Manumurai Kanda Vasagam

MANUMURAI KANDA VASAKAM 1


Title - MANUMURAI KANDA VASAKAM

Translater - R.G.Rajaram

Paper - 70 gsm Maplitho

Pages - 204 Pages

Copies - 1000

Prize - Rs. 100

Publisher - Sri Agathiar Sanmarka Sangam,Ongarakudil113, Extension,Thuraiyur - 621 010.Trichy District, Tamilnadu,India. 04327 255184www.agathiar.org24.05.2013 (Fullmoon day)

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MANUMURAIKANDA VASAKAM(ESSAY ON ESTABLISHING THE JUSTICE OF MANU)

BLESSINGS FOR THE TRANSLATION OF BOOKS OF GNOSISKAAGABUJANDAR 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 SivarajayogiFor a birth or two wholeheartedly,And hails from the path of gnosis.

I shall tell thee now, continuing this, shall translateThe 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 longedOur Blessings

Blessings are there! With the Blessings of Master PreceptorIdentify the interpretation perfect,And translate with no error andTo attain the glory – Our Blessings.

Let us add glory to Arangan’s abodeThe 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 youIn all services of perfectionRendered with our Blessings in this universe

With our benign Blessings, this sonGet initiated at an opportune timeFrom immaculate and matchlessSiddha Yogi of Thuraiyur.

Take the initiation and offerGrains of thy weight for charityGet 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 beingAnd 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

RENGARAJA DESIGA SWAMIGAL(Tamil Version)

The Supreme Grace Light the compassionate to all living beings,the Chief of Gnosis, St. Ramalingar’s “Manumurai Kanda Vasakam” hasforty three aphorisms. He discusses very clearly the merits and demeritsof virtue and evil (punya and papa).

The list of evil that men shall abhor are listed.These are thesins which subject men into irredeemable mundane bondage. Bycalling out “did I ever commit…….” He lists out sins of the societyand advises us to get salvation from them.

Moreover if one wants deliverance from those sins, he suggestsways and means also. If one gives up killing and meat eating andprays unto him wholeheartedly, the very moment St.Ramalingar, thesupreme grace of light joins him and remedies his sufferings and hewill make them realize also.

I have explained the “Manumurai Kanda Vasakam” of such apowerful Saint. Ramalingar who is capable of protecting any living beingwith utmost compassion, on the basis of the teaching and preaching ofmy venerable Preceptor Shri. Chinnasamy Sastrigal of Thuraiyur.Tiruchchirappalli District in Tamil Nadu.

The serial which appeared in the “Sanmarga Unmai”magazinehas been compiled as the present book. I beseech the Blessings ofSt.Agatheesar and St.Ramalingar for a long peaceful life and Ipersonally and thankfully Bless Shri.Madhavan, the Editor of “GnanaThiruvadi”, all the members of the Omkarakudil and VanchiMaruthondri press Thuraiyur, for their elegant printing.

I request the humanity to study and get deliverance from the mundanebondages. This is a very precious gift for all the spiritualists. Saint.RamalingarHimslelf takes His abode at the place where it is kept is certain.

Yours,Rengaraja Desikar


PREFACE

(ENGLISH VERSION)

MANUMURAI KANDA VASAKAM

(i) Arul Jothi Ramalinga Swamigal - A ShortSketch on his life and TeachingsThe Nineteenth Century was a remarkable period in the

history of our country in that it produced some of the greatestpersonalities who moulded and shaped the destiny of the country. Inthis century was born Chidambaram Ramalinga Swamigal,popularly known as “Arutpragasa Vallalar”. He was a spiritual giantand he spoke in a language intelligible to the most common man. Itwas a period when the British power was in its full zenith andinferiority complex had come to stay in the Indian way of living.Great masters like Bhagwan Ramakrishna and his worthy discipleSwamy Vivekananda were followed by the Father of the IndianNation, Mahatma Gandhi and there was a remarkable upheavalboth in the spiritual and the political fields. The great AurobindoGhosh migrated from the North to the South and the greatIndian poet, Rabindranath Tagore had flooded the country withpatriotic songs couched in a touching language urging Indians tocertain ways of action. In such a period entered the greatMAHATHMA Ramalinga Swamigal as the pre-cursor of thecoming age. He took His Holy birth in the year 1823 on the fifthOctober.With the spontaneous grace of Lord Nataraja he composedsongs which led devotees to unknown realms of ecstacy.He wasunlettered. His brother Sabapathy pillai appealed to him to learnthe traditional and customary lessons from a neighbouring scholar.The boy did not evince any interest. Ramalingam was a child ofless than nine years and he was wandering in the streets of Madraswhen his devoted sister-in-law took compassion on this DivineChild and stealthily fed him at odd hours when her husband wasaway from the house. On one of these days fell the annual deathanniversary of his father. Ramalingam as usual entered the housethrough the back-door and was taking the food separately preserved


for him. Sabapathy Pillai’s wife, a very compassionate and goodnatured lady, was touched and moved at the pitiable plight ofVallalar and with tears in her eyes pleaded to him with all affectionand motherly love to take up to studies .Our child saint was movedby the pleadings of this great lady and promised to learn the lessonsof wisdom,not through human medium but through the grace ofLord Muruga, the presiding deity of Thanikachalam at Thiruttani.At his request a separate room was provided, a full size mirrorwas installed in front of a lighted Kuthu-vilakku. Our boy-saintsat in front of the mirror and the light and got inspiration from theLord of Thanikachalam and sang the first song on the glory of LordMuruga.Vallalar had a mortal existence of over fifty years andshuffled his physical coil in the year of grace, 1874 on 30thJanuary. During the short span of fifty years he had left a legacy,remarkable legacy, of Indian thought to echo forever. He hadfounded the Samarasa Sudha Sanmarga Sathya Sangam which isthe association of elevated souls who have deliberately vouchedto a definite way of living. It is here that the ideas of Vallalarare propagated and his universal message made to reachthe different corners of the globe. Vallalar was not satisfied withmerely preaching dry philosophy. To a starving and suffering manGod comes in the form of food and service. He said thatno philosophy and no religion should be preached to the starvingand suffering millions. He, therefore, wanted to give a practicalshape to his philosophical and spiritual ideas. He founded theDharmasalai where the fire lit in the year 1867 on 22nd May isstill burning with greater glow. Any hungry man is treated to foodwith great affection and the message of Vallalar to practice‘Jeevakarunya’, is given a practical shape. The dharmalsala is forthe satisfaction of the physical needs but the Sathya Gnanasabai isfor the fulfillment of the spiritual needs, constructed in a vastexpanse of 80 acres of land in an octoganal shaped structure, thistemple of universal love does not possess an idol but is covered byseven ‘Thirais’ (Screens) otherwise known as layers ofignorance. 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 ofAnanda in direct communion. Here, there is no worship of apersonal God and all distinctions of high and low, the lettered andthe unlettered, the rich and the poor, are obliterated and all are inthe divine presence of one unseen power in transcendentaleffulgence (after the seven layers of ignorance are removed). ThusVallalar has given us three great Institutions for our emancipationin the social, the physical and the spiritual fields. Now, let us justparenthetically skip over his great teachings. Vallalar believed inuniversal brother-hood, Divinity of man and the Unity of God-head. He felt very strongly that the religions as they existed in the19th Century studded and super-imposed by unhealthysuperstitions and meaningless ritualism were more to the detrimentof man than to homogeneous living. He felt that if religion dividedman and man, promoted ill-feeling , resulting in murders andmassacres which we had witnessed in recent past, it is better to doaway with religions and establish a society untainted by thecorrupting influence of Pseudo-religions. His great writings bothin prose and poetry are now available in convenient volumes andcontain about 7,000 poems divided into six “Thirumurais” by hisvery worthy disciple, the late Thozhuvur Velayutha Mudaliar. Thefirst five-”Thirumurais” were published in his life time and containpoems in edification of the different deities of the Hindupantheon. His poems couched in ten simplest of language haveappealed to the common man in South India and even today theyare sung in all the villages of South-India with deep reverence. Inthe earlier “Thirumurais” he has often followed the devotional pathof the four ‘Saiva Kuravas’ but this did not fully please him. Hehad grown into vast spiritual dimensions and had now transcendedthe frontiers of every religion and entered into the presence of theone Universal Power. There is a marked and striking contrastbetween his writings upto the fifth “Thirumurais” and his sixthThirumurai is preeminently esoteric for the select few in search ofthe Supreme. The very language differs. Thoughts soar very highand often he speaks in the first person with authority. He feels andsays that he had now been commissioned by the great Lord Nataraja


to spread the message of Samarasa Sudha Sanmargam. He feelsthat a man is not born merely to perish, die and dis-integrate andthat immortality and deathlessness are his birth-rights. His messagewill live till eternity and posterity will record him as the moulder ofhuman history and destiny. May the light of Ramalingam guide usall to fraternal love and selfless service.

Teachings

The path of Samarasam contains four disciplines :

1. a.Gnana Indriya 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. Karma Indriya 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. Karma Ozhukkam

The mind has to be directed to the Cit Sabhai by takingit away from other objects (Cit Sabhai is the heart inwhich the Divine abodes)

Not to enquire into the faults of others

Not to be wicked


3. Jiva Ozhukkam Jiva Ozhukkam is the discipline that teaches one to treat

all human beings as equal, and feel the presence ofoneself in all human beings.

One must not be affected by the various distinctions associal, national, linguistic, caste, religion, etc. becausethe soul be longs to a d i fferent sphere where nodifferences exist.

4. Anma Ozhukkam Anma Ozhukkam is further development of Jiva ozhukkam.

Here the soul looks upon all living beings alike ( not onlyhuman beings but also other beings). Here the soul feelsgreat compassion for all the beings, considers ‘Anma’ asthe ‘Sabhai’ and the ‘Inner Light’ as God.

(ii) MANUMURAI KANDA VASAKAM- A StudyManumurai Kanda Vasakam was written by St. Ramalingar

taking the Manu Neethi Chozhan’s story from Periya Puranam ashis first book.This book was published in 1854.

Poraiyaru Chidambaram Swamigal states that the Saint wrotethe essay “Manumurai Kanda Vasakam” in his early years at theinstance of his teacher Kanchipuram Sabapathy Mudaliyar. He wasendowed with the high sense of compassion and that it was hisinner urge to propagate it among the people, and when his teacherKanchipuram Sabapathi (mudaliar) requested him to write a prosebook for the use of children, he thought it fit to instill the sense ofcompassion even in the minds of children and hence in the courseof giving the characteristic traits of the HERO of the story, hespecifies that he would do good for all beings without anydiscrimination, whatever.

In another place of the same book, the hero weeps forthe demise of a calf which was crushed accidentally to deathby his son, while he passed a chariot in the street. Coming toknow of this, he became very grave with such thoughts as would


create mental obsession. He thought that he must have doneunknowingly such unjust acts as LEVYING ENORMOUSTAXES ON THE PEOPLE CAUSING HEART BURNINGSOF THE POOR, EXTRACTING WORK WITHOUTGIVING PROPER wages” and so on. This shows clearly thatRamalingar use his pen for propagating humanitarian outlook.He teaches the people the indispensability of compassion forl i fe in th is wor ld and for the e terna l l i fe l ived inINSEPARABLE UNION WITH THE ULTIMATE REALITY.

But Sri Balakrishna pillai quotes the remark found in theedition of the year 1854, which says that it was written at theinstance of the members of “Sastra Vilakka Sangam”.It doesnot mention the period of its composition.

Izhavalaganar opines that it was in the Saint’s earlyyears.Since the Saint’s name is mentioned as ChidambaramRamalingam pillai, in the 1854 edition it should have beenwritten just a few years before the Saint left for Chidambaram.

This book is considered to be a prose work. But anyreader will accept that this work has transcended suchlimitation and it is something more than that. One casualreading gives the reader an impression that this work is aprosaic poetry or a poetic prose.The long tailed sentences donot find equals in contemporary Indian literature. The nearestequal to my little knowledge could recognize is ThomasCarlyle’s “Heroes and Hero worship” in English. The longtailed Homeric simile can be another parallel. The longsoliloquies remind one of Shakespearean blank verse of JuliusCaesar. The listing of various names for Lord Siva is Equal toSanskrit’ s “Rudram”

This work is with 32 sub titles and with 162 sentences.The shortest sentence is single worded and the longest is with625 words. My arithmetic accuracy may be at wrong, howeverthe whole text has about 10,541 words. The text undertranslation with its profound explanation of Swamiji is foundin the Eighteenth sub title “Knowing the predicament was


caused by the prince, the King enters into irretrievablesorrow” and in sentence 92. While the whole sentencecomprises of 185 words the aphorisms alone comprise of 176words.This has all the characteristics of a stage play and canvery easily be staged with no work or less work for a scriptwriter.With a high degree of literary acumen Swamiji has madea 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 Thegreatness of Manu Chozhar, Swamiji gives us an account ofthe fertility of the land, and describes it as the face of the motherEarth, and the capital of Chozha is described as the vermillionin the face of the mother earth.

The kingdom of Chozha was widespread and there werelot of princely states under the administrative control of Manu.The subjects felt that they had no short coming under the reignof such a virtuous and kind hearted king.

“The saint by this extraordinary exposition has set inmotion an excellent precedent for the highest jurisprudenceunknown in the annals of world’s legal system. The deliberationis not a simple demonstration of mere linguistic eloquence andan erudite jurisprudence. There is no sign of judicial activism,no sign of judicial innovation, no sign of travesty of justice inexcess of any jurisdiction but the deliberation has all theexcellence of justice which is a shrine where truth presidesover in its sanctum. There is a saying in the legal system thatjustice is not the handmaid but it is the mistress of law. In thesame manner, Vallalar has held that truth is not the handmaidbut it is the mistress of compassion.Vallalar is guided neitherby American jurisprudence nor by British jurisprudence butby the principles of compassion natural to all the speciesoccupying the crust of this earth. Just as Vallalar holds thatthe experience of soul, the truth of nature is the life ofexcellence, so also Vallalar emphasizes that the principles ofnatural 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 probabilityor the proof beyond any reasonable doubt. The degree of proofexpected in his court is the degree of compassion irrespectiveof the degree of intelligence inherent in a human being in hissixth sense and an animal in its fifth sense brought together inthe trial for securing ends of justice. It is the common code ofcompassion built on the principles of “jeeva karunya”. Vallalarseeks the convergence of liberty, equality and fraternity madeapplicable exclusively to humanity as such by the foundingfathers of the constitutions of different countries to be extendedto all beings in their entirety irrespective of their state ofexistence in the scheme of living.”Manumurai Kanda Vasakam”is not concerned with the justice meted out to the cow. Thearguments advanced by the king against his descendant, theonly legal heir to the state, on the ground of equality betweenthe souls, exhibits the infallible instrument of peace requiredby this world today. When the compassion of the compatriotsis concerned with the injury caused to human beings, Vallalarhas struck the death knell to the legality of dispensing justiceaccording to the status of the species. It is to be celebrated asthe hallmark of “sanmarkkam”. Justice done in “ManumuraiKanda Vasakam” is not simply justice seen to have been donebut justice ought to have been done with a view to dispensingwith disparity between the souls.”

Let us read “Manumurai Kanda Vasakam” once again andsit in “sat vichara” as to what exactly the interaction betweenthe king and his ministers as designed by Vallalar in the year1854, relays to us living in the year 2013.

(iii) THE STORY OF MANUNEETHI CHOZHANIN “PERIYA PURANAM”This incident in Periya puranaam explains an event that

happened in the life of the Chozha king who became known asManuneethi Chozhar because of the glorious justice he made.


This exemplifies the impartial judicial practice the ruler or theruling system in the land should follow. When the king is thatmuch involved in spirit and action in upholding the justiceirrespective of the personal agony he would get, the peoplewould live in love and the land would prosper.

In the Solar tradition of Chozhas was this king born. Helived like the eye and soul of the lives in the land. Hepropitiated the powers of the nature with a numerous rituals.Devoid of enemies the land prospered. His name itself becameknown as the chozha of manu justice. He donated a lot for theworship of the Bull flagged Lord of Thiruvarur. He got a sonwho was like a lion-cub in valor, skilled in various arts,disciplined and had the lovable characters. With the kingfeeling proud of his loving son he grew up as a youth whowould deserve to be entitled as the prince. One day that youngson of the king was riding his chariot on the main roads of theCapital Thiruvarur along with the friends and the forces. Thattime a calf which did not realize the movements on the roadsuddenly entered in between. Alas, that small creature got hitby the wheel of the chariot and was crushed to death. The cowwhich 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 felthe had born to defame his father who stood for justice. Herushed to the scholars in order to do the deeds of penance forthis deed before facing his father. Meanwhile the grief strickencow went to the palace and rang the bell hanging in the frontwith its horn. (Calling the king to do justice). The king rushedto the gate and saw the crying cow ringing the bell. A ministerof keen knowledge told the king about the death of the calfwhen it entered beneath the chariot abruptly. On hearing that,the king underwent unexplainable sorrow. Unable to bear thesight of the crying cow he sat there in sadness and asked theministers what he could do to correct the misdeed. The


ministers said he should make his son undergo the penancethat the Vedic scholars made for the killing of cows.

The king who did not follow the rules of justice just forthe sake of following but who ruled involving himself in theessence of them was irked by the answer of the ministers. “Howcould I do injustice to this poor cow because it was my sonwho did the misdeed? When I do not leave somebody who killsa life how can I show a different attitude and system of justicebe scoffed at?” the king shouted. towards his son. “Isn’t it theresponsibility of the king to ensure that the lives that live inhis kingdom are protected against the fear of him, hisassociates, enemies, thieves and other creatures? If I makeanother rule for my son won’t the ancient find injustice in myapproach?” The ministers told that the practice had been thatthe penancial rites are done in order to come out of this sinand hence it would be just to observe that tradition. The kingwas annoyed at their response and said, “You speak notunderstanding the spirit and truth behind the justice. A big sinhas been committed by killing the creature that was associatedwith the appearance of the holy abode of Lord Shiva atThiruvarur. The compensation for this deed would be to executemy loving son the same way the calf was killed.” The ministerswere terrified and went away. The king ordered a son of aminister to run over his son with the chariot. Unwilling to dothat, he committed suicide.

The king not bothering that his son was only one for theroyal family, he himself overran his son under the wheels ofthe chariot. That splendid king stood in the history for doingjustice to all creatures living in his kingdom. The subjects ofthe land wept wondering the king’s stand on justice; The Lordwho raised the Flag of Bull indicating the divine justice thatLord of Thiruvarur appeared in the horizon amidst the praiseof the divines with His consort Parvati. The king saluted theLord of living beings. The Supreme blessed the king for hissincerity towards justice and by His grace the calf, son of the


king and the minister came back to life. The cow and the kinggot relieved of their agony. The devotees for whom suchmagnif icent deeds were poss ib le l ived in tha t holytown Thiruvarur. Let the adherence of the great Chozha kingto justice in its true spirit stay in the mind.

(iv) SIVARAJAYOGI, PARAMANANDA SADASIVASARGURU HIS HOLINESS, RENGARAJADESIGA SWAMIGAL- A short Biography“Some are born great .Some achieve greatnessAnd some have greatness thrust upon them”

-William Shakespeare.

A personification of this universally accepted dictum isprofoundly found in the life and teachings of His Holiness SwamiRENGARAJA DESIGA SWAMIGAL. Like the new born Sun inthe morn spearheading out of the Ocean, like that of a fullmooncoming out of dark clouds, like the sweet fragrance sprouting outof blossoming Mullai, Swami was born on13th march1936 as thethird son to Shri Balakrishnan and Srimathi. Meenakshi Ammal.Swamji led a very simple life right from his childhood days andwas not in favour of gaudy and pompous living. At the age ofThirty Five he lost hisfather .After the demise of his father, motherSmt. Meenakshi Ammal was of great assistance to his ascetic life.Swamiji was undertaking the avocation of a weaver in a smallvillage Manal medu near EEngoimalai .Swamji understood throughthe friends of IraiMaiyam that Bakthi alone cannot lead to salvationwithout Yoga.

In 1955 Shri Chinnasamy Sastri,an exponent of Siddhamedic ine and Siddha phi losophy was worshippingSt.Agastheesar and other saints and Swamiji was initiated byhim and taught him the methodology of worshipping Saintsand the hidden secrets of Idakala, Pingala and Suzhumna.Thespiritual thirst of Swamiji grew him up very fast in spiritual


awareness. Swamiji was very well aware of the predicamensof working class being born as one among them.

The sufferings of poor people in hutments made him sickand was very much concerned and worried about the hungry ofsuch folk.He found his answer for the reality of human life inthe songs of His Holiness Swami Ramalingar.His naturalyearning to appease the hungry poor was escalated bySt.Ramalingar’s mellifluous verses. Swamiji dedicated histhoughts for the spirituality and his service for the society forthe past fifty years.In the name St. Agastheesar, the Meru ofGnosis, Swamiji established a Charitable institute for thebenefit of poor. Swamiji is the centre of piece and solace forall those approach Him.

Omkara Kudil has been alleviating the sufferings ofThousands of devotees daily and has undertaken the noble taskof poorfeeding right from 1975.The Kudil has been supplyingfree drinking water for the past Thirty years to all the villagesin and around Thuraiyur.Thousands of marriages have beenarranged and ray of hope and lively hood has been extendedby His Holiness. His Holy mother attained celestial abode on18-06-1995.

His Holiness always claim that whatever he does has beendone only with the blessings of St.Agastheesa and he alwaysplaces Blessed Souls like St. Agastheesar, St. Nandeesar,St.Tirumula Thevar and St.Karuvoorthevar as His Guide. Asa descendent of St. Ramalingar, Swamiji to day is the leaderof the entire universe, and is the leader of nine crore Siddhas.Heworships St.Agastheesa who created Tamil Language as hispreceptor.In colleges and universities Social service andphilosophy are taught only in class rooms but the Omkara Kudilhas taken them to the neighbourhood of Thuraiyur through theirpoor feeding and supply of free potable water which is moreessential for day to day livelihood.

St. Agastheesa Sanmarga Sangam is a symbol ofuniversal fraternity and the relationship between the Preceptor


and His disciples are exceptionally parental.The disciples goto villages and disseminate the message of Compassion, Love,Affection and Non –Killing.

Swamji is easily accessible and is a souce of solace forall the suffering living beings. Swamiji’s literary acumen isextraordinary 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 societylives peacefully and there exists a co-existence of love andamity. Saint Ramalinga Adigalar @ Vallalar of Tamilnadu,India was an enlightened soul who devoted his life time tocreate a society of mutual love and fraternity. Of his spiritualliterary contribution to the humanity are crisp maxims of“Manumurai Kanda Vasakam”.

This great epitome of spiritual awakening has beenexplained in detail by Swami Sivaraja Yogi, ParamanandaSadasiva Sadguru Rangaraja Desigar. These 43 utterancessummarise the ‘Don’ts of humanity. Saint Vallalar addressesto Lord Almighty, whether He was gullible with any of theseinhuman qualities and thus driving home, the benevolence ofLord Almighty descends spontaneously on those who are devoidof any of these qualities. Swamiji effectively employs thecontemporary literary forms to explain the meaning and hiddentreasure of his utterances.

He has used Twenty one poets and Saints and their worksranging Thirty Three. He has used the interpretations of sixeminent scholars to explain Thirukkural and Thirumanthiram.The deep delved knowledge of Swamiji and pains he has takento explain the maxims is evident throughout the work. Theexamples to explain have been drawn from the day to day livingintelligible to ordinary living beings. The following tableexplains 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 3Agaval

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


INTERPRETERS1 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 teenThirukkurals to explain the maxims. He has quoted Nine, Twiceand Two, Thrice. He has also quoted Thirumanthiram(25verses). Though Thirukkural has been translated nearly hundredtimes in English, for the benefit of English reader, translationby a Tamil student Rev. G.U. Pope has been used as it isspiritually oriented. Thirumanthiram also has been translatedinto English by many Scholars. For our better understanding,a translation by spiritually oriented Himalayan Academy hasbeen used. For an erudite English scholar the translation mayappear to be very simple, but it is my endeavour that even abeginner should be able to follow and understand. While allprecautions have been taken to bring nearest perfection intranslation, it is universally acknowledged that such a work isyet to come. All the interpretations are Swamiji’s only. I havemade a small attempt to annotate some terms for the benefit ofEnglish reader. The spiritual community shall make use thisbook and be blessed.

That was Sri.Saravanan,a sincere servitor of AYYA fromTirunelveli who brought this Sacred text for translation throughSmt.Sarada of Aravind Eye Hospital Tirunelveli and her noblefather Brahmashri. R.V.Doraisamy of Sankarashramam Fivefalls courtallam and I profusely thank them for giving me anopportunity to have Darshan of AYYA and undertake thetranslation.


I also place on record the yeoman services rendered bySr i .K.S.Kai lasam, Chief Execut ie .Saba Trading PvtLtd.Chennai and a very great servitor and follower of AYYAin fructification of this endeavour.

I acknowledge wi th profound thanks Swamij i ’sconfidence instilled in me for this noble work. My good friendSri. Ramesh Babu stood with me in assisting unhesistantly intyping. I whole heartedly beseech the Blessings of Swamiji andLord 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 alsoneed to be thanked for their unfailing co-operation during theperiod of translation.

But for the keen interest evinced by Shri. Muruganandamand members of the Kudil, Shri Madhavan, Editor “GnanaThiruvadi, and the elegant printing by Vanchi MaruthondriAchagam, Thuraiyur, this task would not have been completed.

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

R.G.Rajaram


INDEXS.N. Content Pages1 Blessings For the translation of Books of Gnosis2 PREFACE Tamil Version3 PREFACE- English Version

i) Arul Jothi Ramalinga Swamigal A Short SketchOn His Life And Teachings

ii) Manumurai Kanda Vasakam- A Studyiii) The Story Of Manuneethi Chozhan In “Periya

Puranam”iv) Sivarajayogi, Paramananda Sadasiva Sarguru

His Holiness, Rengaraja Desiga Swamigal- AShort Biography

v) “Swamiji’s Treatise On “Manumurai KandaVasakam”

4 The Text1. Did I ever, Throttle the mind of the Samaritans?2 . Did I ever , Pul l them to cour t on fa lse

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 prevent

trespass?15. Did I ever, Reduce wages for work?

367

711

14

17

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3739444548

4949


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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102105121

126

131


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F¿¥ò : kDKiw f©l thrf¤ijí«, á¤j®fŸ ngh‰¿¤bjhF¥igí« âdrÇ ghuhaz« brŒJ tUgt®fŸ j‹idí«,jiytidí« m¿ªJ kuz« ïšyh bgUthœî bgWth®fŸ.

kDKiw f©l thrf«eh« ò©Âath‹ Mtj‰F, mU£bgUŠnrhâ M©ltuh»a Mrh‹

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THE EXPLANATORY NOTES RENDERED BYSIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU,

HIS HOLINESS

RENGARAJA DESIGA SWAMIGALFOR

“MANUMURAI KANDA VASAKAM”OF

SAINT. RAMALINGA SWAMIGAL

Those who chant daily, the “MANUMURAI KANDA

VASAKAM” of the supreme grace light, and patron of

compassion for all living beings, SAINT.RAMALINGA

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

moreover they ga in the ext raordinary in te l l igence to

discriminate virtues and evils. Discrimination of virtues and

evils is the best intell 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 i r

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 “Sidhdharkal Potri’ 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”Siddharkal Potri’will realize their “self”

and their Preceptor’s and attain Deathless Grand life.


“MANUMURAI KANDA VASAKAM”(ESSAY ON ESTABLISHING THE JUSTICE OF MANU)

Holy utterances of SAINT.RAMALINGA SWAMIGALfor 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 theirreputation?

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 FEET.

SAINT.RAMALINGA SWAMIGAL may kindly bear with me

for deficiencies and inaccuracies.


1. Did I ever throttle the mind of the Samaritans ?“Thou shall not commit sin Oh! Mind,Tomorrow the angry Yama may flee with thee”

Saint Kaduveli Chittar, Ananda Kalippu Pallavi

Consequences of Abusing the Good,The virtuous wife, devotee true, and Jnani GreatThose who have done exceeding harm to shock themTheir life and wealth will in a year disappear,True this is, Upon Holy Nandi, I swear.

Thirumanthiram 532.

The Chaste woman would rather starve and die with theirchildren and conduct themselves to protect their chastity fromthe blemish of unchastely than otherwise. They have nottransgressed the path of Chastity.Thus pronounce the great menof chaste woman.

No God adoring, low she bends before her lord;Then rising, serves: the rain falls instant at her word!

If she, who does not worship God, but who risingworships her husband, say, “let it rain,” it will

Thirukkural 55

Those who cause injury to the blessed disciples of the greatpreceptor of gnome, are punished by the great father (Lord Muruga)

Philosophers are those who have mastered the 96 Tatvaswith the Blessings of great preceptor of gnome. If any one causeharm to these, everlasting harm will be wrought. Hence, those whocause harm to chaste woman, pure disciples, philosophers whohave mastered philosophies will lose their ancestral property andproperty earned by self, will be inflicted by diseases and die withina year. This is true. Saint Thirumoolar so swears upon theeverlasting and destruction less preceptor Saint Nandeesar.

If, ere the noontide, you to others evil do,Before the eventide 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 world abides; for ‘worthy’ men its weight sustain.Were it not so,’ twould fall 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. Ifit is done so is a sin. Men with character are heavenly; the duty toprotect the heavenly rests with the great preceptor of gnome.

Only with the men of character, the world still remainsactive; otherwise it would have extinct long back. We should notcause hindrance to such good people, like men with character. Suchof those blessed are Devas (Angels and Gods). If any one causestheir mind to tremble, they become Asuras (Demons).

Suras are people of very high strength. If such of thoseSuras with high strength cause hindrance to noble men, theylose their strength and become Asuras.

Ravana, the Emperor of Lanka in Ramayana attained thetitle of Easwara and got the status to be known as Ravaneswaranas a result of his strenuous and committed penance. Ravana was avery great penant. He is known to be the grandson of the greatSaint Pulathiar. The grandson of Rev. Pulathiar and the penant ,and a man who attained the title of Easwara, the Ravana lost allthe 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 court on false allegations andspoil their reputation ?Men of Strength with muscle power and money power,

cause their rivals to come to court unnecessarily on falseallegations even if they are quiet and cause mental agony. Theirpublic reputation also is under stake. This is a Sin.

Though unprovoked thy soul malicious foes should sting,Retaliation wrought inevitable woes will bring.In an ascetic inflict suffering even on those who hate

him, when he has not done them any evil, it will afterwardsgive 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 publicreputation will be tarnished. They will be subjected to the wrathof God of Dharma (Aram) the preceptor of Gnome. Hence filingcases wantonly against rivals is a Sin.

Though good thy soul forget, plot not thy neighbour’s fall,Thy plans shall ‘virtue’s Power’ by ruin to thyself forestall.

Even though forgetfulness meditate not the ruin ofanother. Virtue will meditate the ruin of him who thusmeditates

Thirukkural 204

They will incur wrath of the God of Dharma (Aram) thepreceptor of Gnome. If you cause disturbance and harm to menof character, you should understand that you will be subjectedto the wrath of the God of Dharma (Aram), the preceptor ofGnome. It is a crime to harm and file cases against Men ofcharacter.

Men of Character are Devas (Angels and Gods). It is theduty of the preceptor of Gnome to protect and bless such menof character. Such of those who harm men of character areconsidered to be Asuras. It is the routine of the preceptor ofGnome to injure those Asuras.

Hence, even for rivals you shall not cause disturbances.If we disturb rivals when they have not done anything harmfulto us, everlasting evil shall befell on us.

The most merciful of God of Dharma has the bountifulsympathy even to feed the frog inside a rock to its requirement.This men of lofty sympathy is the God of Dharma. Frog is anugly creature. If its saliva is spilt on our body we get eczemaand moreover this is poisonous. Even such useless poisonousfrog is also fed and protected at its own place by the God ofDharma. When others have not harmed us, even if they areour enemies, we shall remain non-harmful to them and protectus from the wrath of the God of Dharma and everlasting evils.


3. Did I ever prevent people giving alms?Affluent people offer material assistance for food

shelter and health to downtrodden and poverty stricken. Theaim of rendering material assistance is only to get Blessingsof the Almighty. Such blessed people will have unityamongst the family members, children of good characterand moreove r, bus ine s s , Commerce , P ro f e s s ion andAgriculture will all prosper comfortably. The Almighty ispleased when poor is helped. His pleasure yie lds usspiritual wisdom. Deathless longevity becomes imminent.With the Blessings of the Master Agastiya, Nine CroreGnanis have attained spiritual enlightenment. (Gnani is inshort a person who has attained self realization.) Unlessy 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 previousbirths are absolved and special knowledge dawns. Peoplewith special knowledge only can realize his “self” and theAlmighty. People with a clear mind, i .e . , people withhelping tendencies only can understand the problems ofothers and continue to render help. If any one is jealousof their activities and prevent offering alms, they will incurthe wrath of the Omnipotent. Hence prevention of alms isa very big Sin.

Who scans good gifts to others given with envious eye,His kin, with none to clothe or feed them, surely die.

He who is envious at a gift (made to another) will withhis relations utterly perish destitute of food and rainment.

Thirukkural 166

Let man relieve the wasting hunger men endure;For treasure gained thus finds he treasure-house secure.

The removal of the killing hunger of the poor is the placefor one to lay up his wealth.

Thirukkural 226


4. Did I ever Divide the Friends united ?In villages, we can find families with friendship for

generations together. If there is any auspicious occasion in afamily, the other families will also participate. It is reciprocalwhen there is a similar one in other family. They mutuallyhelp each other. Every one of them moves very friendly. Inalmost all the occasions, they perform the functions jointly.Out of Jealousy, by carrying tales, if the friendly family ofgenerations is separated or divided is a sin.

What so hard for men to gain as friendship true?What so sure defence ‘gainst that entire 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 true friendship?In villages and towns, people have mutual friendship.

Among these one may have total faith and other may have nofriendship at heart and may be ritualistic. The true friend withfaith may consult the other for all the auspicious functions at hishome, for example, for the marriage of his daughter, and mayrequest him for financial assistance for successful conduct ofmarriage. And the pretentious friend also may agree and promiseto assist. Believing in toto, his promise, the faithful friend mayfix up the marriage and approach him for assistance, but the lattermay refuse though he may have means to assist. This may causedisruption to the marriage. Like this taking back the promise atthe appropriate time after having promised is a breach of trustfor the friend who believed in us. This is a Very big Sin. Thevery purpose of friendship is to help those to get out of troubleswhenever they are facing. That is true friendship. Some mayget their problems sort out by their own friends moving closelywith them and when the same friends approach them, they keepthemselves apart. This is a breach of Trust.


What though you gain or lose friendship of men of alien heart,Who when you thrive are friends, and when you fail depart?…

Of what avail is it to get or lose the friendship of thosewho love when there is gain and leave when there is none ?

Thirukkural 812

6. Did I ever Enhance tax and burgle?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 robber cries with lance uplift,So kings with sceptred hand implore a gift.

The request (for money) of him who holds the sceptre islike the word of a highway robber who stands with a weaponin hand and says “give up your wealth”.

Thirukkural 512

7. Did I ever Starve the hungry poor?Some may cultivate in sprawling acres of land. Poor

peasants may be working with them. These peasants may gofor work even foregoing breakfast. After extracting work frommorning till evening, at the end of the day, without disbursingtheir wages either in money or in kind, they may come outwith lame excuses of darkness setting in and the light is lit.Without any iota of sympathy the landlords may ask them tocome for wages next day. (It is the practice and custom insome traditional Hindu families not to part with anything afterthe sunset)

But the peasants may be in a position to make up hisdinner for his wife and children only with this wage. Thechildren at home may be eagerly waiting for the father tobring something for the dinner. And the wife may be inpreparedness to cook the same. The family members onseeing him empty handed may become desperate and withheartburns that they have to starve that night and may go to


bed with an empty stomach. Delaying the wages withoutdisbursing at the appropriate time for the labour and causinghardship is a sin.

8. Did I ever punish anyone without compassion?Who punishes, investigation made in due degree,So as to stay advance of crime, a king is he.

He is a king who having equitably examined (anyinjustice which has been brought to his notice), suitablypunishes it, so that it may not be again committed.

Thirukkural 561

Harsh words and punishments severe beyond the right,Are file that wears away the monarch’s conquering might.

Severe words and excessive punishments will be a fileto waste away a king’s power for destroying (his enemies).

Thirukkural 567

Who leaves the work to those around, and thinks of it no more;If he in wrathful mood reprove, his prosperous days are o’er!

The prosperity of that king will waste away, who withoutreflecting (on his affairs himself), commits them to hisministers, and (when a failure occurs) gives way to anger, andrages against them. In time of war shall fear and swiftly die.

Thirukkural 568

The ignorant king and Death are cast in equal mould;Nay, truth to tell, more justly than foolish King, Death claims his due;The Witless tyrant no law obeys but in murderous fury killsBut Death, cast in finer mould, nears not the good men true.

Thirumanthiram 238

Senseless King is equivalent to Yama. The Yama is betterthan a king bereft of knowledge in ruling. This is so becausethe king without knowledge of ruling and dharma, withoutapplying the essence of the same may order killing of goodmen. But Yama does not approach the good men.


Dur ing the ru l e o f mona rchy, some k ings t ookdecisions in consultation with their ministers and courtiers.But some took decision independently without consultation.In their regime even good people were killed. Their rulewas unjust and cruel.

During the period of monarchy, the accused will bebrought to the court af ter thorough invest igat ion, andconsultation with the Ministers and courtiers, the accusedwill be punished. The punishment without consultation isillegal. This is without any morality. The accused shall bethoroughly examined and punishment shall be imposedafterwards. It is just to impose punishment, pertinent to theoffence. If punishment is not in consistent with the offence,and arbitrary, it is a Sin.

9. Did I ever, was partial in land disputes and spoiltheir 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 livelihoodthrough agricultural income from it. This land might have beentheir’s for two three generations. The neighboring landlordmay be a wealthy man with sprawling acres. He will annexthis piece of one acre land also with his. This poor peasantmay appeal to the landlord that that piece of land was his andgrabbing the same is illegal. But the landlord may unjustiablyjustify that that piece of land is also available in his landdocument. Moreover, he may challenge him to do whateverhe can. This poor peasant may not be able to oppose him andplead for justice from the village head man.

This head man may be a relative of the landlord. Withoutapplication of justice the head man may give a detrimentaljudgment claiming that that was finding a place in thelandlord’s land document. So the affected peasant and his


family members will shed tears as their means for livelihoodhas been grabbed. That sorrowful tears become a sharp edgedsword and kills the man rendered unjust judgment and hisdescendents. Like this Avvaiyar also has sung about landgrabbing in Athichoodi

“Do not grab land and live”Athichoodi line 23

Avvaiyar says that it is sin to grab others land.

“Do not be partial”Athichoodi line 109

The poet Ulaganathar in his book “Ulaga Neethi” alsotells as under:

“Thou shall not be partial in land disputes,Thou shall not wander with distracted mind,Thou shall not misinterpret and exhibit sorrowfulness,Thou shall not concoct what you have not seen,Thou shall not hurt by your utterances ,Thou shall not keep company of people carrying tales.Hail Thee O! Mind! My LordSon of Uma , sister of Lord who measured the land.

Ulaga Neethi . 9

We may not mind to grab others land and live. If we doso it is a Sin.Athiveera Rama in his” Vetriverkai “ writes

“Both their versions be heard seven times,

If justice delivered is not agreeable to both

The tears of the lost in manu’s path

Even if the triad protect,

It is a sword for the posterity

Of the man delivered judgmentVetriverkai . 75


The accused and the affected shall be summoned severaltimes and thoroughly enquired and judgment pronounced afterthat. Without doing so, if justice is rendered incorrectly, theposterity of the men who delivered such judgment will beperished forever.

To stand, like balance-rod that level hangs and rightly weighs,With calm unbiased equity of soul, is sages’ praise.

To incline to neither side, but to rest impartial as theeven-fixed scale is the ornament of the wise

Thirukkural 118

10. Did I ever assist Killers?Some people with helping mind take poor feeding for

poor with whatever they possess. When they do not havematerials, they approach people with facilities and helpingmind, take help and cook quality food, first taste themselvesand then feed the poor. Blessings are showered on the peoplewho have offered material assistance. Some seek assistancefor offering ram sacrifice to their family. If we help them, webecome a party of their sin. Hence, helping such people offeringlife sacrifice is a sin. If we help people doing service ofDharma, it is a Punniyam. If we help people killing, sins accrue.

If the head man of the family, his wife or children becomesick, some people without understanding that that was due tothe misdeeds of the past, pray to minor deities and offer lifesacrifice. By doing so, instead of the disease getting cured, itaggravates and sins also get accrued. Persistent killing offerto minor deities, only bring everlasting enmity and incurablediseases. If there is sickness in family, if poor feeding is givenfor five or ten persons within their reach, the disease get curedand prosperity develops in family, enmity becomes friendshipand moreover, health also improves. Except this if killing isoffered only sins accumulate.

Sri Ramalinga Swamigal, the supreme grace light with apainful heart prayed the Almighty to grant these people gracetowards living beings .


“Ferocious deities in names different exist in the country,To sacrifice they conduct the decorated Goat, Pigs, Cock and Ram,My intellect was hurt and my heart trembled on such sightAnd I was afraid to see such temples”

Tiruvarutpa VI canto 275

In those days, if anyone become sick they used to offerpongal(a mixture of Rice & Dhall boiled with Jaggery and othercondiments) in Pidari Temple and give a life sacrifice in orderto get cured. As you go on continuing sacrificial killing, yourhands, legs and body bleed and they become diminished

“When your body become sick, Thou offer pongalAnd sacrificial killing of goat and cock, In Pidari templeAnd derision built up and day by dayThou become weaker and weaker,And become like a musk-rat.This is the thing wrought, is the truth by your Deity”

St. Siva Vakkiyar 535

Hence, if you help those who do good deeds, you alsoget punniyam in return. And if you assist life killers, onlyPapam comes to you.

What is the work of virtue? ‘Not to kill’;For ‘killing’ leads to every work 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 anyonekills all miseries befell on him. Some people kill their enemiesby their anger. This creates an indelible reproach. If any onekills, 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 crimesof not their own and rigorous punishment and may desert theirwife and children. This may lead to their wife and childrenundergoing miseries of poverty.

Killing may bring misery, poverty, sickness, punishmentsand 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 anyonecommit killing for minor deity worship, not only poverty,sickness, disunity in the family, burden of everlasting debtsaccrue but also multivarious miseries and suffer.

Who lead a loathed life in bodies sorely pained,Are men, the wise declaring, by guilt of slaughter stained.

(The wise) will say that men of diseased bodies, wholive in degradation and in poverty, are those who separated thelife from the body of animals (in a former birth).Its loss, asthrongs dispersing, when the dances cease. The acquisition ofwealth is like the gathering together of an assembly

Thirukkural 330

Parimelalagar interprets that the people who are withpitiable disease and poverty stricken and degraded are thosewho terminate life of the living beings in their earlier birth.The same aspect has been stressed in Naladiyar

“Like fire their palms shall glowTheir fingers rot away, whoLoved in other times on crabs toFeed and broke their jointsWhat time the guilt of “olden deeds”Comes home and leprosy”s fears pangs assail

Naladiyar 123

This will be followed in future births also.

By these two verses, the evil that befall on the killersare explained.


From (Chapter 25 to 33) Compassion to Non killing ofThirukkural apart from what has been discussed, the hiddenvows (Other Voluntary religious observance /rituals) will alsobe included. Understand those and observe thus extends theinterpretation.

Manakkudavar interprets that people with deformity inbody and who do not take food and have imperfect marital lifeare those who terminated life of living beings in their earlierbirths. This is a sequel to the crime of killing.

Paridiyar interprets that they shall be known as killers inthe earlier birth because of their diseased body and poverty.

Kalingar interprets that they are those who unmindful of theirsuffering culled the life from the body.Such of those‘s suffering whichnever leave the body and lead a life of dreaded hell.

In the name of God, or for flesh eating, one who killssuffer from diseases beyond cure, gets ugly body and dies notimmediately but only after being bedridden for long years.They will suffer due to unbearable foul smell during theirbedridden. If foul smell persists at home, they may not bearthe same while eating at all time and suffer. The dear wife andlovely children will yearn for his death.

“Path of non killing is the path of preceptor For ages Oh! true Siva, thou said unto me”

Arutperumjothi Agaval …964

“It is my will, Oh! Omniscient to spread the Vow ofNon killing to all throughout the Universe.”

Thayumanavar .. Para para Kanni -54

“Oh! Omniscient, the men with Vow of non killing are only good.Others, I do not know who they are!”

Thayumanavar .. Para para Kanni 192

Though thine own life for that spared life the price must pay,Take not from aught that lives gift of sweet life away.

Let no one do that which would destroy the life ofanother, although he should by so doing, lose his own life.

Thirukkural 327


People advise to take soups of goat legs and meat as acure for diseases inflicted on them. For the diseases wroughtby evil deeds of earlier birth, suggesting meat eating as amedicine is also a sin. Hence, tolerating the disease is bestvirtue. Killing other living beings to cure diseases may bringpapam and suffering.

Though great the gain of good should seem, the wiseWill any gain by slaughter won despise.

The advantage which might flow from destroying life insacrifice, is dishonorable to the wise (who renounced theworld), even although it should be said to be productive ofgreat good.

Thiurukkural 328

The great man may not choose to kill living beings inthe name of worship, even if they were to obtain the post ofking in heaven. They consider killing as a shameful act. Nonkilling is the best virtue.

Don’t Kill Even an Atom of LifeFlowers many to dear, loved Master’s worship;Even one atom of life, kill not:The lovely garland, the steady flame, the firm will,The passionate heart—such the worship’s crowning part

Thirumanthiram 197

Those who worship the holy feet of Gnanis who haveattained deathless grand life, and have understood all the threeperiods of time and are enlightened shall not worship their holyfeet 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 strew flowers bestOn the holy feet of Devi beatitudeWith happiness of soul and bodyTo cross this birth, search here 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 theGuru. Moreover those who want to cross this birth, if they worshipthe holy feet of preceptor, the karana Guru with his blessing, idakalaor the Chandrakala and pingala or Suryakala, if sent throughbhrumadhya (the centre of the forehead), the suzhumna, the heatof the root appear and the gates of suzhumna opened. Once thedoors are opened, there appears the effulgence. Then drops theAmrita (Ambrosia). Deathless grand life materializes. This is thebiggest blessing and gift received by the people, whowholeheartedly 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 doingbusiness. This servant was residing with the owner assistinghis business and agriculture.

That business man trusted him and treated him as a familymember and as his own son and took care of him in his housewith food, clothing and Shelter.

As the days went on,on attaining marriageable age, theyengaged a girl for him and got him married and settled them inone of their own houses and maintained as their own family.In the festivities of his family, they gave him necessaryassistance. They shared their own food with him and his family.

They believed him to that extent, as he knew the stakingplaces of agricultural products and business gains.

But the servant had contact of thieves. The thievesapproached the servant and asked “Your owner is a very bigrich 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 thethieves and burgled the jewels, money etc. He took a part ofthe booty as his share.


The police man caught hold of thieves and punished.They came to know that the servant alone was the root causethrough their investigation. And they informed the owner thesame. The owner and his family cursed him with heartburnsas a sinner, as the son like servant had become a traitor andstole away their treasure.

Like this the servant who committed a breach of trustwas arrested by policeman. He made his family helpless, spoilthimself and brought everlasting shame for the family. The curseof the landlord subjected the servant to punishment andimprisonment and the family was ruined. Hence, it is a sin tospy 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 andwith the remaining 3 lakhs they may decorate and furnish theshop to give a feel of big business and continue. While doingso, they may seek loan for business luring with Two Rupeesinterest for Hundred Rupees. Looking at the appearance of theshop, many may lend in lakhs, the money conserved for theirfuture requirements for son or daughter’s marriage and alsofor auspicious family functions.

Some may lend money conserved for construction ofhouse. They may think the idling money which is requiredonly for future may be given to the business man and the familycan be run with the interest and also may think that they mayretrieve as and when required.

The business man may disburse the interest in thebeginning, but after accumulation of certain amount like 50lakhs or One Crore from many people, he may declare all of asudden that there was big loss in his business and become abankrupt and might give a bankruptcy notice and will hold theassets. All those who have lent money curse him as a sinner,


as he has cheated the money meant for ones daughter’s marriageand curse that evil will fall upon him. The heartburns and thecurses of the people who lost their assets may lead the businessman to suffer from jaundice, diabetes and many more incurablediseases. And also may get incurable ulcers throughout thebody, get decayed and worms may appear, emit foul smellwithout dying and remaining in the bed for four or five yearsand may extend to the extent of even the family members maylose heart and curse. His family will also undergo many amiseries and finally die.

Through lust of gain, no deeds that retribution bring,Do they, who shrink with shame from every unjust thing.

Those who blush at the want of equity will not commitdisgraceful acts through desire of the profit that may be gained.

Thirukkural172

Parimelalagar interprets “Those who dread partialityabhor unjustiable means to achieve personal gains”.

Manakkudavar interprets “People who are just do notresort to shameful act” .This means they are after impartialityand 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 scandalousactivities to achieve personal material gains”

Seek not increase by greed of gain acquired;That fruit matured yields never good desired.

Desire not the gain of covetousness. In the enjoyment ofits fruits there is no glory.

Thirukkural 177

Parimelalagar: “abhor the means to grab others propertyas the result of such achievement is not profitable.

Manakkudavar :eschew the gain wrought through othersproperties, the gain during its utility period is not good.


Paridiyar : if one loves his ancestoral property, that giveshim virtue and salvation.

Kalingar: love not ever: that is enamouring the propertyof others immorally as it is not possible to glorify its utilitywhen in use.

What’s gained through tears with tears shall go;From loss good deeds entail harvests of Blessings grow.

All that has been obtained with tears (to the victim) willdepart 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 outof evil deeds shall extinct in the same period. Things wroughtthrough righteous deeds though lost momentarily, pays backin future.

Manakkudavar : Whatever earned through o thersweeping, 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 shallearn through righteous means.

Kalingar: Earning by making others burning their heartsand weeping out of pain leaves one in the same status anddepart. Unlike this if one loses his own possession by anymeans the righteously earned always remain.

In pot of clay unburnt he water pours and would retain,Who seeks by wrong the realm in wealth and safety to maintain.

(For a minister) to protect (his king) with wealth obtainedby foul means is like preserving a vessel of wet clay by fillingit with water.

Thirukkural 660

Parimelalagar: Protection of King’s interest throughfraudulent means is like protecting an unburnt earthern pot andpouring water in it.


Manakkudavar: Enjoying with the things earned throughfraudulent 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 selfand itself. Like the unburnt mudpot and water in it get spilt.

Kalingar: without considering that these things areuncertain, earning by defrauding others and proud to be itsowners is like storing water in a pot of clay.

If we fascinate materials and tell lies not only we perishbut also our family. This is the status of people who enamourworldly things and tell lies.

13. Did I ever Lure 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 hisperformance and skill, a landlord told him “you are working hardthan others. During the harvest, if others harvest only five bundles,you are doing Seven. I like you very much and you can pleasejoin me. I will give you fair wages and later on I shall give youTwo acres of land and a House in your name. You can lead yourlife peacefully in later years.” and asked him to work for him. Thepoor peasant believed his words and worked hard with his wifeafter joining him.

During the wintry nights, in shivering cold both husbandand wife, toiled for him in the farm and in day time, they tookcare of his house hold.

That landlord offered him whatever food left behind and littlemoney as his wages. Days passed. After 20 years, the peasant becametired 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 thetime of my joining, if you give us the 2 acres of land and the house, Iand 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 theland and the house. So I am unable to give you the land. You


please go elsewhere and live.” So saying evasively, the landlordcheated him. On listening to this, the peasant and his wifesaid, “We worked for the landlord day and night. He lured uswith false promises and finally cheated us”. They becamesorrow stricken, with heartburns and felt sorry. Luring likethis is a sin. Sinners like him may lose all their possessionsone day and come to street for a handful.

14. Did I ever close the thoroughfare to preventtrespass?There was a cart road connecting two villages for a long

time. That was passing through a landlord’s land for 200 feetand joined the public place which connected the next village.That road was used by public for a very long time. The landlordhad cultivated sugar cane and ground nuts in his lands on eitherside of the path.

Children passing through the path caused little nuisanceby plucking the groundnuts and breaking the sugar cane.Annoyed over this, using his muscle power, the landlordblocked both sides of the road with fencing and prevented thepublic usage. This made the public of both the villages to takecircuitous route for one kilometer to reach their villages. Thisis a sin of the land lord harming the public. Except, the landlord had to fence his land and protect his crops, closing thethoroughfare used by public is a sin.

The villagers became worried as they were put intohardship by the closure of the passage.The sufferings of thevillagers made the landlord to sell his lands and became poor.And the family was driven to utter poverty. Hence, closure ofpublic thoroughfare is a sin.

15. Did I ever reduce wages for work?Paddy, Maize, Jowar, Ragi and wheat like grains are

cultivated. Tomato, green chillies, brinjals, ladiesfingers likevegetable 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, andbetel nut like trees are also cultivated. In a cultivation likethis both men and women work as laborers. Apart from thesethey also work in shops, selling clothes, groceries, motor, fans,machinery, units manufacturing of spare parts. And they alsoserve in restaurants. These establishments extract work worthRs.100/- and pay only Rs.50/- This is a sinful act. Many apeople 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 compensateadequately, if they respect and recognize the labour, theirbusiness will grow day by day and flourish. And business ofthose who do not recognize the labour, day by day diminishesand in the course of time extinct.

If farmers reduce wages for their peasants, the yield intheir crops will get reduced. In due course, the agricultureitself will extinct. Avvaiyar, sings the same in her “KondraiVenthan”

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

Hence, proper wages shall be paid. Except that reductionof wages for work is a Sin

16. Did I ever ignore the hunger stricken?Thou claim to live with dignity and clanBut will not take it to your head kindly the Doctrine;Thou wander in the streets gaudily dressed with ornaments,But never do treat the hunger stricken approaching;Thou watch the performance with drums and hornsBut fail to read inherent excellence and hidden meaning;Thou shalt not know to read “Ettirandu”Which guard thou shalt have? Ye Dunces!

Canto VI, Arutpa 5556


In some villages, a particular sect of people may live togetheras a group.They may be affluent also.This group may conduct bothauspicious and inauspicious functions as a unit.This type ofcongregation may be useful only for such functions and not for gettingrid of the evils of birth. Such groups may claim that they are disciplinedand strong enough.But these people cannot get rid of the evil ofbirth.Merge Idakala and Vadakala ,conduct vital air to suzhumna, thealtar and reach mooladhara through the nerve running down throughthe spinal cord and create moolakkanal with the Blessings of the GreatMaster and rise up,from there to Kandasthana wherein the twined inthree and separated ,Easwara Nadi, conduct Kundalini upwards, forthine concentration in the Bhrumadhya through both of your eyes,make the ambrosia to secrete, remove the infirmities of the body andstabilize the “sat” and attain deathless great life. Such rarest of rareBlessings cannot be obtained by such gang. Hence the Expression ofVallalar “ Taking the Doctrine to head” means the fixing of vital air inthe Bhrumadhya and concentration only.

St. Sivavakkiar also speaks as under;

“Oh! Thou dunces bathing in the water in the morn and eveWhat did the Frog achieve being in the water morn and eve?Bliss,thou shalt be blessed if both the eyes fixed andMerged in the third at the Dawn.”

St.Sivavakkiar 132

This worldly life is impermanent. Body is impermanent.Assets are impermanent. Youth is impermanent. Withoutunderstanding this impermanency and considering it aspermanent, People adorn themselves with costly silk dressesand jewels and show off themselves to the world. They ignorethe hunger struck poor people coming across. Not only thatthey conduct the auspicious functions like marriages with theextravaganza of pompous feasts, musical concerts and inbeautifully decorated halls which are feast to eyes. But do nothave the sence to offer poor feeding for hunger struck. In Tamilletter “m” means eight and letter “c” is two. That is “EttuIrandu” means Eight means “m” and Two means “c” without


knowing to join “m” and “c”, and push them through the tenthentrance (Sushumna ) and scared. The great Vallalar exclaimsthem as “people of world living without an iota of sympathy “.What benefit are they going to attain leading a l ife ofimpermanency treating as permanent? To eradicate the curseof birth,poor feeding only can reveal the fact to understand theEttirandu. Understanding that “m” and “c” is the means toeradicate the birth. Ettirandu is equal to Ettu + Irrandu (8+2).{Every one practicing Yoga should know this. This is the basicconcept. This is an inseparable entity of every thing. Onewho knows its greatness only can be beneficient from all thesecrets of chittars. “There are no encumbrances for thosewho have understood Ettirandu”

Idaikattu Sitthar

Before the other numerical system crept in, Tamilnumerical system was in vogue. In that Number 8 is denotedby first letter “m” (Vowel) and 2 is denoted by another vowel“c”. The Siddha clan has employed in their verses with hiddenmeaning. The complete sound system of the universe has “m”and “c” as their base. Every thing has emerged only fromthese. Those who can understand and appreciate the greatnessand importance of “Aah” and “Voo” only can attain wisdom.}

Whatever may be one’s wealth and strength, whatevermay be his relative’s wealth and strength and whatever may behis bondage with them, may not be able to protect him. If hehas not understood Ettirandu, definitely he will die. One whounderstood, Ettirandu succeeded with its assistance conquersdeath and attain deathless life.

The precious birth of human being is due to the penanceperformed in multiples of earlier births. If only in our youth, weappease the hungry, avoid killing, refuse meat eating, and prayunto the lotus feet of Swami Ramalinga Vallalar, Swamy will bewith us in our thoughts and make us understand our body, our souland also about the blemish of our body and soul. He makes usunderstand that blemish of mind is due to the blemish of the body


which led to the lack of clarity of knowledge and also blesses withlight of the soul to appear in our soul, by teaching us the remediesfor removal of blemish in the body leading to removal of blemishin our soul. Those who have understood “light of soul” will attain“deathless great life”. Once you are born a human being, you shallbe in the company of great men and lead life perfectly accordingto their direction and cross this birth and that is the gain of Athmain this birth. The same moral has been explained by SwamyRamalingar:

Thou claim to live with dignity and clan,But will not take it to your head kindly the Doctrine,

THIRUVATUPA-VI CANTO 5556

Mid devotees they’re great who hunger’s pangs sustain,Who hunger’s pangs relieve a higher merit gain.

The power of those who perform penance is the powerof enduring hunger. It is inferior to the power of those whoremove the hunger (of others).

Thirukkural 225



Thirukkural 226

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

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

Do the hard-eyed who lay up and lose their possessions notknow the happiness which springs from the pleasure of giving ?

Thirukkural 228

Believe in one, believe in God; remember all wealthwill leave one soon; look on the face of hungry folk;Trust good deeds and friendship good; beJust; content with your lot. O heart ’tis my advice to you

Saint Pattinathar, General verse 20


Some may undertake agriculture in acres of land. Amongthem, some may share their food with the peasants working forthem 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 havedelicious food for them and provide stale food of previous nightfor their peasants. Yet some other may take delicious food andkeep the peasants hungry without providing any food. In case ofpeasants who were fed by the master of the first instance, even ifthey are asked to take rest for a while, the peasants may not and inturn work for some more time and weed out in two more segmentsbefore the dusk. Whereas, in the fields of men who have not fedthe peasants, whatever may be their toil, day by day the fertility ofthe soil and agriculture will be diminishing. What we have tounderstand by this is,if we feed the peasants working with us andmake them happy, the yield may be of ten fold.

The very object of Almighty, providing us assets is tofeed the poor and appease their hunger. But not taking care ofpoor and not feeding them is a breach of trust of the Almighty.This is a sin. Poor feeding gives us good health, longevity oflife and unity in the family. Not only that, we will also beblessed with off springs of good character. Moreover, we getrespectable friendship. We will have benign thinking of hostingthe guests and as a result to get an opportunity to enrichfriendship. Not only that, we can get the knowledge tounderstand the curses of the birth and maturity.Only maturedcan get the Blessings of the prime deity and consummate leaderpreceptor and get rid of birth. These are the benefits oferadicating hunger. Except these, though opportunity isavailable, ignoring the hungry is a grave sin.

17. Did I ever refuse alms for beggars?Some may be affluent as a result of their benign merits

in their past births. They may be approached for food by thehungry, some poor may seek clothing and some poor may seekfinancial assistance for their daughter’s marriage.


Such rich people shall fulfill the needs of the poor andaccrue punniyam (Merits). The very purpose of affluence isonly to assist others. Except that if they retain their belongingsfirmly it is a sin. This act may subject them to the angry of theAlmighty.

Charity for poor will assist one in this birth and births tofollow. People, who have understood the impermanency ofmaterialism, shall accrue benefits for this birth and nextthrough such materials.

Unenduring is all wealth; if you wealth enjoy,Enduring works in working wealth straightway employ.

Wealth is perishable; let those who obtain it immediatelypractise those (virtues) which are imperishable.,

Thirukkural 333

See that thy life the praise of generous gifts obtain;Save this for living man exists no real gain.

Give to the poor and live with praise. There is no greaterprofit to man than that.

Thirukkural 231

When man is born, the body and soul are together. Thisbody extincts and not the soul. The intelligentsia preserve thislife, they donate and undertake virtuous acts when the richnesscome to them and earn enrichment to their soul. Thisknowledge is wrought through the preaching of the scholarlypreceptor. Except that, if one treats this nonpermanent anddestructible material as permanent and affiliate themselvesfirmly to it and do not resort to benign activities, their soulmay not get enrichment.

Hence, if you take the birth of a human being, you shallbelieve that there is papa and punniyam. Only those believein God can understand papa and punniyam. The atheist cannotunderstand papa and punniya.Only those who have understoodpapa 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 thecompany of the enlightened master, he may preach the natureof body and soul. The great preceptor who is the lord of virtuemerges with the body of the blessed, who received preachingand unites the pupil of left eye known as Chandra kalai andpupil of right eye known as Surya kalai in the Sushumna andhe also fuses in it. After fusing, removes the dirt of the bodyand illumines it.

Knowledge of Science of Breath Leads to ImmortalityInhalation, Exhalation, and Retention both waysThe Science of Breath thus consistingThey know not;They who know the Science of BreathAre destined to spurn the God of Death.

Thirumanthiram 571



Thirukkural 226

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 throughtheir benevolent acts in their earlier births and Blessings ofthe Lord Almighty, the curse will befall on such recipients ofassets. People with riches and not helping the poor will beknown as lobis. If one has no sense to get rid of this birth,while he is affluent and dies after becoming aged and sicklywill be called as a dead body. Knowledgeable men with theirassets earn Blessings and punniyam and as a result gain thedeathless great life and get the glorious name of Gnani.


Who giving nought, opines from wealth all blessing springs,Degraded birth that doting miser’s folly brings.

He who knows that wealth yields every pleasure and yetis 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 burthens earth when on the stage of being they appear.

A burden to the earth are men bent on the acquisition ofriches and not (true) fame.

Thirukkural 1003

The mother earth bears patiently the living beings ofsingle sense to five senses. But she bears reluctantly the sixsensed human being without any mercy or sympathy.Shebecomes elated when she bears the men of punniyam. Shebecomes broken hearted when bears the sinners.

“It is natural for the poor to beg”Vetriverkai ..57

As a consequence of the misdeeds of past birth, peopletake birth in the poorest of poor family and go for begging. Tohelp such people is the duty of those who are affluent andsympathetic mind.

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

It is the duty of those who become affluent as a result oftheir act of merits in the past birth, to help those who seektheir assistance. Except that, without helping retention of suchthings is ignorance.

“Ye! vile and gullible menWho have hoarded your hard earned money, listenYe! sinners 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 theearth such assets safely. They may do it without the knowledgeof their son and wife and may not disclose such location tothem. Such people may die in an accident, heart attack,poisonous reptile bite, murder by enemies and due to incurablediseases. The assets of such people may not be useful to hiswife, children and close friends.

Affluent shall undertake act of kindness and enrich theirspirituality. It is foolish to hoard the assets underneath theearth. They have not understood the nature of assets. The wisealways enrich their spirituality by acts of kindness wheneverthey get assets.

Do deeds of virtue now. Say not, ‘To-morrow 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 atthe dying hour she will be your undying friend.

Thirukkural 36

‘Virtue’ 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 vicewhich each should shun.

Thirukkural 40

Oh foolish one who think that they can live in this great world,Without worshipping the feet of Him with cock in his flag,The disease caused by the powerful fate, of your great mistakeWill 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 preceptorof gnosis (Lord Muruga) if any one hoards their assets earnedthrough 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 Murugawould come before me riding on a blue peacock, with the prettytribal girl, 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.


Men of Gnosis undertake acts of virtue and attaindeathless great life. But the misers without helping anyone aresubjected to various diseases and die. The wise man do acts ofvirtue and with the Blessings of the preceptor of Gnosis attainheavenly 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 shouldabhor those and shall understand that there are only two castes.

The Men who have raised their assets through righteousway and do act of kindness and assistance belong to one casteand the misers who without helping others through acts ofvirtue and hoard the assets are the other caste.

“In the justifiable act of righteousnessThere are none other than two castes as proclaimedIn this world: one who help is an upper casteAnd those who do not help are low bornAs said in ancient books”

Avvaiyar Nalvazhi-2

This is not only the view of Avvaiyar but also ancients.“All Ailments Assail, If in Charity You FailConsumption and anemia, asthma and colic pain—Such the lot of those who nothing in charity give;Snake and thunder, sore throat and fleshly ills,Approach not them that others’ needs relieve.”

Thirumanthiram-263


For those who do not appease the hungry of the poor throughthe assets earned from the past good deeds and Blessings ofAlmighty, cough, anaemia, cold related diseases and severe feverwill land in. Except that one resort to kindness with the assets,they will be protected from the instant death by the causes of wildpoisonous reptile’s bite and natural calamities like thunder andlightning and ulcers formed in the stomach. So says Thirumoolarthe great. Hence, if we do not help those who beg we may have tosuffer due to various diseases.

As the kind hearted feed the hungry poor, no disease ormisery approach. They get diseaseless life, longevity of life andalso spiritual upgradation in this birth and births to follow. Hence,once born as a human being, should have the strength of righteousdeeds and spirituality. Those who love strength of righteous deedsand spirituality shall be vegetarians by food habit. Feed one ortwo poor monthly once and chant the manthra as below for tenminutes both during morning and evening.

“Ohm ! Thirumoola Devaya Nama:”“Ohm ! Ramalinga Devaya Nama:”“Ohm! Agasthisaya Nama”“Ohm! Pathanjali Devaya Nama”.

If so done, all the sins of past are absolved and punniyamenters. Body health and longevity of life happens. The cruelpoverty disappears and affluence enhances. The thought ofhelping others, which is feeding those who are hungry, appears.To appease the hungry of poor is the real spirituality. This isthe remedy to absolve the misery of birth.

“Denial Leads to Misery

Bliss and pain—these two woven into the web of life,Result from deeds of our own devising;The Bliss of giving they knew, and yet the fools gave not,The shrivelled of heart, to charity unwise, its glory unknowing.”

Thrirumanthiram 267


Some lead a royal life with fame with all facilities ofwealth, good health and longevity of l ife. Some sufferthroughout their life being born in cruel poverty stricken family.They yearn as what to do for next meal. They may not haveshelter. They may yearn as what to do for alternative dress otherthan that is worn. This status is the result of the deeds of goodand bad in the past birth. Those who have appeased the hungrypoor in earlier birth live a royal life of richness. But the miserswho have not appeased the hungry though affluent in previousbirth suffer miserably in the present birth in utter poverty.Hence one should understand the deeds of good done in thisbirth bring not only lot of goodness in the present birth, butalso will be of assistance in the future births.

Do deeds of virtue now. Say not, ‘To-morrow we’ll be wise’;

Thus, when thou diest, shalt thou find a help that neverdies. Defer not virtue to another day; receive her now; and atthe dying hour she will be your undying friend

Thirukkural 36

Hence by feeding hungry poor, one should accruepunniyam for this birth and that follows. It is a sin to say noto those who beg.

18. Did I ever Carry tales and spoil the relationship ?Normally, people live amicably with friendship in a

society. Under certain circumstances, due to enmity they mayget separated. Later on the inimical may pretend to be friendlyand join them with internal hatred. The very purpose of beingfriendly with the family is to wreak vengeance with an internalagenda. Unaware of this, the other side may be friendly as usual.At an opportune time, when the husband is away, they may tellthe wife, “Your husband has illicit relationship with otherwoman”, and may throw false allegations and split therelationship of husband and wife’s well knit relationship.Similarly, when wife is away, they may throw false allegationsover the wife and tell “the conduct of your wife is bad. In yourabsence, she has illicit relationship with other man”.


Like this they carry tales to wife when husband is away andto husband when wife is away and appease internal enmity. Becauseof this, suspicion creeps in and finally the family is shattered.Such an act is a grave Sin. If someone carries tales about thehusband to a wife without enquiry into its veracity, one shall notjump to wrong conclusions. If one takes a decision without goinginto the merits of such tales, the family will be shattered.

“Trivial is the reunited friendshipAfter it is separated if you look atRemoved husk, though be littleAnd pasted back to the paddy,May lose potence to germinate”

Duraimangalam Sivaprakasa Swamigal Nanneri verse no.5

Almighty has created variety of grains. Paddy is one amongthem. Paddy does not germinate even its small portion of husk isgiven up. Even the given up part is pasted and sown, it shall notgerminate. Similarly, friends separated due to enmity, even ifreunited, it may not be with true love as it was earlier.

“The wife and Husband without any differenceShall undertake an avocation,In unison though are 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 themwith two eyes. Both the eyes simultaneously see only one sight.Similarly, husband and wife are two different entities. They shall beunited and one in their thought. That is the favourable atmospherefor living. When husband suspects wife or the wife suspects thehusband, they shall talk to each other with open mind and resolvetheir issues. This is good for them and for their family. Except that,if we allow suspicion to grow, that may shatter the family,

Dread not the foes that as drawn swords appearFriendship 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 friend,Don’t bury the treasure remaining hungry,Don’t forget ever acts of virtue,Don’t be angry and not incur agony,Don’t be in the company of men in anger,Thou shalt hail Valli,of the raceSeeking fortune, the consort ofThe Lord on peacock’s back.”

Ulaganathar Ulaganeethi verse 3

Anvil where thou shalt smitten be, when men occasion find,Is friendship’s form without consenting mind.

The friendship of those who behave like friends withoutinward affection is a weapon that may be thrown when afavourable opportunity presents itself.

Thirukkural 821

To pliant speech from hostile lips give thou no ear;’Tis pliant bow that show the deadly peril near!

Since the bending of the bow bespeaks evil, one shouldnot accept (as good) the humiliating speeches of one’s foes.

Thirukkural 827

In hands that worship weapon ten hidden lies;Such are the tears that fall from 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 thesame nature.

Thirukkural 828

Carrying tales is backbiting. But talking from the heartis talking truth. Backbiting is concoction and imaginary. Thatis against the truth. Carrying tales about others and shatteringthe family is a Sin.


19. Did I ever Desert in the midway?Friends move with each other cordially. Now and then small

small issues cropping up are natural. When issues crop up, somemay more generously excuse the troubles/problems they caused.But some take them to heart, become inimical and wait for a chanceto wreak vengeance. Such friends, waiting for a chance with avengeance, pretend to be friendly with the generous friend. But inthe heart of hearts the enmity prevails.

The generous friend may approach the pretender andexplain the financial crunch and seek assistance for hisdaughter ’s marriage. The pretender may treat that theopportune time had come to avenge him and may tell him tocommence the preparations for the marriage and promise tocome to his assistance later.

The true friend, believing his words, may commence thepreparations for his daughter ’s marriage and completeengagement with the money available with him.

Due to financial crisis after the engagement, and before themarriage, the generous friend may approach the pretender and tellhim that he has commenced the marriage preparations believinghis promises and was running short of money and may ask for hisassistance as promised to conduct the marriage successfully.

But the pretender may refuse on the plea that he had notreceived the money back lent to a person already and there was nomoney to spare. The deceived one will struggle either to stop orproceed further. He may feel as though he had been deserted in themidway. If there is no money on hand, at least one week before themarriage, the marriage may be stopped. Withdrawing from apromise already made is a Sin and breach of Trust.

Yet, some others may be agriculturists in the villages. Duringthe course of cultivation, the crops may be in the process of ripeningand there may be scarcity of water. The farmer may approach hisfriend for assistance to deepen the well to draw sufficient waterand 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 percentinterest and continue the cultivation immediately and that he mightcome to his rescue later.

Believing, farmers may go on loan for an emergency, digwells and proceed with cultivation. But the friend, who promisedfinancial assistance, may disappoint them with no assistance aspromised. This may lead to the poor peasant paying interest afterinterest and finally, might land up in a situation to dispose of hisland. Like this, promising a friend financial assistance and refusingto keep it up later on is a grave sin.

Some more may like to send their children for collegiateeducation after school education is over. They may approachtheir friends for financial assistance, as these facilities areavailable only in other cities.

The pretender, the friend with hatred in heart, also maysuggest him to admit the child with on hand money and maypromise to assist him for hostel fees, term fees and otherincidental expenses. He may believe him and put his ward inthe hostel of the college in the town.

During studies, he may be able to meet the expenses onlyfor few months with whatever he had on hand, when money isexhausted, he may approach the friend, and the friend withenmity in heart may refuse. This may not only lead todiscontinuity in his wards’ study and also loss of his moneyspent already. Such breach of trust is a Sin.

Some might have saved for their children’s marriage. Hisfriend may approach him to lend the money which is of noimmediate use, for his business with a promise to return,definitely for the marriage and the marriage in no way will bedisturbed. And he may also pay the interest regularly.

As the money is available with the friend, they may fix upmarriage and proceed with preparations. When the money isrequired, the inimical friend may avail the opportunity and saythat he can pay only the interest and not the principal. And nothingmore can be done. The proposed marriage may be disrupted due


to this. Such refusal to return the assistance availed is cheatingand is similar to deserting people in midway. This is also a Sin.

Some other may plan to start a grocery or cloth shop. Asthey are not able to run the shop with the money available withthem, they may seek assistance from a friend. The pretendingfriend may avail this as an opportunity to wreak vengeance andmay advise him to start the shop paying advance and theinfrastructure and promise him financial assistance for purchasingthe business materials. Believing his words, he may take a place,purchase infrastructure materials like tables, chairs, racks and makearrangements for commencing the business.

When he approach the friend for financial assistance forpurchasing materials, he may refuse. The friend, whocommenced the business, may lose the materials with him andmay not be able to continue the business. Cheating a friendwho believed him at a time of necessity is equal to desertingin the midway. This is a Sin.

’Tis never good to let the thought of good things donethee pass away;Of things not good,

’tis good to rid thy memory that very 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 friends deserting us on ruin’s brink,’Tis torture 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 mindat the time of death.

Thirukkural799

Anvil where thou shalt smitten be, when men occasion find,Is friendship’s form without consenting mind.The friendship of those who behave like friends without

inward affection is a weapon that may be thrown when afavourable opportunity presents itself.

Thiurukkural 821


Dread not the foes that as drawn swords appear;Friendship 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 shred of ‘sesame’ seed it be,Destruction lurks in hidden enmity.

Although internal hatred is as small as the fragment ofthe sesame (seed), stilldoes destruction dwell in it.

Thiurukkural 889

“The Anger of the mean is like a split in the rockThe anger of disciplined great men is like split in the goldAnd changes as does the scar caused by the arrowOf a bow pointed at splitting water.”

Avvayar Moothurai 23

A friend who does not know swimming may seek theassistance of a friend knowing swimming to cross the river. Hemay also promise. Believing his words, the person not knowingswimming while going with him may be deserted by the personknowing swimming due to internal hatred and enmity. This maylead to the death of the person who does not know swimming.

This is deserting in the mid river. Similarly, deserting afriend who believed him totally in the midway due to enmityis like deserting the person not knowing swimming in the midriver. This is a very grave Sin.

20. Did I ever expose the refugees under distress?At times, in villages there may be communal riots in the

name of castes. The worst affected during such riots are thehutments in the village. During such riots, they set fire to suchhutments while the families, children and elderly are stillinside. When the fire burns the hutments, it may not be possiblefor the dwellers to escape and may die due to burns andheartburns.


In some other places, temples in common place only aparticular community is given the first respect with thedecoration of head gear and others may be ignored. This maycreate r iot among them and some may die. Moreover,prohibition of entry for a group may also lead to riot with lossof life. We come across such events. During such communalriots, some of the guests who are not directly connected withmay also become victims to such riots.

In such riots, people attack themselves mutually and destroythemselves. During the course, a person belonging to a differentsect may enter into the area of rival sect. The locals may identifyhim and drive him out. Fearing death, and to escape from mob, hemay enter into a house and take refuge under the landlord.

Though the landlord belong to rival group, on seeing hisprecarious condition, made him cool and pacified him andlocked him inside his pooja room. When the chasersapproached and threatened the landlord that they saw a personof opposite group entered his house, the landlord said that therewas no such person and sent them out. He waited till nightand when there were no movement of men around 12 PM or1’o’ clock, he took him to the relatives in the neighboringvillage and advised them to take care of him and send him tohis village after the riot was over and to return to his village.

Thus saving of a person of opponent group taking refuge andunmindful of his life is a punniyam or virtue. Not exposing men underrefuge is a virtue. Except that mindful of his life, had he handed over himto the chasing mob, they would have killed him, he would have becomea 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 takingrefuge. As he had given refuge without exposing him, he alsoescaped his life. Sin did not afflict the landlord also. The chasersalso escaped from the grave sin of murder. Like these, an act ofindividual 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 herbeauty, this man spent all his earnings on her and started livingwith her. His wife and children suffered without him. Hiswife took to labour to save her children. But in due course, shewas not able to take care of the family and utter poverty madeher to lose her living habitat and started living in a hutment.

The amorous husband sold his house apart from losing allhis property for the prostitute. He was deserted and driven out bythe prostitute when he became bankrupt. When he came out beingdeserted, and went in search of his wife, he saw his wife living ina hut under utter poverty with untold sufferings, homeless. Thissituation was warranted by his illicit relationship with a prostitute.This act affecting oneself and his family is a grave sin.

“The pleasure in the company of brothel isAkin to swim with grinding stone as floatIt is against the just for earth and heaven, this birth and nextAnd is the seed for wilderness.”

Nalvazhi 20

If one wants to cross the river of family life, one shallcross it with the company of good wife. Except that if one hadrelationship with brothels, it may lead to numerous miseries.One shall understand that the illicit relationship of a brothelmay lead to loss of property, spiritual advancement in this birthand also spiritual advancement in future births. Hence, oneshould cross the river of family life only with the company ofa good wife and not seek the company of brothels.

Who weigh the gain, and utter virtuous words with vicious heart,Weighing such women’s worth, from their society depart.

One must ascertain the character of the ill-natured womenwho after ascertaining the wealth (of a man) speak (as if theywere) good natured-ones, and avoid intercourse (with them).

Thirukkural 912


22. Did I ever seduce the modest girl under guard?It is customary to keep the girls attaining puberty under

protection. A girl attained puberty was kept under guard withutmost care and vigilance in a family. A neighbouringyoungster attracted by her beauty, became lascivious and waswaiting for an opportunity.

There was an occasion when all the family members hadto go out. At that moment the parents advised the girl “we havework in our fields. Your brother has gone to nearby town tosell the vegetables of our garden. You may have to be at homelonely, be vigilant, you must be safe inside and lock the doorinside with latches”and left.

Watching this, the lascivious youngster thought that wasthe opportune time and the girl was alone and knocked the door.The girl thought that her brother had only returned from townand opened the door. On seeing the neighbouring youngster,standing at the entrance attempted to cry. Before she could dothat, the youngster threatened her with a dagger and the girlopened the door.

The youngster availed the chance and forcibly seducedher. When the family members returned home, they foundchanges in the girl and girl also narrated the mishap when themother enquired her. They thought that they were cheated verybadly. And if it is known outside, the honour of the familywould be lost . Hence they kept i t as a secret amongstthemselves. But the girl committed suicide after three monthswhen the pregnancy was known, as the same would bring shameto the reputation of the family.

The lascivious youngster, who seduced her, has becomea sinner of murder. Ordinarily only one life is terminated in amurder. But his action has not only killed the mother, but alsothe expectant child and thus has become a sinner of gruesomemurder of two lives. Hence, seduction of a girl under guard isa gruesome sin.


23. Did I ever rape 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 heavensent blessing and loves her so intimately. The wife also will treat herhusband as heaven sent blessing and loves him so deeply.

The wife understands the choices of her husband and fulfilshis needs, cooks whatever he likes and satisfies herself watchingher husband eating. Not only has that but also taken pleasure intreating her guests in a most hospitable manner. One day, ascoundrel knocked the door of this happy family when the husbandwas not at home. The wife thought that there was a guest waitingoutside and opened the door. But the scoundrel who knocked thedoor threatened her with a dagger and forcibly raped her. Theraped wife was mentally sick and this led to her bodily sicknessand finally succumbed to the unbearable mental agony.

No God adoring, low she bends before her lord;Then rising, serves: the rain falls instant at her word!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. Thehusband without knowing this tragic event also fell sick after theloss of his wife and died of mental agony. Because of the cruellascivious scoundrel, the husband and wife of a happy family hadto die. The criminal who committed the offence, is a grave sinnerand definitely be inflicted by worst disease, lie down in bed, hisbody will decay and emit foul smell and die pathetically. He mayalso 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 abort 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 threemonths old in ladies and may lead their life with the fees. Thegreat Saint Ramalinga Swamigal proclaims it as a big sin tolead a life with the income of killing a life. This is what hemeans 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 Guruis a fake and cheats the disciples with his false garb of a Saint, tomeet his personal ends. He is a dupe and called as a Karya Guru.

But Karana Guru is one in his true appearance and is devoidof 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 thecontact of such great souls and Gnanis who have crossed theocean of births and to take them as their Guru. If one is reluctantto worship such powerful Karana Guru, the Gnani, one maynot only get his Blessings but also cannot get rid of the greatestevil of repeated births and sufferings. If one has reluctance toworship Gurus, to worship the lotus feet of Guru, one may notunderstand the omnipotent God and becomes a sinner againand again and delve deep into the sufferings of births.

“Invis ible i s the God to those who have notworshipped the feet of Guru”

Avvaikkural Guru Vazhi 3

So says St. Avvaiyar. If one has not surrendered to Guru,he cannot definitely feel the presence of God.

“Men are like a deer trapped in the netIf they are not in the altar of all knowing preceptor.”

Avvaikkural Guru Vazhi 4

“How the Jnana Guru InstructsHe humbles before Divine GuruIn postures five ordained;He bewails his faults,Praises Master’s virtues;Guru then shows the way of deliverance from mortal prisonAnd imparts Siva JnanaHe is truly the Guru that is of Sanmarga (Jnana Guru).”

Thirumanthiram 1701


“Whenever I think of him at any time , the Lord Muruga.Would come before me riding on a blue peacock,Accompanied with the pretty tribal girl, 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.”


One shall suffer through the repeated births again andagain, if one is hesitant and reluctant to worship a Guru, evenafter attaining the rarest birth of human being and contact of avenerable Guru. Hence one shall not hesitant or reluctant toworship a Guru. If it is so, is a Sin.

26. Did I ever forget to pay preceptor’s fee?Such of those who were preached by master preceptors are

ascetics. Those ascetics commence their penance with the help oftheir devotees. Such ascetics may not be able to lead their livelihoodthrough self earning and perform penance. Hence they sit inpenance only with the help of their devotees. Such asceticspreached by master preceptor may preach their devotees also. Suchpreachings are capable and mighty enough of conducting their liferighteously and also get salvation from this birth.

It is the responsibility of the devotees and disciples toprovide food, shelter, dress and conducive atmosphere andenvironment for the ascetics who have preached them toconduct their life righteously and also to get salvation fromthis birth. During the period of penance, the disciples shallassist to perform the routine of penance, daily food for penancewithout any discrepancy and support and be a guard for theirpenance. The Master Preceptor (SadGuru) is devoid of threemental infirmities and he is an experienced Gnani. Such ofthem will preach only the virtuous. One should have beenfortunate enough to have blessed and preached by them. Thedisciples of good deeds get such an opportunity to serve anascetic during the period of his penance is bestowed only onblessed and have done good deeds.


The ascetic who was preached by the master preceptor,preaches his disciples enabling them to get salvation from thisbirth and also to shape their life. Such disciples pay their fees(Kanikkai). Guru Kanikkai means to assist all acts of virtueand penance. The disciples may offer this in kind and bodilyassistance to the satisfaction of their Guru/ascetic.

It is a sin to lose the opportunity to assist the asceticduring the period of penance even when it is available.

Those who were preached shall pay the Dakshina. Toforget to pay is a sin.

Have other men forgotten ‘penitence’ who striveTo earn for penitents the things by which they live?

It is to provide food etc, for the ascetics who haveabandoned (the desire of earthly possessions)that other personshave forgotten (to practice) austerity ?

Thirukkural 263

Evils of HoardingThe food that feeds the needy—that alone true charity is;True men they who that simple truth do find;But they who hoard, like water in pool past access,To eat and gorge—to Charity’s ways are they blind.

Thirumanthiram 253

Seek a proper GuruWhen you seek a GuruSeek you one, holy and pure;And then give him your all—Your body, life and wealth;And in constancy learn clear,Not a moment distracting,You SHALL SURE REACH Siva’s state

Thirumanthiram 1693

The ascetic also becomes a master preceptor at the end ofhis penance. After choosing such a preceptor and Guru, the


disciples shall dedicate their body, property and soul to the holyfeet of their Guru. This is not enough. He has to worship the holyfeet of ascetic, who got his initiation and Blessings from the masterpreceptor, follow him as his shadow, be at his holy feet, take hispreachings and get salvation from this birth. Except that, if heleaves his holy feet even momentarily, gets entangled in familybondage and cannot get salvation from this birth.

27. Did I ever exhibit displeasure of countenanceto the learned?A scholar of repute in Devaram, Thiruvasakam and

Thiruppugazh was chanting them with a musical flavour. Thedevotees were also listening with deep involvement. Thefunction was continuing and was extending beyond 10’O’ Clockin the night. The neighbour was a very rude man. He came tothe place of the function and shouted vehemently “Why areyou still making noise even after 10 ‘o’ clock in the night.?You shall stop it immediately” The scholar approached theneighbour and said “Sir, Devaram, Thiruvasakam andThiruppugazh are masterpieces of scholarly great men. Thisis a very big virtue to see, read and listen to such works. Insteadof benefiting by listening why do you want us to stop?” sosaid the scholar with painful heart.

But the neighbor shouted again with displeasure ofcountenance “Let Punniya be there, will the neighbor not sleepeven 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 faceand with no other way, they stopped with reluctance. Theneighbour who caused heartburns to the scholar and hisdisciples, had fallen on evil days, his family became sickly indue course and suffered as the sin shrouded around him.

Hence exhibiting displeasure of countenance at learned andscholars are a sin. Gnanis are instantaneous composers. They arecapable 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 virtue’s hill have scaled, and stand secure

The anger of those who have ascended the mountain ofgoodness, though it continue but for a moment, cannot be resisted.

Thirukkural 29

Arunagiri was a very great Gnani of high order. He neverhad his school education from his childhood. But he had theextraordinary skill of composing and singing songs. His poeticexcellence and rendering attracted the king of the country verymuch. And the king had kept him in high esteem, respect, praiseand friendship. Sambandan, a magician did not only like it butalso caused lot of disturbances. At the end he incurred the wrathof Gnanis and suffered and died.

Hence exhibiting displeasure of countenance at Gnanisand scholars of spiritual mastery is an act of sin.

28. Did I ever find fault in the composition of great men?“I shall tell thee now Oh my MotherThe path to attain Bliss.Thou shalt worship Nandi , Thirumoolar ,Kalangi , Bhogar of Nada, Sakthi Chidambaram,Pray Satta Muni, Kongana the great, pray merrily Karuvoorar, AnandarThese have found path to BlissIf thou pray in unison all these Oh! my MotherEven the atheist will find the resultRevealed thus I what I saw”

St. Azhugannar 6

The above lyric was written by St. Azhugannar as meansto advancement in Spirituality. He tells the clear path to Bliss.If the spiritualist want to get Bliss, they shall pray unto thelotus feet of the Gnanis who have attained Bliss like Nandeesar,Thirumoolar, Kalangi nathar, Bhogar, Satta Munivar, KonganaMaharishi, Karuvoor Devar and Sundaranandar and take


Blessings. All the sins of past births are removed and becomecleansed personalities, undertake extraordinary spiritualpractice and attain the Bliss of deathless great life.

Thus advises St. Azhugunni Chittar, the spiritual meansto attain Bliss.

“Thou shalt wear holy ash worshipping Moola, his son BogarAnd his son Karuvoorar!It is not intelligible to the living beingsIn 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 offerDisclose not thou this hidden secret to the world”

St. Sattamuni Nathar 10

When the saivaites wear sacred ash in their forehead, theychant Om Namashivaya, Vigneswara, Vinayaga and Muruga.When the Vaishnavaites wear tridental mark in their foreheadthey chant Om Namo Narayana, Krishna, and Rama .This istheir custom. In this verse St. Sattai muni advises to wear holyash keeping in mind Saint Thirumoolar his son Saint Kalingarnathar, his son Saint Bogar, and his son Saint Karuvoorar andchanting their names.

All the above four Saints are very great Gnanis.St. Sattaimuni is also a very great Gnani and he would not have advisedas above without a valid reason behind it .

The Gnanis are those who have realized the Omniscientand the Omnipresent Almighty in their own” self “andworshipped them.

Gnanis are those who have merged with omniscient and God,without any difference between them and God. Such Gnanis andGod are one only. Wearing sacred ash in the forehead, keeping inmind the God Almighty and the Gnanis are same .

Saint Sattai muni advised to chant the names of theGnanis because without the Blessings of them one may not beable to reach the omniscient and the Lord Almighty. It is


impossible to realize or reach the Almighty without theguidance of the universal preceptors, the Gnanis. HenceSt. Sattai muni impresses that instead of first chanting the holynames of God one shall chant the names of the Gnanis firstand get the Blessings of the universal preceptor.

Without knowing this some may argue meaninglessly asto one should not wear sacred ash chanting the names of siddhasand Gnanis instead of God .

Moreover they may claim that these verses are erroneous andfind fault with the composition of the Gnanis without understandingthe 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 whathave been impressed upon by Saint Ramalingar.

Thou shalt invoke the Blessings ofThe guardian Karuvoorar, Boganathar,The merciful Agasthi, Sattanathar.The elderly Konganavar, BrahmasithanThe most inspiring Machamuni, Nandi devarThe cohesive Korakkar, Patanjali,The sharp Idaikkadar and ChandikesarThe father of ancient logic of expressionVasamuni and Kamalamuni”

St. Romarishi

In the above verse Saint Roma introduces the great Saintsand Gnanis like Saint Karuvoorar , Saint Boganathar, SaintAgastheesar, Saint Sattai Nathar , Saint Macha munivar, SaintNandeesar, Saint Gorakkar, Saint Patanjali muni, SaintIdaikkadar, Saint Chandikesar, Saint Duruvasa muni and SaintKamala muni for their spiritual advancement.

Saint Roma Rishi is also a very great Gnani. Those whowant to get salvation from this birth should read and followhis compositions, except that without understanding the hiddenmeaning of the composition one should not find fault with themas one is not able to decipher the hidden meaning.


Hence finding fault in the composition of the great menis a sin. Erratic criticism, finding fault and mocking at thecomposition of Siddhas and Gnanis not only adds to the bundleof sins but also will be subjected to wrath of them that willlead them to the hell.

If one cannot understand the real meaning he should keepquiet. Just because one is not able to understand the verses ofthe Gnanis he shall not find fault with them.

Gnanis and siddhas composed their verses according tothe social structure of their time moreover they are written inthe dialect of the society easily intelligible to them. Hence oneshall not find fault with them merely looking at their structureas lacking in the poetic nuances.

Moreover the verses of Siddhas are highly symbolical*.Literally they may mean something ordinary but it will havehidden meaning which is extraordinary. Their compositions arestructured in a form and style as to be intelligible only to themen in the path of gnosis and spirituality. Their real hiddencontent can be understood only by men in the lineage ofpreceptors.

Abnegation of Desires Leading to Liberation Through YogaI sowed the seed of brinjal And the shoot of balsam-pear arose;I dug up the dust;And the pumpkin blossomed;The gardener-gang prayed and ran;Full well ripened the fruit of plantain.

Thirumanthiram 2869

Control SensesIn Brahmin’s home are Milk Cows FiveWith none to herd them, they stray uncontrolled,If a cowherd there is, and controlled they are,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 writtenwith very deep hidden meaning and secrets.

Ordinary book worms cannot understand the hiddenmeaning of such compositions. Except with the assistance andguidance of the preceptors in the lineage of gnosis one cannotunderstand them fruitfully.

* Sacred books are written in more than in one level.Most of the time they hint at deeper meanings than oneapparent on the surface. They often employ symbolism,Metaphor, simile and parable to express realities that are toosubtle are multifaceted to explain outright. Often onemeaning is suggested by a single image or passage; this multilayered style of composition is extremely prevalent in Hinduwritings and has given rise to a long standing tradition oflively and penetrating textual interpretation. So the secondthing we are looking for is veiled meaning and this calls forthe art of interpretation.

In general ,there are two sorts of interpretation. The firstis to determine undercurrents of meaning which the authorconsciously intended.The second is to identify and evaluateelements which are indicative of the author‘s broader literary,cultural and historical milieu or indicate psychological or socialrealities of which the author might not have been consciouslyaware or which representarchetypes or ideas which can betraced cross- culturally

—Windows into the infinite; A Guide to the HinduScriptures

Barbara Powell

29. Did I ever enslave a bird trembling in a cage?Many of the winged are f ree b i 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 trainthem to speak. Such parrots may learn and invite the guestsvisiting the trainer’s house and greet them vocally.


It will be so sweet when the parrot speaks and also looksvery beautiful. On listening to its voice, the guests and thehosts become very very happy. But the enslaved parrot willalways 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 outto 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, healso withered. When Swamiji is not able to tolerate thesuffering of a single sensed plant, how would he accept a birdtrembling 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 theevening. On seeing the mother cows, the calves may neighsounding 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 andmay lick the udder. The cow may yield and the calf may feedon. The cow licks the calf passionately.

Once the nipples start oozing out milk, the masterseparates the calf from its mother in the middle of its feedingand draws the milk from the udder completely. The separatedcalf may cry Ma, Ma, out of hungry. Prevention of calf fromfeeding on its mother is a sin.

St. Ramalingar has understood the suffering of the calfby 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 oneis bestowed with milking cows. This is known as blessing formilk. If one prevents the calf feeding on its mother, the blessingfor milk got through the virtuous deeds of past may not continuein the following births.


31. Did I ever grow my body eating flesh?The Mother Nature has blessed the humanity with

vegetables, like brinjal, drumstick, beans, cluster beans, longgourd, ladies finger, bitter gourd, sweet pumpkin, ash gourdand 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, greendhall, toor dhall and energetic nuts like cashew, badam, pistafor the healthy life of human beings.

Moreover, buffalo milk, cow‘s milk and their dairy productslike, 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 theirbody even after using all these natural products? “This is aSin” says St. Ramalingar. Even the Lord Almighty, our Creatorwill not accept this.

Thirumoolar also tells the same in his Thirumanthiram.

Meat Eaters Will Have to Face Hell’s TormentsThe ignoble ones who base flesh do eat,Death’s agents bind them fast for all to see;And push them quick into the fiery jaws of hell,And fling them down there for ever to be.

Thirumanthiram-199

Killing a living being and eating its flesh is not suitablefor spiritualist. If any one eats like that it is certain that hecannot obtain the Blessings of Lord Almighty.

St. Thiruvalluvar also stresses the same thing in hisThirukkural

How can the wont of ‘kindly grace’ to him be known,Who other creatures’ flesh consumes to feed his own?

How can he be possessed of kindness, who to increasehis own flesh, eats the flesh of other creatures.

Thirukkural 251


Hence those who kill and eat flesh cannot obtain theBlessings of Lord Almighty.

Some may woo ladies and after illicit relationship maycheat them without marrying. Some may abuse the virtuousacts of others. Some may abuse sincere devotees and may causeheartburns. Some more criticise Gnanis. For such of thosesinners, later on the whole body may get scabies, itches andulcers and may emit foul smell after its decay. They will betoo awkward to look at. The great men of non meat eating whenlooking at the mean, look at them only as ulcers of the bodyand not as food.

If flesh you eat not, life’s abodes unharmed remain;Who eats, hell swallows him, and renders not again.

Not to eat flesh contributes to the continuance of life;therefore if a man eat flesh, hell will not open its mouth (tolet him escape out, after he has once fallen in).

Thirukkural-255

Whose souls the vision pure and passionless perceive,Eat not the bodies men of life bereave.

The wise, who have freed themselves from mentaldelusion, will not eat the flesh which has been severed froman animal.

Thirukkural-258

Than thousand rich oblations, with libations rare,Better the flesh of slaughtered beings not to share.

Not to kill and eat (the flesh of) an animal, is better thanthe pouring forth of ghee etc., in a thousand sacrifices.

Thirukkural-259

St Thiruvalluvar, St. Thirumoolar and many other Gnanistreat meat eating as Sin. St. Ramalingar also says for growingone’s body eating other’s body as Sin. Hence, one shall eschewfrom eating meat. Except that, if any one eats meat, one maynot 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 transplantafter proper manuring. This may yield in multiples of hundredsand 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 seedand also created an inbuilt capacity to generate multiples. Andat a later stage, to thousands and crores and showered his benignBlessings on the humanity to benefit. In the paddy of blessingby Almighty, some gullible businessman may mix up sand witha profit motive with avariciousness, thinking that half kg for abag may profit fifty kg for hundred bags. It is a betrayal oftrust to the humanity to mix up the food products blessed bythe Lord Almighty. This is also a betrayal of trust to theAlmighty. Hence, adulteration of paddy is a Sin, says so,St. Ramalinga Swamigal.

Swamiji explains the similar thought of God’s grace onus in this Arutperunjothi Agaval.

13. NUMBERS

Oh Supreme Grace of Light! Thou shalt propagate

One in Oneness and negated thousands in one.

Attachments contracted Thousands

Thine scrutiny found crores and crores

Endless are the means to reach Thee

Thou made us to follow them

End is the Bliss of endless

Crores and crores thou bestowed.Arutperumjyothi Agaval 622-628


14. SEED AND THE YIELD

Oh Supreme Grace of Light!Seed is one and yield is manifoldThou hast made it uniform in all.Thou hast made to sprout that plantFrom that that seed alone.Thou art the creator of seed, maturity in itTo yield in abundance.Thou created the Seed to sproutSprout to grow and yield.Thou created the Seed in a SeedSeed of the breed unchanged.Thou multiply the yield of yield andOnly yield of the yield and none other.Thou made not to sprout other than sownAnd not to spread other than the sprout.Thou made consistency in the seedsAnd the consistency not to fail yield.Thou created intelligence to feel the consistencyAnd the consist of consistency to germinate.

Arutperunjothi Agaval 630-646

33. Did I ever harm loved ones ?People live amicably with love and affection with unity

mutually in a society. While so, if one is in trouble, the otherslend their support and protect them and live friendly. Whileliving so, with mutual love, problems may arise in places ofwork, in agriculture, in business or in family issues. Due tothese problems at times one may speak angrily. In suchoccasions, one shall always relate the assistance and helpoffered by them, unmindful of the i r anger, and shal limmediately forgive and forget. If one takes it to heart, thenthe enmity crops up.


Except that, taking to heart whatever he spoke in anger,unmindful of his all assistance and help, harming one is a graveSin., 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, ifthere a re s t i l l in f i rmi t ies , they sha l l be to lera tedmagnanimously. 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. Itis natural to have thorns or leaves underneath beautiful flowers.We use the flowers after removing them and do not desert theflower. Similarly we shall ignore the infirmities of a chosenfriend and adopt his good qualities.

Effaced straightway is deadliest injury,By thought of one kind act in days gone by.

Though one inflict an injury great as murder, it will perishbefore the thought of one benefit (formerly) conferred.

Thirukkural-109

To punish wrong, with kindly benefits the doers ply;Thus shame their souls; but pass the ill unheeded by.

The (proper) punishment to those who have done evil (toyou), is to put them to shame by showing them kindness, in returnand to forget both the evil and the good done on both sides.

Thirukkural-314

In the First couplet, Valluvar said that we should forgetthe 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 muchgood 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 thevillage or hamlet, which will collect water during rainy season.This will serve as a source of drinking water and will beprotected by them.

There are good lot of such water ponds and tanks in ourcountry. In one such village, there was a rich man with strengthof muscle power and money power. It was the wonted practiceof the elite people, middle income and lower order to drawwater from that pond.

During the course of drawing water, some ladies maybehave decently and speak politely. And some may be indecentand use slang and abusive language. The rich man could nottolerate the ladies using slang and the downtrodden using thepond. And one day, overnight he closed the potable water pondwith his muscle and money power.

Without tolerating the nuisance of few, the rich man closedthe potable water pond used by the villagers with his muscle andmoney power. And the villagers were baffled as they could not doanything against his might. With no other means, the villagerswalked Two kilometers to fetch water and led a miserable life.

Over a period of time, the neighboring villages alsoobjected to taking water from their village. Hence the villagersused only hard water as there was no potable water and suffered.

The sufferings of the people affected the rich man andbecame a Sinner. Without resorting to deeds of good throughthe assets gained through the mercy of the God, with the mightof affluence if one resort to closing down the potable drinkingwater pond leading to accrual of grave sins, one shallunderstand that in the future births he may lose all theBlessings, assets, become poor, may not have food to eat, dressto cover and shelter to live in and also may suffer withoutdrinking water.


By questioning, “Did I ever close down potable waterpond,” implies that it is a Sin to close down for selfish ends,pond of potable water used by public.

35. Did I ever fell shady trees used to rest inscorching sun?During the regime of Monarchy, the kings used to plant shady

trees like banyan, peepul and neem on both the sides of the roadand 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 toassemble underneath. Thousands of birds, used to live on thesetrees and feed on the fruits. During summer, due to unbearablescorching sun, both animals and human beings used to takerest underneath the trees and leave after freshening. Duringnight, we can listen to birds chirping and communicating withone another in their own language. Like these, the trees usedto be a very big support for all the living beings. There maybe many acres of land belonging to a landlord adjoining thetree. The land lord thought that the shade of the tree falling onhis lands may cripple his crop and felled the tree using hismuscle and money power, unmindful of the use for humanbeings , domestic animals and the birds.

The domestic animals suffered during summer as theycould not rest for a while. The travellers also suffered. Thebirds lived there, also lost their shelter. It is a Sin says St.Ramalingar to fell a tree that was assisting by its shade to livingbeings, to meet selfish ends.

One should understand that the sufferings of living beingscaused due to the sinful act of felling of tree by the land lordmay cause serious diseases and may have to sell the lands fortreatment which in turn may lead to poverty and miserable life.

Note: It is our experience that one can listen to birdsspeaking in their own language with their sweet voice in thebanyan and peepul trees after 10 ‘O’ clock in the night.


36. Did I ever destroy others’ crop 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 thewater ways to collect water during rainy season. Veeranarayanapuram(Veeranam) and Madurantakam are such tanks built in Chozhakingdom for public utility. The lands adjacent to such tanks get wateron turn basis for irrigation. They used to supervise such system throughan elected person known as “Karaikkarar”.

To solve the disputes arising out of watering, there used to beArbitration in the villages, and judgment will be delivered. Therewas a big landlord with many acres of land doing agriculture adjacentto the tank. In advance of his land, there was a small farmer with onlyone acre of land cultivating and leading his life. The big land lordcompelled the poor man to sell his land which was his source oflivelihood. But the poor farmer, pleaded that that was the only landhe had and was the sole source of his livelihood, which he cannot partwith. The land lord became very angry and diverted the channelfeeding water to the poor man’s land to his lands and prevented waterto his lands and spoiled the cultivation.

Aggrieved by this, the poor farmer represented to thevillage presidium and the tank supervisor for justice. Thevillage presidium called the land lord for enquiry and orderedthat he should provide the requisite water facilities for the poorman’s land and also condemned his action.

The landlord became very angry and was waiting for achance to revenge on him, as he felt insulted in front of villagepresidium as they condemned him.

When the poor man’s crops were nearing harvest, thelandlord with his men and cattle completely destroyed thecrops. The poor man was subjected to much hardship andsuffered a lot. He was under mental agony, as he had lost theharvest. His pain and suffering brought multi various diseasesto the landlord and also subjected to serious and severesuffering which led him finally to lose his lands. One shallunderstand the content that destruction of other crops out ofenmity 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 tothese shelters in a Kavadi. Kavadi is a means to carry food.Two receptacles are hung on either side of a rod and the rodbeing held in the shoulder and carried. One side carries thecooked rice or others and the other side receptacles with sidedishes. Such persons carry this Kavadi barefooted to the housesin the village and collect the offerings. And at the end, carry itto the public halls to feed the disabled, elderly and destitutesand 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 talkto each other even after 10 ‘O’ clock in the night.

While it is so, the neighbor in the upstairs withouttolerating elderly talking amongst themselves considered thatas a nuisance and interruption to his sleep, demolished the hallwith his might of muscle and money.

Hence, the disabled, elderly and destitutes who weresolely depending on it came to streets and without shelter stayedunderneath the trees and suffered in rain and shine. Thetravellers passing through also suffered. And they felt very badabout the demolition. The heartburns of the affected, affectedthe neighbour and was subjected to serious diseases, ultimatelyleading to death with severe suffering.

That good Samaritan who fed the disabled, elderly andthe destitutes in the public hall through “Annakavadi” rose tothe ranks of a King and lived with all wealth and health.St. Athi Veera Rama Pandiyar in his Vetri Verkai (yearning forvictory) brings out very clearly

“Him that beg to do acts of virtue Be blessed to be with the throne and rule”

Vetri Verkai-52


Hence whomsoever, begs to acts of virtue for others lifemay rise equal to the rank of a king. But if they demolish thepublic halls may end up in cruel death. That is whySt. 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 goodto people, whereas sinners have no belief in the existence ofGod and Papa, Punniya and cause harm to living beings.

38. Did I ever Keep the doors 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 theexistence of God and Papa, Punniya built a temple for God and startedworshipping there and enriched their belief in God.

One should understand that the first step in the spiritualadvancement is temple worship. Such temples built in our countryare numerous. Among those, there are thousands of temples whichwere sung and extolled by eminent and matured scholars likeSt. Thirugnanasambandar, St. Thirunavukkarasar, St. SundaramurthyNayanar, St. Manikkavasakar and St. Arunagirinathar.

St.Avvaiyar in her Kondrai Vendan explains the importanceand necessity of temple worship adopted in ages after ages.

To worship the Temple is a very great 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 murderers;Do not abuse the scholars;Do not enamour the chaste women;Do not argue with the Emperor;Do not live in a place without temple.Hail the matchless consort of Valli,Riding on the back of the peacock!

Ulaganeethi 4


By insisting that worship of temple is very good, oneshall understand the importance of temple worship. We canstill more understand the importance of the temple worship asthe poet Ulaganathar advises not to live in a village withouttemple.The life of Gnana has four steps: they are Sariyai,Kiriyai, Yogam and Gnanam.

Sariyai is the first step. This is the way to earnrighteously and take care of parents, wife, children, lovingrelatives, friends of character, hosting the guests visiting us,avoiding killing and refusal of meat eating and lead the lifewith love and affection towards other living beings.

Kiriyai is the second step. This is the method ofworshipping God in temples as taught by the enlightened souls.

Siva Temples constructed according to Agama rules arebased on the principles of our body. At the entry both Vinayagaand Subramanya are placed.

After cross ing them at the ent rance , we see theimpressions of Sun and Moon. These figures indicate left pupilof Chandra kala and right pupil of Surya Kala. As we enter inthe temple on the left hand side, when we are entering intoVasiyoga we must go into the Idakala. There after, if you wantto succeed in this exercise, you should have the Blessings ofLord 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 thestatue of Dakshinamurthy. That statue will be on the southernside. If one wants to conquer the ruler of south, the Yama, i.e.,who have deathless great life, one shall have the Blessings ofthe protector of south, Dakshinamurthy, the Guru. Agasthiyar,only is known as Guru Dakshinamurthy, i.e., protecting orguarding the south, i.e. to prevent the activities of Yama andprotecting us from the fear of Yama.

Without the Blessings of such Guru, Dakshinamurthy, toget the Blessings of the Lord Subramaniya the chief of Gnosis


who is next to him on the above west, is not possible. Afterworshiping Lord Subramanya, if you come still right you cansee Kali and Chandikesar are located.

Those who are under the control of Vasi, unmindful offlattery or abuse, must have been doing penance as the onlyaim and undertake penance uninterruptedly. If ignored may losepenance.

Hence men under penance unmindful of likes and dilikes,do penance as the sole avocation. If done so, moolakkanalappears and that is why Chandikesar is placed in the Yogi stage.

If only we request them wholeheartedly, they will listento us from the Yoga Nishta. That is why the system of clappinghands. The statue of Kali is placed opposite of Chandikesar toindicate the appearance of moolakkanal only when there is anuninterrupted penance.

Because the body boils of excessive heat, and suffers likeKali. Once the moolakkanal appears, only by the heat thebuffalo, ignorance and the demons mummalam ( threeinfirmities) can be destructed. Only to indicate this, the statueof Kali is located so. Once the ignorance and the mummalam,leave the boiling heat steadily reduces and the body become amother of peace. To indicate this, the Sakthi temple isplaced.This indicates that the Moolakkanal appears andincreases step by step and reaches the stage of Kali, later onthe same body becomes pure and cool after the impurities areremoved and becomes like a mother.

In front of the temple is the sacrificial slot. That is toindicate that we shall destruct all the evils in us. Moolakkanalappears only when evil qualities are destructed. For that themost important and root is this spinal cord. To indicate thespinal cord only, the flag mast is planted. On top of the mastbells are hung. Like this through the spinal cord doing vasithe moolakkanal goes up and up and finally the ringing bellsare 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 isa nerve like a hair strip. That commences at mooladhara, goesup to neck spine and then branches off into three. Two abovethe two eyes and one in Bhrumadhya touching like a banyanrope. Only to indicate these three nerves, the bells are kept inthree rows. When the moolakkanal reaches Bhrumadhya thenone can hear the ten rhythms.(Dasa Nada)

Nandi means vital air. The principal Deity in the SanctumSantorum is the light of Athma. Just in front of sanctumsanctorum, hiding principal deity the sacrificial stage, Nandiand Flag mast are erected. Only if you cross all these things,you can see light of Athma . If only you sacrifice totally thethree infirmities in the sacrificial stage you will witness thelight of Athma. Only to indicate this they are placed so.

Varied Sound Experiences in DhyanaBell, sea, elephant, flute, cloud luteBee,dragon-fly,conch,drumThe subtle sounds of these ten are heardFor them aloneWho have stilled their mind in God.

Thirumanthiram-606

The Lord Corrects the Earth’s Balance Through Agastya

“Hail! Our Lord Supreme!This earthly orb from its epicentre sways,And dangerous on its side swerves”Thus they bewailed, the Beings Celestial And the Lord spoke:“Agastya!You that sit in tapas hardAmidst the blazing sacrifice—fireHasten to the globe’s swerving sideAnd there be seated, its balance to redress.”

Thirumanthiram-337


Agastya—A Pervasive LightUnfailing at dawnWith the sun that doth in high heavensAgastya lights the Fire divine;He is the holy Muni of NorthWhence the Primal Fire was born;And the radiant light, pervasive-all.

Thirumanthiram-338

St. Agathiyar was sent to this world by the most mercifulAlmighty to save the humanity dying without knowing thesecrecy of Sushumna which i s ca l led the cent re , theBhrumadhya.

The body became cool and peaceful after becoming hotterfor 8 to 10 years. During this period, the body becomes strongerand by continuous exercise of vital air, the nandi, the heat stepby step goes up speedily and burns all the infirmities of thebody, destructs the three cardinal infirmities, strikes at theSushumna and makes one to see the “Effulgent Athma”. Thateffulgent is Athma Jyothi i.e Siva Linga. That is the final stage.

Only to indicate that there is no death for the men whohave seen Athma Jyothi, temples were erected.

Only an iota of this philosophy has been explained. Thephilosophy of the body and its secrets are ocean like. All thesethings can be understood only with the grace of the preceptor(The Guru).

The Gnanis preach path of Yoga to those who have gotthe Blessings of Almighty through their Bhakthi of templeworship. The path of yoga is one which preaches the nature ofIdakala 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 andPingala become perfectly united are merged and establishedin the Bhrumadhya . That vital air stays in Mooladhara andMoolakkanal appears, which removes bodily infirmities which


is caused by the three infirmities and the gates of Sushumnaare opened. Once the gates are opened, Lord Subramanyahimself appears and preaches the method of creating fire inthe body, creates the fire, establishes the vital air in the neck,sucked into the Bhrumadhya and establish. At that time thefire traverses through the spinal cord and heats at uvula. Asmall membrane in the size of a pin point prevents this entry.To remove this membrane, they increase the fire again and againand the fire rises up step by step, hits up at the membrane andthe membrane melts.

After melting it the vital air is conducted up and upinternally crosses the uvula and reaches the head and Amirtha(Ambrosia) is oozing out. Once this Ambrosia is taken thebody becomes effulgent. In the body which is effulgent appearsin the Bhrumadhya, Light of Sun, Moon and Fire appearsalternatively. That light makes us joyful and creates happinessbeyond expression. The Ambrosia oozing out gives usdeathless great life.

St. Masthan Sahib, in his book explains as under

“Unbound by expression of words is the mirth ofgnosis – among that

Silence is the mirth of selfI shall yearn to tasteThe Ambrosia, for others which is out of reach.”

St. Masthan Sahib Ananda Kallippu-245

“Hail the Holy danceTo ecstasy of graceWith graceful appearanceConducting the escaping vital airAnd to gain the secreting Ambrosia”

St. Masthan Sahib Ananda Kallippu-256

Hence if anyone wants to attain the finality of spirituallife that is the endless great life, he shall follow all these foursteps:


The first step to reach such great joy is the templeworship. St.Ramalingar says it is a sin to close down the doorsof temple preventing multitude of people worshiping theAlmighty which is the first step to reach the state of deathlessgreat life getting rid of this birth.

People close down the doors of such temples due to disputearising out of ownership, as to who should receive the first honourof headgear etc., and related enmity, communal disputes arisingout of restrictions of temple entry among communities and in somecases the personal disputes and enmity.

Such closure of temples which is the basis for Gnosis, createheart burns and agony of the worshippers. The agony of thedevotees will affect the persons responsible for such closure andthrow them into the irredeemable health. Hence, one shallunderstand that it is a grave sin to close down the doors of thetemples.

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 sivapooja both in the morning and evening. He used to invitefriends, devotees and relatives on every sivarathri nights, hostdinner and also arrange popular singers to sing songs ofenlightened souls like Thevaram, Thiruvasakam, ArunagiriTirupugzhal 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 consequencesif they refused to pay him 5 or 10 lakhs. They also paid themoney demanded to avoid disputes and for a peaceful living.The booty so collected will be shared amongst his men. Thepeople were under threat of fear from this rogue at all times.

Under these circumstance the servitor of Siva, as usual on aSivarathri night invited his friends relatives and devotees,performed poojas and conducted a musical performance rendering


Thevaram, Thiruvasakam, and Thirupughaz and all the inviteeswere spell bound on listening. The function was continuing evenafter 11‘O clock in the night. At that time the neighbouring roguecame home and went for sleep. On hearing the music he came tothe servitor’s home angrily and entered the house even withoutremoving his foot wear and shouted at the devotees in the mostuncivilized manner and threatened with arrogance “It is already11 why are you still singing? Don’t you think the neighbour shouldgo to bed? All of you should vacate immediately”

The servitor did not want a dispute at that moment andrequested the singers to stop and go home as the singers were alsothreatened by the rogue. With no other option they also left.

The spell-bound Siva servitors, relatives, and friends also leftwith agony as they were not able to listen the songs on praise of theAlmighty.

The rogue had already indulged in multitude of sins and byabusing the Siva servitors he was instantaneously subjected toincurable diseases, suffered miserably and finally died.

Hence abusing arrogantly the Siva servitor is a sin, saysSt.Ramalingar.

The same point has been stressed by St.Thirumoolar also asunder:

Harm to World by Maltreatment of GurusIf Gurus who are devout of GodAre caused pain in heartThe country, people and their greatnessWill all as one destroyed be;The thrones of heavenly king Indra,And of kings mighty here below,Will alike Crumble down;Sure This is,I swear by our Nandi true.

Thirumanthiram 534


40. Did I ever belittle 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 anagriculturist and also doing business. He got both his daughtersand elder son married and was living happily.

Last son alone was not married. He was doing cultivationin his land more diligently. He had a spiritual yearning. Heused to go for agricultural work in the morning and return homein the evening. He was doing agriculture with utmost reverence.After returning home in the evening, he used to sit in prayertill 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 thatnot only helped his family but also helped others with itsusufructs. He considered agriculture as much greater than otheravocations. One should understand the greatness of agriculturefrom the very fact that St. Thiruvalluvar has sung its greatnessin ten verses in his treatise “Thirukkural”

The ploughers are the linch-pin of the world; they bearThem up who other works perform, too weak its toils to share.

Agriculturists are (as it were) the linch-pin of the worldfor 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 statewill fail.

Thirukkural 1036

He was doing cultivation with a very great venerationand satisfaction, which was glorified by Valluvar and alsocontinuously practicing meditation. He grew up and was 28years old. His parents wanted to get him married andapproached him with an advice to get married as he had alreadyreached the marriageable age. But he negated their request


and said that he would like to take up penance. His relativesalso approached him and said “Dear you are young. You shouldget 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 doyou behave like this? You shall get married and be happy.”Thus insisted the relatives.

This also he refused and said that he would undertakecelibacy. His friends approached him and advised “You please donot waste this youth. You should get married and enjoy the life.Instead why do you want to remain a bachelor and claim to seeGod?” Like this though he received counseling from manyquarters, he was very firm in his decision to enter into Sanyasa.He said that he would do penance and pray unto Lord Almightyand to get rid of this birth and resorted to Sanyasa. But his friendsrepeatedly compelled him and also laughed at his decision to livewithout wife and children and become a Gnani. But he said wifeand children will be a hindrance for penance.

It is a pity ! They don’t know the truth!They seek pleasure in a void terrainThe pleasure of woman ! unknowingly the result.It is a vain exercise.The beautiful body becomes pale,And all the nerves lose their strength and visible in the surface,They starve and die.This is the result of the pleasure of womanOh! Thou crest- jewel of penance , Lord of the UniverseCuring the incurables at Velur,Oh Vaidyanadha!Thou shall advocate a medicineTo these lascivious bases.

Thiruvarutpa 3097

As St. Ramalingar so said, he would not prefer animpermanent married life, would chose to be a Sanyasi and do


penance and very stubbornly refused their suggestion. But withoutunderstanding his noble objective, they criticized him in manyways. They also indulged mudslinging and talked ill of him.

They yelled at him, “This fellow is going to penance, hesees God and he is going to be a big ascetic” so sarcasticallythey degraded him.

Talking ill of people undertaking penance is a grave sin.It is a matter of greatness even to get a thought of doingpenance. One shall not talk ill of people with such great senseand people with such will power to sit in penance.

It is so because if one gets Bliss out of penance, the sins ofall those who are kith and kin and related for the past seven births,all those “who are kith and Kin and relatives for contemporaryseven births and all those who would be his kith and kin for nextseven births will be absolved. That is for 21 births all those nearand dear will get the fruit of such penance, is the truth. This iswhat St. Manikkavasagar expressed as under;

Balm ,hardly by celestials gained I praise!King, easy of access to others praise IMonarch in grace, who savest lest we sinkIn hell’s hated one and twenty rounds, I praise!Companion, praise! My helper.-praise!

Thiruvasakam Potri Thiruagaval ….line 120

Without understanding the noble cause of such ascetics, ifany one talk ill of them will be subjected to multivarious sufferings.

Moreover understanding that they would incur the wrath ofAlmighty, they shall guard themselves without talking ill of suchascetics. “Helping them is an act of virtue and it is a sin to talk illof them” is the advice of St. Ramalingar. Such ascetics not onlylive in this society but also perform penance unnoticed by others.

“Whatever be the avocation, whatever be the suffering,The mind of Bliss is fixed in penance;As doth the damsel dancing elegantly swinging handsBut fixing the mind always on the pot on the head.”

Pattinathar, Thirukuttralam-29.


St. Pattinathar was engaged in sea trade. St. Janagar wasa king and ruling the country. St.Pattinathar not only undertookhis business venerably and also did penance uninterruptedly.Similarly, though King Janagar was ruling the country, he wasin meditation without fail and attained Bliss. St. Kousika wasalso a ruler. He also attained Bliss through meditation. Hence,unmindful of one’s profession and business, it is better not totalk ill of such penants and cause disturbance to it.

Except that it is a sin to talk ill of such ascetics withoutunderstanding their spiritual standing.

If one undertake penance, after realization of true self,himself and his servitors also will be happy.

41. Did I ever ignore great 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 withutmost obeisance to preach him for practice in the path of Gnosisand to get the Blessings of this birth. Taking into consideration ofhis virtuous acts in his past births, the Guru also accepted him ashis disciple and preached him the “Pranava Manthra”. And whenthe disciple enquired about the method of such penance, the Gurudetailed him, the methodology, food habits and some other upadesainstructing him to follow them scrupulously for five years and saidthat he would attain Bliss in his penance.

The disciple took the instructions of his Guru devoutly tohis heart and continued his practice. On completion of five yearsthe disciple came to the Guru and said he could not get Bliss despitehis sincere penance. The Guru advised him to practice for fivemore years and taught him some more new techniques also.

He diligently followed his advice for five more years andreturned to him “Master I have practiced for Ten years nowand yet to get Bliss. Kindly direct me to the path for Bliss”

The Guru said “Your Practice is not yet over. You willsoon be blessed with Bliss. You shall continue your practicewithout losing hope for five more years and come back to me”.


The disciple believed Him completely and very devoutlypracticed. As the days passed on he could not see any visibleimprovement and lost hope, and got dejected.

After a lapse of two years l ike this , the discipleapproached the Guru and explained his predicament and wantedto know as to why was he not able to attain Bliss. For thisreplied the Guru “Penance is a very long journey. All thosewho 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.” Andalso quoted St.Thirumoolar and St. Kongana Maharishi,

Follow Holy Guru and Reach the Great WayThe Way of birth,The Way of death,The Way of Maya;The Way they have not seenWho the birth’s Way saw;The Great Way that Nandi speaks ofThat Way you can reachIf your Holy Guru 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 penanceThe 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 itscourse in different streams. Moreover penance should last longat least for 36 years and then only it fructifies. One should bepatient for such period. And also explained as to how somewere blessed within a short spell and that was due to the actsof virtue such aspirants had done.


But the disciple without listening to all these said “Sincemany births I have been rendering sincere services to the Guru.But without leading me to the right path You have led me to awrong path. You have cheated me.” He abused the realized soullike this. The penance and Bliss are dependent on one’s acts ofvirtue 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 theopportunity of being in penance and contact of realized soulsand their initiation.

But his acts of evil were hindrance to the Bliss in penanceand also made him to abuse the realized soul who initiated him.

The results of abusing the detached and the realized soulsi.e., the Guru are explained in Thirumanthiram as under:

Consequences of Abusing GuruThe Guru taught the wisdomOf One-Letter mantra (Aum);He who speaks derisive of HimWill be born a lowly Cur;And having led a dog’s life for a Yuga entire,He will be a worm born;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 whilebeing in the society. All the ascetics are calm and quiet. We shouldnot decide on their external appearance of such Saints. One shouldunderstand causing hindrance and abusing them withoutunderstanding their objective will lead to grave sin.

That is why St. Ramalingar proclaims abusing the trueascetics as a grave sin. If one abuses a realized soul, such abusesmay create heart burns. Those who are responsible for suchabuse will become a party to a bundle of sins. Every one shallunderstand this.


42. Did I ever ignore the advices of parents?A man took birth in a righteous family with admirable

qualities like, doing daily Siva Puja and adopting Saiva traditionin 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 andtook to many a bad ways. The parents on watching his activitiesadvised him that his friends were bad and they had known thecharacter of his friends and advised not to go with them. If hecontinued his friendship, he will indulge in sinful activitiesand 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 mortal pain.

The friendship contracted by him who has not maderepeated inquiry will in the end grieve (him) to death.

….. Thirukkural -792

While choosing a friend one should have thoroughlyinvestigated of his lineage and found out whether his ancestorswere of good character or not. Such company with good lineageand moral uprightness will definitely bring goodness to usthroughout the life, except that if one chose to have friendshipwith immoral characters and bad lineage, i t may bringsufferings till one’s death.

St. Thiruvalluvar has stressed the importance of beingvigilant in choosing friends. He has elaborately discussed this inhis forty aphorisms in four chapters. Hence, his father explainedto him in detail the nature of friendship and about friendship andits consequences through chapter on “Friendship”;

What so hard for men to gain as friendship 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)?


Friendship with men fulfilled of good Waxes like the crescent moon;Friendship 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 heart by use grows fonder, Bound in friendship with the good 783

Like learning, the friendship of the noble, the more it iscultivated, the more delightful does it become.

Nor for laughter only friendship all the pleasant day,But for strokes of sharp reproving, when from right you stray 784

Friendship is to be practiced not for the purpose oflaughing but for that of being beforehand in giving one anothersharp rebukes in case of transgression.

Not association constant, not affection’s token bind;’Tis the unison of feeling friends unites of kindred mind 785

Living together and holding frequent intercourse are notnecessary (for friendship); (mutual) understanding can alonecreate a claim for it.

Not the face’s smile of welcome shows the friend sincere,But the heart’s rejoicing gladness when the friend is near. 786

The love that dwells (merely in the smiles of the face isnot friendship; (but) that which dwells deep in the smiles ofthe heart is true friendship.

Friendship from ruin saves, in way of virtue keeps;In troublous time, it weeps with him who weeps 787

(True) friendship turns aside from evil (ways) makes (him) walkin the (good) way, and, in case of loss if shares his sorrow (with him).

As hand of him whose vesture slips away,Friendship at once the coming grief 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 friendship’s royal seat? In stable mind,Where friend in every time of need support may find. 789

Friendship may be said to be on its throne when itpossesses the power of supporting one at all times and underall circumstances, (in the practice or virtue and wealth).

Mean is the friendship that men blazon forth,‘He’s thus to me’ and ‘such to him my worth’. 790

Though friends may praise one another saying, “He is sointimate with us, and we so much (with him)”; (still) suchfriendship will appear mean

While choosing a friendship, the methodologies to choosesuch friendship was explained in the chapter “Investigation ofFriendship”

To make an untried man your friend is ruin sure;For friendship formed unbroken must endure. 791

As those who are of a friendly nature will not forsake (afriend) after once loving (him), there is no evil so great ascontracting 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 himwho has not made repeated inquiry will in the end.

Temper, descent, defects, associations freeFrom blame: know these, then let the man be friend 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 shrink with shame,Pay any price so you as friend that man may claim. 794

The friendship of one who belongs to a (good) familyand is afraid of (being charged with) guilt, is worth evenpurchasing.


Make them your chosen friend whose words repentance move,With power prescription’s path to show, while evil they reprove. 795

You should examine and secure the friendship of thosewho can speak so as to make you weep over a crime (before itscommission) 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 friends. 796

Even in ruin there is some good; (for) it is a rod by whichone may measure fully (the affection of one’s) relations.

’Tis gain to any man, the sages say,Friendship 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 takeFor friends the men who friends in time of grief forsake. 798

Do not think of things that discourage your mind, norcontract friendship with those who would forsake you in adversity.

Of friends deserting us on ruin’s brink,’Tis torture e’en in life’s last hour to think. 799

The very thought of the friendship of those who havedeserted one at the approach of adversity will burn one’s mindat the time of death.

Cling to the friendship 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 notagree (with the world).

While having friendship, if bad friendship happens theaccompanying consequences are explained in “Bad Friendship”

Though evil men should all-absorbing friendship show,Their love had better die away than grow. 811


The decrease of friendship with those who look as if theywould eat you up (through excess of love) while they are reallydestitute of goodness is far better than its increase.

What though you gain or lose friendship of men of alien heart,Who when you thrive are friends, and when you fail depart? 812

Of what avail is it to get or lose the friendship of thosewho love when there is gain and leave when there is none ?

These are alike: the friends who ponder friendship’s gainThose who accept what’er you give, and all the plundering train. 813

Friendship who calculate the profits (of their friendship),prostitutes who are bent on obtaining their gains, and thievesare (all) of the same character.

A steed untrained will leave you in the tug of war;Than friends like that to dwell alone is better far. 814

Solitude is more to be desired than the society of thosewho resemble the untrained horses which throw down (theirriders) in the fields of battle.

’Tis better not to gain than gain the friendship profitlessOf men of little minds, who succour fails when dangers press. 815

It is far better to avoid that to contract the evil friendshipof the base who cannot protect (their friends) even whenappointed to do so.

Better ten million times incur the wise man’s hate,Than form with foolish men a friendship intimate. 816

The hatred of the wise is ten-mill ion t imes moreprofitable than the excessive intimacy of the fool.

From foes ten million fold a greater good you gain,Than friendship yields that’s formed with laughers vain. 817

What comes from enemies is a hundred million timesmore profitable than what comes from the friendship of thosewho cause only laughter


Those men who make a grievous toil of what they doOn your behalf, their friendship silently eschew. 818

Gradually abandon without revealing (beforehand) thefriendship of those who pretend inability tocarry out what they(really) could do.

E’en in a dream the intercourse is bitternessWith men whose deeds are other than their words profess. 819

The friendship of those whose actions do not agree withtheir words will distress (one) even in (one’s) dreams.

In anywise maintain not intercourse with those,Who in the house are friends, in hall are slandering foes. 820

Avoid even the least approach to a contraction offriendship with those who would love you in private but ridiculeyou in public.

While having friendship with whom shall we not to havefriendship, the ways in which shall one not have friendshipare detailed in “ Avoidable friendship”

Anvil where thou shalt smitten be, when men occasion find,Is friendship’s form without consenting mind. 821

The friendship of those who behave like friends withoutinward affection is a weapon that may be thrown when afavourable opportunity presents itself.

Friendship 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 whilethey are not, will change like the love of women.

To heartfelt goodness men ignoble hardly may attain,Although abundant stores of goodly lore they gain. 823

Though (one’s) enemies may have mastered many goodbooks, it will be impossible for them to become truly loving atheart.


’Tis fitting you should dread dissemblers’ guile,Whose hearts are bitter while their faces smile. 824

One should fear the deceitful that smile sweetly with theirface 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 ofthose who do not love with their heart.

Though many goodly words they speak in friendly tone,The words of foes will speedily be known. 826

Though (one’s) foes may utter good things as though theywere 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 peril near! 827

Since the bending of the bow bespeaks evil, one shouldnot accept (as good) the humiliating speeches of one’s foes.

In hands that worship weapon ten hidden lies;Such are the tears 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 thesame nature.

’Tis just, when men make much of you, and then despise,To make them smile, and slap in friendship’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 friendshipbut despise them (in their heart).

When time shall come that foes as friends appear,Then thou, to hide a hostile heart, a smiling face may’st wear.830

When one’s foes begin to affect friendship, one shouldlove 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 thefriendship with prostitutes with the aid of Thirukkural’s chapteron “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 virtuous words with vicious heart,Weighing such women’s worth, from their society depart. 912

One must ascertain the character of the ill-natured womenwho after ascertaining the wealth (of a man) speak (as if theywere) 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 worthless 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 desirethe 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 thosewhose favours are common (to all).

From touch of those who worthless charms, with wanton arts, display,The men who would their own true good maintain will turn away. 916

Those who would spread (the fame of) their owngoodness will not desire the shoulders of those, who rejoice intheir accomplishments and bestow their despicable favours (onall who pay).


Who cherish alien thoughts while folding in their feigned embrace,These none approach save those devoid of virtue’s grace. 917

Those who are destitute of a perfectly (reformed) mindwill covet the shoulders of those who embrace (them) whiletheir hearts covet other things.

As demoness who lures to ruin woman’s treacherous loveTo men devoid of wisdom’s searching power will prove. 918

The wise say that to such as are destitute of discerningsense the embraces of faithless women are (as ruinous as thoseof) 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 excellentjewels are a hell into which are plunged the ignorant base.

Women of double minds, strong drink, and dice; to these giv’n o’er,Are those on whom the light of Fortune shines no more. 920

Treacherous women, liquor, and gambling are theassociates of such as have forsaken by Fortune.

He explained further the consequences of gamblingthrough 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) evenwhat is won is like a fish swallowing the iron in fish-hook.

Is there for gamblers, too, that gaining one a hundred lose, some wayThat they may good obtain, and see a prosperous day? 932

Is there indeed a means of livelihood that can bestowhappiness on gamblers who gain one and lose a hundred ?

If prince 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 inthe hope of gain, his wealth and the resources thereof will taketheir departure and fall into other’s hands.


Gaming brings many woes, and ruins fair renown;Nothing to want brings men so surely down. 934

There is nothing else that brings (us) poverty like gamblingwhich causes many a misery and destroys (one’s) reputation.

The dice, and gaming-hall, and gamester’s art, they eager sought,Thirsting for gain- the men in other days who came to nought. 935

Penniless are those who by reason of their attachmentwould never forsake gambling, the gambling place and thehandling (of dice).

Gambling’s Misfortune’s other name: o’er whom she casts her veil,They suffer grievous want, and sorrows sore bewail. 936

Those who are swallowed by the Goddess cal led“gambling” will never have their hunger satisfied, but sufferthe 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 destroyinherited wealth and goodness of character.

Gambling wastes wealth, to falsehood bends the soul: it drives awayAll grace, and leaves the man to utter misery a pray. 938

Gambling destroys property, teaches falsehood, puts anend to benevolence, and brings in misery (here and hereafter).

Clothes, wealth, food, praise, and learning, all departFrom him on gambler’s gain who sets his heart. 939

The habit of gambling prevents the attainment of thesefive: clothing, wealth, food, fame and learning.

However he lose, the gambler’s heart is ever in the play;E’en so the soul, despite its griefs, would live on earth 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 ofalcoholism 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 inspirefear (in others) nor retain the light (of their fame).

Drink not inebriating draught. Let him count well the cost.Who drinks, by drinking, all good men’s esteem is lost. 922

Let no liquor be drunk; if it is desired, let it be drunk bythose who care not for esteem of the great.

The drunkard’s joy is sorrow 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 themWho sin the drunkard’s grievous sin, that all condemn. 924

The fair maid of modesty will turn her back on those whoare guilty of the great and abominable crime of drunkenness.

With gift of goods who self-oblivion buys,Is ignorant of all that man should prize. 925

To give money and purchase unconsciousness is the resultof one’s ignorance of (one’s own actions).

Sleepers are as the dead, no otherwise they seem;Who drink intoxicating draughts, they poison quaff, we deem926

They that sleep resemble the deed; (likewise) they thatdrink are no other than poison-eaters.

Who turn aside to drink, 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 andlaughed at by their fellow-townsmen.

No more in secret drink, 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 formerattempt to conceal.


Like him who, lamp in hand, would seek one sunk beneath the wave.Is he who strives to sober drunken man with reasonings grave929

Reasoning with a drunkard is like going under water witha 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 revelries’? 930

When (a drunkard) who is sober sees one who is not, it looksas 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 affectionand love and also with genuine interest in his welfare. He hasunderstood good and bad out of his experience, moreover heknows thoroughly the character and behavior of everyone inthe village. His advises should be taken as “Mantra” (Godsutterances).

But he transgressed his father‘s advises. Finally hebecame a slave to gambling, Alcoholism and frequently visitedbrothel houses. Hence the villagers looked at him with norespect.

His Character brought down the fall of family‘s dignityand also the reputation. His mother became mentally ill.

When he was a child of five years in a rainy season hefell sick due to severe fever and his mother had given birth toa second child just three months back. Despite that she tookcare of him throughout the night sleepless. This affected thenew born and contracted diarrhea. The body of the motherimmediately after delivery is very weak and may not be able todo any strenuous work. Even in that state she gave medicineto him and made him sleep. Meanwhile the kid went in losemotion. In the midnight she thought the cold water may not besuitable for the child. She boiled the water and cleaned up thebaby. Due to fever this fellow was murmuring. She could notsleep but consoled him to sleep. The child was easing out once


again and she cleaned him up. Like that, unmindful of all herdiscomforts, considering that as her responsibility took careof the children very affectionately.

She was very much upset over the wrong direction chosenby the son so carefully brought up. She repeatedly advised himnot to disobey the directions of his father as they were only forhis well being and any transgression may only land him introuble. But he abused her in vulgar and slang language.

Unmindful of all his abuses, next day morning invitedhim for breakfast affectionately. unheedful of such anaffectionate mother‘s advices, he continued to indulge in badcompany. Finally, the bad habits brought disrespect to him andhis family.

As he had transgressed the advice of his parents, inthe next birth he had to take birth in a downtrodden and povertystricken family and suffered .This is what Swami Ramalingarsays “That ignoring the advises of Parents is a sin.” Avvaiyarin her Kondrai Vendan says,

‘Mother and Father are the earliest known Gods’St.Avvaiyar Kondrai Vendan 1

The mother is at par with God because during thepregnancy she avoids whatever is detrimental to the health ofthe child in the womb. She dedicates herself to the child‘s wellbeing and undergoes the labour pain which is no less than adeath. She cleans up everything and such a lovable andsympathetic mother is equivalent to God.

The father is also equivalent to God ,as he unmindful ofhis personal comforts dedicates himself to the upbringing ofhis son, provides good education, conducts him with characterand discipline, gives the hard earned property for happy andcomfor table l iv ing . Hence he i s a l so equiva lent toGod.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 hehas learned everything through experience,his advices makeone 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 Loveand Affection. Hence she shall be treated as a temple. Wherethe Almighty resides and worshipped as a worshipful temple.And in one of her songs she says

“The taste of six goes with the motherAnd so is the education with the father’

Hence disregarding the words of such GOD like parentsis a sin. It is the bounden duty of everyone taking the birth ofhuman being to maintain and take care of parents who gavegirth, grew us up and live for our own sake. But in some caseselderly parents are deserted in their last lap of life. This is avery grave sin.

Parents are only responsible for any one‘s elevation andattainment of high places in life. One may be renownedengineer, one may be a renowned doctor, one may be very bigorator,one may be a great scientist, one may be a popular singer,one may be a versatile musician, one may be multifacetedpersonality, one may be in an esteemed place, one may holdhigh official capacity and maybe a very rich person.One shallalways understand that all such attributes are only theBlessings of parents with mercy and sympathy. Man achievesgreater milestones only with the Blessings of parents. One shallseek the Blessings of the Lord Almighty, by respecting theadvices of parents, taking care of them in their old age andthanking them for their sacrifice. Serving the parents is notonly the duty of the children in domestic life but also in spirituallife.For example Pattinathar fondly remembers his love andduty towards his mother during crematorial rites.


The verses sung by Pattinathar at his mother’s funeral

1. Having borne (me) for ten months braving all discomforts, 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 birth?

2. Could I set fire to my mother on the pyre,Who in penitence prayed Lord ShivaThrough night and day for three-cent daysAnd 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-swingAnd carried me on her shoulder and bosom

4. And nestled me close under feathery wings.Could I burn my mother self that onceDid painfully bear, deliver, and painlesslySuckle, rear and in her gentle handsBuckle me in ever-loving care?

5. Should I rather sprinkle riceOn the mouth that called meHoney, Amrith, Treasure-King,Than delight to give her riches?

6. How could I place the burning woodUngratefully on my mother’s head?Is it nice to sprinkle riceOn the mouth that gently kissedPressing face of face, and called meOh, my dear son?

7. The triple-eyed burned the Tripartite citiesMaruthi fanned the flames at Sri LankaMothers demise consumes all my entrailsMay the flames I set consume and burn away.


Alas, it burns in flames; andBurning, becomes all ash and dust. A sinner I am!

8. Oh, it burns; the hand that cared for meAnd shooed away the bird that flewOverhead in the skyOh, Lord Shiva!

9. Has she now turned to ashes,Has she now reached your feet;She who always meditated youAnd 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 ShivaCome ye all to sprinkle milk Speak not in fond remembrance

St.Pattinathar

One shall understand such services were offered to parentseven by by great Saints and sages in spirituality.St.Tiruvalluvardetails 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 togive 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 merit gained the father such a son?’

(So to act) that it may be said “by what great penancedid his father beget him,” is the benefit which a son shouldrender to his father.

Thirukkural 70


Hence let us have the Blessings of Lord Almighty byfollowing the advices of such respectful parents and taking careof them in their old age.

43. Did I ever Abuse Gods and become Egotist ?

“The creations of BrahmaReptiles are eleven, nine humanWater beings, birds and four legged are three tensThe Devas fourteen and endless plants are four fives”

Anonymous

The Lord Almighty has created 84,00,000 differentcreatures like elephant to Ants. Among these human being aloneis blessed with a special body frame. While other creatures arecreated with five senses human being is blessed with six senses.Human body has all the special features not available in allother living beings of 84,00,000.

Not only did the lord create such a special body, He alsoblessed 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. Thesame Lord who created the body of destruction has also createdthis body to overcome natures destiny of death leading todeathless great life. Science describes the wonders of this bodyso elaborately. The most wonderful thing in the whole of thisuniverse is our Body, its structure, the complex functions whichcannot 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 afterthorough study. But they have not yet unearthed the hiddensecrets of the system completely. But everyone accepts thatthe body is a wonderful structure.

But in spirituality, the body is not described as in sciencebut also there is a force which can be visualized only by theSiddha clan from the lineage of the chief of Gnosis SwamiSubramanya which helps one to attain the deathless great lifeand that can be achieved only by the body and hence this bodyis to be protected.

1823 Soul is Siva LingaFor the Bounteous LordThis heart is the sanctum holy,The fleshly body is temple vastThe mouth is the tower gate;To them that discern,Jiva is Sivalinga;The deceptive senses but the lights that illume.

1726 Human form is Siva LingaThe Human Form is unto Siva LingamThe Human Form is unto ChidambaramThe Human Form is unto SadasivamThe Human Form is unto the Holy Dance, forsooth.So says St. Tirumoolar


725 Why I Preserve BodyTime was when I despised the body;But then I saw the God withinAnd the body, I realised, is the Lord’s templeAnd so I began preserving itWith care infinite.

When he had not understood the nobility of this body,considered it as useless, and had understood the wonder of thisbody only after understanding its secrets, says Thirumoolar.

Moreover it is said, there is one thing which has not beendeciphered by science, and this body is being controlled by72000 nerves and among them Ten are more important the mostpredominant being Brahma Nadi or Easwara Nadi.

St. Avvaiyar reveals this highest secret of this body byeliciting that Sushumna Nadi is in the centre of the forehead,connecting Mooladhara.

The system of Nerves and arteries with theirramifications

(NADI DHARANAI)

Seventy two thousand are nadis

Ten among them are prime

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 variance


Like the rays of the sunThroughout the body, bones and nervesCombined persists; not a false it is.From the navel remainsAs the hidden treasure of Omkara.Is the state of nadiBliss , the effulgent, that givesWhen transcended through the nadisIt is the intelligence to learn the path of nadiAnd witness the glory of effulgence.Thus remaining composed in the nadisDwell Sivam fused .

For the benefit of the humanity St.Avvaiyar exposes thisrarest 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 haveunderstood the Gnosis of spirituality. Moreover He is the headof all other Arts also.

The humanity understood the secrecy of this body, the gift ofnature, only through the Blessings of matchless preceptor LordSubramanya. He is the first to conquer the nature and attain deathlessgreat life. After Him St.Agasthiyar and following him Nine Crores ofSidhdha retinue also enjoyed this Bliss.

Like this the Almighty has given us this body of wondersand with potency to merge with dualless like this.

To talk ill of the Lord, thanklessly who has offered thiswonderful body,without understanding fact is a Sin says St.Ramalingar.

The greatness of Lord Almighty has been sung by manySaints 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 particle does moveIs the fact Oh! Damsel in this Universe”

St. Kuthambai Sithar

One shall understand, that the Lord Almighty, who ispowerful enough to destruct the whole universe in a momentcan also create the same universe in a moment and shall alsounderstand that extraordinary power of Lord Almighty to createthis wonderful body with six senses and is our protector, exceptthat without understanding Him if one talks ill of Him withhis egoistic attitudes,the hell will befall on him instantaneously.

St. Thirumoolar also states the pathetic condition of thosewho disregard Siva as under;

526 Abuse of Siva Brings MiseryThose who have Jnana attained,Rid of all doubts in their thoughtsSeek Him in love intenseShall reach the World of Celestials;If the low-born think any the less of Him,Dismal indeed is their fate—Unto the parrot in cat’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’ofSt. Ramalingar with His Blessings. The Learned Scholars shallbear with me for all the deficiencies and mistakes.

1649 Things That Come of Siva’s GraceBy Siva’s Grace some become DevasBy Siva’s Grace some equal GodsBy Siva’s Grace Karmas near not;When you have Siva’s Grace,You shall enter His Kingdom, indeed.

Tirumandiram 1649


SIDDHARKAL POTRYINVOCATION:

1598 Greatness of Jnana of Holy FeetJnana of Holy Feet makes you Siva,Jnana of Holy Feet takes you to world of Siva,Jnana of Holy Feet free you from imprisoned impurities,Jnana 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) SaintRangaraja Desiga Swamigal has compiled the Siddha‘s clanfor our worship.

1. Om Hail the Holy feet of St. Agasthiyar2. Om Hail the Holy feet of St. Agappai Chittar3. Om Hail the Holy feet of St. Aswini Thevar4. Om Hail the Holy feet of St. Athiri Maharishi5. Om Hail the Holy feet of St. Hanuman6. Om Hail the Holy feet of St. Ambiganandar7. Om Hail the Holy feet of St. Arunagirinathar8. Om Hail the Holy feet of St. Arul Nandhi Sivachariyar9. Om Hail the Holy feet of St. Allama Prabhu10. Om Hail the Holy feet of St. Azhugunni Chittar11. Om Hail the Holy feet of St. Idaikkadar12. Om Hail the Holy feet of St. Ramalinga Swamy13. Om Hail the Holy feet of St. Rama Devar14. Om Hail the Holy feet of St. Ramanandar15. Om Hail the Holy feet of St. Umapathi Sivachariyar16. Om Hail the Holy feet of St. Avvaiyar17. Om Hail the Holy feet of St. Kanjamalai Chittar18. Om Hail the Holy feet of St. Kadaipillai Chittar


19. Om Hail the Holy feet of St. Kaduveli Chittar20. Om Hail the Holy feet of St. Kannanandar21. Om Hail the Holy feet of St. Kanni Chittar22. Om Hail the Holy feet of St. Gananathar23. Om Hail the Holy feet of St. Ganapathi Dasar24. Om Hail the Holy feet of St. Kadhamba Maharishi25. Om Hail the Holy feet of St. Kapilar26. Om Hail the Holy feet of St. Kamala Munivar27. Om Hail the Holy feet of St. Karuvoor Thevar28. Om Hail the Holy feet of St. Kalluli Chittar29. Om Hail the Holy feet of St. Kalaikottu Munivar30. Om Hail the Holy feet of St. Kavubala Chittar31. Om Hail the Holy feet of St. Ganaramar32. Om Hail the Holy feet of St. Kagabhujandar33. Om Hail the Holy feet of St. Kasibhar34. Om Hail the Holy feet of St. Kalangi Nathar35. Om Hail the Holy feet of St. Gugai Namachivayar36. Om Hail the Holy feet of St. Kudambai Chittar37. Om Hail the Holy feet of St. Kumara Gurubarar38. Om Hail the Holy feet of St. Guru Dakshinamurthy39. Om Hail the Holy feet of St. Guru Rajar40. Om Hail the Holy feet of St. Kurumbai Chittar41. Om Hail the Holy feet of St. Koormanandar42. Om Hail the Holy feet of St. Konganeswarar43. Om Hail the Holy feet of St. Gorakhar44. Om Hail the Holy feet of St. Kowsikar45. Om Hail the Holy feet of St. Gowthamar46. Om Hail the Holy feet of St. Sanga Muni Chittar47. Om Hail the Holy feet of St. Sankara Maharishi48. Om Hail the Holy feet of St. Sangili Chittar49. Om Hail the Holy feet of St. Sachidanandar50. Om Hail the Holy feet of St. Satta Nathar


51. Om Hail the Holy feet of St. Chandikesar52. Om Hail the Holy feet of St. Sathyanandar53. Om Hail the Holy feet of St. Sivayoga Mamunivar54. Om Hail the Holy feet of St. Siva Vakkiyar55. Om Hail the Holy feet of St. Sivanandar56. Om Hail the Holy feet of St. Sugabrahmar57. Om Hail the Holy feet of St. Sundaranandar58. Om Hail the Holy feet of St. Sundara Murthy59. Om Hail the Holy feet of St. Soodha Munivar60. Om Hail the Holy feet of St. Suriyanandar61. Om Hail the Holy feet of St. Soola Munivar62. Om Hail the Holy feet of St. Sethu Munivar63. Om Hail the Holy feet of St. Sorubhanandar64. Om Hail the Holy feet of St. Jambu Maha Rishi65. Om Hail the Holy feet of St. Jamadagni66. Om Hail the Holy feet of St. Janagar67. Om Hail the Holy feet of St. Janandanar68. Om Hail the Holy feet of St. Janadhanar69. Om Hail the Holy feet of St. Janath Kumarar70. Om Hail the Holy feet of St. Jagannathar71. Om Hail the Holy feet of St. Jaya Munivar72. Om Hail the Holy feet of St. Gnana Chittar73. Om Hail the Holy feet of St. Damaranandar74. Om Hail the Holy feet of St. Dhanvanthiri75. Om Hail the Holy feet of St. Thayumana Swamigal76. Om Hail the Holy feet of St. Dhanandar77. Om Hail the Holy feet of St. Trikona Chittar78. Om Hail the Holy feet of St. Thirugnana Sambandhar79. Om Hail the Holy feet of St. Thirunavukkarasar80. Om Hail the Holy feet of St. Thirumaligai Thevar81. Om Hail the Holy feet of St. Thiru Moola Thevar82. Om Hail the Holy feet of St. Thiruvalluvar


83. Om Hail the Holy feet of St. Durvasa Munivar84. Om Hail the Holy feet of St. Theraiyar85. Om Hail the Holy feet of St. Nandanar86. Om Hail the Holy feet of St. Nandeeswarar87. Om Hail the Holy feet of St. Nadanda Chittar88. Om Hail the Holy feet of St. Naradhar89. Om Hail the Holy feet of St. Nondi Chittar90. Om Hail the Holy feet of St. Pattinathar91. Om Hail the Holy feet of St. Badragiriyar92. Om Hail the Holy feet of St. Pathanchaliyar93. Om Hail the Holy feet of St. Bharadwajar94. Om Hail the Holy feet of St. Paramanandar95. Om Hail the Holy feet of St. Parasa Rishi96. Om Hail the Holy feet of St. Pambatti Chittar97. Om Hail the Holy feet of St. Pingala Munivar98. Om Hail the Holy feet of St. Pidi Nageesar99. Om Hail the Holy feet of St. Bhirugu Maharishi100. Om Hail the Holy feet of St. Brahma Munivar101. Om Hail the Holy feet of St. Peer Mohammadu102. Om Hail the Holy feet of St. Punnakkeesar103. Om Hail the Holy feet of St. Pulatheesar104. Om Hail the Holy feet of St. Pulipani Chittar105. Om Hail the Holy feet of St. Poonaikannar106. Om Hail the Holy feet of St. Bhoga Maharishi107. Om Hail the Holy feet of St. Macha Munivar108. Om Hail the Holy feet of St. Mastan109. Om Hail the Holy feet of St. Mayooresar110. Om Hail the Holy feet of St. Manikkavasagar111. Om Hail the Holy feet of St. Markandeyar112. Om Hail the Holy feet of St. Malangan113. Om Hail the Holy feet of St. Mirughanda Rishi114. Om Hail the Holy feet of St. Muthanandar


115. Om Hail the Holy feet of St. Meiganda Thevar116. Om Hail the Holy feet of St. Mouna Chittar117. Om Hail the Holy feet of St. Yakobu118. Om Hail the Holy feet of St. Yuhi Munivar119. Om Hail the Holy feet of St. Yoga Chittar120. Om Hail the Holy feet of St. Yoghanandar121. Om Hail the Holy feet of St. Roma Rishi122. Om Hail the Holy feet of St. Vashishta Maharishi123. Om Hail the Holy feet of St. Varadha Rishi124. Om Hail the Holy feet of St. Vara Rishi125. Om Hail the Holy feet of St. Varahi Mihirar126. Om Hail the Holy feet of St. Valmiki127. Om Hail the Holy feet of St. Viswamitrar128. Om Hail the Holy feet of St. Vyagramar129. Om Hail the Holy feet of St. Vyasa Munivar130. Om Hail the Holy feet of St. Vilayattu Chittar131. Om Hail the Holy feet of St. Vedantha Chittar

Om Hail the Holy feet of countless Crores of Siddha Rishis

Long May They BeLong 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 feetof these 131 Saints and ascetics daily morning and evening.

For the people of extraordinary intelligence, Blessings like,understanding family, progeny and general health, prosper andevils like alcoholism, meat eating, and gambling leave away.

It is certain that one can become a Gnani, understandingthe difference between evil and merits, if poor feeding isundertaken for hunger stricken for one or two times in a month.


GLOSSARY(Arranged in the order of their use in the text)

1. YamaYama 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 tohave been the first mortal who died and espied the way to thecelestial abodes, thus in virtue of precedence he became theruler of the departed. In some passages, however, he is alreadyregarded as the God of death. Yama’s name can be interpretedto mean “twin”, and in some myths he is paired with a twinsister Yamî.

Yama is assisted by Chitragupta who is assigned with thetask of keeping complete records of actions of human beingson the ear th , and upon the i r dea th dec id ing to havethem reincarnated as a superior or inferior organism, dependingon their actions on the earth (Karma). “In Hinduism, Yama oftenis considered as ‘Kala’ or time, for Yama comes in a particulartime and that time is naturally selected; nobody can stop hiscoming and change the timing. That after birth a living bodygradually approaches towards death through decay or diseaseor because of accident is just a matter of time or duration oftime at the end of which there comes Death. The coming ofDeath may be delayed by treatment of the patient or the sickperson or by the pursuit of a better way of life, but theinevitability of death can never be stopped by any means. Thatis why Yama is called ‘Kala’ or time, because the coming ofDeath is just a matter of time in accordance with the law andsystem of nature.”

Yama is also the lord of justice and is sometimes referredto as Dharma, in reference to his unswerving dedication tomaintaining order and adherence to harmony.


2. 96 Tatvas154 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 havetheir 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. TirumanthiramThe Tirumandhiram is a Tamil poetic work written in the

5th century CE by Tirumular and is the tenth of the twelvevolumes of the Tirumurai, the key texts of Tamil Saivism. It isthe f i r s t known Tamil work to use the te rm ShaivaSiddhanta and the ear l ies t known expos i t ion of theSaiva Agamas in Tamil. It consists of over three thousandverses dealing with various aspects of spirituality, ethics andpraise of the God Shiva. But it is more spiritual than religiousand one can see the difference between Vedanta and Siddhantafrom Tirumular’s interpretation of the Mahakavyas. Accordingto historian Venkatraman, the work covers almost every featureof the Tamil siddha cult. According to another historian,Madhavan, the work stresses on the fundamentals of Siddhamedicine and its healing powers. It deals with a wide array ofsubjects including astronomy and physical culture

4. TirukkuralAlso known as the Kural), sometimes spelt ‘Thirukkural,

i s a c lass ic of couple ts or Kura ls (1330 rhymingTamil couple ts ) or aphor isms. I t was authoredby Thiruvalluvar poet who is said to have lived anytimebetween 2nd century BC and 5th century AD. Although theexact period of its composition is still disputed, scholars agreethat it was produced in the late Tamil Sangam period. TheThirukkural expounds on various aspects of life and is one ofthe most important works in the Tamil language. This isreflected in some of the other names by which the text isknown: Tamil marai (Tamil Vedas); poyyamozhi (words thatnever fa i l ) ; and Deiva nool (divine text) . The book isconsidered to Precede Manimekalai and Silapathikaram sincethey both acknowledge the Kural text.

Thirukkural (or the Kural) is a collection of 1330 Tamilcouplets organised into 133 chapters. Each chapter has aspecific 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 ofexpression, Thirukkural comes under one of the four categoriesof Venpas (Tamil verses) called Kural Venpa. The 1330couplets are arranged into 3 main sections and 133 chapters.Each chapter contains 10 couplets. A couplet consists ofseven cirs, with four cirs on the first line and three on thesecond. A cir is a single or a combination of more than oneTamil word. For example, Thirukkural is a cir formed bycombining 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 Scholarslike George Uglow Pope or G.U. Pope who had spent manyyears in Tamil Nadu, translated many Tamil texts into English,which includes Thirukkural.

5. TirumularTirumular (also spelt Thirumoolar etc., originally known

as Sundaranâtha) was a Tamil Shaivite mystic and writer,considered one of the sixty-three Nayanars and one of the18 Siddhars. His main work, The Tirumantiram also sometimeswritten Tirumanthiram, Tirumandhiram, etc.), which consistsof over 3000 verses, forms a part of the key text of theTamil Shaiva Siddhanta, the Tirumurai. Legend has it thatTirumular was a travelling Shaiva saint and scholar fromKailash who used his yogic powers to transmigrate into thebody of a southern cowherd, Mulan. He would wake up from astate of intense meditation every once a year and composedone verse until he completed the Thirumandiram.

The dates of Tirumûlar’s life are hotly contested and, becausehis work makes reference to so many currents of religious thought,the dates that different scholars assign are often appealed to foranchoring the relative chronology of other religious literature inTamil and Sanskrit. Verse 74 of the Tirumantiram makes the claimthat Tirumûlar lived for 7 aeons (yuga) before composing


the Tirumantiram.Some are therefore inclined to place hiscomposition well before the Common Era.

6. NandeesarNandi, Nandin or Nendi Tamil: eªâ, 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 Shivaand Parvati, and in Hindu mythology. He is the chief Guru ofeighteen masters(18 siddhas) including Patanjali and Thirumular

A Guru of Saivism: In addition to being his mount, Nandiis Shiva’s foremost disciple. In the Natha/Siddhar tradition,Nandi is one of the primal Gurus. He was the Guru to SiddharThirumulanathar, Patanjalinathar and others.

From the yogic perspect ive , Nandi /Nandhi /Nandikeshvara is the mind dedicated to Lord Siva, theAbsolute. In other words, to understand and absorb Light, the‘experience and the wisdom’ is Nandi which is the Guru within.

7. Devas and AsurasDeva is the Sanskrit word for deity, its related feminine

term is devi. In, it modern Hinduismcan be loosely interpretedas any benevolent supernatural beings. The devs in Hinduism,also called Suras, are often juxtaposed to the Asuras, their halfbrothers.Devas are also the maintainers of the realms asordained by the Trimurti. They are often warring with theirequally powerful counterparts, the Asuras.

The Asura are a group of supernatural creatures inHinduism and Buddhism.

In today’s Hinduism, the Asuras are demons. But this wasnot 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 lookingfor more power, sometimes called demons. They went againstthe devas. The devas and asuras are the children of Kashyapa.


8. RavanaRâvana i s the pr imary antagonis t charac ter of

the Hindu epic Ramayana; who was the Rakshasa(demon) kingof Lanka (Heladiva). In the classic text, he is mainly depictednegatively, kidnapping Rama’s wife Sita, to claim vengeanceon Rama and his brotherLakshmana for having cut off the noseof his sister Surpanakha.

Ravana is descr ibed as a devout fol lower of theGod Shiva in addition to his tribe’s religious beliefs, a greatscholar, a capable ruler and a maestro of the Veena. He hashis apologis ts and s taunch devotees wi thin the Hindutraditions, some of whom believe that his description as a ten-headed person (Daúamukha or Daúagrîva) is a reference to himpossessing a very thorough knowledge over the 4 Vedas and 6Upanishads, which made him as powerful as 10 scholars

The Great Ravana also authored Ravana Sanhita, apowerful book on the Hindu astrology. Ravana possessed athorough knowledge of Ayurveda and polit ical science.(Kumara tantram of Ravana is one of Ayurvedic book of him)He is said to have possessed the nectar of immortality, whichwas stored under his navel, thanks to a celestial boonby Brahma. The name ‘Ravana’ obtains from the root ‘ru’‘raavayati iti raavanah’ ‘one who makes God love by hiscompassion actions. The name Ravana obtains from the root,‘Ra’ signifies the sun and ‘vana’ signifies generation .

Ravana’s familyThis 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 asthey are in the Ramayana, which is viewed by some as beingonly the point of view of Rama devotees, but is the mostcomplete account of the story that is known.

Ravana’s maternal grandfather was Malyavan, who wasagainst the war with Rama.


Ravana’s parents were Vishrava (son of Pulastya)and Kaikesi (daughter of Sumali and Thataka). Kaikesi had twobrothers Maricha and Subahu which would effectively makethem 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 mostimportant characters in the Ramayana. As a minister andbrother of Ravana, he spoke the Truth without fear andadvised Ravana to return Kidnapped Sita anduphold Dharma. Ravana not only rejected this sane advice,but also banished him from his kingdom. Vibhishana soughtprotection 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 Hinduhistory. When offered a boon by Brahma, he was tricked intoasking for unending sleep! A horrified Ravana, out ofbrotherly love, persuaded Brahma to amend the boon.Brahma mitigated the power of the boon by makingKumbhakarna sleep for six months and being awake for restsix months of a year (in some versions, he is awake for oneday out of the year). During the war with Rama,Kumbhakarna was awakened from his sleep. He tried topersuade Ravana to follow Dharmic path and return Sita;seek mercy of Rama. But he too failed to mend the ways ofRavana. However, he fought on the side of Ravana and waskilled in the battlefield. Before dying he met Vibhishanaand blessed him for following path of righteousness.

4. Khara - King of Janasthan. He protected the northernkingdom of Lanka in the mainland and his kingdom borderedwith the Kosala Kingdom, the kingdom of Rama. He waswell known for his superior skills in warfare.

5. Dushana - Viceroy of Janasthan.


6. Ahiravan - King of the Underwor ld ru led bythe rakshasas by Ravana and Demon King Maya.

7. Kumbhini - s is ter of Ravana and the wife of thedemon Madhu, King of Mathura, she was the motherof Lavanasura. She was renowned for her beauty and laterretired to the sea for penance.

8. Surpanakha - the sister of Ravana. She was the ultimateroot of the kidnapping of Sita. She was the one whoinstigated her brothers to wage a war against Rama.

Ravana was married to Mandodari, the daughter of thecelestial architect Maya, Dhanyamalini, and a third wife. Hehad seven sons from his three wives:

1. Indrajit2. yuhdomantha3. Atikaya4. Akshayakumara5. Devantaka6. Narantaka7. Trishira

9. PulasthiyarHe 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 nevercould tolerate people hurting cattle. He conducted magic showsto surprise the people, and was an expert in Mantra Vidya. Heused to convert himself into a copse and meditate standing onsome vertical danagerous hill side. He was an authority onherbs. By praying and meditating on him, one can get to knowabout the unspent Karma / past sins and the remedial pujas tobe done for obliterating the same

10. Sri RamaRama 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 thosewho were skilled in the use of bows and arrows. He was bornof the Ikshvaku line. He had his sway all over the world.

He had eyes like lotus-petals and a countenance like thefull moon. His arms were long and beautiful. He had broadshoulders. His eyes were red. He had a deep voice. He hadproportionate limbs. His gait was slow and majestic. It waslike that of a lion. He had four lines on his thumb. He had apointed nose. He had a high forehead.

His glory and powers were unlimited. He was peerlesson earth. He was free from malice. He was gentle and theprotector of his people. He always addressed the people ingentle words. He never used harsh words even when anybodyaddressed him rudely.

He was wise and virtuous. He was effulgent like the sun,in forgiveness like the earth, in intelligence like Brihaspati, inframe like Vasava, in prowess like Indra. He observed asceticvows and honoured saints. He would forget hundreds of evilsdone to him but would gratefully remember a single act ofkindness, ever shown.

In the leisure of his martial exercises, he had discussionson the Sastras with the wise and the aged people. He alwaysfollowed the right in every walk of his life and never swervedfrom his royal duties.If anybody approached him, he would talkto him first. He was exceedingly powerful but never haughty.He was the upholder of the four castes. He conferred honourupon people.

He never spoke a lie even in extreme danger or peril. Hewas 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 controlover anger.

He was ever ready to keep vigilant watch over his ownfaults. He was an expert rider, a great warrior, a valiant general.


He had great skill in all the military manoeuvres. He wasunconquered even by the Gods. He was free from the evil habitof carpingSri Rama is an Avatara of Lord Hari. Lakshmana isan Avatara of Adisesha. Bharata and Satrughna are Avataras ofthe 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 andglowing with splendour. He was in no way inferior to Indrahimself in battle. He was well versed in holy scriptures andequal to Brihaspati in wisdom. He was skilled in every science.He was an object of love and reverence with all people. Hehad his senses under perfect control. Even his enemies werepleased to see him. He was the terror of the wicked and theprotector of the vir tuous. He was endowed with keenintelligence. He could never be vanquished by anyone.Herenounced the throne and the pleasures of the senses and theworld to fulfil the words of his father.

If Rama had longed for the throne, it was quite easy forhim to get it. He was very popular. He was the mightiest ofheroes. He destroyed the Rakshasas and bent the tremendousbow of Lord Siva. But he did not show the least physical force.He gladly accepted what was dictated by the cruel and wickedKaikeyi. The throne possessed less fascination for him thanthe obedience of his father ’s behests. He renounced thekingdom and the comforts of a king. He gladly accepted exile.The laudable virtues of Sri Rama cannot be adequatelydescribed.

Of all the four brothers Sri Rama was a paragon ofvirtues. He was not only kind and affectionate but generousand considerate of feelings for all around him. He had asplendid phys ique and winning manners . He had amagnanimous personality. He was extremely noble, generous,chivalrous and fearless. He was very simple and absolutely freefrom ostentation.Sri Rama’s life was a life of holy obedience,


of s ta in less pur i ty, of matchless s impl ic i ty, laudablecontentment, commendable self-sacrifice and remarkablerenunciation. He paid equal respect to his mother and hisstepmothers and revered his Guru.

Sita once told Rama to seek shelter in a safe place andlet 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 underhim. Sri Rama said, “O Sita, I may even give up life or you orLakshmana but can never give up the fulfilment of my wordgiven particularly to helpless Brahmins. Rama speaks but onceand never fails to keep up his promise.”Sri Rama was happy inadversity, calm in miseries, intrepid in dangers.Sri Rama wasa mighty hero. He was the hero of heroes. Single-handed, hekilled great and renowned warriors like Khara and Dushana.He vanquished the invincible Vali.He was an ideal king. Heruled the kingdom in a wonderful way. He was just andrighteous. He was courageous and kind. He was endowed witha gentle and generous disposition. He was civil and courteous.

His subjects loved him immensely. Not a single man wasunhappy during his regime. He often used to say, “I will doanything and everything to please my subjects, and, if necessaryI can even abandon my dear wife for their sake.” That is thereason why his reign was called “Ramarajya.” There were nodacoits during his regime. All led a virtuous life. Nobody spokeany untruth. Anybody could leave a bag of gold or jewels evenin the main street. No one would touch it.

11. GnaniThe Gnani Purush, (Jnani, Gyani are other terms) is one who

constantly remains as the Self, the Atma, The Soul. His is the stateof swa-parinati, which means he is self-contained and does notneed any evidences of the non-Self (par-parinati) for his existence.The Gnani has no desire for any temporary thing in this world. Heis free from inner attraction to gold or women- wealth or sex, fame,honor, respect or disciples or the need to create a religion.


Gnana Marg. Murugan is Gnana Pandithan. He gaveGnana Upadesa to Narada and then to his own Father. He isthe embodiment of Advaita Gnana. Arunagirinathar, singsabout Him in Thiruppugazh and Kandar Anuboothi.

12. Papa and PunyaKARMAS These are the “punniyam” (merits) and the

“paavam” (sins) which are the effects of the souls of the actionsof the souls by their minds, by their speech, and by their bodies. During the life time of the birth in which the actions are donethey are called by the name “aakhaamiyam”. When the karmaswhich are “earned” in this manner from birth to birth getattached to “buddhi tattva” (intelligence) and remain in mayatill they mature they are called by the name “chachitham”. When the matured karmas out of the “chanchitha” karmasproduce effects by giving the body that is thereafter taken (bythe soul) and the pleasures and sorrows that are experiencedthrough that body they (the matured karmas) are called by thename “praaraptham”.”Thirothaayi”

It is “Sivasakthi” (Power of Shiva) which activates andmakes mature the three malams called “aanavam”, karma, andmaya. “Thirothaayi” is referred to as a “malam” as a matter ofcourtesy because it activates “malam”. (“Malam” = impurity;and impurity binds the soul).

13. AvvaiyarThe Avvaiyars (Tamil: xsitah®) “respectable women”

was the title of more than one poet who was active duringdifferent periods of Tamil literature. The Avvaiyar were someof the most famous and important female poets of the Tamilcanon. Abithana Chintamani states that there were three femalepoets titled Avvaiyar.

Among them, Avvaiyar - I l ived dur ingthe Sangam period (c. 1st and 2nd century CE) and had cordialrelation with the Tamil chieftains Paari and Athiyaman. Shewrote 59 poems in the Purananuru.


Avvaiyar - II lived during the period of Kambar andOttakoothar during the reign of the Chola dynasty in the 13thcentury. She is often imagined as an old and intelligent ladyby Tamil people. She wrote many of the poems that remainvery popula r even now and a re incu lca ted in schooltextbooks in Tamil Nadu. These books include a list of dosand don’ts, useful for daily life, arranged in simple and shortsentences.

There is a very famous legend that is associatedwith 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 re t i rementfrom Tamil literary work while resting under Naaval Pazhamtree. But she is met with and was witti ly jousted by adisguisedLord Murugan (regarded as one of the guardian deitiesof Tamil language), who later revealed himself and made herrealize that there was still a lot more to be done and learnt.Following this awakening, Auvaiyar is believed to haveundertaken a fresh set of literary works, targeted at children.These works, even after a millennium, are often among thevery first literature that children are exposed to in Tamil Naduschools.

The name Avvaiyar i s a combinat ion of Tamilword avvai with honorific suffix ar.Avvai refers to respectableelderly woman as the wordammai which means good woman ingeneral term for a woman of any age. Thus the name Avvaiyarmeans a respectable good womanhence a generic title ratherthan a specific name of a person.

The Avvaiyar who lived during the Sangam period iscons idered to be contemporary to poets Paranar,Kabilar and Thiruvalluvar. She is attributed as the author of 7verses in Natrinai, 15 in Kuruntokai, 4 in Akananûru and 33in Puranânûru. Legend states that she was a court poet of the


rulers of the Tamil country. She travelled from one part of thecountry to another and from one village to another, sharing thegruel of the poor farmers and composing songs for theirenjoyment. Most of her songs were about a small-timechieftainVallal Athiyamaan Nedumaan Anji and his family. Thechieftain had also used her as his ambassador to avert war withanother neighbouring chieftain Tontaiman.The rest of her songsrelated to the various aspects of state governance.

The medievaal period Avvaiyar was the court poet ofthe Chola monarch and was the contemporaryof Kambar and Ottakkuttar.She found great happiness in thel i fe of smal l ch i ldren . Her works , Aath ichoodi andKonraiventhan written for young children, are even nowgenera l ly read and enjoyed by them.Her two o therworks, Mooturai and Nalvali were written for grown upchildren. All the four works are didactic in character — theyexplain the basic wisdom that should govern mundane life. Herfamous works include: Vinayagar Agaval, Aathichoodi,Kondraivendhan, Moothurai and Nalvazhi.

14. Athiveerarama PandiarAthiveerarama Pandiar was a pandia king ruled from

Korkai a port city of pandian kingdom in 16th century. He hasauthored many books inc luding VETRI VERKAI andNAIDATHAM in tamil.

15. ParimelalagarOne of the Ten Interpretes of Tirukkural during Sangam Age

16. NaladiyarNaaladiyar is a Tamil poetic work of didactic nature

belonging to the Pathinenkilkanakku anthology of Tamill i te ra ture . This be longs to the pos t Sangam per iodcorresponding to between 100 – 500 CE. Naaladiyar contains400 poems, each containing four lines. Every poem deals withmorals and ethics, extolling righteous behaviour. There is anold Tamil proverb praising Naladiyar, which says, Naaladiyar


and Thirukkural are very good in expressing human thoughtsjust as the twigs of the banyan and the acacia trees are good inmaintaining the teeth.

Didactic natureNaaladiyar was composed by Jain monks, who flourished

in the Southern India (current Tamilnadu state) during the reignof the Kalabhras and delivers the didactic messages that arecharacteristics 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 examplesfrom daily life. For example, one of the poems states that justlike a calf placed in front of a vast herd of cows seeks out itsmother unerringly and attaches itself, the deeds of the pasthome in on the doer and exact their price unfailingly.

17. ManakkudavarOne of the Ten Interpreters of Tirukkural During the

sangam period

18. ParithiyarOne of the Ten Interpreters of Tirukkural During the

sangam period

19. KalingarOne of the Ten Interpreters of Tirukkural During the

sangam period

20. ThayumanavarThayumanavar or Tayumanavar, (1705–1742) ,

pronounced Thâyum-ânavar, is one of the spiritual giants anda Tamil philosopher from TamilNadu,India. Thayumanavararticulated the Saiva Siddhanta philosophy. He wrote severalTamil hymns of which 1454 are available. His first three songswere 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 Godas both immanent and transcendent.

Thayumanavar was a respected scholar inboth Sanskrit and Tamil and was a minister to the Kingin Trichinopoly in South India. His name hails from the nameof the deity of the Rockfort Temple in Trichinopoly. When hebecame god-minded he quit his job and began roaming,preaching Shaiva-siddhanta philosophy and Shiva worship. Hissongs are full of the divine bliss which he enjoyed andtransmit ted in abundance. The songs on the theme ofthe Atman craving for the union with the Supreme, are famousfor their authenticity, simplicity and easily rememberedlanguage. He is also known for his unceasing emphasis on theunity of all paths to God and of all religions, and, in particular,on the unity of Vedanta and Shaiva siddhanta.

21. GuruThe word ‘Guru’ is a Sanskrit word. ‘Gu’ means

“darkness”, ‘ru’ means “removal”. So the word ‘Guru’ meansthe one who illumines the intelligence and removes ignorancethat is obstructing the full development ol his pupils. The word‘Guru’ also has another meaning ‘Gu’ means, “not limited byattributes” and ‘ru’ means, “not affected by appearances”. Sothe Guru is one who is free from prejudice and treats all pupilswith equal love.

There are eight types of Gurus

(1) BODHA GURU - Who explains the rules and regulationsgiven in the Shastras.

2) VEDA GURU - Who directs the minds of his disciples(Shishyas) towards God.

(3) PRITA GURU - Who removes doubts and purifies themind and heart.


(4) NISHIDDHA GURU - Who teaches how todischarge certain duties.

(5) KAAMYA GURU - Who teaches the performanceof good deeds.

(6) SUCHAKA GURU - Who teaches six types ofyoga.

(7) VAKSHAKA GURU — Who teaches theprinciples of yoga.

(8) KARANA GURU — Who is able to confer to abilityto merge into the Eternal Absolute (Brahma). Whocan effect transformation of the human into divinity.Guru Gita82 classifies Gurus under seven heads calling

them:

Suchaka is the ordinary school master who gives secularteachings - the three ‘R’s and arts.

Vachaka is one who imparts ethical teachings, dharmasastra,

Bhodaka is one who teaches mantras for variouspurposes - secular or other, and stops with that.

Nishiddha is one who teaches mantras and other methodsfor achieving lower purposes just as marana, vasikarana,sthambana and akarshana. These are almost invariably used toachieve low earthly objects and are hindrances to one’sachievement of the spiritual goal. It is a danger for one to getunder a Nishiddha Guru.

Vihita is one who teaches Virakti or detachment, that isfrees one from attachement to earthly things and prepares onefor achieving one’s spiritual welfare. Vairagya or dispassion isthe sine qua non for progress just as its opposite, namely,extreme attachment to kamini and kanchana, is a powerfulbarrier to all progress.


Karana instructs the sishya as to the import of theMahavakyas the axioms or axles of the Upanishads. Aftersecuring thorough vairagya one is ready to get at least anintellectual grasp and then a realisation of the grand basis ofall mukti. Mukti is the realisation of the real nature of oneselfand of Atma, that is Paramatma; and the mahavakyas embodythat truth. Thus the teacher of this basis of salvation is thecause, Karana for salvation and therefore the Karana Guru.

Parama Guru, The last and the greatest of all, whoenables the sishya to thoroughly absorb the truth of theMahavakyas and to realize for himself the Mahavakyas andthus escape samsara or rebirth, is the Parama Guru. He is alsocalled the Moksha Guru. Others are mere Gurus.

22. Idakala and PingalaIda 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.

23. SushumnaSushumna is the central channel and is associated with the

river Saraswati. Within the Sushumna nadi there are three moresubtle channels: Vajra, Chitrini and Brahma nadi through whichKundalini moves upwards running up the body from just belowMuladhara chakra to Sahasrara chakra at the crown of the head.

24. Amritha /AmbrosiaAmritaAmri 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 fromthe pituitary gland down the throat in deep states of meditation.It is considered quite a boon: some yogic texts say that onedrop is enough to conquer death and achieve immortality.


25. EttiranduRefer 16th Aphorism

26. Moolakkanal:Internal heat having its seat in the muladhara.

27. KandasthanamThe 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 aserpent coiled into three and a half circles around the centralaxis Svayambhu-linga at the base of the spine. The serpent liesblocking the entrance to Sushumna, the central channel withhis mouth. Sushumna remains closed at its lower end as longas Kundalini is not awakened.

28. Sat — SATCHITANANDA

Truth (SAT) delivers us from falsehood, from the veils ofconfusion/delusion. Truth leads us from unreality into reality — aprofound and sacred PRESENCE. Truth is realized throughpracticing true awareness (surrendering preferences, desires, bias,prejudice, self deceit. conceit, pride, fear, and doubt). Surrenderingto truth — to thusness leads us into acceptance of unbiased andunconditioned/unconditional universal truth/reality. To desire onlyTHAT is a major aspect of mature spiritual practice. It providesall the focus, direction, and energy that is required for success, butin 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 pa th ofobstructions. A basic truth is that awareness can not come aboutwithout truth. Consciousness of consciousness also cannot existin slumber, thus self realization, enlightenment, and gnosis willnot dawn without SAT. In SATCHITANANDA, SAT and CHIT(consciousness) form integral parts of a greater and profoundsacred wholeness.


SATCHITANANDA is the living spirit-filled (spiritual)result of merging unlimited and subjective absolute beingnesswith objective absolute consciousness. Here, in the instant ofintegration, there manifests a complete and spontaneousexpression of non-dual integration of subjective and objective— of beingness and consciousness. Instantaneously in thesacred moment an ever present holotropic morphology or GreatPerfection 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 thereal, out of the veil and into clarity and consciousness of ourtrue state. SAT restores us from a limited, constricted, andseparate states of stasis, to our authentic boundless and naturalstate of unobstructed beingness. This leads to the merger ofpure beingness and absolute subjective experience with pureconsciousness and absolute objectivity.

Chit is consciousness. It is thus one of the integralingredients toward waking up out of slumber and forgetfulnessand into our true nature, our uncontrived/unconditioned trueand natural self.

Ananda is absolute Bliss. Here all tension, stress,obstruction, bias, distortion perturbation, conflict , anddisturbances have been let go of, surrendered, removed, andpurified. Here in SATCHITANANDA the nadis are completelyopen and the imbalances are balanced — harmony andsynergistic synchronicity allow the shakti prana (kundalini) tomaintain and uphold the body/mind and breath and thispermeates one’s entire being and irrigates the consciousness.Shakti and Shiva are reunited in one’s own countenance. Onereflects and acts as a the natural transpersonal spontaneousextension, conduit, and expression of divine presence — ofdivine love and wisdom reflecting the “reality” of”ALL OURRELATIONS”. Ananda (Bliss), contentment (santosha), peace(shanti), or nirvana are the goals, but rather a spontaneous resultand expression — a natural aspect of this transpersonal


relat ionship without a separate subject /object . I t thussymbolizes the Great spir i tual object less relat ionship/integration — the realization of the Great Integrity where theGreat Beingness and Infinite Mind are experienced as a livingunity in the present as Great and Sacred Presence.

Having aligned ourselves devoid of resistance we arriveinto the sacred Integrity of Pure Beingness and Consciousness— a synchronistic holotropic state of inner and outer ecologies— balance, communion, and harmonization of all the energiesco-emerge, fill our all interstices, veins, and channels — theessent ia l energy f lows unobs t ruc ted through na tura lexpression.

In yoga, SATCHITANANDA is said to happen for shortor longer moments associated with moments of spiritualinsights, glimpses into the unknown, satori, revelations,realization, sabija samadhi, great beauty, transcendentalexperiences, moments of inspiration, and the raising of thekundalini. Thus SATCHITANANDA shines through as a resultof an authentic practice into every corner of our life — the“object” (existing only when one is not abiding in the eternalnow) is to return to this reality when we find ourselves separate— to make this realization more continuously, accessible, andavailable — in perpetual continuity (nirbija samadhi) — tomerge i t s e te rna l aspect in to the weave ofALL OURRELATIONS.

29. PattinatharSaint Pattinathar Tamil: was a Saivaite and a Spiritual

leader. He was born to Sivanesa Chettiar and Gnanakalai. Hisfather was a trader in Tiruvidaimarudur, Thanjavur district. Hisbirth name was Swetharanyar after as epithet of Lord Sivaof Swetharanyeswarar Temple. He was also called asThiruvenkadar by the people. When he was five years old, he losthis father. Like his father he spent money on Siva devotees, andfed them daily. He was a trader and had enough wealth. At sixteenyears, 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. Meantimethere was a very poor Saivaite by the name of Sivasarumar whospent all his wealth in feeding the Siva devotees. When all hiswealth was spent he sold his wife’s nuptial chain (thali) and fedthe devotees of Lord Siva. Once in his dream, Lord Siva appearedand told him, he would find him (Siva) as a baby at a certain spot.“Hand over the baby boy to Thiruvenkadar. He would give goldequal to the weight of the baby. The Saivaite devotees found thebaby and took him to Pattinathar. He adopted the child and gavethe couple, gold and more wealth.

Search for divinityThe divine child grew up and followed in his father’s

footsteps. Once the father sent him on a ship with a good lot ofmerchandise and when he came he brought back sacks full ofpaddy husks. The father was angry and locked him up in a roomand going to the harbor, threw the husks out. What was hissurprise to see they were all gold; Every dried piece of thehusk turned out to be gold and precious gems. He hurried hometo see his son. He was not in the room. His wife gave him asmall box the son had given before he disappeared. In it wasan Palm-leaf manuscript and a needle without an eyelet. On thescript were the following words (in English for understanding):

“Not even an eyeless needle will accompany you in thefinal journey of life.”

Pattinathar (Thiruvenkadar) realized the philosophy andwisdom of the words, and renounced everything - his wife, hiswealth, his kith and kin and all other mundane attachments. Withonly a loin cloth he left. He sang many a philosophical song toenlighten people on the Blissful state of renunciation. He sangabout the human life and its complex dimensions, made his lyricsmore appealing to the common man. He urged repeatedly not tobe attached to the body and its pleasures, for the body whichperishes and becomes food for animals and worms. Think of Godand surrender at God’s feet.


Pattinathar worshiped Shiva at the Srikalahasti temple,which has inspired great poetic and musical works. Thesamadhi [attained salvation in this place] of Pattinathar is ah is tor ic landmark loca ted on the Ennore Expresswayin Ti ruvot t iyur. i i t i s a round 500 years o ld . Ins ide theNandrudayan Vinayaga temple in Devadhanam, Tiruchirappalli,idol for Pattinathar is found.

30. Body and soulGross Body (Sthula Sariram). (Annnamaya Kosam)

‘Annam’ means food and ‘maya’ means modifications. the bodyis the result of modification of food and hence called‘Annamaya’. The food eaten is digested. Its very essencebecomes the sperm in man and the ovum in woman. Theycombine to form the seed, from which the foetus is formed. Itis nourished in the womb by the food eaten by the mother. Atbirth, the child emerges from the womb and is nourished bythe mother’s milk. It grows up and develops in strength andsize due to the food eaten. We consume mountains of food inour lifetime. Finally, we die to merge into food (Earth). Theearth itself becomes the food we eat. So, we are born fromfood (earth) and go back to food (earth). Food is that which iseaten by being and which eats beings.

We eat food and food in turn eats us. Many die byovereating. Many die by under eating. Also the body gets eaten bymany viruses and bacteria, even while we are alive; and by wormsand 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) tothe astral body. In the same way the astral or Sukshma body iswithin the gross or physical body. The gross body cannot doanything without the astral body. Every grosscentre of the bodyhas its astral centre or Sukshma body is within the gross orphysical body. From the fourth ventricle it runs along the third,then the fifth ventricle The subtle body Sukshma sarira orSukshma sharira in Vedantic philosophy.


31. LobiAn Avaricious person

32. Lord MurugaThe peacock, cock and the sphere held by the Lord are

symbolic of bindu, nadam and gnanam. Bindu is the firstexpression and nadam is the first vibration of the Absolute.The cock has a name ‘Irulakattan’ in tamil which means onewho is capable of removing darkness ignorance.

Murugan means beauty and attraction. Guhan means onewho 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 emanatedfrom Lord Shiva. Vela means with sphere in hand.These aredifferent names to Lord Subhramonya

33. KantharalangaramArunagirinathar 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 KandharAlangkaram. Each word appeared like a selectively chosenflower to adore God. Kandhar Alangkaram, consisting of 102verses, is a marvelous creation of poetry that portrays themagnificence of Muruga and presents Him in all His splendorand glory before us.

Apart from being an ornament that adds to the beauty ofMuruga, Kandhar Alangkaram describes the various qualitiesof Muruga, His benevolence, His knowledge, His valour, thepower of His Vel, the exquisitely beautiful peacock and theensign of the rooster. It describes how Muruga comes into ourlives in various roles.

34. ArunagirinatharArunagiri was born in Thiruvannamalai, a town in Tamil

Nadu. His father died soon after his birth and his mother and sisterbrought him up in the rich cultural and religious traditions. Legends


claim that Arunagiri was attracted to the pleasures of the flesh andspent his youth in pursuing a life of debauchery. He used to getmoney from his sister each time to go to devadasi’s. His sisteralways give whatever she earned to make his brother happy. Oneday he demanded money from his sister, but unfortunately she hadno money. She was very sad and said, “Oh brother, I am sorry thatthere is no money to give you today.” Arunagirinathar shouted howits possible and he wanted money now to have pleasure. His sisterthen said “Brother, if you need to have pleasure then please comesleep with me, tomorrow I will get you the money somehow”.Hearing that, Arunagirinathar felt how self centered and selfish hewas. He decided to end his life, went to the temple hit his head inall the pillars and steps, begging for forgiveness. Then he leapedfrom the tower of Thiruvannamalai temple. He was howevermiraculously saved from the death by Lord Muruga who alsotransformed him to a holy saint instantaneously

Arunagiri sang his first devotional song and thereafterdecided to spend the rest of his life singing in praise of the God.He was a devotee of Lord Muruga and worshipped the God atVedapureeswarar temple at the sacred place known as Cheyyar onthe banks of the Cheyyar River .His fame got the jealousy of chiefminister of the Kingdom. He claimed Arunagirinathar as a falsesaint and not a true devotee of Lord Subramaniya. So the kingarranged a public gathering and asked Arunagiri to show LordSubramanya to others also. Arunagiri started singing songs towardsLord Muruga and soon after Lord Muruga appeared in a stone pillarin the form of child. He was as bright as equal to hundred of sunsand the people were unable to see this with their ordinary eyes.Due to this everybody lost their eyes including the king andministers. It was suggested that bringing the Parijatha flower couldonly get sights back to the people. Arunagirinathar is said to haveentered the body of a parrot in order to fetch the parijatha flower.His enemy Sambandan burnt his body and hence Arunagirinatharsettled himself on the temple tower in the form of the parrot andsang his famous kantharanubhuthi. There is a form of a parrot inone 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 isconsidered to be the compiler of the Yoga Sutras, along withbeing the author of a commentary on Panini’s Ashtadhyayi,known as Mahabhasya. As per one legend, he fell (pata) intothe hands (anjali) of a woman, thus giving him the namePatanjali.

Patanjali Yoga SutrasIt is said that once, while watching a dance by Lord Shiva,

Adi Shesha found it unbearable to support the weight of LordVishnu. Amazed at this, he asked Lord Vishnu the reason forthe same. Lord Vishnu said that this was because of his harmonywith Lord Shiva’s energy state, owing to the practice of Yoga.Realizing the value and benefits of Yoga, Adi Shesha decidedto be born amongst humans as ‘Patanjali’, to teach them thegreat art.

Yoga Sutras are considered to serve as the basis of theyogic techniques. Maharishi Patanjali, “The Father of Yoga”,compiled 195 sutras, which serve as a framework for integratingYoga into the daily routine and leading an ethical life. The exactdate of the compilation of the Yoga Sutras is not known.However, it is believed that they were written somewherearound 200 BC. The core of Patanjali’s teachings lies in theeightfold path of yoga. The path shows the way to live a betterlife through yoga.

36. MUMMALAMOur knowledge and action are influenced and impaired

by something which Saivism calls anavam. Anavam is thesource of our ego and ignorance.

Our ability to know, act and desire is impaired by thissutble entity, anavam. Like the husk of paddy or verdigiris oncopper, anavam is associated with the soul from t imeimmemorial. 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 whichit is called. Anavam means that which make the soul small,like an atom.

We think before we act. Our action is based on ourthought which depends on our knowledge. Ignorance whichcauses obstacle to our knowledge is, therefore, the base of ourproblem. We also fail to take a balanced view and act wronglybecause of our arrogance. The source of this is our ego. Anavam which is the source of ignorance and ego is consideredas the original impurity or moolamalam. Karma and maya helpto 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 orspecial nature and is called its sorupalakshanam.

In another way, in association with karma and maya, itmakes the soul to know mistakenly. Karma and maya enablethe soul to improve its capability of knowing. They act as dimlight in darkness and help us to form an unclear picture, oftenan incorrect picture of things. This again is due to anavam. This i s the genera l na ture of anavam and i scalled thadasthalakshanam.

Karma and maya act like lamp in darkness. In the dimlight soul often experience difficulties. This is actually due tothe darkness of anavam. Without understanding it, otherreligions mistakenly blame karma and maya as sources of ourproblems. Except Saivism, other religions do not speak ofanavam.

Function 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 evilthings 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 whetherwe get what is due to us or not, whether we obtain thefruit of our labour or not, whether our possession willleave us or not, etc,.

5. Thapam - Inability to bear the loss or likely loss ofsomething closer to us.

6. Vaatam - Sorrow caused by the above.

7. Visishtram - Though we are the cause of our pleasureand pain, we blame others for them.

Though it is a common practice to compare anavamwith darkness, it is worse than darkness. Darkness obsuresthe objects but show itself. Anavam obsures both. Likedarkness, anavam is one and not many.

When the soul evolves spiritually and receives divinelight or divine grace, the fetters of anavam get weekened andremoved. Many happenings in life do not have reasons or findacceptable explanations. Though born and bread in the sameenvironment, we find one enjoying life with all benefits andanother falling into unfold mysery. Sickness, poverty, deathetc., are occuring unexpectedly. Unable to find any reason wecall it as karma. The theory of karma explains such occurences.

Karma means ac t ion , or v ina i in Tamil . Inphilosophical term it means action, its fruits and the lawgoverning it.

Cause and Relationship There are religions which do not believe in God. But

almost all religions believe in karma. ‘One has to experiencethe fruits of his own karma’ is the karmic law. Proverbs like‘you reap what you sow’, ‘what is done in the morning takeshape in the evening’ etc., explain this concept.usage is in


connection with karma, it is called sambandham. Pleasure and painare respectively the result of good and evil actions. A verse inSangam literature, the early Tamil works, say ‘Good and evil arenot obtained from others’

Karma or action cannot take place by itself. It has toinvolve some materials. My act of writing involves pen, paper,my hand, etc., These are products of the subtle entity calledmaya. Thus karma involves maya. Karma and maya help thesoul to get release from the grib of anavam. This necessarilyinvolves the association of them with anavam.

Because of their association with anavam, karma andmaya are also said to be malams. Like anavam they also existfrom time immemorial. Anavam is called sakaya malam. Sakayam means ‘born with (the soul)’. Because anavamdirectly binds the soul, it is called prathi pandham. Karmacame 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. Theaction or karma we do is called agamiyam. Even after theaction is over, its fruit does not end. The good and bad actionsleave their imprints as punniyam and pavam respectively. Theyfollow the related soul from birth to birth.

The karma we do in various births are thus following usin large quantity. This quantity of karma is called sanchitham. From this quantity of sanchitha karma a portion comes to soul’sexperience 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 Godfrom maya. When and how the karma is to be experienced isdecided by God himself.

According to Jainism and Buddhism, karma on its own goesand joins the Soul and come to experience. No external Beinglike God is necessary for it. Like a calf, among a large number ofcow, going and finding its mother for feeding the milk, karma alsofinds the related person and come to experience.


This explanation has its flaw. Unlike the calf, karma is anunintelligent entity. It cannot go and find out the related personby itself. An intelligent Being with perfect wisdom and power isnecessary to make karma to join the related person. This Being isGod Siva as explained by Saiva religion. The Tamil wordfor prarabdha karma is ul or ulvinai, as found in Thirukkural andother literatures. Since the time and place for it to come toexperience is determined by God, it is also called vithi.

Karma and its FruitsAll the karma performed in a particular birth does not come to

experience in the same birth. They come to experience in thesubsequent births. All the seeds sown in the same place at the sametime do not germinate at the same time. Some germinate earlier andsome later. Karma coming to experience is similar to this.

For the past karma to come to experience, we have to dokarma again. By this new karma, the past karma comes to ahappy or sorrowful experience and gets exhausted. But thisnew karma becomes agamiyam, then as sanchitham and againas prarabdham.

Thus one karma coming to experience and getting exhaustedgives rise to a new karma. It is like a river, the water at one placemoving away while another taking its place. It is a continuousprocess of one karma, going out and another coming in. Thequestion, therefore, arises, ‘Is there no end to this continuingprocess?’ How can the soul get liberated from this?

Saiva religion shows the way for liberation. We shoulddevelop positive qualities and attitudes in life. Showing loveto all living beings with malice to none and engaging in gooddeeds will help to develop divine qualities. Our action of karmashould be in the way of Siva who, according to St. Thirumoolar,is not different from love.

We gain experience from karma, and knowledgethrough experience. The grib of anavam gradually getloosened. We become matured to understand our own nature


and our relationship to God. We develop an equipoise of mindto take up happiness and sorrow, the fruits of good and evilkarma, alike. God’s Grace then descends to us. Our actionswill then be not motivated by our senses, prompted by anavamalam. They become His actions and the karma will not followus to come to experience.

MAYA IS REAL Matter gets transformed to energy and energy to matter.

Nothing is created from the void. Creation and destructionare transformation from one state to another. This is ascientifically accepted fact. The Saiva philosophical conceptof the worldly things and the cosmos reflects the abovescientific view.

Always ExistingWhat is real only comes to existence. This concept is

called Satkariyavatham in Saiva Siddhanta philosophy. Itconsists of three words sat, kariyam and vatham. Sat meansone which is real; kariyam means the product; vatham meansconcept. From this, it follows that nothing comes to existencefrom nothing or void. According to Saiva philosophy, all thingsare born out of a subtle entity called maya. It is the seed of theworld we live in. Saiva Siddhanata views maya as real andeternal. It is not an illusion. Like energy, it pervadeseverything and is used by God when required. It is customaryto divide the word maya into ‘ma’ and ‘ya’, and to say that‘ma’ indicates involution and ‘ya’ indicates evolution. By thisthe origin and decay of things are explained as transformationfrom and to maya. Death is a transformation of the physicalbody to maya and birth is vice versa.

For the soul to act, it requires the body, and the mentaland psychological faculties. These are called respectively asdhanu and karana. It also requires the world, called bhuvanamto stay in. For its actions to come to experience it requiresmaterials of experience or enjoyment, called bhogam. Dhanu,


karana, bhuvana and bhogam are the products of maya. Like apot which disintegrates and get transformed to clay, these thingswhich were made of maya decay and get transformed tomaya.Like a Lamp

The soul’s power of knowing is impaired by anavam. Inassociation with the products of maya it engages in action andgains experience. Through experience it gradually gainsknowledge. With God’s Grace, Soul’s knowledge improves andthe shackles of anavam get loosened. Thus i t evolvesspiritually. Like a small lamp, helping in darkness till the sundawns, maya helps the soul till it receives the divine light.

The soul is an association with anavam. It gainsknowledge through the senses and mental faculties which areproducts of maya. This knowledge is not perfect and oftencreates confusion. Because of this, the maya which helps thesoul to gain knowledge is also considered as a malam orimpurity.

Nature and DivisionMaya is a single entity. By the nature of its action, it is

divided into two parts called sudha maya (pure maya) andasudha maya (impure maya). In association with the anavamalam, it causes confusion and misunderstanding and in thisstate it is called asudha maya. It is also the cause of mentalattachment and hence is called moga karani. Sudha maya isnot in association with the malam and does not cause anyattachment. Hence it is called karani.

Souls, as explained earlier, are divided into threecategories, vijnanakalar, pralayakalar and sakalar. Since theyare of three categories, the ‘world’ required for them is also ofthree categories. They are respectively called sudha maya,asudha maya and prakriti maya worlds. Prakriti maya is theproduct 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 philosophiesspeak of twenty four tatvas(of prakriti maya). Out of the thirtysix tatvas, five are classified under sudha maya, seven underasudha maya and twenty four under prakriti

EVOLUTION OF THE SOULGrowth is natural for all beings. It happened in the

previous births, happens in this birth and will continue in thecoming births. After taking many births we have evolved ashuman beings. Even among human beings growth andevolution are taking place.

Our knowledge and understanding are according to the levelof our growth or evolution. Accordingly the grib of anavamgradually gets loosened. Soul’s evolution can, therefore beconsidered as the weakening of the grib of anavam. This evolutioncontinues till liberation or mukthi is attained.

The concept of the soul going to eternal heaven or eternalhell is not in Saivism. According to Saivism, liberation andBliss are the ‘birth right’ of every soul.

Original StateAt the beginning period, before taking births, souls were

enveloped in the darkness of anavam. They were inactive withtheir capabilities dormant. Anavam has a natural associationwith the souls, like the vedagiris in copper. This state of thesouls is calledkevala state.

The all merciful God helps the soul whose capabilitiesare impaired by anavam, by giving it a subtle body formed frommaya. This body is called puriyattakayam which is made upof eight constitutent elements of maya. They are the threetatvas of mental and psychological faulties called mind, budhiand ahankaram, and the five intrinsic elements of taste, vision,touch, hearing and smell. This subtle body moves with thesoul from birth to birth till it attains liberation and Bliss.

On getting the subtle body initially, the soul enters intoa state of action. Its power of knowing, acting and desiring is


awakened. According to its desire of likes and dislikes, thesoul acts for the first time. By God’s Grace, the soul then getsa gross body suitable to experience the fruit of its action orvinai. While the subtle bodies given initially were of the sametype for all the souls, the gross bodies differ according to theiractions. With the gross body the soul acts. According to itsaction it gets another body in the next birth, and this processof 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 karmaforms imprints as punniyam and bavam according to its good andevil deeds. In the next birth or births to come, these imprints cometo experience causing happiness and sorrow to the soul.

After death and before the next birth, the soul,sometimes stays in an intermediate stage and experiencespleasure or pain according to its karma. This stage when itexperiences pleasure is called heaven or sorkam and pain iscalled hell or narakam. Sometimes the soul also lies dormantwi thout any exper ience , l ike a rock or s tone . St .Manikkavasakar refers to this stage as the’birth of a stone’ inhis Sivapuranam verse.

Overcoming Karma Karma leads to birth and birth to karma. A question

may, therefore, arise as to how one can overcome this chainprocess of karma and birth. How can one be liberated?

Every religion stresses on the need to follow certainbasic ethics in life. Love, aram or dharma, good conduct etc.,form the basic ethics to be followed. St. Thirumoolar says

“Love i s S iva”Al l the Saiva Sain tsencourageshowinglove to others in whom Siva resides.

Along with good qualities, one should engage in gooddeeds. 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, suchqualities and services are necessary. In addition, we shouldthink and act without selfishness.

Act ing in the above manner one should chant . Thevaram, Thiruvasakam and other Thirumarai works withdevotion to God. In addition to these one should strive tounderstand the Saiva philosophical works which explain thenature of God, souls and the world and our relationship tothem. This will bring an inner change, helping one to move inthe way of God.

At this stage, our sense of I-ness and My-ness vanishand a feeling that all are according to God’s Grace develops. The grib of anavam completely loosens and soul’s true wisdomdawns. This s tage i s ca l led malapar ipaham in Saivaphilosophy.

Also we develop an equipoise of the mind when weare 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 maturedto receive God’s Grace develops. In this matured state, Soul’sactions are prompted with God consciousness and not by itsinner faculties. Hence karma does not effect the soul.

God’s Grace then descends on the soul. It is calledSakthini patham which means descent of Sakthy or God’sGrace. The Soul is then free of bondage and liberated to enjoySiva’s Bliss.

Eternal like God and different from Him .Even in liberation,this is the state of the souls.The Tamil phrase VEEDU PERUindicates that the ultimate stage of evolution of the soul is Mukthyor liberation and enjoyment of Siva’s Bliss.

Meykanda sastra’s Irupa irupathu and mummalamIn 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, continuosdisposition of excessive anger and hatred, irrational and blindinfatuations, murderous inclinations, the tendency to oppress andrepress and through that exult in creating misery and unhappiness,excessive and groundless self-conceit and finally losing the rationalcapabilities and becoming insane and abnormal.

The following seven traits or behavioral dispositions thatare irrational are attributed to maayai, the delusion-producer:the absence of illumination or ignorance; taking the false astrue and having no doubts about it; irrational passions andunthinking desires; believe in the magical and miraculous;unquestioning credulity or blind faith; and unnecessary andexcessive fear and anxiety.

To kanmam Thou has t a t t r ibuted the fo l lowingdispositions: non assertive indolence; total disinterestednessand indifference; always bothered with the moral issues ineffecting actions; abstaining from doing what one ought to doand enjoying belittling and ridiculing others.

It is also said these primordial elements being anati -unoriginated and intrinsic to the anmas- inhere with the anmaswithout ever departing, forever seducing the anmas to their evilways without ever diminishing in their nasty hold. If that is thecase, it appears most certainly now, that there is NOTHING thatcan be said to be mine , my way of Being-in-the-World, a way ofliving that’s peculiarly mine. From the most ancient times itself Ihave been totally overpowered by these forces of evil, making me do things that are unbecoming and evil, they themselves remainingunaffected by all the earthly struggles of mine mine.

37. TevaramThe Tevaram (Tamil: “Teva” means “God”, “Aram”

means “gar land”) denotes the f i r s t seven volumes ofthe Ti rumurai , the twelve-volume col lec t ion of


Tamil Saivite devotional poetry. All seven volumes arededicated to the works of the three most prominent Tamil poetsof 7th century namely Nayanars - Sampantar, Appar andSuntarar. The singing of Thevaram is continued as a hereditarypractise in some of the Shiva temples in Tamil Nadu. In thetenth Century AD, during the reign of Rajaraja Chozha I, acol lec t ion of these songs was found abandoned inthe Chidambaram temple, along with other religious literaryworks, and collated by Nambiyandar Nambi. It is during theChozha per iod tha t Tamil Saiv ism came of ageand Tevaram with its body of texts on rituals, philosophy andtheology, was canonized. The 276 temples revered by theseverses are called paadal petra sthalam and another 276 placeshaving Shiva temples that are casually mentioned in the versesare classified as vaipu sthalam. The conventional Sanksritdevotional texts were displaced in usage by Tevaram forSaivism and Nalayira Divya Prabandam for Vaishanvism. Thetradition of singing Tevaram verses in temples by trainedpeople called odhuvars is continued in some of the famousShiva temples in Tamil Nadu is followed even in the currentage. There are totally 796 of these songs with a total of morethan 8,200 stanzas. The three poets were not only involved inportraying their personal devotion to Shiva, but also involveda community of believers through their songs. It is one of theimportant sources of Tamil Bhakthi, a movement that inspiredthe agricultural community.

38. Thiruvasakam“Mannikkavasagar” one whose words are like gems wrote

the e ighth Thirumurai cons is t ing of Thi ruvachakam,Thiruvempavai and Thirukkovaiyar. He was born inThiruvathavur in the late 8th or early 9th century A.D. He wasa minister in the Pandya kingdom but when he was sent topurchase horses for the army, he spent all the money in religiouspursuits. Lord Sivan is supposed to have blessed him with hisgrace and saved him from the wrath of the King. It is said that


one who does not get moved by ThiruvAchakam will not bemoved by anything else.

Thiruvachakam has 51 poems wherein all the four classesof meters have been employed”

39. ThiruppugazhThiruppugazh ( ”Glory to the Lord” or “Divine glory”)

is a 15th century anthology of Tamil religious songs dedicatedto Murugan, the son of Shiva , wr i t ten by the poet -saint Arunagirinathar. The anthology is considered one of thecentral works of medieval Tamil literature, both for its poeticaland musical quali t ies, and for i ts religious, moral andphilosophical content.

The work and its contentsArunagirinathar went on a long pilgrimage, visiting

the arupadai, the six temples most sacred to Murugan, and over200 other holy shrines in India and Sri Lanka. At each of these,he composed songs in praise of Murugan, which are collectedtogether in the Thiruppugazh. The majority of the songs aresung to Murugan, but there are also a few songs that sing ofdeeds of Siva or the avatars of Vishnu, and of the powerof Parvati. Each song ends addressing Murugan as Perumal, ate rm tha t t rad i t ional ly had s t rong associa t ions wi thTamilVaishnavism.

The worship of Murugan has strong roots in Tamil Nadu.According to Tamil legends, Murugan was the brave warriorwho defeated the powerful demon Soorapadman, and was seenas being the epitome of youth, compassion and beauty.Arunagirinathar ’s songs build on this tradition, hailingMurugan as the source of all knowledge, who even gave saintlyadvice to his father, Lord Shiva. Murugan is described as beingfull of love and compassion. Arunagirinathar says in theThiruppugazh the songs will, by the grace of Murugan, conveythe pearls of devotion and wisdom. The songs containphilosophical musings onGod, expressed in simple terms,


plac ing par t icu lar emphas is on the ro le ofGod’s grace or mercy in helping the individual deal with thetroubles and ills that afflict humanity. The songs also deal withissues of morality and living a virtuous life on Earth, with manyexhorting people to seek true happiness in God.

Language and styleEarly mediaeval Tamil religious poems were written in a

language and style that followed the pattern of classical Tamilliterature. The Thiruppugazh, in contrast, was written in a formof Tamil that was quite different from pure classical Tamil and,in part icular, contained many loan words, part icularlyfrom Sanskrit. Its metres, too, are more obviously rhythmicalthan the stylised classical metres.

Musical poemsThe poet Arunagirinathar represents a remarkable blend

of Tamil literary genius, devotion to Murugan and musicalexpertise. Although music had always been an integral part ofthe Tamil hymns such asTevaram, Arunagirinathar was one ofthe first to set all his compositions to music in the style of“Santham”—setting the verses within a certain length toconform to rhythm (thala). Arunagirinathar utilises certainrepetitive phrases to achieve movement and colour in hispoems. By combining the Tamil hard or soft consonants andlong or short vowels in different ways, Arunagirinatharproduces hundreds of compound rhythmic words suchas, 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 valueas well as for their devotional. Arunagirinathar has combinedhis poetic skill and his devotion towards Muruga withremarkable ease. Scholars hail Thiruppugazh both as a literarymasterpiece 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 himselfinto an erudite scholar and versatile poet. (Arunagirinathardescribes 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 onlyyou, Lord Muruga, who make me sing.” (Yaam OdhiyaKalviyum Em Arivum Thame Pera Velavar Thandhadhanal”).

Arunagiri has woven a beautiful garland, made not offragrant flowers (Poomalai) but of beautiful verses of Tamiland has presented it to all so that they also could offer it to theLord and derive immense inspiration, knowledge and Blessingsfrom Him. Thiruppugazh is an ideal form of prayer, a beautifulset of songs, a panacea for all ills and above all a way of life.

40. DhurvasaDurvasas, was an ancient sage, the son of Atri and Anasuya.

He is supposed to be an incarnation of Shiva. He is known for hisshort temper. Hence, wherever he went, he was received with greatreverence from humans and Devas alike..

According to local tradition in modern Azamgarh,Durvasa’s Ashram or hermitage, where many disciples used togo to study under him, was situated in the area, at theconfluence of the Tons and Majhuee rivers, 6 km north ofthe Phulpur Tehsil headquarters.

BirthAccording to Chapter 44 of the Brahmananda

Purana, Brahma and Shiva once got into a heated quarrel. Soviolent was Shiva’s rage as a result of this quarrel, that the Devasfled from his presence in fear. His consort, Parvati, complainedthat Shiva was now impossible to live with. Realising thedisharmony his anger had caused, he decided to deposit this angerinto Anasuya, the wife of sage Atri. From this portion of Shivadeposited into Anasuya, a child was born, who was named Durvasa(literally, one who is difficult to live with). Because he was bornof Shiva’s anger, he had an irascible nature.


The Bhagavata Purana gives a somewhat different accountof Durvasa’s birth. In this version, Atri performed severe penanceto propitiate the Supreme Being in order to obtain a sonby Anasuya who would be just like Him. Pleased withhim, Brahma, Vishnu, and Shiva (being but differentmanifestations of the Supreme) blessed the sage that portions ofthemselves would be born as his sons. In due course, Anasuyabore Soma (Brahma’s incarnation), Dattatreya (Vishnu’s), andDurvasa (Shiva’s).

Role in the Churning of the OceanIn the Vishnu, Vayu, and Padma Puranas, a curse that

Durvasa laid upon Indra is described as the indirect reason forthe famous churning of the ocean.TheBhagavata and Agni Puranas a lso ment ion Durvasa’sinvolvement in the episode in passing, without going into thedeta i l s . Other sources for th is s tory, such asthe Ramayana,Mahabharata,Harivamsa, and Matsya Purana, donot mention Durvasa’s involvement at all, and ascribe theincident to other causes, such as the Devas’ and Asuras’ desirefor immortality.

The story in the Vishnu Purana goes that Durvasa, whilewandering the earth in a state of ecstasy due to a vow of insanityhe was observing, came by a Vidyadhari (a nymph of the air)and demanded of her a heavenly wreath of flowers she waswearing. 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, threwthe garland at Indra, who caught it and placed it on Airavata’shead. The elephant was irritated by the fragrance of the nectarin the flowers, so it threw the garland to the ground with itstrunk. Durvasa was enraged to see his gift treated so callouslyand cursed Indra that he would be cast down from his positionof dominion over the three worlds, just as the garland was castdown. Indra immediately begged Durvasa’s forgiveness, but


the sage refused to retract or even soften his curse, and wenton his way. Because of the curse, Indra and the Devas werediminished in strength and shorn of their lustre. Seizing thisopportunity, the Asuras led by Bali waged war against the gods.The gods were routed and turned to Brahma for help. Brahmadirected them to seek refuge with Vishnu. Vishnu in turn,advised them to call a truce with the Asuras and work togetherwith them to churn the Milky Ocean and obtain the Nectar ofImmortality, on the pretext of sharing it with them. Vishnupromised that he would ensure only the Devas drank the Nectarand obtained immortality so they could once again defeat theAsuras. The Devas took Vishnu’s advice and called their trucewith the Asuras, and thus did the gods and demons beginplanning their great enterprise.

Durvasa and ShakuntalaIn the Abhijñânashâkuntala, written by Kalidasa, when

the maiden Shakuntala ignored Durvasa’s demands to bewelcomed as a guest because she was daydreaming about herlover, Dushyanta, he cursed her that her lover would forget her.Horrified, Shakuntala’s companions managed to mollifyDurvasa, who softened the curse, saying that Dushyanta wouldremember Shakuntala when he saw the ring that he gave her asa token of their love. The sage’s curse came true of cours, andwas eventually lifted, just as he said it would be.By the end ofthe play, the two lovers are reconciled, and are happy to betogether again, along with their son, Bharata.

Durvasa, Rama, and LakshmanaIn the Uttara Kanda of Valmiki’s Ramayana, Durvasa

appears at Rama’s doorstep, and seeing Lakshmana guardingthe door, demands an audience with Rama. At the time, Ramawas having a private conversation with Death disguised as anascetic. Before the conversation began, Death gave Rama strictinstructions that their dialogue was to remain confidential, andanyone who entered the room and saw or heard them was to beexecuted. 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 thesage to wait until Rama had finished his meeting. The sagegrew angry and threatened to curse a l l of Ayodhya i fLakshmana did not immediately inform Rama of his arrival.Lakshmana, in a dilemma, decided it would be better that healone die to save all of Ayodhya from falling under Durvasa’scurse, and so interrupted Rama’s meeting to inform him of thesage’s arrival. Rama quickly concluded his meeting with Deathand received the sage with due courtesy. Durvasa told Ramaof his desire to be fed, and Rama fulfilled his guest’s request,whereupon the satisfied sage went on his way. Rama wasovercome with sorrow, for he did not want to kill his belovedbrother, Lakshmana. Still, he had given his word to Death andcould not go back on it. He called his advisers to help himresolve this quandary. OnVasishta’s advice, he orderedLakshmana to leave him for good, since such abandonment wasequivalent to death as far as the pious were concerned.Lakshmana then went to the banks of the Sarayu, resolved ongiving up the world through Yoga. Unseen by anyone, Indratook him to heaven.

41. KaraikkararA master attendant

42. KavadiA wooden structure used to carry pots of milk for

abishegam to Lord Murugan on His festival days such asThaipusam. It consists of a piece of wood to which pots ofmilk is tied to at either end and is decorated with a woodenarch, flowers and peacock’s tail feathers. Devotees carry thekavadi on their shoulders over a prescribed distance, usually afew miles from the temple, as an act of penance. (Penance:The deliberate act of performing spiritual disciplines that causehardship on oneself. These disciplines include fasting, carryingkavadi, prostrating before God 108 times and so forth. Thereason 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 thefuture. Gurus explain that God absorbs the effort we put outand devotion we express during the penance, and uses it todissolve or reduce the impact of bad karmas.) :

43. DakshinamoorthyDakshinamurthy or Jnana Dakshinamurthy is an aspect

of Shiva as a Guru (teacher) of all types of knowledge andbestower of jnana. This aspect of Shiva is his personificationas the supreme or the ultimate awareness, understanding andknowledge. This form represents Shiva in his aspect as ateacher of yoga, music, and wisdom, and giving exposition onthe shastras He is worshipped as the God of wisdom, completeand rewarding meditation. [This form of Shiva is popular inthe Southern states of India especially Tamil Nadu.]

Dakshinamurti literally means ‘one who is facing south(dakciGa)’ in Sanskrit. South is the direction of Death, hencechangeIn every Siva temple the stone image of Dakshinamurthyis installed, facing south, on the southern circumambulatorypath around the sanctum sanctorum. Perhaps, of all HinduGods, he is the only one sitting facing south. The greatseer Ramana Maharshi, has said in letter89 “one meaning ofDakshina is efficient; another meaning is ‘in the heart on theright side of the body’; Amurthy ’means ‘Formlessness’.“Dakshinamurthy Sto t ra .” in Sanskr i t , means the“Shapelessness situated on the right side”.

In his aspect as Jnana Dakshinamurti, Shiva is generallyshown with four arms. He is depicted seated under a banyantree, facing the south. Shiva is seated upon a deer-throne andsurrounded by sages who are receiving his instruction. He isshown as seated with his right foot on mythical apasmara(ademon which , according to Hindu mythology, i s thepersonification of ignorance) and his left foot lies folded onhis lap. Sometimes even the wild animals, are depicted tosurround Shiva. In his upper arms, he holds a snake or rosaryor both in one hand and a flame in the other; while in his lower


right hand is shown in vyakhyanamudra, his lower left handholds a bundle of kusha grass or the scriptures. The index fingerof His right hand is bent and touching the tip of his thumb.The other three fingers are stretched apart. This symbolic handgesture or Mudra is the Gnana Mudra (or Jnana Mudra or JanaMudra), a symbol of knowledge and wisdom. Sometimes, thishand is in the Abhaya Mudra, a posture of assurance andblessing.In Melakadambur the dakshinamoorthy looks seatedon a bull under a banyan tree,a hole in this statue’s ear thatextends to the next ear was an wonderful sculpturing.

Dakshinamurthy is portrayed as being in the yogic state ofabstract meditation - and as a powerful form brimming with everflowing Bliss and supreme joy. Variations of this iconicrepresentation include Veenadhara Dakshinamurthy (holdinga Veena), Rishabharooda Dakshinamurthy (mounted on a Rishabha- the bull) etc. Maharshi Kardamshankara Jnanadeva, a mystic seersays that Dakshinamoorthy means the abstract or hidden power ofthe absolute which expressed in all enlightened masters.

Indian tradition accords a special reverence to the Guruor the teacher. Dakshinamurthy, in the Hindu system of beliefsis regarded as the ultimate Guru - the embodiment of knowledgeand the destroyer of ignorance (as represented by the demonbeing crushed under the feet of the deity). The Jnana Mudra isinterpreted in this way: - The thumb denotes the God and theindex finger denotes the man. The other three fingers stand forthe three congenital impurities of man viz. arrogance, illusionand bad deeds of the past births. When man detaches himselffrom these impurities, he reaches God. Another interpretationis that the other three fingers denote the three states of life:Jagruti (Fully awake through senses and mind), Swapna (Sleepstate - When the mind is awake) and Sushukti (Tru-self - Whenthe senses and mind go into soul - Atma). The Abhaya Mudra,a gesture with the hand lifted above thigh with palm facingout, fingers pointing, is interpreted as His grace upon Hisstudents. The rosary or the snake signifies Tantric knowledge.The fire represents illumination, removing the darkness ofignorance.


44. Dasa NadiTen 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 theright foot and passing up to the left nostril

3. Pinkalai-The nerve beginning from the great toe of theleft foot and passing up to the right nostril

4. Kanthari-the nerve beginning at the navel passing to theneck where it assumes a seven fold form,being thesourceof the sevenmusical tones of the human voice

5. Atthi-frombelow the corner of the right eye to the bigtoe of the left foot.

6. Siguvai-situated in the region of the eyes forming tenbranches as optical nerves

7. Alambudai-begins at the anus and terminates in themouth.

8. Purudan-in the region of the ears forming 120 branchesof auditory nerves

9. Guru-Beginning at the navel and reaching to the verenda

10. Sangini- Situated in the verenda

45. SivarathiriMaha Shivratri is a Hindu festival celebrated every year

in reverence of Lord Shiva.It is also known as padmarajarathri.Al terna te common names/spel l ings inc lude MahaSivaratri, Shivaratri, Sivarathri, and Shivaratri. Shivaratriliterally means the great night of Shiva or the night of Shiva.The fes t iva l i s pr inc ipa l ly ce lebra ted by offer ingsof Bael or Bilva/Vilvam leaves toLord Shiva, all-day fastingand an all-night-long vigil. In accordance with scriptural anddiscipleship traditions, penances are performed in order to gainboons in the practice of Yoga and meditation, in order to reachlife’s summum bonum steadily and swiftly.


LegendsHindus 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) andthe Gods joined hands to churn out amrut(nectar) from the depthsof the ocean, using a mountain as a churn-dash and a snake as arope. The devas ( deities) and the asuras (demons) counterpartswere churning for a nectar of immortality Among many things thatcame out, a pot of poison came out of the ocean. This poison wasso potent that it has the power to destroy the whole universe. Theproblem that arose was that the poison could not be discarded, ithad to be drunk by one of the devas or asuras. No one wanted todrink the poison because they all felt that they were too valuableor sacred to drink it. Shiva, upon the request of the Gods, cameforward in a calm disposition and said that he would drink theHalahala (poison) for “the sake of his family to sustain peace andallow them to find the nectar of immortality.” By drinking theHalahala, he eliminated its destructive capacity. Shocked by hisact, Goddess Parvathi strangled his neck and hence managed tostop it in his neck itself and prevent it from spreading all over theuniverse supposed to be in Shiva’s stomach. However the poisonwas so potent that it changed the color of His neck to blue. Forthis reason, Lord Shiva is also called Neelkanta.. After drinkingthe poison, Shiva went to the Himalayas to meditate. The nectarof immortality was found, and the asuras tried to steal it from thedevas. They wanted to become more powerful than the devas tobe able to destroy them. After a “series of divine interventions”,the devas emerged as the winners and received the gift ofimmortality. By drinking the poison, Shiva sacrificed himself forthe 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 Shivato 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 becomingactive again, have His Blessings, but only if they worshipped Himjust as she did. Her prayer was granted. Parvati named the nightfor the worship of Ishwar by mortals Maha-Sivaratri, or the greatnight of Shiva, since Pralaya is brought about by Him Om.

The Lord Shiva’s Favourite DayAfter creation was complete, Parvati asked Lord Shiva

which devotees and rituals pleased him the most. The Lordreplied that the 14th night of the new moon, in the darkfortnight during the month of Phalgun, is his most favouriteday. Parvati repeated these words to her friends, from whomthe word spread over all creation.

MysticismAccording to the mystic mythology of the Puraanaas, the

Kailasa peak of the Himalayas is the abode of Shiva and He bears theGanges on His head. As the Lord of creatures, He is metaphoricallycalled as Pashupathi (with Nandi, the bull, His favourite animal) andHis fearless nature is euphemised as Sarpabhushana. Shiva’s posturein the meditation is ascribed to Him as the head of Yogis (Yogiraja)who practises various spiritual feats to attain salvation. Lord Shiva’sdivine consort, Goddess Parvati (who is also the daughter ofHimalaya), is the deity of strength.

46. SanyasaSannyasa (saAnyâsa) is the life stage of the renouncer

within the Hindu scheme of âúramas. It is considered thetopmost and f inal s tage of the ashram systems and istradi t ional ly taken by men or women over f i f ty or byyoung monks who wish to renounce worldly and materialisticpursuits and dedicate their lives to spiritual pursuits. Peoplein this stage of life develop vairâgya, or a state of dispassionand detachment from material life, renouncing worldly thoughtsand desires in order to spend the remainder of their lives inspiritual contemplation. A member of the sannyasa order isknown 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 householderphase of life. People who have entered the sannyasa ashrammay choose not to cook, perform fire rituals or take heat fromfire. In practice, however, Sannyasis do various services andpartake in sacred rituals to set an example for others. Sannyasafocuses only on the self and spirituality and not even the Gods(as abandoning fire suggests). Symbolically, a sannyasi castshis physical body into fire by wearing saffron robes whenentering this phase, signifying purification of body through firethus freeing the soul while the body is still alive. Hence,sannyasis are not cremated after death as most Hindus are, butmay instead be buried.

Sannyâsa means “renunciation” or “abandonment”. Iti s a t r ipar t i te compound of saC- wi th a “col lec t ive”meaning, ni- which means “down” and âsa 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, dependingon the spec i f ic t rad i t ion , wi th prayers to the i rchosen deity or God. The goal of the Hindu Sannsyasinis moksha (liberation), the conception of which varies fromtradition to tradition. For the devotion oriented traditions,liberation consists of union with the Divine, while for Yogaoriented tradit ions, l iberat ion is the experience of thehighest samâdhi (enlightenment) and for the Advaita tradition,liberation is the removal of all ignorance and realising oneselfas one with the Supreme Brahman.

Within the Bhagavad Gita, sannyasa is describedby Krishna as follows:

“The giving up of activities that are based on materialdesire is what great learned men call the renounced order oflife [sannyasa]. And giving up the results of all activities iswhat the wise call renunciation [tyaga].” (18.2)


Sanskri t and Indic scholar Barbara Stoler Mil lertranslates chapter 18, verse 2 as follows:

“Giving up actions based on desire, the poets knowas renunciation; relinquishing all fruit of action, learnedmen call relinquishment.”

“Disciplined action and relinquishment are spirituallymore effective than renunciation.”

Maharishi Mahesh Yogi’s translation of verse 3, Chapter5 of the Bhagavad-Gita, says:

“Know him to be ever a man of renunciation whoneither hates nor desires; free from the pairs of opposites,he is easily released from bondage, O mighty-armed.”

Renunciation in Dharma Literature

The Dharmasûtras and Dharmaúâstras give a number ofdetailed rules regarding at what stage of life a person mayrenounce fire, who is entitled to renounce it, and what theirlegal and social standing is following renunciation.

47. Manikka vasagarManikkavasakar ( 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 saivitetirumurai: his work forms one volume of the Tirumurai, thekey religious text of Tamil Shaiva Siddhanta. A minister tothe Pandya king Varagunavarman II (c. 862 C.E. – 885 C.E.),he lived in Madurai. His work is a poetic expression of the joyof God-experience, the anguish of being separated from God.Although he is a prominent saint in Southern India, he is notcounted among the sixty-three nayanars.

Life and worksManikkavasakar i s sa id to have been born in

Vadhavoor(Thiruvadhavoor, near by melur(madurai Dt)), sevenmiles from Madurai on the banks of river Vaigai. He was anadi saiva Brahmin servitor who wore the top tilted knot to


denote his servitorship to sivan as a part of profession, likeother servitors like sambandar etc. A poetic and elaboratehagiography of manikkavasagar and his works was written in16th century and is called tiruvilayadal puranam meaning “An account of divine deeds “. The same is not available nowin its original form. Another called vadhavoorar puranam andyet another Sanskrit work of 12th century .C.E on the samesaint is now missing.

According to legend the k ing had se lec tedManikkavasagar as a part of his legion seeing and had onceentrusted him with a large amount of money to purchase horsesfor his cavalry. On his way he met an ascetic devotee of Siva,who in fact was Siva himself. Manikkavasakar receivedenlightenment, realised that material things are transitory andbuilt the temple of Siva in Tirupperunturai with the money.Thereafter Manikkavasakar moved from one place to other,singing and composing devotional songs. Finally, he settledin Chidambaram. His Tiruvasakam is placed near the idol ofShiva there.several verses of tiruvasakam including the acchopatikam after singing which he attained mukti at thillaina tara ja’s fee t a re a l so engraved in the wal l s of thechidambaram temple. The tiruchazhal hymn after singing whichthe communal buddists were exposed is also engraved in oneof the prakarams. The work tiruchitrambalakkovaiyar was sungent i re ly in thi l la i chidambaram. Throughout his workmanikkavasagar discusses how important it is to foregoattachments and cultivate dispassionate, devoted, sincere andsimple hearted love to lord siva inorder to attain his beatitudeand 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 hehas imagined himself as a woman following the PaavaiNonbu and pra is ing Shiva . The twenty songsof Tiruvembavai and ten songs of Tiruppalliezhuchi on theTirupperunturai 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 ThiruvilaiyadarPuranam (16th century AD).

48. KausikaWhile on a tour of his kingdom, Kaushika came across

the hermitage of the great sage, Vasishta, along with his army.The peace and the soli tude surrounding the hermitageimpressed him deeply and he entered inside. There, he and hisarmy were Rishi Vishwamitra is considered to be one of themost revered rishis (sages) of the ancient India. As per the holyPuranas, there have been only 24 Rishis in India who have theGayatri Mantra. It is believed that Sage Vishwamitra is the firstsaint of the 24 saints, and Sage Yajnavalkya the last. He alsoclaims the distinction of being the author of the majority portionof the Mandala 3 of the Rig-Veda. Read on to explore thebiography of Sage Vishwamitra further rRishi Vishwamitra wasborn as ‘Kaushika’ and was the great-grandson of a great sageking, known as Kusha. He was born to Gadhi, one of the foursons of Kusha. Like every other prince, Kaushika alsosucceeded his father to the throne of his kingdom.Meeting SageVasishta well received and served a splendid feast. Surprisedat the welcome received by him, Kaushika asked sage Vasishtathat how he managed to feed such a large army.

The sage replied that the food was provided to him byhis calf, Nandini, gifted to him by Lord Indra himself. Kaushikaoffered the sage a large amount of wealth in return of the calf.However, the sage declined the offer. Enraged at the refusal ofsage Vasishta, he ordered his army to forcefully take the calfto his kingdom. The sage used his yogic powers to bring fortha huge militia of fierce warriors, who defeated the army ofKaushika. Kaushika was captured and brought before the sage,who pardoned him.


49. Pranava ManthiramAUM (OR OM) PRANAVA MANTRA - ITS MEANING

The single word AUM (P) or (OM) is known as the pranavamantra and is perhaps the most significant mantra in hinduism. Itis 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 entireMundakopanisad Upanisad is devoted to its explanation andimportance in hindu (or vedic) thought. There are literally hundredsof references to AUM in this Upanisad. One of them, referred toas 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 isthe soul and Brahman is its target; He shall be pierced by himwhose attention does not swerve. Then he will become onewith Him as the arrow becomes one with the target whence ithas 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 thethought fixed on the nature of that (brahman); that veryimperishable 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 itsbreaths. Put away all other words, for AUM is the channel tothe immortal Brahman. (MU II.ii.5)

Where the veins come together like spokes (in the spacewithin the heart!), in it resides Brahman, taking birth in manyways. “It is AUM” - meditate thus on this self. Good luck toyou, as you cross beyond the darkness. (MU II.ii.6)

The significance of Pranava mantra is evident from thefact that it is considered one of the faces of Lord Shanmukha.


It is said that if a person dies in Kasi, Goddess Parvatiputs the dead person on Her lap, and gently strokes the body,while Siva recites ‘Aum Nama Sivaya,’ and the soul departsfor Kailasa, His abode.

“Aum” is a mantra that will help us cross the ocean of‘samsara.’

So important is the Pranava mantra that when LordBrahma says he does not know its meaning, Lord Shanmukhaimprisons 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 themeaning, how can one believe anyone who claims he hasunderstood the meaning of the mantra? It is not given toeveryone to understand its meaning. Only those with gnanaunderstand the mantra.

After imprisoning Lord Brahma, Lord Shanmukha takeson the task of creation. Siva pacifies Shanmukha and pointsout that Brahma cannot be kept in prison for long and he shouldbe released.

Lord Siva asks Brahma what his sojourn in prison waslike. Brahma says he saw the prison as a place for performingpenance. Siva then puts Shanmukha on His lap and asks Himthe meaning of Pranava. Shanmukha says He will convey it toSiva secretly.

The whole universe is created from “Aum.” Souls areborn on this earth, because God wants to release them frombondage. When we take a birth, depending upon the kind oflife we lead in this birth, we take further births. And so on thecycle goes, until we become God realised and liberated. So itis 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 sageshave been meditating on aum. In samadhi, they felt very subtleUniversal Vibrations—anahata nada—and they associated thiswith aum revere and recite aum. This is the only mantra whichcan 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, YogaDarshana, Brahamanas, and the Bhagavad Gita all point to thegreat strength that aum-pranava has, and all give specialtechniques for meditation on aum. From Brahma Himself, toManu the first man and lawgiver, to many rishis throughoutthe ages—all have done japa of aum. Even Shri Rama andShri Krishna used to chant the gayatri and om mantras.Meditating on aum, Brahma reached brahmatva (the essenceof 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 frombeta levels to alpha level and eventually further down togamma and delta levels. When you hear aum, the same thinghappens. Chanting aum allows the mind to become Blissfuland 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 isthe sound of Mother Nature in us. It is the supreme mantra, anultimate mantra. Nothing can replace this mantra; nothing isgreater than aum.

It is very easy to pronounce aum. Aum is very delicate,extremely sweet, and easily attainable. Omkar is medicine forthe soul. It gives us salvation (nirvana, moksha). It is alsoknown as pranava, omkar, or udgitha (‘worthy of singing inhigher notes’).

‘A’ represents rigveda, water, earth, rajas, Brahma theCreator, and the past


‘U’ represents yajurveda, space, air, sattva, Vishnu thePreserver, and the present

‘M’ represents samaveda, fire, tamas, Mahesha theDestroyer, 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), andshakti (energy).

Many mantras start with aum, and many end with aum.In meditation, I have visualized many types of aum. Aum whichhas all the religious symbols, as in the panchshila or unity aum.Aum which has all numbers, many organs of the body, allmathematical symbols.

Two Techniques of AUM meditation 1. Lord Shiva’s 16technique of meditation, as given in the Vijnana BhairavaTantra “O Bhairavi, by perfect recitation of pranava or thesacred syllable aum, and by contemplating over the void at theend of the protracted phase of it, and by the most eminentenergy 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-leggedor padmasana (lotus pose) with the head, neck, and trunk in astraight line. Look at aum for a few seconds without blinkingthe eyes. Do not strain the eyes. When tired, gently close theeyes and visualize aum or the after image of aum. Eventually,increase the duration of trataka to 1 minute, and then to amaximum 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 hundredthousand (9 lakh) types of acquatics, two million (20 lakh) typesof trees, 1.1 million types of insects, a million types of birds, threemillion types of animal bodies and four hundred thousand typesof 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 forthe preservation of individual life. These cells need clearcommunications about the body’s needs—such as nutritionalrequirements, its location in space and time, the availabilityof food, and its defense needs. Many of these signal transfershappen behind the scenes—that is, too subtly for our awareness.

The body, in the course of evolution, developed manysignal collection systems. These systems are physical ,chemical, electrical, and ionic. Even within each major signalcollection method there are variations. Sometimes physical andchemical methodologies combine to convey a signal mode suchas taste. One major energy channel in the body is called Nadi,which conveys information in the form of electricity. The Nadisare assumed to be 72,000 in number. Among them are the tenmajor Nadi trunks which supply electrical stimulus to all ourmajor organs. All the main Nadi trunks pass through or nearthe spinal cord or originate from it. A similar school of thoughtis the basis of Acupuncture in China.

Nadi means “stream”. According to the tantric treatiseShiva 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, representsthe 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 theriver Saraswati. Within the Sushumna nadi there are three moresubtle channels: Vajra, Chitrini and Brahma nadi through whichKundalini moves upwards running up the body from just belowMuladhara chakra to Sahasrara chakra at the crown of the head.

The kanda in Muladhara chakra is the meeting place ofthe 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 aserpent coiled into three and a half circles around the centralaxis Svayambhu-linga at the base of the spine. The serpent liesblocking the entrance to Sushumna, the central channel withhis mouth. Sushumna remains closed at its lower end as longas Kundalini is not awakened.

The technique of Kundalini Yoga consists in using Prana(the vital air), guiding its circulatory movement through Idaand Pingala down to the base of the spine into the space whereKundalini lies coiled. The vital energies of the opposite forcescirculating in Ida and Pingala will be unified and ShaktiKundalini will then awaken and rise up Sushumna, energizingthe seven chakras.

From Muladhara chakra, Ida and Pingala alternate fromthe right to left sides at each chakra until they reach Ajna chakrawhere they meet again with Sushumna.

In Ajna chakra the meeting of the three main nadis is calledMukta Triveni (Mukta: “liberated”). Continuing beyond Ajna chakra,Ida and Pingala end in the left and right nostrils respectively.

52. Vaasi YogaVaasi Yoga is an art of living taught by Siddhars more

than 3000 years ago, initiated by Lord Shiva. This is anadvanced type of yoga which should be practiced only under


the guidance of Guru. The specialty of this yoga is that, it hasbeen practiced and mastered only by a very few in this world.

Vaasi Yogam is the attainment of consciousness about thesilent sound in our breath. To attain this consciousness, thebody should be devoid of any waste. To remove all the wastefrom one’s body, one should be taught with asanas by Guruwho should be in a position to analyze the Nadi functionalityof one’s body. Guru who has the capacity to analyze the Nadifunctionality is called Siva Sithan.

Misconceptions about Vaasi yogaThere has been lot of reference of this yoga to kriya

yoga or kundalini prayanama (Yogic Breathing to increase thepranic energy). But all of the above practices are being followedor taught, without empowering the body to practice it. In otherwords, when the physique is not devoid of waste and when onewith such a physique, practices any kind of yoga or breathingtechniques, it will only aggravate the body conditions due tothe heat or agni produced. All other kinds of yoga do not tendto remove the waste from the body, instead only rise the bodytemperature and increase the appetite. But in Vaasi yoga, foodintake gets controlled automatically and one can control theappetite for food casually.

Stages in Vaasi YogaVaasi Yoga has unique na ture of a t ta in ing the

consciousness of the Self, by the following stages.

1. Analysis of Nadi functionality – Guru must have thecapacity to identify the imbalance between the 3 Nadis’Idakalai, Pingalai and Sulumunai. The reason being, eachindividual is unique in nature and the functioning of thebody will vary due to the imbalance in these 3 Nadis.The body temperature might be different for everyindividual based on Vatham, Pitham and Kabam. Hence,that has to be brought under control to a stable levelbefore practicing any kind of yoga .


2. Asanas to empower body – Based on the above analysis,Guru must have the capacity to teach breathing techniquesand asanas to bring the body and breath to a stable conditiondevoid of any waste. During this period 5 kinds of wastedisposal happens. Motion, urine, sweat, mucous and gas.This will happen for minimum of 3 months. Only at the endof 3 months with devoid of all the waste from the body, thebreath 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 theconsciousness of the true Self. Another benefit of Vaasi yogais being younger in appearance. Because Vaasi yoga willburn out all the waste in our body and will only look leanerand younger without any excess muscles in our body . Thisis the reason why Siddhars lived for years together.

SIDDHA LINEAGE

All Siddhars in order, one of the best-known Siddharswas Agasthyar or Agasthya, who is believed to be the foundingfather of Siddha culture. Many of the great Siddhars areregarded to have powers magical and spiritual.

All Sitthars were among the highest disciples of GodShiva, and are considered equal in their powers and devotionto the supreme God.

1. Lord Nandi, principal disciple of God Siva

2. Agastyar Maha Munivar disciple of Lord Muruga fromAnantasayana, head of the monasteries at Pothigai andKumbakonam

3. Bogar of Pazhani, disciple of Agathiyar and KalangiNathar, 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 S iddhar of Mayi laaduthura i andKumbakonam, 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 ofSaanganachaeri monastery, 1st c. BC

24. Karuvurar from Karuvur monastery

25. Kaaduvelichchiththar

26. Aenaathichchittar, 2nd c. BC

27. Idaikkaadar of Oosimuri(in Thondai Nadu), fromTiruvannamalaimalai monastery, 2nd-3rd c. BC

28. Pulasthiyarfrom Maanthai, head of Aavudaiya Koil andYaazhppaanam 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 Koll imalai , of Thirumazhisaimonastery, 4-5th c. BC

38. Sundarandandar of Madurai, 5th c. BC

39. Ramadevar of Azhagarmalai

40. Thirumoolar from Thiruvaduthurai, of Thiruvathavoormonastery, 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 ofRajaraja Chozha, 10th c. BC

51. PambattiSiddhar from Jnaneswaram(Sankarankovil), ofVilaimalai (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 Agathiyarand Bogar, from Himalaya

61. ArunaGiri Nathar 1500th, from Thiruvanamalai

The 9 siddharsThe 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 siddharsNandi Devar, Agastyar, Thirumoolar, Boganathar,

Konkanavar, Macchamuni , Goraknath , Sa t tamuni ,Sundaranandar, Rama Devar, Kudambai ,Karuvoorar, IdaiKadar Kamalamuni, Valmiki, Patanjali, Dhanvanthri, Paambatti

These are 18 siddhars in the tamil siddha tradition.1 . Sr i Pa thanja l i S iddhar 2 . Sr i Agas th iar S iddhar3. Sri Kamalamuni Siddhar 4. Sri Thirumoolar Siddhar5 . Sr i Kuthambai S iddhar 6 . Sr i Korakkar Siddhar7. Sri Thanvandri Siddhar 8. Sri Sundaranandar Siddhar9 . Sr i Konganar Siddhar 10 . Sr i Sa t tamuni Siddhar11. Sri Vanmeegar Siddhar 12. Sri Ramadevar Siddhar13. Sri Nandeeswarar Siddhar 14. Sri Edaikkadar Siddhar15. Sri Machamuni Siddhar 16. Sri Karuvoorar Siddhar17. Sri Bogar Siddhar 18. Sri Pambatti Siddhar


Powers of siddharsThe siddhars are believed to have had powers both major

and other ‘minor’ powers. They are explained iThese eight arethe Great Siddhis, or Great Perfections.If a yogi is to beaccepted as sidhdhar he should be able perform the followingfeats:

According to the Tamil Lexicon “s iddhi” means“realization”, “success”, “attainment”, “final liberation.” Asiddhi is an accomplishment on the psychic plane. Siddhi mayalso 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 maybe translated as “enlightenment” which is very near to theHindu concept of “siddhi”. Siddhi amounts to an actualsurpassing of the human condition and may be likened to an“ontological mutation”. In the words of Mircea Eliade, byattaining siddhi, “one is trying to break down the structures ofthe “profane” sensibility” to make way for extra sensoryperception as well as an unbelievable control over the body.”A siddhi, in short, is an effort directed to the “death of theprofane 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. Karima or the capability to become heavy as gold.

5. Prapthi or the ability to rule over everything.

6. Vasithuvam or the ability to attract every one.

7. Brakamiyam or the art of transmigration.

8. Eesathuvam or the ability to achieve everything onewished and the ability to enjoy it These are called as EightGreat Siddhis or Ashtamaa Siddhi.


Sri Agasthiar SiddharSiddhar 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 arenumerous legends associated with Agasthiar in Tamil literature. Thereis a temple and a water-falls dedicated to him near Papanasam, TamilNadu. Almost all the information available on the internet is to dowith Agasthiar and Tamil language and it is difficult to come acrossinformation relating to Agasthiar in the tradition of siddhar school ofthought. ‘Agasthiar Paribashai Thirattu’ and ‘Subramaniar SuddhaJnanam 100’ are some of his well known books. Agathiyar has glorifieddeities in the great Rig Veda. Agathiyar was not only a master OfTamil language (also known as the father of Tamil language) but alsoSanskrit, the language of the Aryans. He has glorified 11 deities andthese slokas are found in the Rig Veda. (Canto 1, Chapter 23 slokas161 to 191).

Sri Kamalamuni SiddharThe fol lowing information is available about Sri

Kamalamuni in the book “ Bogar 7000 ” written by siddharBogar.Kamalamuni was born on the Tamil month of Vaikasi(May - June), his birth star being 2nd part of Poosam.. He livedfor six-eight generations.Kamalamuni is 4000 years and some300 odd (days) old. He lived in China for a long time. Manypeople believe that Sri Kalangi Nathar is siddhar Kamalamuni.In the 63 rd song of “ Kamalamuni Suthiram 76 ”, a line saysthat “Kamalamuni alias Kalangi ”. Hence it can be true thatSri Kalangi Nathar is siddhar Kamalamuni himself.In “ BogarJanana Sasthra ”, it is mentioned that Kamalamuni attainedsamadhi atMadurai.

Sri Machamuni Siddhar “ Machamuni is a siddhar. Hewas the chi ld brought up by Pinnakeesar. He i s a l soPinakeesar’s disciple. There is a story that once Lord Siva waspreaching Uma Devi. Uma Devi had slept when Lord Siva waspreaching 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 theTamil month of Adi (July-August).

Machamuni in his 97th song of his book “ MachamuniThandagam 100 ”, mentions the words “Guru Nandhi” and “GuruBogar”, while offering prayers to his guru. Hence, it can be saidthat Siddhar Bogar and Siddhar Nandeeswarar were his gurus.

Machamuni also mentions about the Siva Thandavawitnessed by siddhar Pathanjali in one of his songs. Hence, itcan be said that he had lived in the period when siddharPathanjali and Sri Viyakrabathar witnessed the Siva Thandavain Thillai Thillai is the other name of Chidambaram and is oneof the 5 dance halls of Lord Siva.

In the book “ Agasthiar 12000 ”, in the fifth Kandam,siddhar Agasthiar says that Machamuni had taken lessons fromKaga Pujaandar. He also says that he donated all his wealth topoor people on attaining spiritual salvation. Machamuniattained 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 SiddharThe most popular and well known of the siddhar’s is

“Pambatti Siddhar” (the snake character) who may be taken tobe a true representation of his tribe. He takes the snake for asymbol to represent the human Soul and uses the expression :“AADU PAMBE” (DO thou, Dance Snake) as a refrain at theend of each stanza of his poem. The poem of this siddhar is infewer than six hundred lines and deals with philosophic andspiritual matters in the authentic siddhar pattern with greatpassion. He sings Lord Siva as the Supreme Power of theUniverse. There is a poem on his Guru, Who is credited withsuper natural powers. He then boasts of the similar powers ofhis tribe in a mood of fantastic self-adulation, where hisimagination runs riot. “We can make men women”, he saysand adds, “We can destroy” this great universe. He asserts thatthey have power equal to that of God and can control theelements. He is there, merely expatiating on the AshtamaSiddhis, which is believed to confer eight kinds of devises andsuper natural powers on those who have achieved it.

The caste differences are denounced by him. He has alsoseveral stanzas on mystic knowledge of Yoga.

He seems to belong to Maruthamalai in Kongunadu. Itis given in the work above that he got instructions fromSattamuni. As per the lines “Pathir-ar-Sankarankoil Pambatti”found in the old stanza, which is given as source so far, hisplace of Samadhi has to be taken as Sankarankoil in TirunelveliDistrict of Tamil Nadu (India)..

Sri Pambatti siddhar attained the eight supernaturalpowers called ‘Ashtamasiddhi’ after performing penance for avery long time in a cave on Marudamalai, near Coimbatore inTamil Nadu. Also he lived in places like Mahalingamalai inVathiraayiruppu, Kollimalai,Madurai , Puliyur and Bhavani.

Sri Sundaranandar SiddharSri 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 theThaniparai area of Saptur reserve forests in Tamil Nadu. It islocated in Watrap, Viruthunagar district. Srivilliputtur is thebig city located near Saduragiri. For thousands of years,realized sages and siddhars lived there worshipping the SivaLinga called “ Sundara Mahalingam ”. “Sundaram ” means, thehandsome One, “ Maha ” means great and lingam means “ Siva,the Supreme Self ”. This mountain shrine is a considered as adwelling place of siddhars. This can also be attributed to thenumerous medicinal plants avai lable in the Saduragir iMountains . There is also a cave called “ Thavasi Parai ” inSaduragiri. Sundaranandar and his Guru Sattamuni lived there.

Siddhar Bogar sings about Sundaranandar in songs 5828and 5829 in his book “ Bogar 7000”. He says that Sundarandarwas an expert in space travel and samadhi yoga. In songs 5920and 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 grandson 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

KorakkarKorakkar Siddhar i s one of the 18 Siddhars , the

celebrated yogis of South Indian Hinduism.

Long long back korrakkar sidhar came to this Akkaraivillage and stayed with these people called yogeeswarar as theirguru. When Korrakkar sidhar wished to leave them, the sadgroup followed him for some miles till korrakkar sidhar entereda small lord shiva temple for meditation at a village calledKorrandy. The long awaiting group in front of the temple finallydecided to check for korrakkar sidhar inside the temple andthey all were surprised on not finding him there.Believed thatthis is the samadhi of korrakkar temple and still conductingworkships. Korakkar Brahma gnanam1,Korakkar KalaiGnanam 500, Korakkar Viruppu, Korakkar Brahma gnanaSuthiram,Korakkar Karpa soothiram are his contributions

Also known as Goraknath amongst the Navnath yogis,Korakkar wrote verse texts on medicine, philosophy andalchemy. Agathiar and Bogar were his guru s. Agathiyar is saidto have given Korakkar the duty of safeguarding the secretsof alchemy. The student of alchemy must worship Korakkarand seek his grace to excel in the field.

His Jeeva temple i s in Vadukupoigaina l lur ofNagapattinam district of Tamil Nadu. Other sanctums relatedwith Korakkar are Perur, Thiruchendur and Triconamalli.Korakkar caves are found in Chaturagiri and Kollihills. Thereis a legend about korrakkar sidhar in south India, kanyakumaridistrict, susendram taluk, akkarai village.

It was the legend passed on to generations of groups of peoplewith 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 ofThe well known 18 siddars of south india .He worshiped lordsiva,which is located in the top of the kanjamalai hill. In thebottom of the hill there is a temple for the kalangi nathar socalled lord sideswara(sidarkoil).As in all sivan temples, thistemple is also crowded in all fullmoon days and nomoon days,especially this temple is callel ammavasai koil(no moontemple) there are many medicated ponds (rich in herbs andminerals, 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 thThirumurai. He is the single largest composer among the nineauthors of Thiruvichaippa. He lived during the reign of thegreat 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 wasthe ruler of Kongu nadu. The same Temple is presumablyment ioned in epic Si lappadikaram as Adaha maadamRanganathar whose blessings Cheran Senguttuvan soughtbefore 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 withNath. Boganathar is also one of the Tamil 18-siddas. Boganatharis the direct disciple of Kalangi Nath. Kalangi Nath is associatedwith South India and later migrated and lived in China and spreadthe knowledge of yoga to the Chinese people. Boganathar installeda Thandayutha pani idol made of nine herbs (nava-pasanam) atthe famous place “Palani” in South India. There is also a shrinededicated to Bogar next to this Palani andavar temple, wherethousands of people pay homage.


A Yantra associated with Bogar, is installed in Palani,south India, Siddha Boganathar is credited with inscribing amystical Yantra geometric design, etched into a metallic plateand installed it at the sanctum sanatorium of Palani.

A similar Yantra also installed by Bogar at Kathir-kamamPertaining to the present cycle of the four yuga, namely Satya,Treta, Dwapara and Kali, confirms Bhogar’s association withKathirkamam in Srilanka. Kathir Kamam is referred to as the7th most important shrine of lord Murugan as Kumaraswamy.(Kumaraswamy means eternally youthful Lord Muruga). Othersix 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 latermigrated and lived in China and spread the knowledge of yogaand Varma-Kalai (acupuncture) to the Chinese people.

Kalangi Nathar decided to go into Samadhi for a verylong time (about 5000-years), and called Bogar to come toChina to continue with his mission. Bogar visited China about500 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 hisvital body into the physical body of a dead Chinese manand known thereafter by the name of “Bo-Yang”. After enteringinto this Chinese body Bogar had to cure all illness of thisbody. Bogar used herbal medicine (Siddha-medicine) and usedmany herbs to heal this Chinese body of many diseases andmade it a perfect one. Bhogar used Kaya-Kalpa. Kayam meansphysical 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 Chinafor about 200 years. His favourite disciple was Pulippani, achina man. Once there was no rain in Palani (South-India) andthe famous Thamara-Parani (means rich in copper) river driedup. People of Palani started to create many Yagam (fireceremony) to bring back Bogar to Palani. These yagams werededicated to Bogar

Danvantri Danvantri is also known as an Incarnation of lord

Krishna. During Kumbamela time, Danvantri appears to savethe amirtha (nectar) from the asuras and to save the devas.Danvantri is known as doctor of medicine amoung the siddhacircles. Lord shiva is known as Vaitheeswarn (doctorofmedicine), in vaitheeswaran koil. Here underneath a neem tree(famous for lord shiva, also caled Sivanar-Vembu), Lord shivataught the sience of siddha medicine to Danvantri. His Samadhiis 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 placewhere the peacock dances in ecstasy. Peacock is a symbol ofLord muruga. Here by the grace of Lord Muruga kudambaiattained Immortality. She is depicted as a male siddha, butpeople who are well versed in her songs will undoubtadly knowthat she is not a male. Kudambai, attained soruba samadhi inMayavaram or Mayil-aadu-durai

KonganarKonganar is considered as the son of Bogar. His period

is said to be 4th and 5th centuries B.C.He has lived probablyin Koganagiri of Kongunadu in Tamil nadu.Out of all his worksmore than 40 deal with the alchemy and the elixir (muppu) oflife. He has also contributed more on philosophy, medicine andspiritual practices.


IdaikkadarIdaikkadar, a shephered siddha attained soruba samadhi in

Tiruvannamalai. This place is well known for Arunaigiri-Nathar,andRamana-maharishi . According to purana stories in this place Yogishiva appeared as a big tree. Brahma and vishnu tried to search forthe top and bottom of this tree and failed. Idaikkadar, attained sorubasamadhi in Thiruvannamalai or Thiruvarunaiyoor:

Azhuganni siddhar was born during 11-12th century invairagiri.He was a disciple of Idaikkadar. He has writtenSidhdhar Gnakkovai.All his poems are addressing patheticallytowards a lady.He attained Samadhi at Nagappattinam

Ramadevar. He belongs to 6-8th century A.D.He is alsoknowns as Yakob.It is believed that he was born in MahendraHills in Pothigai Ranges.He was a disciple of Pulasthiyar.Hehas written Rama Devar1000.He was capable of convertingSthula sariram into Sukkuma Sariram.He was instrumental inconverting Kayakalpa as an art and science

Sri Kagapujandar is considered to be an eminent siddhain Siddhar tradition of the Hindu religion, a saint who has reachedparticularly exalted a high degree of physical and spiritualperfection. According to legend he lived around 7th c. CE and hissamadhi is at Uraiyur, Trichy, Tamil nadu. His birth star isAyilyam.Sri Kagapujandar was mentioned by Karuvoorar as oneof 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 manydestructions of the universe(pralaya) and recreation of new one as acrow, hence the name Kaga. Kagam in Tamil means crow. SriKagapujandar is the master in the art of Immortality. He is the onewho gives diksha (initiation) to Lord Shiva in every era. SriKagapujandar gave upadhesa (instruction) to Sri Vashistar, guru of SriRama .Siddhar Sri Roma rishi is said to be son of Sri Kagapujandar

Once the gods Brahma, Vishnu and Shiva ended up in aheated argument to know who is the eldest, finally Narada toldthem that there is only one Maharishi who can tell who is the


eldest. Trimurti wondered how old that Maharishi would haveto be, in order to know who is the eldest. They came to knowthat Sri Kagapujandar who had seen many apocalypse,beginning of new era and new Trimurthi for every era Trimurthipraised Sri Kagapujandar as a remarkable one and great siddha.

Sri Kagapujandar wrote many books in Tamil, written in palmleaves; most have been lost. Those remainings found are transferredinto paper with the help of siddhas and palm readers. Thebook 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, RamaThevar - 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, MaruthuvaKannadi, Guru Medicine 500, Arivu vilakkam 1500, Panja PatchiSasthiram[14][15], Gnana Kurram, Kaala Kannadi, Gnanam80[16], Gnanam 100, Kagapujandar Vedham, KagapujandarUpanishidham, Muppu Dheetsha Vidhi 300, Kagabujandar 12000,Uppu Aadhi 64, Prapanja Ragasyam, Gnana Maraippu, 64Ashtamasidhu, Anga-Latchnam 96, Siva Thathuvam, SakthiThathuvam, Vaalai Paritchai Monanmoni Magimai. He had manyphysic powers. Being a clairvoyant, he could hear, see, smell, tastethings placed at a far way place, using his senses. He was a staunchfollower of ahimsa and never could tolerate people hurting cattle.He conducted magic shows to surprise the people.

Documents

Manumurai Kanda Vasagam