Mahima or the ability to transfigure to the size of a mountain.

3. Lahima or the capability to become as light as air.

4. Kar ima or the capability to become heavy as gold.

5. Pr apthi or the ability to rule over everything.

6. Vasithuvam or the ability to attract every one.

7. Br akamiyam or the art of transmigration.

8. Eesathuvam or the ability to achieve everything one

wished and the ability to enjoy it These are called as Eight

Great Siddhis or Ashtamaa Siddhi.

Sri Agasthiar Siddhar

Siddhar Agasthiar, often referred to as Sage Agasthiar is the

most celebrated of the siddhars in Tamil language. Agasthiar wrote

‘Agathiyam’, the first grammar book of Tamil language. There are

numerous legends associated with Agasthiar in Tamil literature. There

is a temple and a water-falls dedicated to him near Papanasam, Tamil

Nadu. Almost all the information available on the internet is to do

with Agasthiar and Tamil language and it is difficult to come across

information relating to Agasthiar in the tradition of siddhar school of

thought. ‘Agasthiar Paribashai Thirattu’ and ‘Subramaniar Suddha

Jnanam 100’ are some of his well known books. Agathiyar has glorified

deities in the great Rig Veda. Agathiyar was not only a master Of

Tamil language (also known as the father of Tamil language) but also

Sanskrit, the language of the Aryans. He has glorified 11 deities and

these slokas are found in the Rig Veda. (Canto 1, Chapter 23 slokas

161 to 191).

Sri Kamalamuni Siddhar

The following information is avai lable about Sri

Kamalamuni in the book “ Bogar 7000 ” written by siddhar

Bogar.Kamalamuni was born on the Tamil month of Vaikasi

(May - June), his birth star being 2nd part of Poosam.. He lived

for six-eight generations.Kamalamuni is 4000 years and some

300 odd (days) old. He lived in China for a long time. Many

people believe that Sri Kalangi Nathar is siddhar Kamalamuni.

In the 63 rd song of “ Kamalamuni Suthiram 76 ”, a line says

that “Kamalamuni alias Kalangi ”. Hence it can be true that

Sri Kalangi Nathar is siddhar Kamalamuni himself.In “ Bogar

Janana Sasthra ”, it is mentioned that Kamalamuni attained

samadhi atMadurai.

Sr i Machamuni Siddhar “ Machamuni is a siddhar. He

was the chi ld brought up by P innakeesar. He i s a l so

Pinakeesar’s disciple. There is a story that once Lord Siva was

preaching Uma Devi. Uma Devi had slept when Lord Siva was

preaching her. However, a fish was listening to the lecture.

Later on that fish was transformed into Siddhar Machamuni

by Lord Siva.”Machamuni was born on the Rohini star in the

Tamil month of Adi (July-August).

Machamuni in his 97th song of his book “ Machamuni

Thandagam 100 ”, mentions the words “Guru Nandhi” and “Guru

Bogar”, while offering prayers to his guru. Hence, it can be said

that Siddhar Bogar and Siddhar Nandeeswarar were his gurus.

Machamuni also mentions about the Siva Thandava

witnessed by siddhar Pathanjali in one of his songs. Hence, it

can be said that he had lived in the period when siddhar

Pathanjali and Sri Viyakrabathar witnessed the Siva Thandava

in Thillai Thillai is the other name of Chidambaram and is one

of the 5 dance halls of Lord Siva.

In the book “ Agasthiar 12000 ”, in the fifth Kandam,

siddhar Agasthiar says that Machamuni had taken lessons from

Kaga Pujaandar. He also says that he donated all his wealth to

poor people on attaining spiritual salvation. Machamuni

attained samadhi at Thiruparankundram.

Some of the books written by Machamuni are

· Machamuni Perunool Kaviyam 800

· Machamuni Sarakku Vaippu 800

· Machamuni Vagaram 800

· Machamuni Yogam 800

· Machamuni Vaithiyam 800

· Machamuni Thirumandiram 800

· Machamuni Gyanam 800

· Machamuni Vedantham 800

· Machamuni Gurunool 800

· Machamuni Thitchavidhi 100

· Machamuni Thandagam 100

· Machamuni Gyana Thitchai 50

· Machamuni Sthoola Sukkuma Karana Gyanam 30

· Machamuni Suthiram 21

Sri Pambatti Siddhar

The most popular and well known of the siddhar’s is

“Pambatti Siddhar” (the snake character) who may be taken to

be a true representation of his tribe. He takes the snake for a

symbol to represent the human Soul and uses the expression :

“AADU PAMBE” (DO thou, Dance Snake) as a refrain at the

end of each stanza of his poem. The poem of this siddhar is in

fewer than six hundred lines and deals with philosophic and

spiritual matters in the authentic siddhar pattern with great

passion. He sings Lord Siva as the Supreme Power of the

Universe. There is a poem on his Guru, Who is credited with

super natural powers. He then boasts of the similar powers of

his tribe in a mood of fantastic self-adulation, where his

imagination runs riot. “We can make men women”, he says

and adds, “We can destroy” this great universe. He asserts that

they have power equal to that of God and can control the

elements. He is there, merely expatiating on the Ashtama

Siddhis, which is believed to confer eight kinds of devises and

super natural powers on those who have achieved it.

The caste differences are denounced by him. He has also

several stanzas on mystic knowledge of Yoga.

He seems to belong to Maruthamalai in Kongunadu. It

is given in the work above that he got instructions from

Sattamuni. As per the lines “Pathir-ar-Sankarankoil Pambatti”

found in the old stanza, which is given as source so far, his

place of Samadhi has to be taken as Sankarankoil in Tirunelveli

District of Tamil Nadu (India)..

Sri Pambatti siddhar attained the eight supernatural

powers called ‘Ashtamasiddhi’ after performing penance for a

very long time in a cave on Marudamalai, near Coimbatore in

Tamil Nadu. Also he lived in places like Mahalingamalai in

Vathiraayiruppu, Kollimalai,Madurai , Puliyur and Bhavani.

Sri Sundaranandar Siddhar

Sri Sundaranandar is the disciple of siddhar Sattamuni.

It is believed that he got the Siva Linga of siddhar Agastiar,

established it in Saduragiri and worshipped it.

Saduragiri Sundara Mahalingam temple comes under the

Thaniparai area of Saptur reserve forests in Tamil Nadu. It is

located in Watrap, Viruthunagar district. Srivilliputtur is the

big city located near Saduragiri. For thousands of years,

realized sages and siddhars lived there worshipping the Siva

Linga called “ Sundara Mahalingam ”. “Sundaram ” means, the

handsome One, “ Maha ” means great and lingam means “ Siva,

the Supreme Self ”. This mountain shrine is a considered as a

dwelling place of siddhars. This can also be attributed to the

numerous medicinal plants available in the Saduragir i

Mountains . There is also a cave called “ Thavasi Parai ” in

Saduragiri. Sundaranandar and his Guru Sattamuni lived there.

Siddhar Bogar sings about Sundaranandar in songs 5828

and 5829 in his book “ Bogar 7000”. He says that Sundarandar

was an expert in space travel and samadhi yoga. In songs 5920

and 5921, Bogar g ives the fo l lowing informat ion.

Sundaranandar was born on the Tamil month of Aavani (August

– September) on the star Revathi (3 rd part). He is the grand

son of Navakanda Rishi lived in the Kishkinta hills

The following are the books of Sundaranandar.

· Sundaranandar Vaithiya Thirattu 1500

· Sundaranandar Vaithya Kaviyam 1000

· Sundaranandar Merpadi Suthiram 500

· Sundaranandar Vagaram 200

· Sundaranandar Aathetha Suthiram 104

· Sundaranandar Vatha Suthiram 100

· Sundaranandar Visha Nivarani 100

· Sundaranandar Vakiya Suthiram 66

· Sundaranandar Kesari 55

· Sundaranandar Suttha Gyanam 51

· Sundaranandar Thitchavithi 50

· Sundaranandar Thandagam 47

· Sundaranandar Kesari Poojavithi 37

· Sundaranandar Athisaya Karanam 36

· Sundaranandar Sivayoga Gyanam 32

· Sundaranandar Muppu 25

· Sundaranandar Sivagyana Botham 16

Korakkar

Korakkar Siddhar is one of the 18 Siddhars , the

celebrated yogis of South Indian Hinduism.

Long long back korrakkar sidhar came to this Akkarai

village and stayed with these people called yogeeswarar as their

guru. When Korrakkar sidhar wished to leave them, the sad

group followed him for some miles till korrakkar sidhar entered

a small lord shiva temple for meditation at a village called

Korrandy. The long awaiting group in front of the temple finally

decided to check for korrakkar sidhar inside the temple and

they all were surprised on not finding him there.Believed that

this is the samadhi of korrakkar temple and still conducting

workships. Korakkar Brahma gnanam1,Korakkar Kalai

Gnanam 500, Korakkar Viruppu, Korakkar Brahma gnana

Suthiram,Korakkar Karpa soothiram are his contributions

Also known as Goraknath amongst the Navnath yogis,

Korakkar wrote verse texts on medicine, philosophy and

alchemy. Agathiar and Bogar were his guru s. Agathiyar is said

to have given Korakkar the duty of safeguarding the secrets

of alchemy. The student of alchemy must worship Korakkar

and seek his grace to excel in the field.

His Jeeva temple is in Vadukupoiga inal lur of

Nagapattinam district of Tamil Nadu. Other sanctums related

with Korakkar are Perur, Thiruchendur and Triconamalli.

Korakkar caves are found in Chaturagiri and Kollihills. There

is a legend about korrakkar sidhar in south India, kanyakumari

district, susendram taluk, akkarai village.

It was the legend passed on to generations of groups of people

with caste “Yogeeswarar”, that korrakkar sidhar is their guru.

Kalangi Nather

Kanjamalai hill is located in india-tamilnadu-salem.

Kanjamalai sidar is known as “kalangi nather” he is One of

The well known 18 siddars of south india .He worshiped lord

siva,which is located in the top of the kanjamalai hill. In the

bottom of the hill there is a temple for the kalangi nathar so

called lord sideswara(sidarkoil).As in all sivan temples, this

temple is also crowded in all fullmoon days and nomoon days,

especially this temple is callel ammavasai koil(no moon

temple) there are many medicated ponds (rich in herbs and

minerals, it cures all skin diseases) all round this temple.

Karuvoor Thevar

Born in Karur, is one among the nine devotees who sung

the d iv ine Music Thi ruvichaippa , which i s the n in th

Thirumurai. He is the single largest composer among the nine

authors of Thiruvichaippa. He lived during the reign of the

great Rajaraja Chola-I. In addition to the famous Siva Temple.,

there is a Vishnu Temple at Thiruvithuvakkodu suburb of Karur,

sung by famous Kulasekara Alwar, 7th century AD, who was

the ruler of Kongu nadu. The same Temple is presumably

ment ioned in ep ic Si lappadikaram as Adaha maadam

Ranganathar whose blessings Cheran Senguttuvan sought

before his north Indian expedition.

Bhoga-Nathar

Belongs to the group of Nath sadus or holy sages. Sivanath,

Kalangi Nath, Macchindra Nath etc..etc.. Their names end with

Nath. Boganathar is also one of the Tamil 18-siddas. Boganathar

is the direct disciple of Kalangi Nath. Kalangi Nath is associated

with South India and later migrated and lived in China and spread

the knowledge of yoga to the Chinese people. Boganathar installed

a Thandayutha pani idol made of nine herbs (nava-pasanam) at

the famous place “Palani” in South India. There is also a shrine

dedicated to Bogar next to this Palani andavar temple, where

thousands of people pay homage.

A Yantra associated with Bogar, is installed in Palani,

south India, Siddha Boganathar is credited with inscribing a

mystical Yantra geometric design, etched into a metallic plate

and installed it at the sanctum sanatorium of Palani.

A similar Yantra also installed by Bogar at Kathir-kamam

Pertaining to the present cycle of the four yuga, namely Satya,

Treta, Dwapara and Kali, confirms Bhogar’s association with

Kathirkamam in Srilanka. Kathir Kamam is referred to as the

7th most important shrine of lord Murugan as Kumaraswamy.

(Kumaraswamy means eternally youthful Lord Muruga). Other

six shrines dedicated to lord Murugan are in South India.

Thiruththani, Swamimalai, Alagarmalai, Thirupparamkuntram,

Palani, and Thiruchchndur. Famously known as “Aarupadai-

veedugal”. Six houses of Lord Muruga.

Kalangi Nath (a direct disciple of Siddhar Thirumoolar)

is associated with Kanja malai in South India and later

migrated and lived in China and spread the knowledge of yoga

and Varma-Kalai (acupuncture) to the Chinese people.

Kalangi Nathar decided to go into Samadhi for a very

long time (about 5000-years), and called Bogar to come to

China to continue with his mission. Bogar visited China about

500 BC and continued his guru kalangi nath’s mission in China.

People in China didn’t follow him as much as he had liked,

because of his skin colour and limitations of the Language.

To overcome these limitations, Bhogar transmigrated his

vital body into the physical body of a dead Chinese man

and known thereafter by the name of “Bo-Yang”. After entering

into this Chinese body Bogar had to cure all illness of this

body. Bogar used herbal medicine (Siddha-medicine) and used

many herbs to heal this Chinese body of many diseases and

made it a perfect one. Bhogar used Kaya-Kalpa. Kayam means

physical body, and kalpam means to make it strong.

Later Bogar was known by the name of “Bo-Yang Lao-

Tzu”, and became the founder of the great world- renowned

philosophy of Taoism (“Than-”Om”) and preaching it in China

for about 200 years. His favourite disciple was Pulippani, a

china man. Once there was no rain in Palani (South-India) and

the famous Thamara-Parani (means rich in copper) river dried

up. People of Palani started to create many Yagam (fire

ceremony) to bring back Bogar to Palani. These yagams were

dedicated to Bogar

Danvantr i

Danvantri is also known as an Incarnation of lord

Krishna. During Kumbamela time, Danvantri appears to save

the amirtha (nectar) from the asuras and to save the devas.

Danvantri is known as doctor of medicine amoung the siddha

circles. Lord shiva is known as Vaitheeswarn (doctorof

medicine), in vaitheeswaran koil. Here underneath a neem tree

(famous for lord shiva, also caled Sivanar-Vembu), Lord shiva

taught the sience of siddha medicine to Danvantri. His Samadhi

is at Vaidheesvaran kovil of Tamil Nadu

Kutambai

Mayavaram in Tamil means, a place for deathless boon.

As this lady attained Immortality or soruba samadhi here.

Mayavaram is also known as Mayil-aadu-durai meaning, a place

where the peacock dances in ecstasy. Peacock is a symbol of

Lord muruga. Here by the grace of Lord Muruga kudambai

attained Immortality. She is depicted as a male siddha, but

people who are well versed in her songs will undoubtadly know

that she is not a male. Kudambai, attained soruba samadhi in

Mayavaram or Mayil-aadu-durai

Konganar

Konganar is considered as the son of Bogar. His period

is said to be 4th and 5th centuries B.C.He has lived probably

in Koganagiri of Kongunadu in Tamil nadu.Out of all his works

more than 40 deal with the alchemy and the elixir (muppu) of

life. He has also contributed more on philosophy, medicine and

spiritual practices.

Idaikkadar

Idaikkadar, a shephered siddha attained soruba samadhi in

Tiruvannamalai. This place is well known for Arunaigiri-Nathar,and

Ramana-maharishi . According to purana stories in this place Yogi

shiva appeared as a big tree. Brahma and vishnu tried to search for

the top and bottom of this tree and failed. Idaikkadar, attained soruba

samadhi in Thiruvannamalai or Thiruvarunaiyoor:

Azhuganni siddhar was born during 11-12th century in

vairagiri.He was a disciple of Idaikkadar. He has written

Sidhdhar Gnakkovai.All his poems are addressing pathetically

towards a lady.He attained Samadhi at Nagappattinam

Ramadevar. He belongs to 6-8th century A.D.He is also

knowns as Yakob.It is believed that he was born in Mahendra

Hills in Pothigai Ranges.He was a disciple of Pulasthiyar.He

has written Rama Devar1000.He was capable of converting

Sthula sariram into Sukkuma Sariram.He was instrumental in

converting Kayakalpa as an art and science

Sr i Kagapujandar is considered to be an eminent siddha

in Siddhar tradition of the Hindu religion, a saint who has reached

particularly exalted a high degree of physical and spiritual

perfection. According to legend he lived around 7th c. CE and his

samadhi is at Uraiyur, Trichy, Tamil nadu. His birth star is

Ayilyam.Sri Kagapujandar was mentioned by Karuvoorar as one

of the 18 siddhars - People search God in this world, i.e outside,

ignoring that God resides within us.

Sri Kagapujandar, according to legend, has seen many

destructions of the universe(pralaya) and recreation of new one as a

crow, hence the name Kaga. Kagam in Tamil means crow. Sri

Kagapujandar is the master in the art of Immortality. He is the one

who gives diksha (initiation) to Lord Shiva in every era. Sri

Kagapujandar gave upadhesa (instruction) to Sri Vashistar, guru of Sri

Rama .Siddhar Sri Roma rishi is said to be son of Sri Kagapujandar

Once the gods Brahma, Vishnu and Shiva ended up in a

heated argument to know who is the eldest, finally Narada told

them that there is only one Maharishi who can tell who is the

eldest. Trimurti wondered how old that Maharishi would have

to be, in order to know who is the eldest. They came to know

that Sri Kagapujandar who had seen many apocalypse,

beginning of new era and new Trimurthi for every era Trimurthi

praised Sri Kagapujandar as a remarkable one and great siddha.

Sri Kagapujandar wrote many books in Tamil, written in palm

leaves; most have been lost. Those remainings found are transferred

into paper with the help of siddhas and palm readers. The

book Perunool kaviyam 1000 has an account of most of the siddhas.

Below listed the songs where the particular siddhas are mentioned.

Agasthiyar - Song 141 Bogar, Karuvoorar, Dhanvantari -

Song 143

Pulathiyar, Sattaimuni, Macchamuni, Korakkar, Rama

Thevar - Song 155

Thirumoolar - Song 279 Vashistar, Kirshnakonaar,

Viyasar - Song 440

Vishwamithrar, Konkanar - Song 782 Thiruvalluvar,

Kasinathar, Thatheesinathar,

Koormamuni, Athiri - Song 783 Idaikadar, Kalai kotaan

- Song 784

Other books are

Pujandar Naadi, Gnana Kural, Malai Vaagadam, Maruthuva

Kannadi, Guru Medicine 500, Arivu vilakkam 1500, Panja Patchi

Sasthiram[14][15], Gnana Kurram, Kaala Kannadi, Gnanam

80[16], Gnanam 100, Kagapujandar Vedham, Kagapujandar

Upanishidham, Muppu Dheetsha Vidhi 300, Kagabujandar 12000,

Uppu Aadhi 64, Prapanja Ragasyam, Gnana Maraippu, 64

Ashtamasidhu, Anga-Latchnam 96, Siva Thathuvam, Sakthi

Thathuvam, Vaalai Paritchai Monanmoni Magimai. He had many

physic powers. Being a clairvoyant, he could hear, see, smell, taste

things placed at a far way place, using his senses. He was a staunch

follower of ahimsa and never could tolerate people hurting cattle.

He conducted magic shows to surprise the people.

manumurai english

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