Manumurai Kanda Vasagam

MANUMURAI KANDA VASAKAM1 MANUMURAI KANDA VASAKAM 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, Ongarakudil 113, Extension, Thuraiyur - 621 010. Trichy District, Tamilnadu, India.  04327 255184 www.agathiar.org 24.05.2013 (Fullmoon day) Printer - Vanchi Offset Printiers, Thuraiyur  04327 - 243638. 2 MANUMURAI KANDA VASAKAM 3 MANUMURAIKANDA VASAKAM (ESSAY ON ESTABLISHING THE JUSTICE OF MANU) BLESSINGS FOR THE TRANSLATION OF BOOKS OF GNOSIS KAAGABUJANDAR Hails Thee! Hail Thee! Gnani Arasu! Hail Thee! Desika, King of charity, Hail Thee! The great preceptor of Pranava,who Established the Suddha Sanmargha in this Universe. Rajaram is a blessed soul of thine, Oh! Master preceptor The parents who begot him to this world, Gopalakrishnan is his venerable father, Renganayaki the noble mother, Worthy parents are they; With the Blessings of Arangan. Lend your ears, In the service of Arangan with Honour To translate the books of Gnosis With meanings without fail, In this Universe! Lend your ears. Spiritual advancement doth occur Doth occur to those who are drawn Unto service and Are in service. Scholars do appreciate . MANUMURAI KANDA VASAKAM 4 Rajaram, the son hails from the lineage of service, He was in the service of Sivarajayogi For a birth or two wholeheartedly, And hails from the path of gnosis. I shall tell thee now, continuing this, shall translate The holy books of gnosis with consummate perfection, And the world to study and bring laurels to Arangan. Indeed is a task of nobility to achieve the glory as longed Our Blessings Blessings are there! With the Blessings of Master Preceptor Identify the interpretation perfect, And translate with no error and To attain the glory – Our Blessings. Let us add glory to Arangan’s abode The service of this son will add, Glory to his own family also perfectly, And to lead with growth of dignity. To lead is our Blessings! We the Gnanis be with you In all services of perfection Rendered with our Blessings in this universe With our benign Blessings, this son Get initiated at an opportune time From immaculate and matchless Siddha Yogi of Thuraiyur. Take the initiation and offer Grains of thy weight for charity Get blessed; chant the name of Arangan, happily, Piously to carry out the task blemishless. And reach the state of Bliss in this Kaliyuga. Ramalinga Swamigal. The mind becomes calm and composed. Om Ramalinga Swamigal Thiruvadi Potri Om Hail the Holy feet of St. 6. And love. Subham. Om Ramalinga Swamigal Thiruvadi Potri Om Hail the Holy feet of St. Ramalinga Swamigal. Thus is our Blessings . compassion towards living being And prosperity be showered on those who study. Ramalinga Swamigal. Om Ramalinga Swamigal Thiruvadi Potri Om Hail the Holy feet of St. 1. Om Ramalinga Swamigal Thiruvadi Potri Om Hail the Holy feet of St. 3. 2. Blessed all rush to Arangan’s path And attain the life of gnosis blemishless. Ramalinga Swamigal. Ramalinga Swamigal. 4. Om Ramalinga Swamigal Thiruvadi Potri Om Hail the Holy feet of St. . Om Ramalinga Swamigal Thiruvadi Potri Om Hail the Holy feet of St.MANUMURAI KANDA VASAKAM 5 Translation becomes perfect. 5. Ramalinga Swamigal. And hidden secrets of Gnana are revealed. on the basis of the teaching and preaching of my venerable Preceptor Shri.Agatheesar and St. Moreover if one wants deliverance from those sins. for their elegant printing. The serial which appeared in the “Sanmarga Unmai”magazine has been compiled as the present book. he suggests ways and means also.Ramalingar for a long peaceful life and I personally and thankfully Bless Shri. By calling out “did I ever commit…….Ramalingar. Ramalingar’s “Manumurai Kanda Vasakam” has forty three aphorisms. Ramalingar who is capable of protecting any living being with utmost compassion. I beseech the Blessings of St. I have explained the “Manumurai Kanda Vasakam” of such a powerful Saint. The list of evil that men shall abhor are listed. Rengaraja Desikar . the supreme grace of light joins him and remedies his sufferings and he will make them realize also.MANUMURAI KANDA VASAKAM 6 Preface By SIVARAJAYOGI. This is a very precious gift for all the spiritualists. Tiruchchirappalli District in Tamil Nadu. I request the humanity to study and get deliverance from the mundane bondages. the Editor of “Gnana Thiruvadi”. He discusses very clearly the merits and demerits of virtue and evil (punya and papa).PARAMANANDA SADASIVA SARGURU HIS HOLINESS RENGARAJA DESIGA SWAMIGAL (Tamil Version) The Supreme Grace Light the compassionate to all living beings. all the members of the Omkarakudil and Vanchi Maruthondri press Thuraiyur.These are the sins which subject men into irredeemable mundane bondage. St. Chinnasamy Sastrigal of Thuraiyur. Yours.” He lists out sins of the society and advises us to get salvation from them. the Chief of Gnosis. the very moment St.Madhavan. If one gives up killing and meat eating and prays unto him wholeheartedly.Ramalingar Himslelf takes His abode at the place where it is kept is certain. Saint. It was a period when the British power was in its full zenith and inferiority complex had come to stay in the Indian way of living. He was a spiritual giant and he spoke in a language intelligible to the most common man. The boy did not evince any interest.He was unlettered. The great Aurobindo Ghosh migrated from the North to the South and the great Indian poet. In such a period entered the great MAHATHMA Ramalinga Swamigal as the pre-cursor of the coming age. Ramalingam was a child of less than nine years and he was wandering in the streets of Madras when his devoted sister-in-law took compassion on this Divine Child and stealthily fed him at odd hours when her husband was away from the house. Rabindranath Tagore had flooded the country with patriotic songs couched in a touching language urging Indians to certain ways of action. His brother Sabapathy pillai appealed to him to learn the traditional and customary lessons from a neighbouring scholar.MANUMURAI KANDA VASAKAM 7 PREFACE (ENGLISH VERSION) MANUMURAI KANDA VASAKAM (i) Arul Jothi Ramalinga Swamigal . popularly known as “Arutpragasa Vallalar”. Ramalingam as usual entered the house through the back-door and was taking the food separately preserved .A Short Sketch on his life and Teachings The Nineteenth Century was a remarkable period in the history of our country in that it produced some of the greatest personalities who moulded and shaped the destiny of the country. On one of these days fell the annual death anniversary of his father. He took His Holy birth in the year 1823 on the fifth October.With the spontaneous grace of Lord Nataraja he composed songs which led devotees to unknown realms of ecstacy. In this century was born Chidambaram Ramalinga Swamigal. Mahatma Gandhi and there was a remarkable upheaval both in the spiritual and the political fields. Great masters like Bhagwan Ramakrishna and his worthy disciple Swamy Vivekananda were followed by the Father of the Indian Nation. He had founded the Samarasa Sudha Sanmarga Sathya Sangam which is the association of elevated souls who have deliberately vouched to a definite way of living. this temple of universal love does not possess an idol but is covered by seven ‘Thirais’ (Screens) otherwise known as layers of ignorance. a full size mirror was installed in front of a lighted Kuthu-vilakku. He.MANUMURAI KANDA VASAKAM 8 for him. The dharmalsala is for the satisfaction of the physical needs but the Sathya Gnanasabai is for the fulfillment of the spiritual needs. Vallalar was not satisfied with merely preaching dry philosophy. During the short span of fifty years he had left a legacy. Our boy-saint sat in front of the mirror and the light and got inspiration from the Lord of Thanikachalam and sang the first song on the glory of Lord Muruga. At his request a separate room was provided. He founded the Dharmasalai where the fire lit in the year 1867 on 22nd May is still burning with greater glow. a very compassionate and good natured lady. therefore. the presiding deity of Thanikachalam at Thiruttani. He said that no philosophy and no religion should be preached to the starving and suffering millions. wanted to give a practical shape to his philosophical and spiritual ideas. The human soul now on its march in search of Godhead. constructed in a vast expanse of 80 acres of land in an octoganal shaped structure. Any hungry man is treated to food with great affection and the message of Vallalar to practice ‘Jeevakarunya’. of Indian thought to echo forever. To a starving and suffering man God comes in the form of food and service. 1874 on 30th January. Sabapathy Pillai’s wife. was touched and moved at the pitiable plight of Vallalar and with tears in her eyes pleaded to him with all affection and motherly love to take up to studies . must discriminately and devotedly transcend the inhibiting . remarkable legacy.Vallalar had a mortal existence of over fifty years and shuffled his physical coil in the year of grace.not through human medium but through the grace of Lord Muruga. It is here that the ideas of Vallalar are propagated and his universal message made to reach the different corners of the globe. is given a practical shape.Our child saint was moved by the pleadings of this great lady and promised to learn the lessons of wisdom. In the earlier “Thirumurais” he has often followed the devotional path of the four ‘Saiva Kuravas’ but this did not fully please him. there is no worship of a personal God and all distinctions of high and low. it is better to do away with religions and establish a society untainted by the corrupting influence of Pseudo-religions. promoted ill-feeling . Vallalar believed in universal brother-hood. the physical and the spiritual fields. He feels and says that he had now been commissioned by the great Lord Nataraja . The very language differs. There is a marked and striking contrast between his writings upto the fifth “Thirumurais” and his sixth Thirumurai is preeminently esoteric for the select few in search of the Supreme. He felt that if religion divided man and man. the late Thozhuvur Velayutha Mudaliar. His poems couched in ten simplest of language have appealed to the common man in South India and even today they are sung in all the villages of South-India with deep reverence. Here.000 poems divided into six “Thirumurais” by his very worthy disciple. the lettered and the unlettered. He felt very strongly that the religions as they existed in the 19th Century studded and super-imposed by unhealthy superstitions and meaningless ritualism were more to the detriment of man than to homogeneous living. are obliterated and all are in the divine presence of one unseen power in transcendental effulgence (after the seven layers of ignorance are removed).MANUMURAI KANDA VASAKAM 9 ‘Mayas’ and eventually enter the portals of surpassing bliss of Ananda in direct communion. He had grown into vast spiritual dimensions and had now transcended the frontiers of every religion and entered into the presence of the one Universal Power. the rich and the poor. His great writings both in prose and poetry are now available in convenient volumes and contain about 7. let us just parenthetically skip over his great teachings. The first five-”Thirumurais” were published in his life time and contain poems in edification of the different deities of the Hindu pantheon. Now. Divinity of man and the Unity of Godhead. Thus Vallalar has given us three great Institutions for our emancipation in the social. Thoughts soar very high and often he speaks in the first person with authority. resulting in murders and massacres which we had witnessed in recent past. 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.Gnana Indriya Ozhukkam (Ozhukkam means self .MANUMURAI KANDA VASAKAM 10 to spread the message of Samarasa Sudha Sanmargam. b. die and dis-integrate and that immortality and deathlessness are his birth-rights. 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. His message will live till eternity and posterity will record him as the moulder of human history and destiny. Teachings The path of Samarasam contains four disciplines : 1. Karma Ozhukkam ( The mind has to be directed to the Cit Sabhai by taking it away from other objects (Cit Sabhai is the heart in which the Divine abodes) ( Not to enquire into the faults of others ( Not to be wicked . a. He feels that a man is not born merely to perish. May the light of Ramalingam guide us all to fraternal love and selfless service. He was endowed with the high sense of compassion and that it was his inner urge to propagate it among the people. religion. In another place of the same book.MANUMURAI KANDA VASAKAM 11 3. he specifies that he would do good for all beings without any discrimination. the hero weeps for the demise of a calf which was crushed accidentally to death by his son. Ramalingar taking the Manu Neethi Chozhan’s story from Periya Puranam as his first book. Coming to know of this. Anma Ozhukkam ( Anma Ozhukkam is further development of Jiva ozhukkam. he became very grave with such thoughts as would . ( One must not be affected by the various distinctions as social. whatever. Here the soul feels great compassion for all the beings. because t h e s o u l b e l o n g s t o a d i ff e r e n t s p h e r e w h e r e n o differences exist. linguistic. and when his teacher Kanchipuram Sabapathi (mudaliar) requested him to write a prose book for the use of children. while he passed a chariot in the street. etc.A Study Manumurai Kanda Vasakam was written by St. and feel the presence of oneself in all human beings. caste. he thought it fit to instill the sense of compassion even in the minds of children and hence in the course of giving the characteristic traits of the HERO of the story. national. considers ‘Anma’ as the ‘Sabhai’ and the ‘Inner Light’ as God. Poraiyaru Chidambaram Swamigal states that the Saint wrote the essay “Manumurai Kanda Vasakam” in his early years at the instance of his teacher Kanchipuram Sabapathy Mudaliyar. Jiva Ozhukkam ( Jiva Ozhukkam is the discipline that teaches one to treat all human beings as equal. 4. Here the soul looks upon all living beings alike ( not only human beings but also other beings).This book was published in 1854. (ii) MANUMURAI KANDA VASAKAM. One casual reading gives the reader an impression that this work is a prosaic poetry or a poetic prose. He thought that he must have done unknowingly such unjust acts as LEVYING ENORMOUS TAXES ON THE PEOPLE CAUSING HEART BURNINGS OF THE POOR. The shortest sentence is single worded and the longest is with 625 words.Since the Saint’s name is mentioned as Chidambaram Ramalingam pillai. which says that it was written at the instance of the members of “Sastra Vilakka Sangam”. Izhavalaganar opines that it was in the Saint’s early years. This book is considered to be a prose work. My arithmetic accuracy may be at wrong. in the 1854 edition it should have been written just a few years before the Saint left for Chidambaram. The nearest equal to my little knowledge could recognize is Thomas Carlyle’s “Heroes and Hero worship” in English.541 words. The text under translation with its profound explanation of Swamiji is found in the Eighteenth sub title “Knowing the predicament was . But any reader will accept that this work has transcended such limitation and it is something more than that. He teaches the people the indispensability of compassion for life in this world and for the eternal life lived in INSEPARABLE UNION WITH THE ULTIMATE REALITY. The long soliloquies remind one of Shakespearean blank verse of Julius Caesar. EXTRACTING WORK WITHOUT GIVING PROPER wages” and so on. The listing of various names for Lord Siva is Equal to Sanskrit’ s “Rudram” This work is with 32 sub titles and with 162 sentences. But Sri Balakrishna pillai quotes the remark found in the edition of the year 1854.The long tailed sentences do not find equals in contemporary Indian literature. This shows clearly that Ramalingar use his pen for propagating humanitarian outlook. however the whole text has about 10.MANUMURAI KANDA VASAKAM 12 create mental obsession.It does not mention the period of its composition. The long tailed Homeric simile can be another parallel. Greatness Of TIruvarur where the story takes place. the King enters into irretrievable sorrow” and in sentence 92. no sign of travesty of justice in excess of any jurisdiction but the deliberation has all the excellence of justice which is a shrine where truth presides over in its sanctum. and in The greatness of Manu Chozhar. no sign of judicial innovation. The kingdom of Chozha was widespread and there were lot of princely states under the administrative control of Manu. The sub titles on “the Greatness of Chozha Kingdom”.With a high degree of literary acumen Swamiji has made a diligent attempt to give us the accurate details. There is no sign of judicial activism. and the capital of Chozha is described as the vermillion in the face of the mother earth. and describes it as the face of the mother Earth. While the whole sentence comprises of 185 words the aphorisms alone comprise of 176 words. so also Vallalar emphasizes that the principles of natural justice are constructions on the foundation of grace .MANUMURAI KANDA VASAKAM 13 caused by the prince. Vallalar has held that truth is not the handmaid but it is the mistress of compassion. The deliberation is not a simple demonstration of mere linguistic eloquence and an erudite jurisprudence. Just as Vallalar holds that the experience of soul. Swamiji gives us an account of the fertility of the land. the truth of nature is the life of excellence. In the same manner. The subjects felt that they had no short coming under the reign of such a virtuous and kind hearted king. “The saint by this extraordinary exposition has set in motion an excellent precedent for the highest jurisprudence unknown in the annals of world’s legal system.This has all the characteristics of a stage play and can very easily be staged with no work or less work for a script writer. There is a saying in the legal system that justice is not the handmaid but it is the mistress of law.Vallalar is guided neither by American jurisprudence nor by British jurisprudence but by the principles of compassion natural to all the species occupying the crust of this earth. exhibits the infallible instrument of peace required by this world today. relays to us living in the year 2013.” Let us read “Manumurai Kanda Vasakam” once again and sit in “sat vichara” as to what exactly the interaction between the king and his ministers as designed by Vallalar in the year 1854. It is the common code of compassion built on the principles of “jeeva karunya”.MANUMURAI KANDA VASAKAM 14 manifest by the Almighty to all His creations alike.”Manumurai Kanda Vasakam” is not concerned with the justice meted out to the cow. It is to be celebrated as the hallmark of “sanmarkkam”. Vallalar does not permit either preponderance of probability or the proof beyond any reasonable doubt. When the compassion of the compatriots is concerned with the injury caused to human beings. The degree of proof expected in his court is the degree of compassion irrespective of the degree of intelligence inherent in a human being in his sixth sense and an animal in its fifth sense brought together in the trial for securing ends of justice. equality and fraternity made applicable exclusively to humanity as such by the founding fathers of the constitutions of different countries to be extended to all beings in their entirety irrespective of their state of existence in the scheme of living. (iii) THE STORY OF MANUNEETHI CHOZHAN IN “PERIYA PURANAM” This incident in Periya puranaam explains an event that happened in the life of the Chozha king who became known as Manuneethi Chozhar because of the glorious justice he made. Vallalar has struck the death knell to the legality of dispensing justice according to the status of the species. Vallalar seeks the convergence of liberty. the only legal heir to the state. In his court. Justice done in “Manumurai Kanda Vasakam” is not simply justice seen to have been done but justice ought to have been done with a view to dispensing with disparity between the souls. . The arguments advanced by the king against his descendant. on the ground of equality between the souls. With the king feeling proud of his loving son he grew up as a youth who would deserve to be entitled as the prince. The son of the king was appalled at what had happened. The cow which saw its calf killed on the street was stricken with grief. the people would live in love and the land would prosper. He propitiated the powers of the nature with a numerous rituals. cried and sat in grief near the dead calf. On hearing that. The king rushed to the gate and saw the crying cow ringing the bell.MANUMURAI KANDA VASAKAM 15 This exemplifies the impartial judicial practice the ruler or the ruling system in the land should follow. disciplined and had the lovable characters. He rushed to the scholars in order to do the deeds of penance for this deed before facing his father. He got a son who was like a lion-cub in valor. That time a calf which did not realize the movements on the road suddenly entered in between. He couldn’t come out of the shock of what happened and felt he had born to defame his father who stood for justice. Devoid of enemies the land prospered. It licked. In the Solar tradition of Chozhas was this king born. (Calling the king to do justice). Unable to bear the sight of the crying cow he sat there in sadness and asked the ministers what he could do to correct the misdeed. One day that young son of the king was riding his chariot on the main roads of the Capital Thiruvarur along with the friends and the forces. Meanwhile the grief stricken cow went to the palace and rang the bell hanging in the front with its horn. The . that small creature got hit by the wheel of the chariot and was crushed to death. He donated a lot for the worship of the Bull flagged Lord of Thiruvarur. He lived like the eye and soul of the lives in the land. Alas. His name itself became known as the chozha of manu justice. skilled in various arts. the king underwent unexplainable sorrow. When the king is that much involved in spirit and action in upholding the justice irrespective of the personal agony he would get. A minister of keen knowledge told the king about the death of the calf when it entered beneath the chariot abruptly. Unwilling to do that. The king not bothering that his son was only one for the royal family. son of the . The Lord who raised the Flag of Bull indicating the divine justice that Lord of Thiruvarur appeared in the horizon amidst the praise of the divines with His consort Parvati. “Isn’t it the responsibility of the king to ensure that the lives that live in his kingdom are protected against the fear of him. The king who did not follow the rules of justice just for the sake of following but who ruled involving himself in the essence of them was irked by the answer of the ministers. That splendid king stood in the history for doing justice to all creatures living in his kingdom. towards his son. enemies. “How could I do injustice to this poor cow because it was my son who did the misdeed? When I do not leave somebody who kills a life how can I show a different attitude and system of justice be scoffed at?” the king shouted.MANUMURAI KANDA VASAKAM 16 ministers said he should make his son undergo the penance that the Vedic scholars made for the killing of cows. The Supreme blessed the king for his sincerity towards justice and by His grace the calf. he committed suicide. “You speak not understanding the spirit and truth behind the justice.” The ministers were terrified and went away. The king saluted the Lord of living beings. The king ordered a son of a minister to run over his son with the chariot. The subjects of the land wept wondering the king’s stand on justice. The king was annoyed at their response and said. The compensation for this deed would be to execute my loving son the same way the calf was killed. he himself overran his son under the wheels of the chariot. his associates. A big sin has been committed by killing the creature that was associated with the appearance of the holy abode of Lord Shiva at Thiruvarur. thieves and other creatures? If I make another rule for my son won’t the ancient find injustice in my approach?” The ministers told that the practice had been that the penancial rites are done in order to come out of this sin and hence it would be just to observe that tradition. The cow and the king got relieved of their agony. Swami was born on13th march1936 as the third son to Shri Balakrishnan and Srimathi. PARAMANANDA SADASIVA SARGURU HIS HOLINESS.an exponent of Siddha medicine and Siddha philosophy was worshipping St. Swamiji was undertaking the avocation of a weaver in a small village Manal medu near EEngoimalai .The spiritual thirst of Swamiji grew him up very fast in spiritual . (iv) SIVARAJAYOGI. The devotees for whom such magnificent deeds were possible lived in that holy town Thiruvarur. like the sweet fragrance sprouting out of blossoming Mullai.MANUMURAI KANDA VASAKAM 17 king and the minister came back to life. Pingala and Suzhumna. Let the adherence of the great Chozha king to justice in its true spirit stay in the mind.After the demise of his father. RENGARAJA DESIGA SWAMIGAL. Meenakshi Ammal. At the age of Thirty Five he lost hisfather .Agastheesar and other saints and Swamiji was initiated by him and taught him the methodology of worshipping Saints and the hidden secrets of Idakala. like that of a fullmoon coming out of dark clouds. mother Smt. In 1955 Shri Chinnasamy Sastri.Swamji understood through the friends of IraiMaiyam that Bakthi alone cannot lead to salvation without Yoga.A short Biography “Some are born great . Swamji led a very simple life right from his childhood days and was not in favour of gaudy and pompous living. Like the new born Sun in the morn spearheading out of the Ocean. A personification of this universally accepted dictum is profoundly found in the life and teachings of His Holiness Swami RENGARAJA DESIGA SWAMIGAL. Some achieve greatness And some have greatness thrust upon them” -William Shakespeare. Meenakshi Ammal was of great assistance to his ascetic life. MANUMURAI KANDA VASAKAM 18 awareness. Swamiji was very well aware of the predicamens of working class being born as one among them. The sufferings of poor people in hutments made him sick and was very much concerned and worried about the hungry of such folk.He found his answer for the reality of human life in the songs of His Holiness Swami Ramalingar.His natural yearning to appease the hungry poor was escalated by St.Ramalingar’s mellifluous verses. Swamiji dedicated his thoughts for the spirituality and his service for the society for the past fifty years.In the name St. Agastheesar, the Meru of Gnosis, Swamiji established a Charitable institute for the benefit of poor. Swamiji is the centre of piece and solace for all those approach Him. Omkara Kudil has been alleviating the sufferings of Thousands of devotees daily and has undertaken the noble task of poorfeeding right from 1975.The Kudil has been supplying free drinking water for the past Thirty years to all the villages in and around Thuraiyur.Thousands of marriages have been arranged and ray of hope and lively hood has been extended by His Holiness. His Holy mother attained celestial abode on 18-06-1995. His Holiness always claim that whatever he does has been done only with the blessings of St.Agastheesa and he always places Blessed Souls like St. Agastheesar, St. Nandeesar, St.Tirumula Thevar and St.Karuvoorthevar as His Guide. As a descendent of St. Ramalingar, Swamiji to day is the leader of the entire universe, and is the leader of nine crore Siddhas.He worships St.Agastheesa who created Tamil Language as his preceptor.In colleges and universities Social service and philosophy are taught only in class rooms but the Omkara Kudil has taken them to the neighbourhood of Thuraiyur through their poor feeding and supply of free potable water which is more essential for day to day livelihood. St. Agastheesa Sanmarga Sangam is a symbol of universal fraternity and the relationship between the Preceptor MANUMURAI KANDA VASAKAM 19 and His disciples are exceptionally parental.The disciples go to villages and disseminate the message of Compassion, Love, Affection and Non –Killing. Swamji is easily accessible and is a souce of solace for all the suffering living beings. Swamiji’s literary acumen is extraordinary and is evident in the present text. (V) SWAMIJI’S TREATISE ON “MANUMURAI KANDA VASAKAM” Eradication of illiteracy and enhancement of educational quality is the bare necessity of a society. A disciplined society lives peacefully and there exists a co-existence of love and amity. Saint Ramalinga Adigalar @ Vallalar of Tamilnadu, India was an enlightened soul who devoted his life time to create a society of mutual love and fraternity. Of his spiritual literary contribution to the humanity are crisp maxims of “Manumurai Kanda Vasakam”. This great epitome of spiritual awakening has been explained in detail by Swami Sivaraja Yogi, Paramananda Sadasiva Sadguru Rangaraja Desigar. These 43 utterances summarise the ‘Don’ts of humanity. Saint Vallalar addresses to Lord Almighty, whether He was gullible with any of these inhuman qualities and thus driving home, the benevolence of Lord Almighty descends spontaneously on those who are devoid of any of these qualities. Swamiji effectively employs the contemporary literary forms to explain the meaning and hidden treasure of his utterances. He has used Twenty one poets and Saints and their works ranging Thirty Three. He has used the interpretations of six eminent scholars to explain Thirukkural and Thirumanthiram. The deep delved knowledge of Swamiji and pains he has taken to explain the maxims is evident throughout the work. The examples to explain have been drawn from the day to day living intelligible to ordinary living beings. The following table explains amply the benevolent work of Swamiji : MANUMURAI KANDA VASAKAM 20 S. Author No. Book 1 Thirukkural 2 3 Thiruvalluvar (9 used twice & 2 used thrice.) Thirumoolar St.Ramalinga Adigalar -do- 4 5 6 Saint Manikkavasagar Kaduveli Chittar Ulaganatha Pulavar 7 8 9 10 11 Saint Siva Vakkiyar Athi Veera Rama Pandian Jain Poets Thayumanavar Avvaiyar 12 13 14 15 16. 17 18 19 20 21 Pattinathar Arunagirinathar Duraimangalam Sivaprakasa Samigal St.Azhugannar St. Sattamuni Nathar St. Roma Rishi St. Mastan Sahib St. Kongana Maharishi St. Kudhambai Chittar Anonymous Thirumanthiram Thiruvarutpa Arutperumjyothi Agaval Thiruvasakam Ananda Kalippu Athichoodi Ulaga Neethi Collections Vetriverkai Naladiyar Collections Kondrai Venthan Nalvazhi Moothurai Kural Nadi Dharanai Collections KandarAlangaram Nanneri Collections Collections Collections Ananda Kalippu Kadai Kandam Collections Collections No. of verses 114 25 3 3 1 2 2 3 2 4 2 2 5 3 1 2 10 3 2 2 1 1 1 2 1 1 1 MANUMURAI KANDA VASAKAM 21 INTERPRETERS 1 2 3 4 5 6 Parimelazhagar Manakkudavar Parithiyar Kalingar Dr. M.Varadarajan J. Varadarajan Thirukkural Thirukkural Thirukkural Thirukkural Thirukkural Thirumanthiram Swamji has quoted One hundred and fourteen Thirukkurals to explain the maxims. He has quoted Nine, Twice and Two, Thrice. He has also quoted Thirumanthiram(25 verses). Though Thirukkural has been translated nearly hundred times in English, for the benefit of English reader, translation by a Tamil student Rev. G.U. Pope has been used as it is spiritually oriented. Thirumanthiram also has been translated into English by many Scholars. For our better understanding, a translation by spiritually oriented Himalayan Academy has been used. For an erudite English scholar the translation may appear to be very simple, but it is my endeavour that even a beginner should be able to follow and understand. While all precautions have been taken to bring nearest perfection in translation, it is universally acknowledged that such a work is yet to come. All the interpretations are Swamiji’s only. I have made a small attempt to annotate some terms for the benefit of English reader. The spiritual community shall make use this book and be blessed. That was Sri.Saravanan,a sincere servitor of AYYA from Tirunelveli who brought this Sacred text for translation through Smt.Sarada of Aravind Eye Hospital Tirunelveli and her noble father Brahmashri. R.V.Doraisamy of Sankarashramam Five falls courtallam and I profusely thank them for giving me an opportunity to have Darshan of AYYA and undertake the translation. MANUMURAI KANDA VASAKAM 22 I also place on record the yeoman services rendered by S r i .R. Thuraiyur.Shankara Prathapa Chandra and Sri. S .R.Rajaram . I a c k n o w l e d g e w i t h p r o f o u n d t h a n k s S w a m i j i ’s confidence instilled in me for this noble work. Ramesh Babu stood with me in assisting unhesistantly in typing. Shri Madhavan.Dhanalakshmi.Chennai and a very great servitor and follower of AYYA in fructification of this endeavour. and the elegant printing by Vanchi Maruthondri Achagam. K a i l a s a m . Dr. Smt.My family members Smt. I whole heartedly beseech the Blessings of Swamiji and Lord Almighty.Rishinathshankar also need to be thanked for their unfailing co-operation during the period of translation. My good friend Sri. R. Muruganandam and members of the Kudil.Guru kirupa.Dwaraganath.G.R. Sri. C h i e f E x e c u t i e . But for the keen interest evinced by Shri. Venkatalakshmi. this task would not have been completed. Dr. Editor “Gnana Thiruvadi.Harishankar. Ramya. Sri.R. K . S a b a Tr a d i n g P v t Ltd. Smt. I pray unto the Lord and our Guru for their blessings.Ramkumar. Sri. Starve the hungry poor? 35 8. Assist Killers? 39 11. Enamour the things and lie? 45 13. Was deceit for true friendship? 34 6. Did I ever. Did I ever.A Study 11 iii) The Story Of Manuneethi Chozhan In “Periya Puranam” 14 iv) Sivarajayogi. Reduce wages for work? .A Short Biography 17 v) “Swamiji’s Treatise On “Manumurai Kanda Vasakam” 19 23 4 The Text 30 1. Was a spy for thieves? 44 12. Did I ever. Did I ever.N.MANUMURAI KANDA VASAKAM 23 INDEX S. Punish any one without compassion? 36 9. Did I ever. Did I ever. Pull them to court on false allegations and spoil their reputation? 31 3. Rengaraja Desiga Swamigal. Enhance tax and burgle? 35 7. Paramananda Sadasiva Sarguru His Holiness. Did I ever. Did I ever. Did I ever. Did I ever. Lure and cheat? 48 14. Content Pages 1 Blessings For the translation of Books of Gnosis 3 2 PREFACE Tamil Version 6 3 PREFACE. Did I ever. Did I ever. Divide the Friends united? 34 5. Throttle the mind of the Samaritans? 2. Did I ever. Did I ever. Partial in land disputes and spoil their livelihood? 37 10.English Version 7 i) Arul Jothi Ramalinga Swamigal A Short Sketch On His Life And Teachings 7 ii) Manumurai Kanda Vasakam. Did I ever. Close the thorough fare to prevent trespass? 49 49 15. Prevent people giving alms? 33 4. Did I ever. Exhibit displeasure of countenance to the learned? 28. Did I ever. Did I ever. Be in the company of unchaste? 22. Ignore the hunger stricken? 17. Did I ever. Did I ever. Ignore great Saints? 42. Did I ever. Did I ever. Find fault in the composition of great men? 29. Did I ever. Forget to pay preceptor’s fee? 27. Belittle the people on penance? 41. Seduce the modest girl under guard? 23. Did I ever. Did I ever. Abuse Gods and become Egotist? 24 50 54 61 64 67 69 70 71 71 72 73 75 76 80 81 82 84 85 87 88 89 90 91 97 99 102 105 121 5 SIDDHARKAL POTRY 126 6 GLOSSARY 131 . Prevent the calf to feed on the mother? 31. Refuse alms for beggars? 18. Did I ever. Ignore the advices of parents? 43. Rape a Housewife? 24. Did I ever. Harm loved ones? 34. Did I ever. Did I ever. Sell mixing up paddy and sand? 33. Did I ever. Feel reluctant to worship my preceptor? 26. Did I ever. Destroy others’crop out of enmity? 37. Did I ever. Did I ever. Fell shady trees used to rest in scorching sun? 36. Did I ever. Close down potable water pond? 35. Demolish Public Hall? 38. Carry tales and spoil the relationship? 19. Grow my body eating flesh? 32. Did I ever. Did I ever. Keep the doors of temple closed? 39. Did I ever. Did I ever. Did I ever. Enslave a bird trembling in a cage? 30. Did I ever. Did I ever. Did I ever. Scold violently the disciples of Lord Shiva? 40. Expose the refugees under distress? 21. Abort and enjoy? 25. Did I ever. Desert in the midway? 20.MANUMURAI KANDA VASAKAM 16. mU£bgUŠnrhâ M©ltuh»a Mrh‹ ïuhkȧf RthÄfŸmUËa mUŸ th¡F 1. ešnyh® kdij eL§f¢ brŒnjndh! tÈa tH¡»£L khd§ bfL¤njndh! jhd§ bfhL¥nghiu¤ jL¤J Ënwndh! fyªj ánd»jiu¡ fyfŠ brŒnjndh! kdbkh¤j e£ò¡F tŠrfŠ brŒnjndh! FotÇ ca®¤â¡ bfhŸis bfh©nlndh! ViHfŸ tÆW vÇa¢ brŒnjndh! j®k« ghuhJ j©lŠ brŒnjndh! k©nzhu« ngá thœtʤnjndh! cÆ®bfhiy brŒnth®¡F cgfhuŠ brŒnjndh! fsî brŒnth®¡F csî brh‹ndndh! bghUis ï¢á¤J¥ bghŒbrh‹ndndh! . vdnt kDKiw f©l thrf¤ijí«. 5. jiytidí« m¿ªJ kuz« ïšyh bgUthœî bgWth®fŸ. 7. 12.MANUMURAI KANDA VASAKAM 25 kfh‹ ïuhkȧf RthÄfŸ mUËa kDKiw f©l thrf¤J¡F átuh#nah». PhdK« ifTL«. ght ò©Âa¤ij m¿»‹w m¿îjh‹ áw¥g¿thF«. 9. 3. kDKiw f©l thrf« eh« ò©Âath‹ Mtj‰F. 10. ngh‰Wnth« mU£bgUŠn#hâ M©ltuh»a ïuhkȧf RthÄfis! bgWnth« bgUik¡FÇa thœit!! F¿¥ò : kDKiw f©l thrf¤ijí«. áw¥g¿î cŸs k¡fŸ jh‹ j‹idí« jiytidí« m¿ªjt®fŸ Mth®fŸ. á¤j®fŸ ngh‰¿¤ bjhF¥igí« âdrÇ ghuhaz« brŒJ tUgt®fŸ j‹idí«. nkY« thœ¡ifÆš vJ ò©Âa«? vJ ght«? v‹W m¿»‹w áw¥g¿î c©lhF«. j‹idí« jiytidí« m¿ªjt®fŸ jh‹ PhÅfŸ Mth®fŸ. 4. á¤j®fŸ ngh‰¿¤ bjhF¥igí« g¡â ÉRthr¤njhL ghuhaz« brŒgt®fŸ thœ¡ifÆš gy K‹nd‰w§fŸ c©lhF«. jt¤âU bu§fuh# njáf RthÄfŸ mUËa És¡fîiu mU£bgUŠn#hâ M©ltU« étfhU©a tŸsYkh»a kfh‹ ïuhkȧf RthÄfŸ mUËa kDKiw f©l thrf¤ij äâa ghuhaz« brŒgt®fŸ K‹brŒj ght§fŸ Ú§» ò©Âa§fŸ bgWth®fŸ. 6. 2. gukhdªj rjhát r‰FU. 11. 8. 35. 34. 26. 18. 19.MANUMURAI KANDA VASAKAM 13. 38. 26 Mir fh£o nkhrŠ brŒnjndh! tuîngh¡ bfhÊa tÊail¤njndh! ntiyÆ£L¡ TÈ Fiw¤njndh! gá¤njh® Kf¤ij¥ ghuhâUªnjndh! ïu¥ngh®¡F¥ ã¢ir ïšiy ba‹nwndh! nfhŸ brhšÈ¡ FL«g§ fiy¤njndh! e£lh‰¿š ifia eGt É£nlndh! fy§» x˪njhiu¡ fh£o¡ bfhL¤njndh! f‰gʪ jtis¡ fyªâUªnjndh! fhtš bfh©oUªj f‹Åia mʤnjndh! fzt‹tÊ Ã‰nghiu¡ f‰gʤnjndh! fU¥g kʤJ¡ fˤâUªnjndh! FUit tz§f¡ TáËnwndh! FUÉ‹ fh¡if bfhL¡f kwªnjndh! f‰wt® j«ik¡ fLfL¤njndh! bgÇnah® gh£o‰ ãiHbrh‹ndndh! g£áia¡ T©oš gij¡f mil¤njndh! f‹W¡F¥ ghÿ£lhJ f£oit¤njndh! C‹Rit í©L clšts®¤njndh! fšY« bešY« fyªJ ɉnwndh! m‹òil at®¡F¤ J‹gŠ brŒnjndh! Fo¡»‹w ÚUŸs Fsªö®¤njndh! btŒÆY¡ bfhJ§F« ÉU£r kʤnjndh! gifbfh©L manyh® gÆuʤnjndh! bghJk©lg¤ij¥ nghÆo¤njndh! Mya¡ fjit mil¤J it¤njndh! átdo ahiu¢ Ó¿ itnjndh! jtŠbrŒ nthiu¤ jhœî brh‹ndndh! R¤j PhÅfis¤ öõzŠ brŒnjndh! jªijjhŒ bkhÊia¤ jŸË elªnjndh! bjŒt ÄfœªJ brU¡filªnjndh! v‹d ght« brŒnjndh! ï‹dbj‹ w¿nand! kDKiwf©l thrf¤â‰F mU£bgUŠnrhâ M©ltuh»a kfh‹ ïuhkȧf RthÄfŸ âUtoia óá¤J mtuJ kDKiwf©l thrf¤â‰F ciu vGj¥gL»wJ. 27. . 42. 15. F‰wÄU¥ã‹ kfh‹ Mrh‹ ïuhkȧf RthÄfŸ bghW¤jUs nt©L«. 14. 28. 39. 20. 22. 17. 29. 36. 23. 43. 25. 24. 21. 30. 32. 37. 41. 40. 31. 33. 16. PARAMANANDA SADASIVA SARGURU.Let us Hail the Supreme Grace light of St. Discrimination of virtues and evils is the best intelligence. and patron of compassion for all living beings. . They attain “Gnana”. Hence many advancements will take place in the life of men who chant “MANUMURAI KANDA VASAKAM” and “Sidhdharkal Potri’ with utmost piety. Only the men of special intelligence identify their own self and that of their preceptor. Ramalingar and add dignified life.MANUMURAI KANDA VASAKAM 27 THE EXPLANATORY NOTES RENDERED BY SIVARAJAYOGI. Note : Those who chant daily “MANUMURAI KANDA VASAKAM” and”Siddharkal Potri’will realize their “self” and their Preceptor’s and attain Deathless Grand life. HIS HOLINESS RENGARAJA DESIGA SWAMIGAL FOR “MANUMURAI KANDA VASAKAM” OF SAINT.Gnanis are those who had understood their SELF and their preceptor’s. the “MANUMURAI KANDA VASAKAM” of the supreme grace light. RAMALINGA SWAMIGAL Those who chant daily.RAMALINGA SWAMIGAL will be absolved of all the sins of the past and moreover they gain the extraordinary intelligence to discriminate virtues and evils. SAINT. Be in the company of unchaste? . Pull them to court on false allegations and spoil their reputation? 3. Reduce wages for work? 16.RAMALINGA SWAMIGAL for us to become righteous persons Did I ever. Desert in the midway? 20. Expose the refugees under distress? 21. Close the thorough fare to prevent trespass? 15. Ignore the hunger stricken? 17. Enamour the things and lie? 13.MANUMURAI KANDA VASAKAM 28 “MANUMURAI KANDA VASAKAM” (ESSAY ON ESTABLISHING THE JUSTICE OF MANU) Holy utterances of SAINT. Carry tales and spoil the relationship? 19. Was a spy for thieves? 12. Prevent people giving alms? 4. Divide the Friends united? 5. Assist Killers? 11. Starve the hungry poor? 8. Was deceit for true friendship? 6. Lure and cheat? 14. Refuse alms for beggars? 18. 1. Throttle the mind of the Samaritans? 2. Enhance tax and burgle? 7. Partial in land disputes and spoil their livelihood? 10. Punish any one without compassion? 9. Exhibit displeasure of countenance to the learned? 28. Abuse great Saints? 42. Grow my body eating flesh? 32. Find fault in the composition of great men? 29. Feel reluctant to worship my preceptor? 26. Enslave a bird trembling in a cage? 30. Keep the doors of temple closed? 39. Seduce the modest girl under guard? 23. Belittle the people on penance? 41.MANUMURAI KANDA VASAKAM 22. Scold violently the disciples of Lord Shiva? 40. Abuse Gods and become Egotist? 29 The explanatory Notes for “MANUMURAI KANDA VASAKAM” is rendered with obeisance to His HOLY FEET. Forget to pay preceptor’s fee? 27. Rape a Housewife? 24. . Destroy others’crop out of enmity? 37. Sell mixing up paddy and sand? 33. Demolish Public Hall? 38. Ignore the advices of parents? 43. Close down potable water pond? 35. Abort and enjoy? 25. Harm loved ones? 34.RAMALINGA SWAMIGAL may kindly bear with me for deficiencies and inaccuracies. SAINT. Fell shady trees used to rest in scorching sun? 36. Prevent the calf to feed on the mother? 31. Then rising. Ananda Kalippu Pallavi Consequences of Abusing the Good. Before the eventide will evil visit you.Thus pronounce the great men of chaste woman. True this is. pure disciples. ere the noontide. who does not worship God. Upon Holy Nandi. If a man inflicts sorrow upon others in the morning. The virtuous wife. Thirumanthiram 532. They have not transgressed the path of Chastity. philosophers who have mastered philosophies will lose their ancestral property and property earned by self. “let it rain. and Jnani Great Those who have done exceeding harm to shock them Their life and wealth will in a year disappear. I swear. low she bends before her lord. If any one cause harm to these. everlasting harm will be wrought.” it will Thirukkural 55 Those who cause injury to the blessed disciples of the great preceptor of gnome. No God adoring. If. Saint Thirumoolar so swears upon the everlasting and destruction less preceptor Saint Nandeesar. serves: the rain falls instant at her word! If she. Thirukkural 319 . say. you to others evil do. Tomorrow the angry Yama may flee with thee” Saint Kaduveli Chittar. but who rising worships her husband. The Chaste woman would rather starve and die with their children and conduct themselves to protect their chastity from the blemish of unchastely than otherwise. it will come upon him unsought in the very evening. will be inflicted by diseases and die within a year.MANUMURAI KANDA VASAKAM 30 1. devotee true. This is true. Hence. are punished by the great father (Lord Muruga) Philosophers are those who have mastered the 96 Tatvas with the Blessings of great preceptor of gnome. those who cause harm to chaste woman. Did I ever throttle the mind of the Samaritans ? “Thou shall not commit sin Oh! Mind. MANUMURAI KANDA VASAKAM 31 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. If it is done so is a sin. Men with character are heavenly; the duty to protect the heavenly rests with the great preceptor of gnome. Only with the men of character, the world still remains active; otherwise it would have extinct long back. We should not cause hindrance to such good people, like men with character. Such of those blessed are Devas (Angels and Gods). If any one causes their mind to tremble, they become Asuras (Demons). Suras are people of very high strength. If such of those Suras with high strength cause hindrance to noble men, they lose their strength and become Asuras. Ravana, the Emperor of Lanka in Ramayana attained the title of Easwara and got the status to be known as Ravaneswaran as a result of his strenuous and committed penance. Ravana was a very great penant. He is known to be the grandson of the great Saint Pulathiar. The grandson of Rev. Pulathiar and the penant , and a man who attained the title of Easwara, the Ravana lost all the powers of his Penance as he caused harm to the noble men, became an Asura and finally was killed by Lord Sri Rama. 2. Did I ever Pull them to court on false allegations and spoil their reputation ? Men of Strength with muscle power and money power, cause their rivals to come to court unnecessarily on false allegations even if they are quiet and cause mental agony. Their public reputation also is under stake. This is a Sin. Though unprovoked thy soul malicious foes should sting, 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 afterwards give him irretrievable sorrow. Thirukkural 313 MANUMURAI KANDA VASAKAM 32 Even if rivals abuse us out of ignorance, we must tolerate. Except these, if we file cases with false allegations, their public reputation will be tarnished. They will be subjected to the wrath of God of Dharma (Aram) the preceptor of Gnome. Hence filing cases wantonly against rivals is a Sin. Though good thy soul 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 of another. Virtue will meditate the ruin of him who thus meditates Thirukkural 204 They will incur wrath of the God of Dharma (Aram) the preceptor of Gnome. If you cause disturbance and harm to men of character, you should understand that you will be subjected to the wrath of the God of Dharma (Aram), the preceptor of Gnome. It is a crime to harm and file cases against Men of character. Men of Character are Devas (Angels and Gods). It is the duty of the preceptor of Gnome to protect and bless such men of character. Such of those who harm men of character are considered to be Asuras. It is the routine of the preceptor of Gnome to injure those Asuras. Hence, even for rivals you shall not cause disturbances. If we disturb rivals when they have not done anything harmful to us, everlasting evil shall befell on us. The most merciful of God of Dharma has the bountiful sympathy even to feed the frog inside a rock to its requirement. This men of lofty sympathy is the God of Dharma. Frog is an ugly creature. If its saliva is spilt on our body we get eczema and moreover this is poisonous. Even such useless poisonous frog is also fed and protected at its own place by the God of Dharma. When others have not harmed us, even if they are our enemies, we shall remain non-harmful to them and protect us from the wrath of the God of Dharma and everlasting evils. MANUMURAI KANDA VASAKAM 3. 33 Did I ever prevent people giving alms? Affluent people offer material assistance for food shelter and health to downtrodden and poverty stricken. The aim of rendering material assistance is only to get Blessings of the Almighty. Such blessed people will have unity amongst the family members, children of good character a n d m o r e o v e r, b u s i n e s s , C o m m e r c e , P r o f e s s i o n a n d Agriculture will all prosper comfortably. The Almighty is pleased when poor is helped. His pleasure yields us spiritual wisdom. Deathless longevity becomes imminent. With the Blessings of the Master Agastiya, Nine Crore Gnanis have attained spiritual enlightenment. (Gnani is in short a person who has attained self realization.) Unless you have done virtuous deeds in previous births (Punniyam), Spiritual wisdom may not dawn. Moreover, more and more you do virtuous deeds; all Sins of previous births are absolved and special knowledge dawns. People with special knowledge only can realize his “self” and the Almighty. People with a clear mind, i.e., people with helping tendencies only can understand the problems of others and continue to render help. If any one is jealous of their activities and prevent offering alms, they will incur the wrath of the Omnipotent. Hence prevention of alms is a very big Sin. Who scans good gifts to 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 with his 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 place for one to lay up his wealth. Thirukkural 226 MANUMURAI KANDA VASAKAM 34 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 a family, the other families will also participate. It is reciprocal when there is a similar one in other family. They mutually help each other. Every one of them moves very friendly. In almost all the occasions, they perform the functions jointly. Out of Jealousy, by carrying tales, if the friendly family of generations is separated or divided is a sin. What so 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 no friendship at heart and may be ritualistic. The true friend with faith may consult the other for all the auspicious functions at his home, for example, for the marriage of his daughter, and may request him for financial assistance for successful conduct of marriage. And the pretentious friend also may agree and promise to assist. Believing in toto, his promise, the faithful friend may fix up the marriage and approach him for assistance, but the latter may refuse though he may have means to assist. This may cause disruption to the marriage. Like this taking back the promise at the appropriate time after having promised is a breach of trust for the friend who believed in us. This is a Very big Sin. The very purpose of friendship is to help those to get out of troubles whenever they are facing. That is true friendship. Some may get their problems sort out by their own friends moving closely with them and when the same friends approach them, they keep themselves apart. This is a breach of Trust. at the end of the day. The request (for money) of him who holds the sceptre is like the word of a highway robber who stands with a weapon in hand and says “give up your wealth”. Without any iota of sympathy the landlords may ask them to come for wages next day. Who when you thrive are friends. The family members on seeing him empty handed may become desperate and with heartburns that they have to starve that night and may go to . The children at home may be eagerly waiting for the father to bring something for the dinner. Did I ever Starve the hungry poor? Some may cultivate in sprawling acres of land. they may come out with lame excuses of darkness setting in and the light is lit. As ‘Give’ the robber cries with lance uplift. This is also a type of sin. Thirukkural 512 7. without disbursing their wages either in money or in kind. Poor peasants may be working with them. and when you fail depart?… Of what avail is it to get or lose the friendship of those who love when there is gain and leave when there is none ? Thirukkural 812 6. But taxing the poverty stricken is a Crime. After extracting work from morning till evening. These peasants may go for work even foregoing breakfast. And the wife may be in preparedness to cook the same. Did I ever Enhance tax and burgle? Taxing the affluent people is not a crime.MANUMURAI KANDA VASAKAM 35 What though you gain or lose friendship of men of alien heart. So kings with sceptred hand implore a gift. (It is the practice and custom in some traditional Hindu families not to part with anything after the sunset) But the peasants may be in a position to make up his dinner for his wife and children only with this wage. and thinks of it no more. and rages against them. Thirukkural 568 The ignorant king and Death are cast in equal mould. Severe words and excessive punishments will be a file to waste away a king’s power for destroying (his enemies). Nay. Thirukkural 567 Who leaves the work to those around. a king is he. more justly than foolish King. This is so because the king without knowledge of ruling and dharma. . commits them to his ministers. He is a king who having equitably examined (any injustice which has been brought to his notice). Thirukkural 561 Harsh words and punishments severe beyond the right. his prosperous days are o’er! The prosperity of that king will waste away. The Witless tyrant no law obeys but in murderous fury kills But Death.MANUMURAI KANDA VASAKAM 36 bed with an empty stomach. Delaying the wages without disbursing at the appropriate time for the labour and causing hardship is a sin. cast in finer mould. If he in wrathful mood reprove. truth to tell. Are file that wears away the monarch’s conquering might. Did I ever punish anyone without compassion? Who punishes. so that it may not be again committed. But Yama does not approach the good men. So as to stay advance of crime. investigation made in due degree. Thirumanthiram 238 Senseless King is equivalent to Yama. without applying the essence of the same may order killing of good men. nears not the good men true. who without reflecting (on his affairs himself). The Yama is better than a king bereft of knowledge in ruling. 8. suitably punishes it. Death claims his due. and (when a failure occurs) gives way to anger. In time of war shall fear and swiftly die. and arbitrary. But the landlord may unjustiably justify that that piece of land is also available in his land document. the accused will be punished. This land might have been their’s for two three generations. Some may have only one acre of land and lead their livelihood through agricultural income from it. peasants used to have an acre or two of land and lead their livelihood through the income of cultivation. It is just to impose punishment. the accused will be brought to the court after thorough investigation. So the affected peasant and his . Did I ever. Moreover. 9. This poor peasant may not be able to oppose him and plead for justice from the village head man. This is without any morality.MANUMURAI KANDA VASAKAM 37 D u r i n g t h e r u l e o f m o n a r c h y. Their rule was unjust and cruel. This poor peasant may appeal to the landlord that that piece of land was his and grabbing the same is illegal. In their regime even good people were killed. This head man may be a relative of the landlord. The punishment without consultation is illegal. it is a Sin. He will annex this piece of one acre land also with his. s o m e k i n g s t o o k decisions in consultation with their ministers and courtiers. was partial in land disputes and spoil their livelihood? In villages. Without application of justice the head man may give a detrimental judgment claiming that that was finding a place in the landlord’s land document. and consultation with the Ministers and courtiers. pertinent to the offence. During the period of monarchy. he may challenge him to do whatever he can. The accused shall be thoroughly examined and punishment shall be imposed afterwards. If punishment is not in consistent with the offence. But some took decision independently without consultation. The neighboring landlord may be a wealthy man with sprawling acres. That sorrowful tears become a sharp edged sword and kills the man rendered unjust judgment and his descendents. Thou shall not keep company of people carrying tales. Hail Thee O! Mind! My Lord Son of Uma . sister of Lord who measured the land. 9 We may not mind to grab others land and live. Thou shall not misinterpret and exhibit sorrowfulness. It is a sword for the posterity Of the man delivered judgment Vetriverkai . Ulaga Neethi . Thou shall not concoct what you have not seen. Athiveera Rama in his” Vetriverkai “ writes “Both their versions be heard seven times. 75 . “Do not be partial” Athichoodi line 109 The poet Ulaganathar in his book “Ulaga Neethi” also tells as under: “Thou shall not be partial in land disputes. If we do so it is a Sin. Thou shall not wander with distracted mind.MANUMURAI KANDA VASAKAM 38 family members will shed tears as their means for livelihood has been grabbed. If justice delivered is not agreeable to both The tears of the lost in manu’s path Even if the triad protect. Thou shall not hurt by your utterances . Like this Avvaiyar also has sung about land grabbing in Athichoodi “Do not grab land and live” Athichoodi line 23 Avvaiyar says that it is sin to grab others land. his wife or children become sick. With calm unbiased equity of soul. Without doing so. To incline to neither side. Hence. first taste themselves and then feed the poor. it is a Punniyam. Did I ever assist Killers? Some people with helping mind take poor feeding for poor with whatever they possess. the disease get cured and prosperity develops in family. if justice is rendered incorrectly. If there is sickness in family. if poor feeding is given for five or ten persons within their reach. If the head man of the family. only bring everlasting enmity and incurable diseases. By doing so. the supreme grace light with a painful heart prayed the Almighty to grant these people grace towards living beings . To stand. Except this if killing is offered only sins accumulate. like balance-rod that level hangs and rightly weighs. health also improves. sins accrue. take help and cook quality food. When they do not have materials. Some seek assistance for offering ram sacrifice to their family. . If we help people killing. we become a party of their sin. they approach people with facilities and helping mind. Persistent killing offer to minor deities. enmity becomes friendship and moreover. some people without understanding that that was due to the misdeeds of the past. is sages’ praise. If we help people doing service of Dharma. but to rest impartial as the even-fixed scale is the ornament of the wise Thirukkural 118 10. If we help them. pray to minor deities and offer life sacrifice. Blessings are showered on the people who have offered material assistance. it aggravates and sins also get accrued.MANUMURAI KANDA VASAKAM 39 The accused and the affected shall be summoned several times and thoroughly enquired and judgment pronounced after that. Sri Ramalinga Swamigal. instead of the disease getting cured. the posterity of the men who delivered such judgment will be perished forever. helping such people offering life sacrifice is a sin. And become like a musk-rat. if you help those who do good deeds. For ‘killing’ leads to every work of ill. My intellect was hurt and my heart trembled on such sight And I was afraid to see such temples” Tiruvarutpa VI canto 275 In those days. Thou offer pongal And sacrificial killing of goat and cock. Moreover. If there is any hindrance during stealing. only Papam comes to you. poverty and sickness accrue. To sacrifice they conduct the decorated Goat. Never to destroy life is the sum of all virtuous conduct. the blame will fall on them for crimes not of their . Siva Vakkiyar 535 Hence. This is the thing wrought. you also get punniyam in return. If anyone kills all miseries befell on him. This creates an indelible reproach.MANUMURAI KANDA VASAKAM 40 “Ferocious deities in names different exist in the country. The Government will punish them with a rigorous punishment. If any one kills. is the truth by your Deity” St. In Pidari temple And derision built up and day by day Thou become weaker and weaker. is non killing. Some people kill their enemies by their anger. The destruction of life leads to every evil. And if you assist life killers. Poverty leads to stealing. they commit murder. legs and body bleed and they become diminished “When your body become sick. Thirukkural… 321 The best among all virtuous acts. your hands. if anyone become sick they used to offer pongal(a mixture of Rice & Dhall boiled with Jaggery and other condiments) in Pidari Temple and give a life sacrifice in order to get cured. Cock and Ram. Pigs. What is the work of virtue? ‘Not to kill’. As you go on continuing sacrificial killing. Killing may bring misery. (The wise) will say that men of diseased bodies. the evil that befall on the killers are explained. sickness. Who lead a loathed life in bodies sorely pained.MANUMURAI KANDA VASAKAM 41 own. are those who separated the life from the body of animals (in a former birth). They undergo poverty. poverty. This may lead to their wife and children undergoing miseries of poverty. as throngs dispersing. . If anyone commit killing for minor deity worship. The acquisition of wealth is like the gathering together of an assembly Thirukkural 330 Parimelalagar interprets that the people who are with pitiable disease and poverty stricken and degraded are those who terminate life of the living beings in their earlier birth. who kill out of anger. sickness and blame for the crimes of not their own and rigorous punishment and may desert their wife and children. People.Its loss. by guilt of slaughter stained. punishments and blame for crimes of not their own. Are men. who live in degradation and in poverty. who Loved in other times on crabs to Feed and broke their joints What time the guilt of “olden deeds” Comes home and leprosy”s fears pangs assail Naladiyar 123 This will be followed in future births also. disunity in the family. burden of everlasting debts accrue but also multivarious miseries and suffer. when the dances cease. sickness. The same aspect has been stressed in Naladiyar “Like fire their palms shall glow Their fingers rot away. not only poverty. Virtue means non killing of any living beings. By these two verses. get reproach and punishment. the wise declaring. Such of those‘s suffering which never leave the body and lead a life of dreaded hell. Oh! Omniscient to spread the Vow of Non killing to all throughout the Universe. lose his own life. Understand those and observe thus extends the interpretation. or for flesh eating... gets ugly body and dies not immediately but only after being bedridden for long years. they may not bear the same while eating at all time and suffer.MANUMURAI KANDA VASAKAM 42 From (Chapter 25 to 33) Compassion to Non killing of Thirukkural apart from what has been discussed. Kalingar interprets that they are those who unmindful of their suffering culled the life from the body. Paridiyar interprets that they shall be known as killers in the earlier birth because of their diseased body and poverty. Manakkudavar interprets that people with deformity in body and who do not take food and have imperfect marital life are those who terminated life of living beings in their earlier births. They will suffer due to unbearable foul smell during their bedridden. This is a sequel to the crime of killing. The dear wife and lovely children will yearn for his death. I do not know who they are!” Thayumanavar . In the name of God. Thirukkural 327 . although he should by so doing. 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. Para para Kanni -54 “Oh! Omniscient. one who kills suffer from diseases beyond cure. If foul smell persists at home. the hidden vows (Other Voluntary religious observance /rituals) will also be included. Let no one do that which would destroy the life of another. the men with Vow of non killing are only good.” Thayumanavar . Others. “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. twigs. the wise Will any gain by slaughter won despise. Don’t Kill Even an Atom of Life Flowers many to dear. The advantage which might flow from destroying life in sacrifice. trees or their flowers. the firm will. the steady flame. Hence. Thiurukkural 328 The great man may not choose to kill living beings in the name of worship. They consider killing as a shameful act. . Even one atom of life. suggesting meat eating as a medicine is also a sin. tolerating the disease is best virtue. is dishonorable to the wise (who renounced the world).MANUMURAI KANDA VASAKAM 43 People advise to take soups of goat legs and meat as a cure for diseases inflicted on them. Killing other living beings to cure diseases may bring papam and suffering. plants. even although it should be said to be productive of great good. and have understood all the three periods of time and are enlightened shall not worship their holy feet offering part of grass. Though great the gain of good should seem. even if they were to obtain the post of king in heaven. The passionate heart—such the worship’s crowning part Thirumanthiram 197 Those who worship the holy feet of Gnanis who have attained deathless grand life. “Thou shalt strew flowers best On the holy feet of Devi beatitude With happiness of soul and body To cross this birth. loved Master’s worship. search here with love” St. Non killing is the best virtue. This is not an act of those who want to get rid of this birth. Kaduveli Chittar’s Ananda Kalippu verse 19. kill not: The lovely garland. For the diseases wrought by evil deeds of earlier birth. Do you know the place of the treasury? If you know. They believed him to that extent. This is the biggest blessing and gift received by the people. they engaged a girl for him and got him married and settled them in one of their own houses and maintained as their own family. who wholeheartedly pray the holy feet of the preceptor. if sent through bhrumadhya (the centre of the forehead). This Love only can be of assistance to get the Blessings of the Guru. they gave him necessary assistance. In the festivities of his family. This servant was residing with the owner assisting his business and agriculture. the heat of the root appear and the gates of suzhumna opened. . the suzhumna. The thieves approached the servant and asked “Your owner is a very big rich man. Then drops the Amrita (Ambrosia). if they worship the holy feet of preceptor. That rich man was cultivating 10 acres of land apart from doing business. 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. As the days went on. the karana Guru with his blessing. But the servant had contact of thieves.MANUMURAI KANDA VASAKAM 44 The preferred flower for worship of the preceptor is “love”. Moreover those who want to cross this birth. money etc. joined hands with the thieves and burgled the jewels.on attaining marriageable age. idakala or the Chandrakala and pingala or Suryakala. Once the doors are opened. clothing and Shelter. They shared their own food with him and his family. Deathless grand life materializes. there appears the effulgence. He took a part of the booty as his share. 11. Was I a spy ever for thieves? A poor fifteen year old joined as labour with a rich man. as he knew the staking places of agricultural products and business gains. That business man trusted him and treated him as a family member and as his own son and took care of him in his house with food. he took the keys of the safety lockers. The owner and his family cursed him with heartburns as a sinner. Like this the servant who committed a breach of trust was arrested by policeman. Hence. . They may think the idling money which is required only for future may be given to the business man and the family can be run with the interest and also may think that they may retrieve as and when required. as the son like servant had become a traitor and stole away their treasure. And they informed the owner the same. Some may lend money conserved for construction of house. the money conserved for their future requirements for son or daughter’s marriage and also for auspicious family functions. They came to know that the servant alone was the root cause through their investigation. Looking at the appearance of the shop. 12. All those who have lent money curse him as a sinner. it is a sin to spy for the thieves. they may take on rental basis a building and may advance 2 lakhs and with the remaining 3 lakhs they may decorate and furnish the shop to give a feel of big business and continue. they may seek loan for business luring with Two Rupees interest for Hundred Rupees. he may declare all of a sudden that there was big loss in his business and become a bankrupt and might give a bankruptcy notice and will hold the assets. The business man may disburse the interest in the beginning. many may lend in lakhs. The curse of the landlord subjected the servant to punishment and imprisonment and the family was ruined. spoilt himself and brought everlasting shame for the family. Did I ever enamour the things and lie? For doing business with 4 or 5 lakhs on hand. He made his family helpless. Spying means revealing the secrets. but after accumulation of certain amount like 50 lakhs or One Crore from many people. While doing so.MANUMURAI KANDA VASAKAM 45 The police man caught hold of thieves and punished. the gain during its utility period is not good. Manakkudavar interprets “People who are just do not resort to shameful act” . Thirukkural172 Parimelalagar interprets “Those who dread partiality abhor unjustiable means to achieve personal gains”.MANUMURAI KANDA VASAKAM 46 as he has cheated the money meant for ones daughter’s marriage and curse that evil will fall upon him. His family will also undergo many a miseries and finally die. Through lust of gain. Desire not the gain of covetousness. diabetes and many more incurable diseases. emit foul smell without dying and remaining in the bed for four or five years and may extend to the extent of even the family members may lose heart and curse. get decayed and worms may appear. That fruit matured yields never good desired. In the enjoyment of its fruits there is no glory. Those who blush at the want of equity will not commit disgraceful acts through desire of the profit that may be gained. no deeds that retribution bring. And also may get incurable ulcers throughout the body. who shrink with shame from every unjust thing. Thirukkural 177 Parimelalagar: “abhor the means to grab others property as the result of such achievement is not profitable. . Do they.This means they are after impartiality and just. people who are impartial do not resort to non virtuous acts” Kalingar interprets “They do not commit scandalous activities to achieve personal material gains” Seek not increase by greed of gain acquired. Paridiyar interprets “after the gains of materialism. The heartburns and the curses of the people who lost their assets may lead the business man to suffer from jaundice. Manakkudavar :eschew the gain wrought through others properties. Things wrought through righteous deeds though lost momentarily. though with loss at first. Kalingar: Earning by making others burning their hearts and weeping out of pain leaves one in the same status and depart. whatever earned honestly. pays back in future. so shall they leave keeping you weeping. Thirukkural 660 Parimelalagar: Protection of King’s interest through fraudulent means is like protecting an unburnt earthern pot and pouring water in it. Unlike this if one loses his own possession by any means the righteously earned always remain. that gives him virtue and salvation. All that has been obtained with tears (to the victim) will depart with tears (to himself). In pot of clay unburnt he water pours and would retain. leaves you in tears. Unlike this. Kalingar: love not ever: that is enamouring the property of others immorally as it is not possible to glorify its utility when in use. From loss good deeds entail harvests of Blessings grow. Just earnings though lost will reach safe later. Manakkudavar: Whatever earned through others weeping. Thirukkural 659 Parimelalagar : the gains wrought through the tears out of evil deeds shall extinct in the same period. . Paridiyar: earning of others’ tears. What’s gained through tears with tears shall go. though lost come to rescue later. (For a minister) to protect (his king) with wealth obtained by foul means is like preserving a vessel of wet clay by filling it with water. will afterwards yield fruit. but what has been by fair means. Who seeks by wrong the realm in wealth and safety to maintain.MANUMURAI KANDA VASAKAM 47 Paridiyar : if one loves his ancestoral property. Hence one shall earn through righteous means. if you give us the 2 acres of land and the house. I am unable to work hard as earlier. I do would like to give. Hence. During the harvest. I like you very much and you can please join me. The poor peasant believed his words and worked hard with his wife after joining him. That is himself and his collections will perish. “Yes. I and my wife will be able to lead our life”. So I am unable to give you the land. earning by defrauding others and proud to be its owners is like storing water in a pot of clay. If we fascinate materials and tell lies not only we perish but also our family. if others harvest only five bundles. After 20 years. You . Kalingar: without considering that these things are uncertain. 13. I have become old. But. in shivering cold both husband and wife. as you promised me at the time of my joining. you are doing Seven. But the land lord replied. This is the status of people who enamour worldly things and tell lies. Did I ever Lure and cheat? In a village a peasant was working in the farms. On observing his performance and skill.” and asked him to work for him. You can lead your life peacefully in later years. That landlord offered him whatever food left behind and little money as his wages. He and his wife lived in a cottage with the meager income. Like the unburnt mudpot and water in it get spilt.MANUMURAI KANDA VASAKAM 48 Manakkudavar: Enjoying with the things earned through fraudulent means is like an unburnt mud pot filled with water. the peasant became tired due to ageing and approached landlord “Sir. Paridiyar: Earnings of unjust means will spoil one self and itself. they took care of his house hold. toiled for him in the farm and in day time.what to do? My children do not agree for giving you the land and the house. a landlord told him “you are working hard than others. Days passed. During the wintry nights. I will give you fair wages and later on I shall give you Two acres of land and a House in your name. the peasant and his wife said. green chillies. This made the public of both the villages to take circuitous route for one kilometer to reach their villages. . Except. pumpkin. brinjals. That was passing through a landlord’s land for 200 feet and joined the public place which connected the next village. 14.The sufferings of the villagers made the landlord to sell his lands and became poor. the land lord had to fence his land and protect his crops. Maize. Annoyed over this. the landlord cheated him. Luring like this is a sin. Did I ever close the thoroughfare to prevent trespass? There was a cart road connecting two villages for a long time. Sinners like him may lose all their possessions one day and come to street for a handful.MANUMURAI KANDA VASAKAM 49 please go elsewhere and live. the landlord blocked both sides of the road with fencing and prevented the public usage. On listening to this. using his muscle power. closure of public thoroughfare is a sin.” So saying evasively. Beans. This is a sin of the land lord harming the public. 15. long gourd and pepper like creepers are cultivated. ladiesfingers like vegetable plants are cultivated. Jowar. That road was used by public for a very long time. ash gourd. Tomato. The villagers became worried as they were put into hardship by the closure of the passage. closing the thoroughfare used by public is a sin. And the family was driven to utter poverty. Ragi and wheat like grains are cultivated. “We worked for the landlord day and night. Hence. The landlord had cultivated sugar cane and ground nuts in his lands on either side of the path. Did I ever reduce wages for work? Paddy. with heartburns and felt sorry. Children passing through the path caused little nuisance by plucking the groundnuts and breaking the sugar cane. They became sorrow stricken. He lured us with false promises and finally cheated us”. bottle gourd. if they respect and recognize the labour. Mango. In a cultivation like this both men and women work as laborers.100/. fans. This is an act of merit (Punniyam).and pay only Rs. Many a people extract work and do not compensate them adequately. herbs are also cultivated. units manufacturing of spare parts.This is a sinful act. Did I ever ignore the hunger stricken? Thou claim to live with dignity and clan But will not take it to your head kindly the Doctrine. groceries.MANUMURAI KANDA VASAKAM 50 Apart from these. But never do treat the hunger stricken approaching. day by day diminishes and in the course of time extinct. Apart from these they also work in shops. Arutpa 5556 . Except that reduction of wages for work is a Sin 16. the yield in their crops will get reduced.50/. These establishments extract work worth Rs. They are Samaritans. Thou watch the performance with drums and horns But fail to read inherent excellence and hidden meaning. their business will grow day by day and flourish. palm. machinery. proper wages shall be paid. People who compensate adequately. And they also serve in restaurants. Some pay adequate wages. and betel nut like trees are also cultivated. If farmers reduce wages for their peasants. Thou shalt not know to read “Ettirandu” Which guard thou shalt have? Ye Dunces! Canto VI. Thou wander in the streets gaudily dressed with ornaments. sings the same in her “Kondrai Venthan” “The act of goodness is reflected in the yield” Kondrai Venthan-59 Hence. Avvaiyar. This is a sin. motor. the agriculture itself will extinct. selling clothes. And business of those who do not recognize the labour. In due course. Body is impermanent. In Tamil letter “m” means eight and letter “c” is two.But these people cannot get rid of the evil of birth. People adorn themselves with costly silk dresses and jewels and show off themselves to the world.Sivavakkiar 132 This worldly life is impermanent. Such rarest of rare Blessings cannot be obtained by such gang. Such groups may claim that they are disciplined and strong enough.This type of congregation may be useful only for such functions and not for getting rid of the evils of birth. a particular sect of people may live together as a group. Youth is impermanent. for thine concentration in the Bhrumadhya through both of your eyes.They may be affluent also. remove the infirmities of the body and stabilize the “sat” and attain deathless great life. “Oh! Thou dunces bathing in the water in the morn and eve What did the Frog achieve being in the water morn and eve? Bliss. Sivavakkiar also speaks as under. the altar and reach mooladhara through the nerve running down through the spinal cord and create moolakkanal with the Blessings of the Great Master and rise up. That is “Ettu Irandu” means Eight means “m” and Two means “c” without . conduct Kundalini upwards. But do not have the sence to offer poor feeding for hunger struck. Without understanding this impermanency and considering it as permanent. Assets are impermanent.” St. Hence the Expression of Vallalar “ Taking the Doctrine to head” means the fixing of vital air in the Bhrumadhya and concentration only.conduct vital air to suzhumna.from there to Kandasthana wherein the twined in three and separated . St.This group may conduct both auspicious and inauspicious functions as a unit.thou shalt be blessed if both the eyes fixed and Merged in the third at the Dawn.MANUMURAI KANDA VASAKAM 51 In some villages. make the ambrosia to secrete. They ignore the hunger struck poor people coming across. musical concerts and in beautifully decorated halls which are feast to eyes. Not only that they conduct the auspicious functions like marriages with the extravaganza of pompous feasts.Easwara Nadi.Merge Idakala and Vadakala . definitely he will die. Swamy will be with us in our thoughts and make us understand our body.} Whatever may be one’s wealth and strength. and pray unto the lotus feet of Swami Ramalinga Vallalar. In that Number 8 is denoted by first letter “m” (Vowel) and 2 is denoted by another vowel “c”. we appease the hungry. He makes us understand that blemish of mind is due to the blemish of the body . Every thing has emerged only from these. The great Vallalar exclaims them as “people of world living without an iota of sympathy “. The precious birth of human being is due to the penance performed in multiples of earlier births. Those who can understand and appreciate the greatness and importance of “Aah” and “Voo” only can attain wisdom. Tamil numerical system was in vogue. The complete sound system of the universe has “m” and “c” as their base.MANUMURAI KANDA VASAKAM 52 knowing to join “m” and “c”. our soul and also about the blemish of our body and soul. may not be able to protect him. If only in our youth. One who understood. This is an inseparable entity of every thing. whatever may be his relative’s wealth and strength and whatever may be his bondage with them. and push them through the tenth entrance (Sushumna ) and scared. The Siddha clan has employed in their verses with hidden meaning. What benefit are they going to attain leading a life of impermanency treating as permanent? To eradicate the curse of birth. avoid killing. If he has not understood Ettirandu. One who knows its greatness only can be beneficient from all the secrets of chittars.poor feeding only can reveal the fact to understand the Ettirandu. Understanding that “m” and “c” is the means to eradicate the birth. Ettirandu succeeded with its assistance conquers death and attain deathless life. {Every one practicing Yoga should know this. Ettirandu is equal to Ettu + Irrandu (8+2). This is the basic concept. refuse meat eating. “There are no encumbrances for those who have understood Ettirandu” Idaikattu Sitthar Before the other numerical system crept in. be Just. 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. Thirukkural 226 Delight of glad’ning human hearts with gifts do they not know. The removal of the killing hunger of the poor is the place for one to lay up his wealth. by teaching us the remedies for removal of blemish in the body leading to removal of blemish in our soul. O heart ’tis my advice to you Saint Pattinathar. look on the face of hungry folk. Those who have understood “light of soul” will attain “deathless great life”.MANUMURAI KANDA VASAKAM 53 which led to the lack of clarity of knowledge and also blesses with light of the soul to appear in our soul. General verse 20 . content with your lot. you shall be in the company of great men and lead life perfectly according to their direction and cross this birth and that is the gain of Athma in this birth. Who hunger’s pangs relieve a higher merit gain. The power of those who perform penance is the power of enduring hunger. remember all wealth will leave one soon. Once you are born a human being. Men of unpitying eye. who hoard their wealth and lose it so? Do the hard-eyed who lay up and lose their possessions not know the happiness which springs from the pleasure of giving ? Thirukkural 228 Believe in one. It is inferior to the power of those who remove the hunger (of others). For treasure gained thus finds he treasure-house secure. Thirukkural 225 Let man relieve the wasting hunger men endure. believe in God. Trust good deeds and friendship good. The same moral has been explained by Swamy Ramalingar: Thou claim to live with dignity and clan. In case of peasants who were fed by the master of the first instance. Yet some other may take delicious food and keep the peasants hungry without providing any food.Only matured can get the Blessings of the prime deity and consummate leader preceptor and get rid of birth. in the fields of men who have not fed the peasants. This is a sin. Moreover. Did I ever refuse alms for beggars? Some may be affluent as a result of their benign merits in their past births. dosa. . whatever may be their toil. Poor feeding gives us good health. we get respectable friendship. the yield may be of ten fold. though opportunity is available. Except these. we can get the knowledge to understand the curses of the birth and maturity. the peasants may not and in turn work for some more time and weed out in two more segments before the dusk. The very object of Almighty. if he takes Iddli. some poor may seek clothing and some poor may seek financial assistance for their daughter’s marriage. Among them. For example. Not only that. Not only that. 17.if we feed the peasants working with us and make them happy. we will also be blessed with off springs of good character. But some may have delicious food for them and provide stale food of previous night for their peasants. he will give the same for his peasants also. These are the benefits of eradicating hunger. even if they are asked to take rest for a while. some may share their food with the peasants working for them and make them happy. What we have to understand by this is. providing us assets is to feed the poor and appease their hunger. ignoring the hungry is a grave sin. chutney and sambar (staple food of south Indians) for his breakfast. They may be approached for food by the hungry. We will have benign thinking of hosting the guests and as a result to get an opportunity to enrich friendship.MANUMURAI KANDA VASAKAM 54 Some may undertake agriculture in acres of land. Whereas. day by day the fertility of the soil and agriculture will be diminishing. But not taking care of poor and not feeding them is a breach of trust of the Almighty. longevity of life and unity in the family. Unenduring is all wealth. shall accrue benefits for this birth and next through such materials. Enduring works in working wealth straightway employ. their soul may not get enrichment. they donate and undertake virtuous acts when the richness come to them and earn enrichment to their soul. Those who have enriched their punniyam can only get the . Thirukkural 231 When man is born. This body extincts and not the soul. if you take the birth of a human being. People.MANUMURAI KANDA VASAKAM 55 Such rich people shall fulfill the needs of the poor and accrue punniyam (Merits). who have understood the impermanency of materialism. This knowledge is wrought through the preaching of the scholarly preceptor. let those who obtain it immediately practise those (virtues) which are imperishable. if one treats this nonpermanent and destructible material as permanent and affiliate themselves firmly to it and do not resort to benign activities. Except that if they retain their belongings firmly it is a sin. Only those believe in God can understand papa and punniyam. Except that.Only those who have understood papa and punniyam can remove papa and enhance punniyam. The intelligentsia preserve this life. Save this for living man exists no real gain. Thirukkural 333 See that thy life the praise of generous gifts obtain. The atheist cannot understand papa and punniya. Charity for poor will assist one in this birth and births to follow. Hence. Wealth is perishable.. Give to the poor and live with praise. This act may subject them to the angry of the Almighty. the body and soul are together. if you wealth enjoy. The very purpose of affluence is only to assist others. you shall believe that there is papa and punniyam. There is no greater profit to man than that. Knowledgeable men with their assets earn Blessings and punniyam and as a result gain the deathless great life and get the glorious name of Gnani. who received preaching and unites the pupil of left eye known as Chandra kalai and pupil of right eye known as Surya kalai in the Sushumna and he also fuses in it. Thirukkural 226 When those you find from whom ’tis meet to ask. The removal of the killing hunger of the poor is the place for one to lay up his wealth. . Exhalation.MANUMURAI KANDA VASAKAM 56 company of an enlightened preceptor. If one has no sense to get rid of this birth. The great preceptor who is the lord of virtue merges with the body of the blessed. For treasure gained thus finds he treasure-house secure. They who know the Science of Breath Are destined to spurn the God of Death. Thirumanthiram 571 Let man relieve the wasting hunger men endure. Knowledge of Science of Breath Leads to Immortality Inhalation. he may preach the nature of body and soul. Thirukkural 1051 If one does not help poor. After fusing. Once you get the company of the enlightened master. while he is affluent and dies after becoming aged and sickly will be called as a dead body. with the assets earned through their benevolent acts in their earlier births and Blessings of the Lord Almighty. and Retention both ways The Science of Breath thus consisting They know not. removes the dirt of the body and illumines it.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. People with riches and not helping the poor will be known as lobis. the curse will befall on such recipients of assets. 57 As a consequence of the misdeeds of past birth.. but glory hold not dear. Degraded birth that doting miser’s folly brings. listen Ye! sinners who will enjoy such money? Once soul leaves this body. Except that. “Ye! vile and gullible men Who have hoarded your hard earned money. “It is natural for the poor to beg” Vetriverkai . It burthens earth when on the stage of being they appear.She becomes elated when she bears the men of punniyam. Avvaiyar Nalvazhi 22 . people take birth in the poorest of poor family and go for begging. Thirukkural 1002 Who lust to heap up wealth.MANUMURAI KANDA VASAKAM 57 Who giving nought. to help those who seek their assistance. She becomes broken hearted when bears the sinners. To help such people is the duty of those who are affluent and sympathetic mind. opines from wealth all blessing springs. A burden to the earth are men bent on the acquisition of riches and not (true) fame. “It is the duty of the affluent to assist the needy. But she bears reluctantly the six sensed human being without any mercy or sympathy.” Vetriverkai 58 It is the duty of those who become affluent as a result of their act of merits in the past birth. without helping retention of such things is ignorance. He who knows that wealth yields every pleasure and yet is so blind as to lead miserly life will be born a demon. Thirukkural 1003 The mother earth bears patiently the living beings of single sense to five senses. MANUMURAI KANDA VASAKAM 58 One may accrue assets by doing variety of business. It is foolish to hoard the assets underneath the earth. avocations and by cultivation. They may bury underneath the earth such assets safely. Such people may die in an accident. Defer not virtue to another day. ‘Vice’ sums the things that man should shun. murder by enemies and due to incurable diseases. of your great mistake Will not allow you to enjoy all the wealth that you have earned. will it ever follow you? Kanthar Alangaram 20 Will it be possible to get the Blessings of the preceptor of gnosis (Lord Muruga) if any one hoards their assets earned through the Blessings of Lord Almighty and deeds of Punniya. The wise always enrich their spirituality by acts of kindness whenever they get assets. and at the dying hour she will be your undying friend. receive her now. children and close friends. Affluent shall undertake act of kindness and enrich their spirituality. heart attack. ‘To-morrow we’ll be wise’. They may do it without the knowledge of their son and wife and may not disclose such location to them. when thou dies. Say not. The disease caused by the powerful fate. Thirukkural 40 Oh foolish one who think that they can live in this great world. Do deeds of virtue now. And even if you bury that wealth deep. and the hunger of the poor is not appeased. Thirukkural 36 ‘Virtue’ sums the things that should be done. They have not understood the nature of assets. and that is vice which each should shun. That is virtue which each ought to do. Without worshipping the feet of Him with cock in his flag. shalt thou find a help that never dies. poisonous reptile bite.? . The assets of such people may not be useful to his wife. Thus. Snake and thunder.” Thirumanthiram-263 . Valli And the truth that he gives as advice to me as Preceptor . The wise man do acts of virtue and with the Blessings of the preceptor of Gnosis attain heavenly abode. Kanthar Alangaram 26 Men of Gnosis undertake acts of virtue and attain deathless great life. asthma and colic pain— Such the lot of those who nothing in charity give. “In the justifiable act of righteousness There are none other than two castes as proclaimed In this world: one who help is an upper caste And those who do not help are low born As said in ancient books” Avvaiyar Nalvazhi-2 This is not only the view of Avvaiyar but also ancients. sore throat and fleshly ills. If in Charity You Fail Consumption and anemia. the Lord Muruga would come before me riding on a blue peacock. The misers will not get such an opportunity. Approach not them that others’ needs relieve. with the pretty tribal girl. Would be clear to very learned yogis slowly and after thought. “All Ailments Assail. And others would do meaningless acts and embrace death.MANUMURAI KANDA VASAKAM 59 Whenever I think of Him at any time. But the misers without helping anyone are subjected to various diseases and die. One should abhor those and shall understand that there are only two castes. Saint Avvaiyar in her book “The Good Path” (Nal Vazhi) says that there are too many castes in the world. The Men who have raised their assets through righteous way and do act of kindness and assistance belong to one caste and the misers who without helping others through acts of virtue and hoard the assets are the other caste. The cruel poverty disappears and affluence enhances. and yet the fools gave not. should have the strength of righteous deeds and spirituality.” Thrirumanthiram 267 . “Ohm ! Thirumoola Devaya Nama:” “Ohm ! Ramalinga Devaya Nama:” “Ohm! Agasthisaya Nama” “Ohm! Pathanjali Devaya Nama”. Body health and longevity of life happens. Hence. The thought of helping others. anaemia. Result from deeds of our own devising. which is feeding those who are hungry. The shrivelled of heart. cough. its glory unknowing. Hence. To appease the hungry of poor is the real spirituality. if we do not help those who beg we may have to suffer due to various diseases. “Denial Leads to Misery Bliss and pain—these two woven into the web of life. They get diseaseless life. all the sins of past are absolved and punniyam enters.MANUMURAI KANDA VASAKAM 60 For those who do not appease the hungry of the poor through the assets earned from the past good deeds and Blessings of Almighty. cold related diseases and severe fever will land in. longevity of life and also spiritual upgradation in this birth and births to follow. no disease or misery approach. Those who love strength of righteous deeds and spirituality shall be vegetarians by food habit. So says Thirumoolar the great. appears. This is the remedy to absolve the misery of birth. they will be protected from the instant death by the causes of wild poisonous reptile’s bite and natural calamities like thunder and lightning and ulcers formed in the stomach. to charity unwise. The Bliss of giving they knew. once born as a human being. Except that one resort to kindness with the assets. Feed one or two poor monthly once and chant the manthra as below for ten minutes both during morning and evening. As the kind hearted feed the hungry poor. If so done. Say not. This status is the result of the deeds of good and bad in the past birth. receive her now. 18. It is a sin to say no to those who beg. Unaware of this. Hence one should understand the deeds of good done in this birth bring not only lot of goodness in the present birth. Thus. ‘To-morrow we’ll be wise’. They may yearn as what to do for alternative dress other than that is worn. but also will be of assistance in the future births. people live amicably with friendship in a society. when thou diest. They yearn as what to do for next meal. “Your husband has illicit relationship with other woman”. Some suffer throughout their life being born in cruel poverty stricken family. they may tell the wife. Do deeds of virtue now. But the misers who have not appeased the hungry though affluent in previous birth suffer miserably in the present birth in utter poverty. due to enmity they may get separated. Later on the inimical may pretend to be friendly and join them with internal hatred. she has illicit relationship with other man”. In your absence. and may throw false allegations and split the relationship of husband and wife’s well knit relationship.MANUMURAI KANDA VASAKAM 61 Some lead a royal life with fame with all facilities of wealth. Defer not virtue to another day. Those who have appeased the hungry poor in earlier birth live a royal life of richness. when the husband is away. shalt thou find a help that never dies. . Under certain circumstances. They may not have shelter. Similarly. and at the dying hour she will be your undying friend Thirukkural 36 Hence by feeding hungry poor. when wife is away. the other side may be friendly as usual. At an opportune time. Did I ever Carry tales and spoil the relationship ? Normally. they may throw false allegations over the wife and tell “the conduct of your wife is bad. The very purpose of being friendly with the family is to wreak vengeance with an internal agenda. good health and longevity of life. one should accrue punniyam for this birth and that follows. husband and wife are two different entities. Paddy does not germinate even its small portion of husk is given up. Except that. Because of this. who seem like kinsmen. When husband suspects wife or the wife suspects the husband. suspicion creeps in and finally the family is shattered. they shall talk to each other with open mind and resolve their issues. Such an act is a grave Sin. Both the eyes simultaneously see only one sight. Paddy is one among them. He created them with two eyes. Even the given up part is pasted and sown. (but) fear the friendship of foes (who seemingly act) like relations.6 When the Almighty created human beings. friends separated due to enmity. “Trivial is the reunited friendship After it is separated if you look at Removed husk. This is good for them and for their family. that may shatter the family. Similarly. if we allow suspicion to grow. As the sight is one for eyes two” Duraimangalam Sivaprakasa Swamigal Nanneri verse no. “The wife and Husband without any difference Shall undertake an avocation. it shall not germinate.MANUMURAI KANDA VASAKAM 62 Like this they carry tales to wife when husband is away and to husband when wife is away and appease internal enmity. That is the favourable atmosphere for living. even if reunited. If one takes a decision without going into the merits of such tales.5 Almighty has created variety of grains. May lose potence to germinate” Duraimangalam Sivaprakasa Swamigal Nanneri verse no. Dread not the foes that as drawn swords appear Friendship of foes. the family will be shattered. one shall not jump to wrong conclusions. Thirukkural 882 . In unison though are they two. it may not be with true love as it was earlier. If someone carries tales about the husband to a wife without enquiry into its veracity. Similarly. They shall be united and one in their thought. though be little And pasted back to the paddy. fear! Fear not foes (who say they would cut) like a sword. Don’t be in the company of men in anger. the consort of The Lord on peacock’s back. Don’t forget ever acts of virtue. Thirukkural 828 Carrying tales is backbiting. Such are the tears that fall from foeman’s eyes. Backbiting is concoction and imaginary. Don’t be angry and not incur agony.of the race Seeking fortune. The friendship of those who behave like friends without inward affection is a weapon that may be thrown when a favourable opportunity presents itself.” Ulaganathar Ulaganeethi verse 3 Anvil where thou shalt smitten be. But talking from the heart is talking truth. . one should not accept (as good) the humiliating speeches of one’s foes. That is against the truth.’ Tis pliant bow that show the deadly peril near! Since the bending of the bow bespeaks evil. when men occasion find. Thirukkural 827 In hands that worship weapon ten hidden lies. Don’t bury the treasure remaining hungry. Carrying tales about others and shattering the family is a Sin. Is friendship’s form without consenting mind. Don’t believe the foe as friend. Thou shalt hail Valli. A weapon may be hid in the very hands with which (one’s) foes adore (him) (and) the tears they shed are of the same nature. Thirukkural 821 To pliant speech from hostile lips give thou no ear.MANUMURAI KANDA VASAKAM 63 “Thou shall not go as the mind leads. Now and then small small issues cropping up are natural. He may feel as though he had been deserted in the midway. pretend to be friendly with the generous friend. Withdrawing from a promise already made is a Sin and breach of Trust.MANUMURAI KANDA VASAKAM 64 19. The pretender may say that he had no money at . But in the heart of hearts the enmity prevails. believing his words. some may more generously excuse the troubles/problems they caused. Such friends. Yet. waiting for a chance with a vengeance. During the course of cultivation. But some take them to heart. If there is no money on hand. But the pretender may refuse on the plea that he had not received the money back lent to a person already and there was no money to spare. Due to financial crisis after the engagement. The generous friend may approach the pretender and explain the financial crunch and seek assistance for his daughter ’s marriage. The farmer may approach his friend for assistance to deepen the well to draw sufficient water and save his crop. some others may be agriculturists in the villages. Did I ever Desert in the midway? Friends move with each other cordially. the crops may be in the process of ripening and there may be scarcity of water. become inimical and wait for a chance to wreak vengeance. When issues crop up. may commence the preparations for his daughter ’s marriage and complete engagement with the money available with him. and before the marriage. at least one week before the marriage. the marriage may be stopped. The true friend. The pretender may treat that the opportune time had come to avenge him and may tell him to commence the preparations for the marriage and promise to come to his assistance later. The deceived one will struggle either to stop or proceed further. the generous friend may approach the pretender and tell him that he has commenced the marriage preparations believing his promises and was running short of money and may ask for his assistance as promised to conduct the marriage successfully. when money is exhausted. And he may also pay the interest regularly. the inimical friend may avail the opportunity and say that he can pay only the interest and not the principal. they may fix up marriage and proceed with preparations. They may approach their friends for financial assistance.MANUMURAI KANDA VASAKAM 65 that time and might advise him to take loan on one or two percent interest and continue the cultivation immediately and that he might come to his rescue later. might land up in a situation to dispose of his land. Some might have saved for their children’s marriage. may disappoint them with no assistance as promised. farmers may go on loan for an emergency. But the friend. The pretender. And nothing more can be done. dig wells and proceed with cultivation. Like this. promising a friend financial assistance and refusing to keep it up later on is a grave sin. This may lead to the poor peasant paying interest after interest and finally. Such breach of trust is a Sin. definitely for the marriage and the marriage in no way will be disturbed. His friend may approach him to lend the money which is of no immediate use. who promised financial assistance. as these facilities are available only in other cities. During studies. Some more may like to send their children for collegiate education after school education is over. for his business with a promise to return. he may approach the friend. He may believe him and put his ward in the hostel of the college in the town. Believing. The proposed marriage may be disrupted due . When the money is required. the friend with hatred in heart. As the money is available with the friend. also may suggest him to admit the child with on hand money and may promise to assist him for hostel fees. and the friend with enmity in heart may refuse. he may be able to meet the expenses only for few months with whatever he had on hand. This may not only lead to discontinuity in his wards’ study and also loss of his money spent already. term fees and other incidental expenses. It is not good to forget a benefit. purchase infrastructure materials like tables. they may seek assistance from a friend. ’tis good to rid thy memory that very day. Some other may plan to start a grocery or cloth shop. Cheating a friend who believed him at a time of necessity is equal to deserting in the midway. Thiurukkural 108 Of friends deserting us on ruin’s brink. As they are not able to run the shop with the money available with them. Believing his words.Of things not good. chairs. when men occasion find. Thirukkural799 Anvil where thou shalt smitten be. ’Tis torture e’en in life’s last hour to think. who commenced the business.MANUMURAI KANDA VASAKAM 66 to this. The pretending friend may avail this as an opportunity to wreak vengeance and may advise him to start the shop paying advance and the infrastructure and promise him financial assistance for purchasing the business materials. it is good to forget an injury even in the very moment (in which it is inflicted). This is also a Sin. Is friendship’s form without consenting mind. Thiurukkural 821 . The very thought of the friendship of those who have deserted one at the approach of adversity will burn one’s mind at the time of death. When he approach the friend for financial assistance for purchasing materials. he may refuse. he may take a place. The friend. racks and make arrangements for commencing the business. Such refusal to return the assistance availed is cheating and is similar to deserting people in midway. may lose the materials with him and may not be able to continue the business. ’Tis never good to let the thought of good things done thee pass away. This is a Sin. The friendship of those who behave like friends without inward affection is a weapon that may be thrown when a favourable opportunity presents itself. fear! Fear not foes (who say they would cut) like a sword. who seem like kinsmen. Did I ever expose the refugees under distress? At times. the person not knowing swimming while going with him may be deserted by the person knowing swimming due to internal hatred and enmity. stilldoes destruction dwell in it. . The worst affected during such riots are the hutments in the village. This may lead to the death of the person who does not know swimming.” Avvayar Moothurai 23 A friend who does not know swimming may seek the assistance of a friend knowing swimming to cross the river. During such riots. Similarly. He may also promise. This is a very grave Sin. Destruction lurks in hidden enmity. Although internal hatred is as small as the fragment of the sesame (seed). they set fire to such hutments while the families. children and elderly are still inside. Thiurukkural 882 Though slight as shred of ‘sesame’ seed it be. in villages there may be communal riots in the name of castes. Friendship of foes. deserting a friend who believed him totally in the midway due to enmity is like deserting the person not knowing swimming in the mid river. 20. Thiurukkural 889 “The Anger of the mean is like a split in the rock The anger of disciplined great men is like split in the gold And changes as does the scar caused by the arrow Of a bow pointed at splitting water. (but) fear the friendship of foes (who seemingly act) like relations.MANUMURAI KANDA VASAKAM 67 Dread not the foes that as drawn swords appear. When the fire burns the hutments. it may not be possible for the dwellers to escape and may die due to burns and heartburns. This is deserting in the mid river. Believing his words. Like these. As he had given refuge without exposing him. some of the guests who are not directly connected with may also become victims to such riots. This may create riot among them and some may die. an act of individual had made all to escape from the crime of Sin and hence. he also escaped his life. Fearing death. the chasers also would become sinners as they had killed him. the landlord said that there was no such person and sent them out. he took him to the relatives in the neighboring village and advised them to take care of him and send him to his village after the riot was over and to return to his village. During the course. Though the landlord belong to rival group. He waited till night and when there were no movement of men around 12 PM or 1’o’ clock. In such riots. a person belonging to a different sect may enter into the area of rival sect. had he handed over him to the chasing mob. one should not expose a person under distress taking refuge. During such communal riots. not exposing a refuge under distress is a virtue (punniyam). made him cool and pacified him and locked him inside his pooja room. people attack themselves mutually and destroy themselves. and to escape from mob. The chasers also escaped from the grave sin of murder. Except that mindful of his life. he would have become a sinner as he would have become responsible for his death. he may enter into a house and take refuge under the landlord. When the chasers approached and threatened the landlord that they saw a person of opposite group entered his house. they would have killed him. Not exposing men under refuge is a virtue. Sin did not afflict the landlord also. .MANUMURAI KANDA VASAKAM 68 In some other places. We come across such events. The locals may identify him and drive him out. Thus saving of a person of opponent group taking refuge and unmindful of his life is a punniyam or virtue. Hence. Moreover. Moreover. prohibition of entry for a group may also lead to riot with loss of life. temples in common place only a particular community is given the first respect with the decoration of head gear and others may be ignored. on seeing his precarious condition. this man spent all his earnings on her and started living with her. Except that if one had relationship with brothels. and avoid intercourse (with them). This situation was warranted by his illicit relationship with a prostitute. His wife and children suffered without him.” Nalvazhi 20 If one wants to cross the river of family life. The amorous husband sold his house apart from losing all his property for the prostitute. When he came out being deserted. One must ascertain the character of the ill-natured women who after ascertaining the wealth (of a man) speak (as if they were) good natured-ones. Who weigh the gain. one shall cross it with the company of good wife.MANUMURAI KANDA VASAKAM 69 21. He was deserted and driven out by the prostitute when he became bankrupt. “The pleasure in the company of brothel is Akin to swim with grinding stone as float It is against the just for earth and heaven. from their society depart. spiritual advancement in this birth and also spiritual advancement in future births. Being enamored in her beauty. homeless. and went in search of his wife. But in due course. he saw his wife living in a hut under utter poverty with untold sufferings. Weighing such women’s worth. it may lead to numerous miseries. one should cross the river of family life only with the company of a good wife and not seek the company of brothels. Thirukkural 912 . Did I ever be in the company of unchaste? A person was married and living with his two children. this birth and next And is the seed for wilderness. she was not able to take care of the family and utter poverty made her to lose her living habitat and started living in a hutment. There was a prostitute in the village. and utter virtuous words with vicious heart. His wife took to labour to save her children. This act affecting oneself and his family is a grave sin. Hence. One shall understand that the illicit relationship of a brothel may lead to loss of property. MANUMURAI KANDA VASAKAM 70 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 with utmost care and vigilance in a family. A neighbouring youngster attracted by her beauty, became lascivious and was waiting for an opportunity. There was an occasion when all the family members had to go out. At that moment the parents advised the girl “we have work in our fields. Your brother has gone to nearby town to sell the vegetables of our garden. You may have to be at home lonely, be vigilant, you must be safe inside and lock the door inside with latches”and left. Watching this, the lascivious youngster thought that was the opportune time and the girl was alone and knocked the door. The girl thought that her brother had only returned from town and opened the door. On seeing the neighbouring youngster, standing at the entrance attempted to cry. Before she could do that, the youngster threatened her with a dagger and the girl opened the door. The youngster availed the chance and forcibly seduced her. When the family members returned home, they found changes in the girl and girl also narrated the mishap when the mother enquired her. They thought that they were cheated very badly. And if it is known outside, the honour of the family would be lost. Hence they kept it as a secret amongst themselves. But the girl committed suicide after three months when the pregnancy was known, as the same would bring shame to the reputation of the family. The lascivious youngster, who seduced her, has become a sinner of murder. Ordinarily only one life is terminated in a murder. But his action has not only killed the mother, but also the expectant child and thus has become a sinner of gruesome murder of two lives. Hence, seduction of a girl under guard is a gruesome sin. MANUMURAI KANDA VASAKAM 71 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 heaven sent blessing and loves her so intimately. The wife also will treat her husband as heaven sent blessing and loves him so deeply. The wife understands the choices of her husband and fulfils his needs, cooks whatever he likes and satisfies herself watching her husband eating. Not only has that but also taken pleasure in treating her guests in a most hospitable manner. One day, a scoundrel knocked the door of this happy family when the husband was not at home. The wife thought that there was a guest waiting outside and opened the door. But the scoundrel who knocked the door threatened her with a dagger and forcibly raped her. The raped wife was mentally sick and this led to her bodily sickness and finally succumbed to the unbearable mental agony. No God 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 will Thirukkural 55 It is a sin to rape a wife who treats her husband as God. The husband without knowing this tragic event also fell sick after the loss of his wife and died of mental agony. Because of the cruel lascivious scoundrel, the husband and wife of a happy family had to die. The criminal who committed the offence, is a grave sinner and definitely be inflicted by worst disease, lie down in bed, his body will decay and emit foul smell and die pathetically. He may also take the birth of a street dog in the next birth. It is a grave sin to rape a chaste wife of a husband. 24. Did I ever 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 three months old in ladies and may lead their life with the fees. The great Saint Ramalinga Swamigal proclaims it as a big sin to lead a life with the income of killing a life. This is what he means in “Did I ever abort and enjoy?” MANUMURAI KANDA VASAKAM 72 25. Did I ever feel reluctant to worship my preceptor? When we say preceptor, they are of two types. One is a Karana Guru, and other is a Karya Guru. Among these Karya Guru is a fake and cheats the disciples with his false garb of a Saint, to meet his personal ends. He is a dupe and called as a Karya Guru. But Karana Guru is one in his true appearance and is devoid of the three mental impurities called mummalam {Aanavam (Ego), Kanma (Karma) and Maya (maya)} and is known as Gnani. It is the biggest and rarest of rare blessing to have the contact of such great souls and Gnanis who have crossed the ocean of births and to take them as their Guru. If one is reluctant to worship such powerful Karana Guru, the Gnani, one may not only get his Blessings but also cannot get rid of the greatest evil of repeated births and sufferings. If one has reluctance to worship Gurus, to worship the lotus feet of Guru, one may not understand the omnipotent God and becomes a sinner again and again and delve deep into the sufferings of births. “Invisible is the God to those who have not worshipped 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 net If they are not in the altar of all knowing preceptor.” Avvaikkural Guru Vazhi 4 “How the Jnana Guru Instructs He humbles before Divine Guru In postures five ordained; He bewails his faults, Praises Master’s virtues; Guru then shows the way of deliverance from mortal prison And imparts Siva Jnana He is truly the Guru that is of Sanmarga (Jnana Guru).” Thirumanthiram 1701 MANUMURAI KANDA VASAKAM 73 “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.” Kanthar Alangaram 26 One shall suffer through the repeated births again and again, if one is hesitant and reluctant to worship a Guru, even after attaining the rarest birth of human being and contact of a venerable Guru. Hence one shall not hesitant or reluctant to worship a Guru. If it is so, is a Sin. 26. Did I ever 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 of their devotees. Such ascetics may not be able to lead their livelihood through self earning and perform penance. Hence they sit in penance only with the help of their devotees. Such ascetics preached by master preceptor may preach their devotees also. Such preachings are capable and mighty enough of conducting their life righteously and also get salvation from this birth. It is the responsibility of the devotees and disciples to provide food, shelter, dress and conducive atmosphere and environment for the ascetics who have preached them to conduct their life righteously and also to get salvation from this birth. During the period of penance, the disciples shall assist to perform the routine of penance, daily food for penance without any discrepancy and support and be a guard for their penance. The Master Preceptor (SadGuru) is devoid of three mental infirmities and he is an experienced Gnani. Such of them will preach only the virtuous. One should have been fortunate enough to have blessed and preached by them. The disciples of good deeds get such an opportunity to serve an ascetic during the period of his penance is bestowed only on blessed and have done good deeds. To forget to pay is a sin. Guru Kanikkai means to assist all acts of virtue and penance. life and wealth. Those who were preached shall pay the Dakshina. the . And in constancy learn clear. like water in pool past access. To eat and gorge—to Charity’s ways are they blind. preaches his disciples enabling them to get salvation from this birth and also to shape their life. Have other men forgotten ‘penitence’ who strive To earn for penitents the things by which they live? It is to provide food etc.MANUMURAI KANDA VASAKAM 74 The ascetic who was preached by the master preceptor. Thirumanthiram 253 Seek a proper Guru When you seek a Guru Seek you one. It is a sin to lose the opportunity to assist the ascetic during the period of penance even when it is available. The disciples may offer this in kind and bodily assistance to the satisfaction of their Guru/ascetic. But they who hoard. True men they who that simple truth do find. holy and pure. Not a moment distracting. for the ascetics who have abandoned (the desire of earthly possessions)that other persons have forgotten (to practice) austerity ? Thirukkural 263 Evils of Hoarding The food that feeds the needy—that alone true charity is. You SHALL SURE REACH Siva’s state Thirumanthiram 1693 The ascetic also becomes a master preceptor at the end of his penance. After choosing such a preceptor and Guru. And then give him your all— Your body. Such disciples pay their fees (Kanikkai). Stop immediately without making noise. be at his holy feet. gets entangled in family bondage and cannot get salvation from this birth. This is a very big virtue to see. He has to worship the holy feet of ascetic. if he leaves his holy feet even momentarily. property and soul to the holy feet of their Guru. But the neighbor shouted again with displeasure of countenance “Let Punniya be there. He came to the place of the function and shouted vehemently “Why are you still making noise even after 10 ‘o’ clock in the night. Did I ever exhibit displeasure of countenance to the learned? A scholar of repute in Devaram. The devotees were also listening with deep involvement. Hence exhibiting displeasure of countenance at learned and scholars are a sin. D e v a r a m . Gnanis are instantaneous composers. This is not enough.? You shall stop it immediately” The scholar approached the n e i g h b o u r a n d s a i d “ S i r. who got his initiation and Blessings from the master preceptor. . Instead of benefiting by listening why do you want us to stop?” so said the scholar with painful heart. take his preachings and get salvation from this birth. The neighbour was a very rude man. 27. Except that. will the neighbor not sleep even after ten o clock in the night? Do not spoil the sleep. had fallen on evil days.MANUMURAI KANDA VASAKAM 75 disciples shall dedicate their body. read and listen to such works. his family became sickly in due course and suffered as the sin shrouded around him. T h i r u v a s a k a m a n d Thiruppugazh are masterpieces of scholarly great men. The neighbour who caused heartburns to the scholar and his disciples.” The scholar and his disciples read the neighbor’s face and with no other way. Thiruvasakam and Thiruppugazh was chanting them with a musical flavour. The function was continuing and was extending beyond 10’O’ Clock in the night. follow him as his shadow. they stopped with reluctance. They are capable of composing poems and verses without attending schools. a magician did not only like it but also caused lot of disturbances. Bhogar. Thirumoolar. If the spiritualist want to get Bliss. Kongana Maharishi. Bhogar of Nada. cannot be resisted. Karuvoor Devar and Sundaranandar and take . The wrath ’tis hard even for an instant to endure. Sakthi Chidambaram. though it continue but for a moment. Did I ever find fault in the composition of great men? “I shall tell thee now Oh my Mother The path to attain Bliss. Azhugannar as means to advancement in Spirituality. And the king had kept him in high esteem. respect. they shall pray unto the lotus feet of the Gnanis who have attained Bliss like Nandeesar. 28. Sambandan. Pray Satta Muni. At the end he incurred the wrath of Gnanis and suffered and died. Thirukkural 29 Arunagiri was a very great Gnani of high order. Thirumoolar . He never had his school education from his childhood. pray merrily Karuvoorar. His poetic excellence and rendering attracted the king of the country very much. Their acts at the end may land them in trouble. praise and friendship. Azhugannar 6 The above lyric was written by St. Kalangi nathar. and stand secure The anger of those who have ascended the mountain of goodness. Hence exhibiting displeasure of countenance at Gnanis and scholars of spiritual mastery is an act of sin. Anandar These have found path to Bliss If thou pray in unison all these Oh! my Mother Even the atheist will find the result Revealed thus I what I saw” St. Kongana the great. Of those who virtue’s hill have scaled.MANUMURAI KANDA VASAKAM 76 Their scholarly works are criticized and abused by book worms. Kalangi . But he had the extraordinary skill of composing and singing songs. Thou shalt worship Nandi . Satta Munivar. He tells the clear path to Bliss. Wearing sacred ash in the forehead. Crores may be the fee they offer Disclose not thou this hidden secret to the world” St.This is their custom. it is never like that. and his son Saint Karuvoorar and chanting their names. Thus advises St. “Thou shalt wear holy ash worshipping Moola. Sattai muni is also a very great Gnani and he would not have advised as above without a valid reason behind it . his son Saint Bogar. Vigneswara. Do not think it as a meaningless verse. Sattamuni Nathar 10 When the saivaites wear sacred ash in their forehead. When the Vaishnavaites wear tridental mark in their forehead they chant Om Namo Narayana. Krishna.MANUMURAI KANDA VASAKAM 77 Blessings. keeping in mind the God Almighty and the Gnanis are same . Saint Sattai muni advised to chant the names of the Gnanis because without the Blessings of them one may not be able to reach the omniscient and the Lord Almighty. and Rama . In this verse St. without any difference between them and God. It is . All the above four Saints are very great Gnanis. the spiritual means to attain Bliss. undertake extraordinary spiritual practice and attain the Bliss of deathless great life. his son Bogar And his son Karuvoorar! It is not intelligible to the living beings In towns and villages and to Saints and Sidhas. Such Gnanis and God are one only.St. Vinayaga and Muruga. All the sins of past births are removed and become cleansed personalities. The Gnanis are those who have realized the Omniscient and the Omnipresent Almighty in their own” self “and worshipped them. Gnanis are those who have merged with omniscient and God. Sattai muni advises to wear holy ash keeping in mind Saint Thirumoolar his son Saint Kalingar nathar. they chant Om Namashivaya. Azhugunni Chittar. MANUMURAI KANDA VASAKAM 78 impossible to realize or reach the Almighty without the guidance of the universal preceptors. Finding fault with the composition of the Gnanis is a sin. Boganathar. Romarishi In the above verse Saint Roma introduces the great Saints and Gnanis like Saint Karuvoorar . This is what have been impressed upon by Saint Ramalingar. The sharp Idaikkadar and Chandikesar The father of ancient logic of expression Vasamuni and Kamalamuni” St. the Gnanis. Saint Boganathar. Saint Agastheesar. Sattanathar. Saint Chandikesar. Saint Idaikkadar. Thou shalt invoke the Blessings of The guardian Karuvoorar. The merciful Agasthi. Those who want to get salvation from this birth should read and follow his compositions. except that without understanding the hidden meaning of the composition one should not find fault with them as one is not able to decipher the hidden meaning. Saint Macha munivar. Sattai muni impresses that instead of first chanting the holy names of God one shall chant the names of the Gnanis first and get the Blessings of the universal preceptor. Hence St. Patanjali. Moreover they may claim that these verses are erroneous and find fault with the composition of the Gnanis without understanding the real meaning. Saint Gorakkar. . Saint Roma Rishi is also a very great Gnani. Without knowing this some may argue meaninglessly as to one should not wear sacred ash chanting the names of siddhas and Gnanis instead of God . Such people are subjected to the wrath of the Gnanis. Saint Sattai Nathar . The elderly Konganavar. Saint Patanjali muni. Brahmasithan The most inspiring Machamuni. Nandi devar The cohesive Korakkar. Saint Nandeesar. Saint Duruvasa muni and Saint Kamala muni for their spiritual advancement. If one cannot understand the real meaning he should keep quiet. Just because one is not able to understand the verses of the Gnanis he shall not find fault with them. Literally they may mean something ordinary but it will have hidden meaning which is extraordinary. finding fault and mocking at the composition of Siddhas and Gnanis not only adds to the bundle of sins but also will be subjected to wrath of them that will lead them to the hell.MANUMURAI KANDA VASAKAM 79 Hence finding fault in the composition of the great men is a sin. And the pumpkin blossomed. The gardener-gang prayed and ran. they stray uncontrolled. I dug up the dust. Gnanis and siddhas composed their verses according to the social structure of their time moreover they are written in the dialect of the society easily intelligible to them. Full well ripened the fruit of plantain. Their real hidden content can be understood only by men in the lineage of preceptors. Their compositions are structured in a form and style as to be intelligible only to the men in the path of gnosis and spirituality. Moreover the verses of Siddhas are highly symbolical*. Hence one shall not find fault with them merely looking at their structure as lacking in the poetic nuances. Thirumanthiram 2869 Control Senses In Brahmin’s home are Milk Cows Five With none to herd them. the letters . If a cowherd there is. Thirumanthiram 2883 If we read the above verses of Thirumanthiram. and controlled they are. Abnegation of Desires Leading to Liberation Through Yoga I sowed the seed of brinjal And the shoot of balsam-pear arose. Erratic criticism. The Five Cows will milk in abundance give. A Guide to the Hindu Scriptures Barbara Powell 29. They often employ symbolism. In general . Most of the time they hint at deeper meanings than one apparent on the surface. Often one meaning is suggested by a single image or passage.there are two sorts of interpretation. * Sacred books are written in more than in one level. Some may enslave a free bird like parrot in a cage and train them to speak.The second is to identify and evaluate elements which are indicative of the author‘s broader literary. Ordinary book worms cannot understand the hidden meaning of such compositions. So the second thing we are looking for is veiled meaning and this calls for the art of interpretation. simile and parable to express realities that are too subtle are multifaceted to explain outright. . Did I ever enslave a bird trembling in a cage? Many of the winged are free birds flying high independently. this multi layered style of composition is extremely prevalent in Hindu writings and has given rise to a long standing tradition of lively and penetrating textual interpretation. Such parrots may learn and invite the guests visiting the trainer’s house and greet them vocally.culturally —Windows into the infinite. Birds like parrots are at times reared as pets. The first is to determine undercurrents of meaning which the author consciously intended. Metaphor. cultural and historical milieu or indicate psychological or social realities of which the author might not have been consciously aware or which representarchetypes or ideas which can be traced cross. Except with the assistance and guidance of the preceptors in the lineage of gnosis one cannot understand them fruitfully.MANUMURAI KANDA VASAKAM 80 may give ordinary meaning and thoughts but they are written with very deep hidden meaning and secrets. The cow may yield and the calf may feed on. the guests and the hosts become very very happy. The cow licks the calf passionately. On listening to its voice. Ramalingar says that whenever he saw withering plants. It is the results of virtuous act of earlier births that one is bestowed with milking cows. Did I ever Prevent the calf to feed on the mother? Some may rear cows at home. The birds which are free to fly to be enslaved is a sin. Ramalingar has understood the suffering of the calf by querying “Did I ever prevent a calf feeding on its mother?” He advises it as a Sin. St. out of hungry. the master separates the calf from its mother in the middle of its feeding and draws the milk from the udder completely. The mother cows also may approach fast to feed them. Once the nipples start oozing out milk. But St. . he also withered. This is known as blessing for milk. The separated calf may cry Ma. the blessing for milk got through the virtuous deeds of past may not continue in the following births. Ma. The calves also may jump forward to feed on the mother and may lick the udder. On seeing the mother cows. The master does not understand the feeling of the parrot. the calves may neigh sounding to feed on. how would he accept a bird trembling in a cage? 30. Prevention of calf from feeding on its mother is a sin. When Swamiji is not able to tolerate the suffering of a single sensed plant. Ramalingar asks us whether such harm was meted out to birds trembling by him. If one prevents the calf feeding on its mother.MANUMURAI KANDA VASAKAM 81 It will be so sweet when the parrot speaks and also looks very beautiful. The owner may also let loose the calves only to milk the cow. Normally they are taken for grazing to the fields in the morning and brought in the evening. But the enslaved parrot will always be trembling for life due to fear of death. St. groundnuts. ash gourd and greens.MANUMURAI KANDA VASAKAM 82 31. And fling them down there for ever to be. pineapple. eats the flesh of other creatures. buffalo milk. pista for the healthy life of human beings. radish. badam. and fruits like apple. toor dhall and energetic nuts like cashew. butter. Bengal gram. who to increase his own flesh. potatoes. Who other creatures’ flesh consumes to feed his own? How can he be possessed of kindness. pomegranates and roots like. our Creator will not accept this. sweet pumpkin. curds. wheat. cow‘s milk and their dairy products like. Moreover. Death’s agents bind them fast for all to see. ladies finger. Thirumoolar also tells the same in his Thirumanthiram. These are very rich in all types energy and nutrients. drumstick. Thirumanthiram-199 Killing a living being and eating its flesh is not suitable for spiritualist. like brinjal. Thirukkural 251 . Ramalingar. bitter gourd. Did I ever grow my body eating flesh? The Mother Nature has blessed the humanity with vegetables. maize and pulses like. buttermilk. beetroots. plantains. ghee are also gift to human beings. Thiruvalluvar also stresses the same thing in his Thirukkural How can the wont of ‘kindly grace’ to him be known. Why should men kill the living species and consume their body even after using all these natural products? “This is a Sin” says St. Meat Eaters Will Have to Face Hell’s Torments The ignoble ones who base flesh do eat. green dhall. Even the Lord Almighty. mangoes. And push them quick into the fiery jaws of hell. cluster beans. beans. long gourd. If any one eats like that it is certain that he cannot obtain the Blessings of Lord Almighty. sweet potatoes and grains like paddy. jack fruit. St. Not to eat flesh contributes to the continuance of life. Hence. Eat not the bodies men of life bereave. in a thousand sacrifices. Thirukkural-258 Than thousand rich oblations. They will be too awkward to look at. therefore if a man eat flesh. Who eats. Not to kill and eat (the flesh of) an animal. Some more criticise Gnanis. hell will not open its mouth (to let him escape out. itches and ulcers and may emit foul smell after its decay. and renders not again. Some may abuse the virtuous acts of others. Thirukkural-259 St Thiruvalluvar. Some may woo ladies and after illicit relationship may cheat them without marrying. will not eat the flesh which has been severed from an animal. who have freed themselves from mental delusion. hell swallows him. Some may abuse sincere devotees and may cause heartburns. Thirukkural-255 Whose souls the vision pure and passionless perceive. For such of those sinners. is better than the pouring forth of ghee etc. one shall eschew from eating meat. life’s abodes unharmed remain. The great men of non meat eating when looking at the mean. look at them only as ulcers of the body and not as food.. Thirumoolar and many other Gnanis treat meat eating as Sin. St. if any one eats meat. later on the whole body may get scabies. St. one may not get the Blessings of the Almighty. If flesh you eat not. . with libations rare. Except that.MANUMURAI KANDA VASAKAM 83 Hence those who kill and eat flesh cannot obtain the Blessings of Lord Almighty. after he has once fallen in). The wise. Better the flesh of slaughtered beings not to share. Ramalingar also says for growing one’s body eating other’s body as Sin. 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. And at a later stage. to thousands and crores and showered his benign Blessings on the humanity to benefit. says so. Arutperumjyothi Agaval 622-628 . thinking that half kg for a bag may profit fifty kg for hundred bags. some gullible businessman may mix up sand with a profit motive with avariciousness. In the paddy of blessing by Almighty. This may yield in multiples of hundreds and thousands and may fetch around 30 to 40 quintals of paddy. Ramalinga Swamigal.MANUMURAI KANDA VASAKAM 84 32. 13. This is a blessing of Almighty. they may use about 25 kgs of paddy for seedling and may transplant after proper manuring. St. Did I ever sell mixing up Paddy and Sand ? Farmers raise paddy in their fields. It is a betrayal of trust to the humanity to mix up the food products blessed by the Lord Almighty. Hence. NUMBERS Oh Supreme Grace of Light! Thou shalt propagate One in Oneness and negated thousands in one. This is also a betrayal of trust to the Almighty. adulteration of paddy is a Sin. The Lord Almighty in the beginning created a paddy seed and also created an inbuilt capacity to generate multiples. Swamiji explains the similar thought of God’s grace on us in this Arutperunjothi Agaval. While doing so. . u n m i n d f u l o f t h e i r a n g e r. Did I ever harm loved ones ? People live amicably with love and affection with unity mutually in a society. then the enmity crops up. in agriculture. with mutual love. problems may arise in places of work. Arutperunjothi Agaval 630-646 33. Thou multiply the yield of yield and Only yield of the yield and none other. While living so. In such occasions. in business or in family issues. Thou hast made to sprout that plant From that that seed alone. Thou created the Seed in a Seed Seed of the breed unchanged. Thou made consistency in the seeds And the consistency not to fail yield. If one takes it to heart. Due to these problems at times one may speak angrily. SEED AND THE YIELD Oh Supreme Grace of Light! Seed is one and yield is manifold Thou hast made it uniform in all. Thou made not to sprout other than sown And not to spread other than the sprout. Thou created the Seed to sprout Sprout to grow and yield. one shall always relate the assistance and help o ff e r e d b y t h e m . the others lend their support and protect them and live friendly. a n d s h a l l immediately forgive and forget. maturity in it To yield in abundance. if one is in trouble.MANUMURAI KANDA VASAKAM 85 14. While so. Thou art the creator of seed. Thou created intelligence to feel the consistency And the consist of consistency to germinate. the water has its foam. When it is so. but pass the ill unheeded by. Prove otherwise. By thought of one kind act in days gone by. . unmindful of his all assistance and help. Valluvar said that we should forget the harm done to us keeping in mind the past good deeds. Thus shame their souls.. harming one is a grave Sin. it will perish before the thought of one benefit (formerly) conferred. Effaced straightway is deadliest injury. in return and to forget both the evil and the good done on both sides. so says Swamy Ramalingar. The growing grain has husks. It is natural to have thorns or leaves underneath beautiful flowers.-Cling to them still. keep the sad secret hid. Thirukkural-109 To punish wrong. Similarly we shall ignore the infirmities of a chosen friend and adopt his good qualities. Though one inflict an injury great as murder. Ramalingar. We remove the husk and eat rice and do not prohibit paddy.MANUMURAI KANDA VASAKAM 86 Except that. “When those to whom with strong desire we clung as good. one shall accept him. The (proper) punishment to those who have done evil (to you). if there are still infirmities. Moreover. they shall be tolerated magnanimously. says so St. Instead of deserting him for minor mistakes. We use the flowers after removing them and do not desert the flower. Thirukkural-314 In the First couplet. we shall do deeds of good to make him bow down.” Naladiyar 221 After becoming friend after thorough investigation. It is natural to have husk in the paddy. it is a Sin to harm those who have done so much good to us. taking to heart whatever he spoke in anger. is to put them to shame by showing them kindness. Flowers too have scentless Outer sheath of leaves. with kindly benefits the doers ply. some ladies may behave decently and speak politely. with the might of affluence if one resort to closing down the potable drinking water pond leading to accrual of grave sins. . The sufferings of the people affected the rich man and became a Sinner. And the villagers were baffled as they could not do anything against his might. may not have food to eat. the rich man closed the potable water pond used by the villagers with his muscle and money power. the neighboring villages also objected to taking water from their village. Without tolerating the nuisance of few. which will collect water during rainy season. the villagers walked Two kilometers to fetch water and led a miserable life. assets. And some may be indecent and use slang and abusive language. During the course of drawing water. Hence the villagers used only hard water as there was no potable water and suffered. In one such village. overnight he closed the potable water pond with his muscle and money power. Without resorting to deeds of good through the assets gained through the mercy of the God. Over a period of time. And one day. dress to cover and shelter to live in and also may suffer without drinking water. every king used to create water collection ponds depending upon the requirement of the village or hamlet. middle income and lower order to draw water from that pond. one shall understand that in the future births he may lose all the Blessings. The rich man could not tolerate the ladies using slang and the downtrodden using the pond. become poor.MANUMURAI KANDA VASAKAM 87 34. there was a rich man with strength of muscle power and money power. Did I ever close down potable water pond? During the rule of Monarchs. There are good lot of such water ponds and tanks in our country. It was the wonted practice of the elite people. This will serve as a source of drinking water and will be protected by them. With no other means. to meet selfish ends. pond of potable water used by public. “Did I ever close down potable water pond. The travellers also suffered. Moreover. Note: It is our experience that one can listen to birds speaking in their own language with their sweet voice in the banyan and peepul trees after 10 ‘O’ clock in the night. During night. the trees used to be a very big support for all the living beings. One should understand that the sufferings of living beings caused due to the sinful act of felling of tree by the land lord may cause serious diseases and may have to sell the lands for treatment which in turn may lead to poverty and miserable life. peepul and neem on both the sides of the road and in public places. The birds lived there. both animals and human beings used to take rest underneath the trees and leave after freshening.” implies that it is a Sin to close down for selfish ends. Thousands of birds. It is a Sin says St. The domestic animals suffered during summer as they could not rest for a while. we can listen to birds chirping and communicating with one another in their own language. due to unbearable scorching sun. used to live on these trees and feed on the fruits. The travellers used to take rest underneath such trees. domestic animals and birds also used to assemble underneath. 35. the kings used to plant shady trees like banyan. The land lord thought that the shade of the tree falling on his lands may cripple his crop and felled the tree using his muscle and money power. also lost their shelter. unmindful of the use for human beings . . During summer. which give cool shades even during summer. Ramalingar to fell a tree that was assisting by its shade to living beings. Did I ever fell shady trees used to rest in scorching sun? During the regime of Monarchy. domestic animals and the birds. Like these.MANUMURAI KANDA VASAKAM 88 By questioning. There may be many acres of land belonging to a landlord adjoining the tree. the landlord with his men and cattle completely destroyed the crops. The village presidium called the land lord for enquiry and ordered that he should provide the requisite water facilities for the poor man’s land and also condemned his action. When the poor man’s crops were nearing harvest. The land lord became very angry and diverted the channel feeding water to the poor man’s land to his lands and prevented water to his lands and spoiled the cultivation. the poor farmer represented to the village presidium and the tank supervisor for justice. They used to supervise such system through an elected person known as “Karaikkarar”. His pain and suffering brought multi various diseases to the landlord and also subjected to serious and severe suffering which led him finally to lose his lands. The lands adjacent to such tanks get water on turn basis for irrigation. Aggrieved by this. Veeranarayanapuram (Veeranam) and Madurantakam are such tanks built in Chozha kingdom for public utility. as profounded by St. in order to provide irrigation to the agricultural lands.MANUMURAI KANDA VASAKAM 89 36. Did I ever destroy others’ crop out of enmity? During the rule of monarchs. The poor man was subjected to much hardship and suffered a lot. But the poor farmer. In advance of his land. One shall understand the content that destruction of other crops out of enmity is a Sin. Ramalinga Swamigal. there used to be Arbitration in the villages. pleaded that that was the only land he had and was the sole source of his livelihood. To solve the disputes arising out of watering. as he had lost the harvest. He was under mental agony. and judgment will be delivered. as he felt insulted in front of village presidium as they condemned him. they used to create ponds and tanks across the water ways to collect water during rainy season. . There was a big landlord with many acres of land doing agriculture adjacent to the tank. there was a small farmer with only one acre of land cultivating and leading his life. The big land lord compelled the poor man to sell his land which was his source of livelihood. The landlord became very angry and was waiting for a chance to revenge on him. which he cannot part with. Athi Veera Rama Pandiyar in his Vetri Verkai (yearning for victory) brings out very clearly “Him that beg to do acts of virtue Be blessed to be with the throne and rule” Vetri Verkai-52 . demolished the hall with his might of muscle and money. While it is so. ultimately leading to death with severe suffering. Hence.MANUMURAI KANDA VASAKAM 90 37. aged. Some may not feel like sleeping immediately. affected the neighbour and was subjected to serious diseases. Kavadi is a means to carry food. And at the end. All of them may not go to bed immediately after supper. carry it to the public halls to feed the disabled. the disabled. Did I ever demolish Public Hall? During the regime of monarchy. The heartburns of the affected. Such persons carry this Kavadi barefooted to the houses in the village and collect the offerings. elderly and destitutes who were solely depending on it came to streets and without shelter stayed underneath the trees and suffered in rain and shine. Hence. That good Samaritan who fed the disabled. Two receptacles are hung on either side of a rod and the rod being held in the shoulder and carried. elderly and destitutes and make them comfortable and happy. One side carries the cooked rice or others and the other side receptacles with side dishes. the neighbor in the upstairs without tolerating elderly talking amongst themselves considered that as a nuisance and interruption to his sleep. St. they talk to each other even after 10 ‘O’ clock in the night. The travellers passing through also suffered. elderly and the destitutes in the public hall through “Annakavadi” rose to the ranks of a King and lived with all wealth and health. kings used to construct public halls for public utility to provide shelter for disabled. destitute and for the travellers. And they felt very bad about the demolition. Some generous persons may bring and supply food to these shelters in a Kavadi. One should understand that the first step in the spiritual advancement is temple worship. Sundaramurthy Nayanar. St. Do not argue with the Emperor. Punniya built a temple for God and started worshipping there and enriched their belief in God. They take pleasure in doing acts of good to people. Did I ever Keep the doors of temple closed? Man is blessed with Six senses. 38.MANUMURAI KANDA VASAKAM 91 Hence whomsoever. Thirunavukkarasar. Do not abuse the scholars. St. Punniya are blessed. He believed in the existence of God when he attained knowledge. Manikkavasakar and St. Do not live in a place without temple. Such temples built in our country are numerous. Punniya and cause harm to living beings. To worship the Temple is a very great act. Hail the matchless consort of Valli. Do not enamour the chaste women. Among those. The men who believed in the existence of God and Papa. whereas sinners have no belief in the existence of God and Papa.Avvaiyar in her Kondrai Vendan explains the importance and necessity of temple worship adopted in ages after ages. St. Arunagirinathar. Ramalinga Swamy says “Demolition of a Public Hall is a Sin” Note: Those who believe in existence of God and Papa. Riding on the back of the peacock! Ulaganeethi 4 . That is why St. Thirugnanasambandar. there are thousands of temples which were sung and extolled by eminent and matured scholars like St. But if they demolish the public halls may end up in cruel death. St. 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. begs to acts of virtue for others life may rise equal to the rank of a king. We can still more understand the importance of the temple worship as the poet Ulaganathar advises not to live in a village without temple. This is the way to earn righteously and take care of parents. i. Agasthiyar. There after. Dakshinamurthy.. Sariyai is the first step. to get the Blessings of the Lord Subramaniya the chief of Gnosis . one shall have the Blessings of the protector of south. when we are entering into Vasiyoga we must go into the Idakala. loving relatives. children. protecting or guarding the south. Hence. At the entry both Vinayaga and Subramanya are placed. if you want to succeed in this exercise. Dakshinamurthy. But to attain his Blessings. avoiding killing and refusal of meat eating and lead the life with love and affection towards other living beings. who have deathless great life.e. you should have the Blessings of Lord Subramanya. the Guru. Kiriyai. the preceptor. If one wants to conquer the ruler of south. Siva Temples constructed according to Agama rules are based on the principles of our body.MANUMURAI KANDA VASAKAM 92 By insisting that worship of temple is very good. After crossing them at the entrance.e. Without the Blessings of such Guru. Yogam and Gnanam.e. That statue will be on the southern side. wife. This is the method of worshipping God in temples as taught by the enlightened souls. i. the Yama. friends of character. we see the impressions of Sun and Moon. one shall understand the importance of temple worship. i.. they will have the statue of Dakshinamurthy.The life of Gnana has four steps: they are Sariyai. to prevent the activities of Yama and protecting us from the fear of Yama. As we enter in the temple on the left hand side. only is known as Guru Dakshinamurthy. one should have the Blessings of one’s Guru. These figures indicate left pupil of Chandra kala and right pupil of Surya Kala. Kiriyai is the second step. to indicate the place of Guru. hosting the guests visiting us. the flag mast is planted. For that the most important and root is this spinal cord. ignorance and the demons mummalam ( three infirmities) can be destructed. To indicate this.MANUMURAI KANDA VASAKAM 93 who is next to him on the above west. leave the boiling heat steadily reduces and the body become a mother of peace. moolakkanal appears and that is why Chandikesar is placed in the Yogi stage. if you come still right you can see Kali and Chandikesar are located. the statue of Kali is located so. On top of the mast bells are hung. To indicate the spinal cord only. That is why the system of clapping hands. unmindful of flattery or abuse. the bells are kept. Because the body boils of excessive heat.This indicates that the Moolakkanal appears and increases step by step and reaches the stage of Kali. do penance as the sole avocation. is not possible. Hence men under penance unmindful of likes and dilikes. If only we request them wholeheartedly. Only to indicate this. and suffers like Kali. Moolakkanal appears only when evil qualities are destructed. later on the same body becomes pure and cool after the impurities are removed and becomes like a mother. Once the moolakkanal appears. After worshiping Lord Subramanya. must have been doing penance as the only aim and undertake penance uninterruptedly. That is to indicate that we shall destruct all the evils in us. In front of the temple is the sacrificial slot. Once the ignorance and the mummalam. Those bells . If done so. Only to indicate this. the Sakthi temple is placed. only by the heat the buffalo. If ignored may lose penance. Like this through the spinal cord doing vasi the moolakkanal goes up and up and finally the ringing bells are heard. they will listen to us from the Yoga Nishta. The statue of Kali is placed opposite of Chandikesar to indicate the appearance of moolakkanal only when there is an uninterrupted penance. Those who are under the control of Vasi. cloud lute Bee. Only to indicate this they are placed so. sea. elephant. you can see light of Athma . In our body there is a nerve like a hair strip. The principal Deity in the Sanctum Santorum is the light of Athma. When the moolakkanal reaches Bhrumadhya then one can hear the ten rhythms. hiding principal deity the sacrificial stage.drum The subtle sounds of these ten are heard For them alone Who have stilled their mind in God. And dangerous on its side swerves” Thus they bewailed. Only if you cross all these things.conch.MANUMURAI KANDA VASAKAM 94 are kept in three rows in a piece of wood.dragon-fly. the bells are kept in three rows. its balance to redress. If only you sacrifice totally the three infirmities in the sacrificial stage you will witness the light of Athma. Nandi and Flag mast are erected. the Beings Celestial And the Lord spoke: “Agastya! You that sit in tapas hard Amidst the blazing sacrifice—fire Hasten to the globe’s swerving side And there be seated. Only to indicate these three nerves.(Dasa Nada) Nandi means vital air. That commences at mooladhara.” Thirumanthiram-337 . Varied Sound Experiences in Dhyana Bell. Just in front of sanctum sanctorum. Two above the two eyes and one in Bhrumadhya touching like a banyan rope. goes up to neck spine and then branches off into three. Thirumanthiram-606 The Lord Corrects the Earth’s Balance Through Agastya “Hail! Our Lord Supreme! This earthly orb from its epicentre sways. flute. That vital air stays in Mooladhara and Moolakkanal appears. temples were erected. The Gnanis preach path of Yoga to those who have got the Blessings of Almighty through their Bhakthi of temple worship. Only to indicate that there is no death for the men who have seen Athma Jyothi. The body became cool and peaceful after becoming hotter for 8 to 10 years. Only an iota of this philosophy has been explained. That effulgent is Athma Jyothi i. pervasive-all. the Idakala and Pingala become perfectly united are merged and established in the Bhrumadhya .e Siva Linga.MANUMURAI KANDA VASAKAM 95 Agastya—A Pervasive Light Unfailing at dawn With the sun that doth in high heavens Agastya lights the Fire divine. The philosophy of the body and its secrets are ocean like. the nandi. Agathiyar was sent to this world by the most merciful Almighty to save the humanity dying without knowing the secrecy of Sushumna which is called the centre. the body becomes stronger and by continuous exercise of vital air. strikes at the Sushumna and makes one to see the “Effulgent Athma”. destructs the three cardinal infirmities. The path of yoga is one which preaches the nature of Idakala that is the chandrakala. He is the holy Muni of North Whence the Primal Fire was born. During this period. Pingala that is the Surya Kala. And the radiant light. the Bhrumadhya and their functional characteristics. which removes bodily infirmities which . Through that yoga blessed by Guru. the heat step by step goes up speedily and burns all the infirmities of the body. That is the final stage. Thirumanthiram-338 St. the Bhrumadhya. Sushumna. All these things can be understood only with the grace of the preceptor (The Guru). Masthan Sahib. After melting it the vital air is conducted up and up internally crosses the uvula and reaches the head and Amirtha (Ambrosia) is oozing out. in his book explains as under “Unbound by expression of words is the mirth of gnosis – among that Silence is the mirth of self I shall yearn to taste The Ambrosia. Light of Sun.” St. hits up at the membrane and the membrane melts. Lord Subramanya himself appears and preaches the method of creating fire in the body. Once this Ambrosia is taken the body becomes effulgent. At that time the fire traverses through the spinal cord and heats at uvula. The Ambrosia oozing out gives us deathless great life. In the body which is effulgent appears in the Bhrumadhya.MANUMURAI KANDA VASAKAM 96 is caused by the three infirmities and the gates of Sushumna are opened. To remove this membrane. St. creates the fire. sucked into the Bhrumadhya and establish. he shall follow all these four steps: . for others which is out of reach. A small membrane in the size of a pin point prevents this entry. Masthan Sahib Ananda Kallippu-256 Hence if anyone wants to attain the finality of spiritual life that is the endless great life. establishes the vital air in the neck. Moon and Fire appears alternatively. they increase the fire again and again and the fire rises up step by step. That light makes us joyful and creates happiness beyond expression. Masthan Sahib Ananda Kallippu-245 “Hail the Holy dance To ecstasy of grace With graceful appearance Conducting the escaping vital air And to gain the secreting Ambrosia” St. Once the gates are opened. MANUMURAI KANDA VASAKAM 97 The first step to reach such great joy is the temple worship. St.Ramalingar says it is a sin to close down the doors of temple preventing multitude of people worshiping the Almighty which is the first step to reach the state of deathless great life getting rid of this birth. People close down the doors of such temples due to dispute arising out of ownership, as to who should receive the first honour of headgear etc., and related enmity, communal disputes arising out of restrictions of temple entry among communities and in some cases the personal disputes and enmity. Such closure of temples which is the basis for Gnosis, create heart burns and agony of the worshippers. The agony of the devotees will affect the persons responsible for such closure and throw them into the irredeemable health. Hence, one shall understand that it is a grave sin to close down the doors of the temples. 39. Did I ever scold violently the disciples of Lord Shiva? There was a saivite servitor in a town who was diligently following non-killing, non-meat eating and performing siva pooja both in the morning and evening. He used to invite friends, devotees and relatives on every sivarathri nights, host dinner and also arrange popular singers to sing songs of enlightened souls like Thevaram, Thiruvasakam, Arunagiri Tirupugzhal and was leading people in the path of bakthi. There was a rogue with muscle power, as his neighbour. He was leading his life collecting money threatening the rich. He used to threaten the rich and wealthy with dire consequences if they refused to pay him 5 or 10 lakhs. They also paid the money demanded to avoid disputes and for a peaceful living. The booty so collected will be shared amongst his men. The people were under threat of fear from this rogue at all times. Under these circumstance the servitor of Siva, as usual on a Sivarathri night invited his friends relatives and devotees, performed poojas and conducted a musical performance rendering MANUMURAI KANDA VASAKAM 98 Thevaram, Thiruvasakam, and Thirupughaz and all the invitees were spell bound on listening. The function was continuing even after 11‘O clock in the night. At that time the neighbouring rogue came home and went for sleep. On hearing the music he came to the servitor’s home angrily and entered the house even without removing his foot wear and shouted at the devotees in the most uncivilized manner and threatened with arrogance “It is already 11 why are you still singing? Don’t you think the neighbour should go to bed? All of you should vacate immediately” The servitor did not want a dispute at that moment and requested the singers to stop and go home as the singers were also threatened by the rogue. With no other option they also left. The spell-bound Siva servitors, relatives, and friends also left with agony as they were not able to listen the songs on praise of the Almighty. The rogue had already indulged in multitude of sins and by abusing the Siva servitors he was instantaneously subjected to incurable diseases, suffered miserably and finally died. Hence abusing arrogantly the Siva servitor is a sin, says St.Ramalingar. The same point has been stressed by St.Thirumoolar also as under: Harm to World by Maltreatment of Gurus If Gurus who are devout of God Are caused pain in heart The country, people and their greatness Will 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 MANUMURAI KANDA VASAKAM 99 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 an agriculturist and also doing business. He got both his daughters and elder son married and was living happily. Last son alone was not married. He was doing cultivation in his land more diligently. He had a spiritual yearning. He used to go for agricultural work in the morning and return home in the evening. He was doing agriculture with utmost reverence. After returning home in the evening, he used to sit in prayer till 10 ‘o’clock in the night and then retire to bed. While lot of other lucrative businesses we are available, he chose to agriculture with a great benevolent thought as that not only helped his family but also helped others with its usufructs. He considered agriculture as much greater than other avocations. One should understand the greatness of agriculture from the very fact that St. Thiruvalluvar has sung its greatness in ten verses in his treatise “Thirukkural” The ploughers are the linch-pin of the world; they bear Them up who other works perform, too weak its toils to share. Agriculturists are (as it were) the linch-pin of the world for they support all other workers who cannot till the soil. Thirukkural 1032 For those who ‘ve left what all men love no place is found, When they with folded hands remain who till the ground. If the farmer’s hands are slackened, even the ascetic state will fail. Thirukkural 1036 He was doing cultivation with a very great veneration and satisfaction, which was glorified by Valluvar and also continuously practicing meditation. He grew up and was 28 years old. His parents wanted to get him married and approached him with an advice to get married as he had already reached the marriageable age. But he negated their request MANUMURAI KANDA VASAKAM 100 and said that he would like to take up penance. His relatives also approached him and said “Dear you are young. You should get married and take care of everything in a family life. Instead, why do you want to avoid marriage and chose to go on penance? Are you so big an ascetic. Had you ever seen God? Why do you behave like this? You shall get married and be happy.” Thus insisted the relatives. This also he refused and said that he would undertake celibacy. His friends approached him and advised “You please do not waste this youth. You should get married and enjoy the life. Instead why do you want to remain a bachelor and claim to see God?” Like this though he received counseling from many quarters, he was very firm in his decision to enter into Sanyasa. He said that he would do penance and pray unto Lord Almighty and to get rid of this birth and resorted to Sanyasa. But his friends repeatedly compelled him and also laughed at his decision to live without wife and children and become a Gnani. But he said wife and children will be a hindrance for penance. It is a pity ! They don’t know the truth! They seek pleasure in a void terrain The 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 woman Oh! Thou crest- jewel of penance , Lord of the Universe Curing the incurables at Velur, Oh Vaidyanadha! Thou shall advocate a medicine To these lascivious bases. Thiruvarutpa 3097 As St. Ramalingar so said, he would not prefer an impermanent married life, would chose to be a Sanyasi and do They yelled at him.MANUMURAI KANDA VASAKAM 101 penance and very stubbornly refused their suggestion. praise! My helper. Moreover understanding that they would incur the wrath of Almighty. if any one talk ill of them will be subjected to multivarious sufferings. the sins of all those who are kith and kin and related for the past seven births. all those “who are kith and Kin and relatives for contemporary seven births and all those who would be his kith and kin for next seven births will be absolved. It is a matter of greatness even to get a thought of doing penance. Such ascetics not only live in this society but also perform penance unnoticed by others. They also indulged mudslinging and talked ill of him. “This fellow is going to penance. Balm .” Pattinathar.line 120 Without understanding the noble cause of such ascetics. . Ramalingar. they criticized him in many ways. “Whatever be the avocation. That is for 21 births all those near and dear will get the fruit of such penance. I praise! Companion. One shall not talk ill of people with such great sense and people with such will power to sit in penance. whatever be the suffering. Thirukuttralam-29. is the truth. they shall guard themselves without talking ill of such ascetics. easy of access to others praise I Monarch in grace. It is so because if one gets Bliss out of penance. he sees God and he is going to be a big ascetic” so sarcastically they degraded him. who savest lest we sink In hell’s hated one and twenty rounds. The mind of Bliss is fixed in penance. Talking ill of people undertaking penance is a grave sin. Manikkavasagar expressed as under.-praise! Thiruvasakam Potri Thiruagaval …. As doth the damsel dancing elegantly swinging hands But fixing the mind always on the pot on the head. This is what St. “Helping them is an act of virtue and it is a sin to talk ill of them” is the advice of St. But without understanding his noble objective.hardly by celestials gained I praise! King. If one undertake penance.Pattinathar not only undertook his business venerably and also did penance uninterruptedly. Except that it is a sin to talk ill of such ascetics without understanding their spiritual standing. Similarly. the Guru detailed him. Kindly direct me to the path for Bliss” The Guru said “Your Practice is not yet over. And when the disciple enquired about the method of such penance. He diligently followed his advice for five more years and returned to him “Master I have practiced for Ten years now and yet to get Bliss. unmindful of one’s profession and business. Taking into consideration of his virtuous acts in his past births. You will soon be blessed with Bliss. On completion of five years the disciple came to the Guru and said he could not get Bliss despite his sincere penance. himself and his servitors also will be happy. Kousika was also a ruler. You shall continue your practice without losing hope for five more years and come back to me”. St.MANUMURAI KANDA VASAKAM 102 St. The disciple took the instructions of his Guru devoutly to his heart and continued his practice. He also attained Bliss through meditation. food habits and some other upadesa instructing him to follow them scrupulously for five years and said that he would attain Bliss in his penance. The Guru advised him to practice for five more years and taught him some more new techniques also. Janagar was a king and ruling the country. the Guru also accepted him as his disciple and preached him the “Pranava Manthra”. he was in meditation without fail and attained Bliss. after realization of true self. it is better not to talk ill of such penants and cause disturbance to it. He requested him with utmost obeisance to preach him for practice in the path of Gnosis and to get the Blessings of this birth. the methodology. Hence. St. though King Janagar was ruling the country. Pattinathar was engaged in sea trade. St. 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”. . Thou shalt not be wavery like a prostitute. Moreover penance should last long at least for 36 years and then only it fructifies.” And also quoted St. And also explained as to how some were blessed within a short spell and that was due to the acts of virtue such aspirants had done. After a lapse of two years like this. The Great Way that Nandi speaks of That Way you can reach If your Holy Guru you follow. For this replied the Guru “Penance is a very long journey. Kongana Maharishi 270 He pacified him detailing the nature of Penance and its course in different streams. . The Way they have not seen Who the birth’s Way saw. the disciple approached the Guru and explained his predicament and wanted to know as to why was he not able to attain Bliss.preaches thee the penance The more and more attachment thou shalt bestow.Thirumoolar and St. The Way of Maya. But the success is dependent upon the acts of virtue and evils. And igniting with micron of fire destroy a mountain stack of cotton. and got dejected. The sins become deeper and deeper. All those who undertake penance would like to succeed instantaneously.MANUMURAI KANDA VASAKAM 103 The disciple believed Him completely and very devoutly practiced. Give Him thyself as disciple. As the days passed on he could not see any visible improvement and lost hope. As the persistent movement of ants do mark in the rock. You please don’t lose heart and practice continuously. Follow Holy Guru and Reach the Great Way The Way of birth. One should be patient for such period. Tirumantiram 2056 “Thou shalt not do anything dissatisfying the preceptor.” St. The Way of death. Kongana Maharishi. Thirumanthiram 531 Hence abusing realized souls is a sin. the Guru are explained in Thirumanthiram as under: Consequences of Abusing Guru The Guru taught the wisdom Of One-Letter mantra (Aum). The results of abusing the detached and the realized souls i. But without leading me to the right path You have led me to a wrong path. Every one shall understand this. Those who are responsible for such abuse will become a party to a bundle of sins.. . The scale of progress is dependent on one’s acts of virtue. And then to dust shall be consigned. All the ascetics are calm and quiet. If one abuses a realized soul. Ramalingar proclaims abusing the true ascetics as a grave sin. You have cheated me.” He abused the realized soul like this. That is why St. The realized and detached Saints will be on penance while being in the society. But his acts of evil were hindrance to the Bliss in penance and also made him to abuse the realized soul who initiated him. He who speaks derisive of Him Will be born a lowly Cur. such abuses may create heart burns.MANUMURAI KANDA VASAKAM 104 But the disciple without listening to all these said “Since many births I have been rendering sincere services to the Guru. And having led a dog’s life for a Yuga entire. One should understand causing hindrance and abusing them without understanding their objective will lead to grave sin. We should not decide on their external appearance of such Saints. He will be a worm born. The penance and Bliss are dependent on one’s acts of virtue and evil.e. It is the service and acts of virtue of the past births got him the opportunity of being in penance and contact of realized souls and their initiation. . his father explained to him in detail the nature of friendship and about friendship and its consequences through chapter on “Friendship”. But he chose to have the company of bad friends and took to many a bad ways. They gave him good education and made him a literate. doing daily Siva Puja and adopting Saiva tradition in a village. Thiruvalluvar has stressed the importance of being vigilant in choosing friends. The parents on watching his activities advised him that his friends were bad and they had known the character of his friends and advised not to go with them. Did I ever ignore the advices of parents? A man took birth in a righteous family with admirable qualities like. Thirukkural -792 While choosing a friend one should have thoroughly investigated of his lineage and found out whether his ancestors were of good character or not. St. Their parents groomed him with love and affection. 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)? . except that if one chose to have friendship with immoral characters and bad lineage.MANUMURAI KANDA VASAKAM 105 42. Such company with good lineage and moral uprightness will definitely bring goodness to us throughout the life. Hence. The friendship contracted by him who has not made repeated inquiry will in the end grieve (him) to death. …. In length of days will give you mortal pain. it may bring sufferings till one’s death. he will indulge in sinful activities and will be subjected to be a Sinner. Alliance with the man you have not proved and proved again. He has elaborately discussed this in his forty aphorisms in four chapters. If he continued his friendship. Friendship with men of foolish mood. the more delightful does it become. waneth soon 782 The friendship of the wise waxes like the new moon. the more it is cultivated. But the heart’s rejoicing gladness when the friend is near. (but) that of fools wanes like the full moon. when from right you stray 784 Friendship is to be practiced not for the purpose of laughing but for that of being beforehand in giving one another sharp rebukes in case of transgression. the friendship of the noble. ’Tis the unison of feeling friends unites of kindred mind 785 Living together and holding frequent intercourse are not necessary (for friendship). (but) that which dwells deep in the smiles of the heart is true friendship. in way of virtue keeps. Nor for laughter only friendship all the pleasant day. not affection’s token bind. . Bound in friendship with the good 783 Like learning. Learned scroll the more you ponder. it weeps with him who weeps 787 (True) friendship turns aside from evil (ways) makes (him) walk in the (good) way. In troublous time. 786 The love that dwells (merely in the smiles of the face is not friendship. But for strokes of sharp reproving. Not the face’s smile of welcome shows the friend sincere.MANUMURAI KANDA VASAKAM 106 Friendship with men fulfilled of good Waxes like the crescent moon. Friendship at once the coming grief will stay. in case of loss if shares his sorrow (with him). So the heart by use grows fonder. 788 (True) friendship hastens to the rescue of the afflicted (as readily) as the hand of one whose garment is loosened (before an assembly). Like the full orb. Friendship from ruin saves. As hand of him whose vesture slips away. (mutual) understanding can alone create a claim for it. Not association constant. and. Sweeter grows the mental food. birth. 793 Make friendship (with one) after ascertaining (his) character. “He is so intimate with us. ‘He’s thus to me’ and ‘such to him my worth’. and we so much (with him)”. Alliance with the man you have not proved and proved again. defects and the whole of one’s relations. 791 As those who are of a friendly nature will not forsake (a friend) after once loving (him). (in the practice or virtue and wealth). then let the man be friend to thee. defects. For friendship formed unbroken must endure. the methodologies to choose such friendship was explained in the chapter “Investigation of Friendship” To make an untried man your friend is ruin sure. 790 Though friends may praise one another saying. (still) such friendship will appear mean While choosing a friendship. is worth even purchasing. Mean is the friendship that men blazon forth. descent. associations free From blame: know these. Pay any price so you as friend that man may claim. there is no evil so great as contracting a friendship without due inquiry. Who. born of noble race. 792 In length of days will give you mortal pain. .MANUMURAI KANDA VASAKAM And where is friendship’s royal seat? In stable mind. 794 The friendship of one who belongs to a (good) family and is afraid of (being charged with) guilt. 107 789 Friendship may be said to be on its throne when it possesses the power of supporting one at all times and under all circumstances. Where friend in every time of need support may find. Temper. from guilt would shrink with shame. Grieve (him) to death The friendship contracted by him who has not made repeated inquiry will in the end. ’Tis torture e’en in life’s last hour to think. (but) renounce even with a gift. Their love had better die away than grow. Cling to the friendship of the spotless one’s. nor contract friendship with those who would forsake you in adversity. With power prescription’s path to show. (for) it is a rod by which one may measure fully (the affection of one’s) relations. if bad friendship happens the accompanying consequences are explained in “Bad Friendship” Though evil men should all-absorbing friendship show. 796 Even in ruin there is some good. 108 795 You should examine and secure the friendship of those who can speak so as to make you weep over a crime (before its commission) or rebuke you severely (after you have done it) and are able to teach you (the ways of) the world. the friendship of those who do not agree (with the world). whate’er you pay. 798 Do not think of things that discourage your mind. Of friends deserting us on ruin’s brink. 797 It is indeed a gain for one to renounce the friendship of fools. nor take For friends the men who friends in time of grief forsake. Think not the thoughts that dwarf the soul. 811 . Friendship of fools to put away. ’Tis gain to any man. 799 The very thought of the friendship of those who have deserted one at the approach of adversity will burn one’s mind at the time of death. Renounce alliance with the men of evil way. while evil they reprove. Ruin itself one blessing lends: ’Tis staff that measures out one’s friends.MANUMURAI KANDA VASAKAM Make them your chosen friend whose words repentance move. the sages say. 800 Continue to enjoy the friendship of the pure. While having friendship. 814 Solitude is more to be desired than the society of those who resemble the untrained horses which throw down (their riders) in the fields of battle. and thieves are (all) of the same character. Than friendship yields that’s formed with laughers vain. A steed untrained will leave you in the tug of war. ’Tis better not to gain than gain the friendship profitless Of men of little minds. From foes ten million fold a greater good you gain. 813 Friendship who calculate the profits (of their friendship).MANUMURAI KANDA VASAKAM 109 The decrease of friendship with those who look as if they would eat you up (through excess of love) while they are really destitute of goodness is far better than its increase. and when you fail depart? 812 Of what avail is it to get or lose the friendship of those who love when there is gain and leave when there is none ? These are alike: the friends who ponder friendship’s gain Those who accept what’er you give. and all the plundering train. who succour fails when dangers press. Better ten million times incur the wise man’s hate. 815 It is far better to avoid that to contract the evil friendship of the base who cannot protect (their friends) even when appointed to do so. Than friends like that to dwell alone is better far. What though you gain or lose friendship of men of alien heart. Who when you thrive are friends. Than form with foolish men a friendship intimate. 817 What comes from enemies is a hundred million times more profitable than what comes from the friendship of those who cause only laughter . 816 The hatred of the wise is ten-million times more profitable than the excessive intimacy of the fool. prostitutes who are bent on obtaining their gains. the ways in which shall one not have friendship are detailed in “ Avoidable friendship” Anvil where thou shalt smitten be. in hall are slandering foes. 822 The friendship of those who seem to be friends while they are not. 110 818 Gradually abandon without revealing (beforehand) the friendship of those who pretend inability tocarry out what they (really) could do. While having friendship with whom shall we not to have friendship. Who in the house are friends. will change like the love of women. Although abundant stores of goodly lore they gain. when men occasion find. To heartfelt goodness men ignoble hardly may attain.MANUMURAI KANDA VASAKAM Those men who make a grievous toil of what they do On your behalf. . E’en in a dream the intercourse is bitterness With men whose deeds are other than their words profess. 820 Avoid even the least approach to a contraction of friendship with those who would love you in private but ridicule you in public. Is friendship’s form without consenting mind. Friendship of those who seem our kin. 821 The friendship of those who behave like friends without inward affection is a weapon that may be thrown when a favourable opportunity presents itself. In anywise maintain not intercourse with those. 823 Though (one’s) enemies may have mastered many good books. 819 The friendship of those whose actions do not agree with their words will distress (one) even in (one’s) dreams. Will change from hour to hour like woman’s mind. but are not really kind. their friendship silently eschew. it will be impossible for them to become truly loving at heart. to hide a hostile heart. 830 When one’s foes begin to affect friendship. one should love them with one’s looks. ’Tis just. To make them smile. one should not accept (as good) the humiliating speeches of one’s foes. Though many goodly words they speak in friendly tone.MANUMURAI KANDA VASAKAM ’Tis fitting you should dread dissemblers’ guile. ’Tis pliant bow that show the deadly peril near! 827 Since the bending of the bow bespeaks evil. ‘its never. When minds are not in unison. just. 828 A weapon may be hid in the very hands with which (one’s) foes adore (him) (and) the tears they shed are of the same nature. . and then despise. In hands that worship weapon ten hidden lies. In any words men speak to put your trust. give up (even the former). Such are the tears that fall from foeman’s eyes. a smiling face may’st wear. Whose hearts are bitter while their faces smile. 111 824 One should fear the deceitful that smile sweetly with their face but never love with their heart. when men make much of you. and. cherishing no love in the heart. import). 825 In nothing whatever is it proper to rely on the words of those who do not love with their heart. and slap in friendship’s guise. The words of foes will speedily be known. 826 Though (one’s) foes may utter good things as though they were friends. When time shall come that foes as friends appear. 829 It is the duty of kings to affect great love but make it die (inwardly). To pliant speech from hostile lips give thou no ear. once will at once understand (their evil. Then thou. as regard those foes who shew them great friendship but despise them (in their heart). . As one in darkened room. whose charms to all are free. Their worthless charms. and utter virtuous words with vicious heart. The men with sense of good and lofty wisdom blest will flee. who seek the wealth of grace. But seek thy wealth. 911 The sweet words of elegant braceleted (prostitutes) who desire (a man) not from affection but from avarice. From touch of these the wise. display. their pleasant words will ruin prove. The men who would their own true good maintain will turn away. from their society depart. abstain. Weighing such women’s worth. he explained to his son the sufferings of the friendship with prostitutes with the aid of Thirukkural’s chapter on “prostitutes.MANUMURAI KANDA VASAKAM 112 More over. Who weigh the gain. some stranger corpse in arms. 914 The wise who seek the wealth of grace will not desire the base favours of those who regard wealth (and not pleasure) as (their) riches. with wanton arts. 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. 912 One must ascertain the character of the ill-natured women who after ascertaining the wealth (of a man) speak (as if they were) good natured-ones. 915 Those whose knowledge is made excellent by their (natural) sense will not covet the trifling delights of those whose favours are common (to all). whose only weal is wealth of gain. and avoid intercourse (with them). From contact with their worthless charms. From touch of those who worthless charms. who rejoice in their accomplishments and bestow their despicable favours (on all who pay). will cause sorrow. 916 Those who would spread (the fame of) their own goodness will not desire the shoulders of those.” Those that choice armlets wear who seek not thee with love. and see a prosperous day? 932 Is there indeed a means of livelihood that can bestow happiness on gamblers who gain one and lose a hundred ? If prince unceasing speak of nought but play. 931 Though able to win. (for) even what is won is like a fish swallowing the iron in fish-hook. strong drink. that gaining one a hundred lose. 919 The delicate shoulders of prostitutes with excellent jewels are a hell into which are plunged the ignorant base. He explained further the consequences of gambling through the Chapter on “Gambling” Seek not the gamester’s play. liquor. Your gain is as the baited hook the fish takes in. his wealth and the resources thereof will take their departure and fall into other’s hands. some way That they may good obtain. Is there for gamblers. The wanton’s tender arm. Is hell. These none approach save those devoid of virtue’s grace. 933 If the king is incessantly addicted to the rolling dice in the hope of gain. As demoness who lures to ruin woman’s treacherous love To men devoid of wisdom’s searching power will prove. and gambling are the associates of such as have forsaken by Fortune. with gleaming jewels decked. to these giv’n o’er. Are those on whom the light of Fortune shines no more. 918 The wise say that to such as are destitute of discerning sense the embraces of faithless women are (as ruinous as those of) the celestial female. too. and dice. where sink degraded souls of men abject. 917 Those who are destitute of a perfectly (reformed) mind will covet the shoulders of those who embrace (them) while their hearts covet other things.MANUMURAI KANDA VASAKAM 113 Who cherish alien thoughts while folding in their feigned embrace. let not one desire gambling. Women of double minds. Treasure and revenue will pass from him away. . though you should win. 920 Treacherous women. and sorrows sore bewail. and leaves the man to utter misery a pray. and gaming-hall. food. 937 To waste time at the place of gambling will destroy inherited wealth and goodness of character. Clothes. The dice. He explained to him the evils and sufferings of alcoholism through the chapter “Avoidance of Alchohol. 939 The habit of gambling prevents the attainment of these five: clothing. and brings in misery (here and hereafter). despite its griefs. E’en so the soul.MANUMURAI KANDA VASAKAM 114 Gaming brings many woes. praise. Nothing to want brings men so surely down. teaches falsehood. wealth. and learning. would live on earth alway. wealth. all depart From him on gambler’s gain who sets his heart. 940 As the gambler loves (his vice) the more he loses by it. 934 There is nothing else that brings (us) poverty like gambling which causes many a misery and destroys (one’s) reputation. they eager sought. and gamester’s art. 938 Gambling destroys property. They suffer grievous want. to falsehood bends the soul: it drives away All grace. puts an end to benevolence. Ancestral wealth and noble fame to ruin haste. However he lose. so does the soul love (the body) the more it suffers through it. food. If men in gambler’s halls their precious moments waste. 935 Penniless are those who by reason of their attachment would never forsake gambling. the gambler’s heart is ever in the play.” . the gambling place and the handling (of dice). and ruins fair renown. fame and learning. Thirsting for gain.the men in other days who came to nought. 936 Those who are swallowed by the Goddess called “gambling” will never have their hunger satisfied. Gambling’s Misfortune’s other name: o’er whom she casts her veil. but suffer the pangs of hell in the next world. Gambling wastes wealth. Sleepers are as the dead. 924 The fair maid of modesty will turn her back on those who are guilty of the great and abominable crime of drunkenness. if it is desired. Drink not inebriating draught. and then deny thy hidden fraud. will turn her back for aye on them Who sin the drunkard’s grievous sin. . Who drinks. by drinking. let it be drunk by those who care not for esteem of the great. What must it be in presence of the truly wise? 923 Intoxication is painful even in the presence of (one’s) mother. (likewise) they that drink are no other than poison-eaters. Let him count well the cost.MANUMURAI KANDA VASAKAM 115 Who love the palm’s intoxicating juice. No more in secret drink. What in thy mind lies hid shall soon be known abroad. that all condemn. The drunkard’s joy is sorrow to his mother’s eyes. 921 Those who always thirst after drink will neither inspire fear (in others) nor retain the light (of their fame). when they the fault espy927 Those who always intoxicate themselves by a private (indulgence in) drink. Who turn aside to drink. No rev’rence they command. what will it not then be in that of the wise? Shame. Is ignorant of all that man should prize. will have their secrets detected and laughed at by their fellow-townsmen. 922 Let no liquor be drunk. (for) the moment (he drinks) he will simply betray his former attempt to conceal. they poison quaff. 928 Let (the drunkard) give up saying “I have never drunk”. Who drink intoxicating draughts. goodly maid. Shall be their townsmen’s jest. With gift of goods who self-oblivion buys. their glory fades away. we deem926 They that sleep resemble the deed. and droop their heavy eye. 925 To give money and purchase unconsciousness is the result of one’s ignorance of (one’s own actions). all good men’s esteem is lost. each day. no otherwise they seem. Does he not think. The child was easing out once . in sober interval. His Character brought down the fall of family‘s dignity and also the reputation. Finally he became a slave to gambling. would seek one sunk beneath the wave. In the midnight she thought the cold water may not be suitable for the child. moreover he knows thoroughly the character and behavior of everyone in the village. The body of the mother immediately after delivery is very weak and may not be able to do any strenuous work. Meanwhile the kid went in lose motion. Normally a father advises his son only out of affection and love and also with genuine interest in his welfare. She boiled the water and cleaned up the baby. She could not sleep but consoled him to sleep. Hence the villagers looked at him with no respect. Here Toddy means all types of Alcoholic drinks. it looks as if he remembered not the evil effects of his (own) drink. When one. He has understood good and bad out of his experience. This affected the new born and contracted diarrhea. Alcoholism and frequently visited brothel houses. His advises should be taken as “Mantra” (Gods utterances). But he transgressed his father‘s advises. Even in that state she gave medicine to him and made him sleep. Due to fever this fellow was murmuring. a drunken man espies. ‘Such is my folly in my revelries’? 930 When (a drunkard) who is sober sees one who is not. lamp in hand. Is he who strives to sober drunken man with reasonings grave929 Reasoning with a drunkard is like going under water with a torch in search of a drowned man. His mother became mentally ill.MANUMURAI KANDA VASAKAM 116 Like him who. Despite that she took care of him throughout the night sleepless. When he was a child of five years in a rainy season he fell sick due to severe fever and his mother had given birth to a second child just three months back. unheedful of such an affectionate mother‘s advices. next day morning invited him for breakfast affectionately. Hence he is also equivalent to God.MANUMURAI KANDA VASAKAM 117 again and she cleaned him up. She was very much upset over the wrong direction chosen by the son so carefully brought up.This is what Swami Ramalingar says “That ignoring the advises of Parents is a sin.” Avvaiyar in her Kondrai Vendan says. Like that. The father is also equivalent to God . But he abused her in vulgar and slang language. the bad habits brought disrespect to him and his family. in the next birth he had to take birth in a downtrodden and poverty stricken family and suffered .Avvaiyar Kondrai Vendan 37 . Finally. he continued to indulge in bad company. She dedicates herself to the child‘s well being and undergoes the labour pain which is no less than a death.Avvaiyar Kondrai Vendan 1 The mother is at par with God because during the pregnancy she avoids whatever is detrimental to the health of the child in the womb. She repeatedly advised him not to disobey the directions of his father as they were only for his well being and any transgression may only land him in trouble. ‘Mother and Father are the earliest known Gods’ St. conducts him with character and discipline. considering that as her responsibility took care of the children very affectionately. provides good education.as he unmindful of his personal comforts dedicates himself to the upbringing of his son. Unmindful of all his abuses. gives the hard earned property for happy and comfortable living.Moreover “There is no other Greater Mantra than the father’s advice” St. unmindful of all her discomforts. She cleans up everything and such a lovable and sympathetic mother is equivalent to God. As he had transgressed the advice of his parents. one may hold high official capacity and maybe a very rich person. grew us up and live for our own sake. It is the bounden duty of everyone taking the birth of human being to maintain and take care of parents who gave girth. Hence she shall be treated as a temple.One shall always understand that all such attributes are only the Blessings of parents with mercy and sympathy. One shall seek the Blessings of the Lord Almighty. the father is rich in experience as he has learned everything through experience. one may be a renowned doctor. one may be a popular singer.his advices make one perfect and hence are’ Mantras’ “There is no other Greater temple than Mother” St. But in some cases elderly parents are deserted in their last lap of life. one may be very big orator. one may be multifaceted personality. one may be a versatile musician.one may be a great scientist. by respecting the advices of parents. Where the Almighty resides and worshipped as a worshipful temple. Parents are only responsible for any one‘s elevation and attainment of high places in life. Man achieves greater milestones only with the Blessings of parents. One may be renowned engineer.For example Pattinathar fondly remembers his love and duty towards his mother during crematorial rites. one may be in an esteemed place.MANUMURAI KANDA VASAKAM 118 This is so because.Avvaiyar Kondrai Vendan 38 She is so because mother is a personification of Love and Affection. Serving the parents is not only the duty of the children in domestic life but also in spiritual life. taking care of them in their old age and thanking them for their sacrifice. And in one of her songs she says “The taste of six goes with the mother And so is the education with the father’ Hence disregarding the words of such GOD like parents is a sin. . This is a very grave sin. Could I put my mother on a wooden pyre and set fire? She who caressed me in cradle and cloth-swing And carried me on her shoulder and bosom 4. Than delight to give her riches? 6. rear and in her gentle hands Buckle me in ever-loving care? 5. Happy at having begotten (me) taking me in both her arms And giving her precious breastfeed. deliver. and painlessly Suckle. . and called meOh. my dear son? 7. Who in penitence prayed Lord Shiva Through night and day for three-cent days And bore me in her growing womb? 3. How could I place the burning wood Ungratefully on my mother’s head? Is it nice to sprinkle rice On the mouth that gently kissed Pressing face of face. Having borne (me) for ten months braving all discomforts. Could I set fire to my mother on the pyre. Should I rather sprinkle rice On the mouth that called me Honey.MANUMURAI KANDA VASAKAM 119 The verses sung by Pattinathar at his mother’s funeral 1. Treasure-King. Such a one will I ever see in any other birth? 2. Could I burn my mother self that once Did painfully bear. The triple-eyed burned the Tripartite cities Maruthi fanned the flames at Sri Lanka Mothers demise consumes all my entrails May the flames I set consume and burn away. And nestled me close under feathery wings. Amrith. Has she after all forgotten me? 10 .MANUMURAI KANDA VASAKAM 120 Alas.” is the benefit which a son should render to his father. was in the street. Today. becomes all ash and dust. The benefit which a father should confer on his son is to give him precedence in the assembly of the learned. To sire. Seek not the cause. the hand that cared for me And shooed away the bird that flew Overhead in the skyOh. Mother sat here. Thirukkural 67 And similarly details the duties of a Son as under. Has she now turned to ashes. ashes mere. it burns. who makes him meet.Tiruvalluvar details the duties of a Father as under.Pattinathar One shall understand such services were offered to parents even by by great Saints and sages in spirituality. and Burning. She who always meditated you And got me as her son.St. Lord Shiva! 9. In councils of the wise to fill the highest seat. It’s all the will of Shiva Come ye all to sprinkle milk Speak not in fond remembrance St. but here. Sire greatest boon on son confers. Has she now reached your feet. what best requital can by grateful child be done? To make men say. Oh. ‘What merit gained the father such a son?’ (So to act) that it may be said “by what great penance did his father beget him. A sinner I am! 8. Thirukkural 70 . Yesterday. it burns in flames. LYMPHATIC AND IMMUNE SYSTEM 5. nine human Water beings. grow and die again.Growth and death. Human body has all the special features not available in all other living beings of 84. Then they assume another body. He also blessed with external visible body and internal invisible body.000. the complex functions which cannot be easily deciphered. Science describes the wonders of this body so elaborately. While other creatures are created with five senses human being is blessed with six senses. SKELETAL SYSTEM 2. Among these human being alone is blessed with a special body frame. The most wonderful thing in the whole of this universe is our Body. CICULATORY SYSTEM .MANUMURAI KANDA VASAKAM 121 Hence let us have the Blessings of Lord Almighty by following the advices of such respectful parents and taking care of them in their old age. This body in Science has the following Systems 1. birds and four legged are three tens The Devas fourteen and endless plants are four fives” Anonymous The Lord Almighty has created 84. MUSCULAR SYSTEM 3. so wonderfully created body gets destructed at a point of time. 43. Did I ever Abuse Gods and become Egotist ? “The creations of Brahma Reptiles are eleven. Not only did the lord create such a special body. its structure. In the process of evolution of Birth .00. inside it. NERVOUS SYSTEM 4.000 different creatures like elephant to Ants. The same Lord who created the body of destruction has also created this body to overcome natures destiny of death leading to deathless great life.00. URINARY SYSTEM. The deceptive senses but the lights that illume.MANUMURAI KANDA VASAKAM 122 6. RESPIRATORY SYSTEM 7. the body is not described as in science but also there is a force which can be visualized only by the Siddha clan from the lineage of the chief of Gnosis Swami Subramanya which helps one to attain the deathless great life and that can be achieved only by the body and hence this body is to be protected. Tirumoolar . But they have not yet unearthed the hidden secrets of the system completely. But everyone accepts that the body is a wonderful structure. To them that discern. 1823 Soul is Siva Linga For the Bounteous Lord This heart is the sanctum holy. 8. 1726 Human form is Siva Linga The Human Form is unto Siva Lingam The Human Form is unto Chidambaram The Human Form is unto Sadasivam The Human Form is unto the Holy Dance. DIGESTIVE SYSTEM 9. So says St. forsooth. But in spirituality. REPRODUCTIVE SYSTEM 10. Their functions have been defined and described after thorough study. The fleshly body is temple vast The mouth is the tower gate. Jiva is Sivalinga. ENDOCRINE SYSTEM. I realised. says Thirumoolar. When he had not understood the nobility of this body. there is one thing which has not been deciphered by science. Moreover it is said. Avvaiyar reveals this highest secret of this body by eliciting that Sushumna Nadi is in the centre of the forehead. and had understood the wonder of this body only after understanding its secrets. connecting Mooladhara. St. But then I saw the God within And the body. is the Lord’s temple And so I began preserving it With care infinite.MANUMURAI KANDA VASAKAM 725 123 Why I Preserve Body Time was when I despised the body. and this body is being controlled by 72000 nerves and among them Ten are more important the most predominant being Brahma Nadi or Easwara Nadi. considered it as useless. The system of Nerves and arteries with their ramifications (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 . The greatness of Lord Almighty has been sung by many Saints in different styles. the gift of nature. which is not found in any other living specie. The humanity understood the secrecy of this body.without understanding fact is a Sin says St. Ramalingar. the effulgent. To talk ill of the Lord.Kuthambai Sitthar sings as under. From the navel remains As the hidden treasure of Omkara. Lord Subramanya is accepted as the head of science today by everyone. After Him St. only through the Blessings of matchless preceptor Lord Subramanya. that gives When transcended through the nadis It is the intelligence to learn the path of nadi And witness the glory of effulgence. . He is the first to conquer the nature and attain deathless great life. not a false it is.MANUMURAI KANDA VASAKAM 124 Like the rays of the sun Throughout the body. For the benefit of the humanity St. St. thanklessly who has offered this wonderful body.Agasthiyar and following him Nine Crores of Sidhdha retinue also enjoyed this Bliss. Thus remaining composed in the nadis Dwell Sivam fused . Moreover He is the head of all other Arts also. bones and nerves Combined persists.Avvaiyar exposes this rarest Nadi. “Universe means Oh! Damsel! Is destructible in a moment by Lord Siva. He is the head of Siddha retinue who have understood the Gnosis of spirituality. Is the state of nadi Bliss . Like this the Almighty has given us this body of wonders and with potency to merge with dualless like this. Rid of all doubts in their thoughts Seek Him in love intense Shall reach the World of Celestials. The Learned Scholars shall bear with me for all the deficiencies and mistakes. You shall enter His Kingdom. So far we have explained the ‘Manumurai Kanda Vasakam’of St. Thirumanthiram 526 Hence it is better not to talk ill of the Lord with Ego. Kuthambai Sithar One shall understand. who is powerful enough to destruct the whole universe in a moment can also create the same universe in a moment and shall also understand that extraordinary power of Lord Almighty to create this wonderful body with six senses and is our protector. 526 Abuse of Siva Brings Misery Those who have Jnana attained. Ramalingar with His Blessings.MANUMURAI KANDA VASAKAM 125 Unless He moves . Thirumoolar also states the pathetic condition of those who disregard Siva as under. except that without understanding Him if one talks ill of Him with his egoistic attitudes. that the Lord Almighty. no particle does move Is the fact Oh! Damsel in this Universe” St. Dismal indeed is their fate— Unto the parrot in cat’s claw. indeed. 1649 Things That Come of Siva’s Grace By Siva’s Grace some become Devas By Siva’s Grace some equal Gods By Siva’s Grace Karmas near not. Tirumandiram 1649 . St. When you have Siva’s Grace. If the low-born think any the less of Him.the hell will befall on him instantaneously. Athiri Maharishi 5. Arul Nandhi Sivachariyar 9. Agappai Chittar 3. Om Hail the Holy feet of St. Om Hail the Holy feet of St. Swamy Sivaraja Yogi. Allama Prabhu 10. Propagating this message to the world. is the real spirituality. Om Hail the Holy feet of St. Jnana of Holy Feet takes you to world of Siva. Aswini Thevar 4. 1. Jnana of Holy Feet is Siddhi and Mukti too.MANUMURAI KANDA VASAKAM 126 SIDDHARKAL POTRY INVOCATION: 1598 Greatness of Jnana of Holy Feet Jnana of Holy Feet makes you Siva. Om Hail the Holy feet of St. Om Hail the Holy feet of St. Om Hail the Holy feet of St. Thirumanthiram 1598 Worship of Holy feet of Saints. Om Hail the Holy feet of St. Arunagirinathar 8. Om Hail the Holy feet of St. Kadaipillai Chittar . Avvaiyar 17. Om Hail the Holy feet of St. Hanuman 6. Idaikkadar 12. Om Hail the Holy feet of St. Paramananda Sadasiva SadGuru (Universal Preceptor) Saint Rangaraja Desiga Swamigal has compiled the Siddha‘s clan for our worship. Kanjamalai Chittar 18. Om Hail the Holy feet of St. Ambiganandar 7. Om Hail the Holy feet of St. Ramanandar 15. Umapathi Sivachariyar 16. Azhugunni Chittar 11. Om Hail the Holy feet of St. Om Hail the Holy feet of St. Rama Devar 14. Om Hail the Holy feet of St. Om Hail the Holy feet of St. Om Hail the Holy feet of St. Ramalinga Swamy 13. Agasthiyar 2. Om Hail the Holy feet of St. Jnana of Holy Feet free you from imprisoned impurities. Kagabhujandar feet of St. 25. 48. 39. Guru Rajar feet of St. 33. 28. 21. 35. 50. 49. 47. Satta Nathar . Sangili Chittar feet of St. Kasibhar feet of St. Kalaikottu Munivar feet of St. Kamala Munivar feet of St. Gugai Namachivayar feet of St. 22. Karuvoor Thevar feet of St. 24. Kumara Gurubarar feet of St. Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy 127 feet of St. 36. 37. Kanni Chittar feet of St. Koormanandar feet of St. Ganapathi Dasar feet of St. Kavubala Chittar feet of St.MANUMURAI KANDA VASAKAM 19. 20. 32. Kowsikar feet of St. Sachidanandar feet of St. Kapilar feet of St. 31. Gananathar feet of St. 27. 41. 34. Gowthamar feet of St. 44. Kaduveli Chittar feet of St. Kalangi Nathar feet of St. 23. Kannanandar feet of St. Gorakhar feet of St. Sankara Maharishi feet of St. 46. Ganaramar feet of St. 40. 38. Kudambai Chittar feet of St. Kurumbai Chittar feet of St. Kalluli Chittar feet of St. 45. 42. Guru Dakshinamurthy feet of St. Sanga Muni Chittar feet of St. 29. Kadhamba Maharishi feet of St. 26. 43. 30. Konganeswarar feet of St. 72. Sundara Murthy feet of St. 63. 68. Suriyanandar feet of St. Dhanandar feet of St. 54. 58. 78. 65. Thiru Moola Thevar feet of St. Jagannathar feet of St. Thayumana Swamigal feet of St. 81. 73. 67. Janath Kumarar feet of St. Jaya Munivar feet of St. 69. 75. 66. 76. 71. Dhanvanthiri feet of St. Soodha Munivar feet of St. 62. 77. Sathyanandar feet of St. 74. Sundaranandar feet of St. Sorubhanandar feet of St. 82. Sethu Munivar feet of St. Janagar feet of St. 53. Sugabrahmar feet of St. Janandanar feet of St. Chandikesar feet of St. Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy Holy 128 feet of St. 55. Jambu Maha Rishi feet of St. Soola Munivar feet of St. Thirugnana Sambandhar feet of St. Damaranandar feet of St. Siva Vakkiyar feet of St. 56. Jamadagni feet of St. Janadhanar feet of St.MANUMURAI KANDA VASAKAM 51. Sivayoga Mamunivar feet of St. 64. 57. 80. Sivanandar feet of St. Thirunavukkarasar feet of St. 61. 70. 79. Trikona Chittar feet of St. Thirumaligai Thevar feet of St. 52. 60. Thiruvalluvar . Gnana Chittar feet of St. 59. 114. Nandeeswarar the Holy feet of St. 86. 100. 97. 96. Manikkavasagar the Holy feet of St. Punnakkeesar the Holy feet of St. Muthanandar 129 . Pambatti Chittar the Holy feet of St. 95. Malangan the Holy feet of St. 113. 85. 112. Badragiriyar the Holy feet of St. Bhoga Maharishi the Holy feet of St. Durvasa Munivar the Holy feet of St. Brahma Munivar the Holy feet of St. Pulatheesar the Holy feet of St. 87. 102. 106. 91. 93. 89. Pathanchaliyar the Holy feet of St. Paramanandar the Holy feet of St. Theraiyar the Holy feet of St. Pattinathar the Holy feet of St. 94. 108. Macha Munivar the Holy feet of St. 110. 101. Nandanar the Holy feet of St. 111. Naradhar the Holy feet of St. 90. Mastan the Holy feet of St. Pingala Munivar the Holy feet of St. 103. Bhirugu Maharishi the Holy feet of St. Parasa Rishi the Holy feet of St. 84. 92. Bharadwajar the Holy feet of St. Peer Mohammadu the Holy feet of St. Markandeyar the Holy feet of St. 98. Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail the Holy feet of St. Mayooresar the Holy feet of St. Nondi Chittar the Holy feet of St. Mirughanda Rishi the Holy feet of St. Poonaikannar the Holy feet of St. Pulipani Chittar the Holy feet of St. 107. Nadanda Chittar the Holy feet of St.MANUMURAI KANDA VASAKAM 83. 105. 104. Pidi Nageesar the Holy feet of St. 109. 88. 99. Varadha Rishi Holy feet of St. 126. the Feet of Him of Divine Jnana. 130. Meiganda Thevar Holy feet of St. Roma Rishi Holy feet of St. Valmiki Holy feet of St. the Feet of Him who has Mala none. It is certain that one can become a Gnani. progeny and general health. Vyasa Munivar Holy feet of St. 121. Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Om Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail Hail the the the the the the the the the the the the the the the the the 130 Holy feet of St. Long may they be. Long may they be. Vara Rishi Holy feet of St. 120.MANUMURAI KANDA VASAKAM 115. . For the people of extraordinary intelligence. 116. Varahi Mihirar Holy feet of St. 129. 118. 128. meat eating. Yakobu Holy feet of St. 119. 124. Viswamitrar Holy feet of St. Yoga Chittar Holy feet of St. if poor feeding is undertaken for hunger stricken for one or two times in a month. prosper and evils like alcoholism. understanding family. our Nandi’s Holy Feet! Long may they be. Vyagramar Holy feet of St. Thirumanthiram: 3047 The extraordinary intelligence is to worship the Holy feet of these 131 Saints and ascetics daily morning and evening. 123. the Feet of Him who severed Malas! Long may they be. Blessings like. 131. Vashishta Maharishi Holy feet of St. 127. Long may they be. Vilayattu Chittar Holy feet of St. Long may they be. 122. Yoghanandar Holy feet of St. understanding the difference between evil and merits. Vedantha Chittar Om Hail the Holy feet of countless Crores of Siddha Rishis Long May They Be Long may they be. 125. Mouna Chittar Holy feet of St. and gambling leave away. 117. Long may they be. Yuhi Munivar Holy feet of St. he is already regarded as the God of death. In Vedic tradition Yama was considered to have been the first mortal who died and espied the way to the celestial abodes. and in some myths he is paired with a twin sister Yamî.” Yama is also the lord of justice and is sometimes referred to as Dharma. however. depending on their actions on the earth (Karma). Yama is assisted by Chitragupta who is assigned with the task of keeping complete records of actions of human beings on the earth. That after birth a living body gradually approaches towards death through decay or disease or because of accident is just a matter of time or duration of time at the end of which there comes Death. “In Hinduism. thus in virtue of precedence he became the ruler of the departed. for Yama comes in a particular time and that time is naturally selected. That is why Yama is called ‘Kala’ or time. Yama’s name can be interpreted to mean “twin”. nobody can stop his coming and change the timing. The coming of Death may be delayed by treatment of the patient or the sick person or by the pursuit of a better way of life. but the inevitability of death can never be stopped by any means. first recorded in t h e Ve d a s . because the coming of Death is just a matter of time in accordance with the law and system of nature. Ya m a b e l o n g s t o a n e a r l y s t r a t u m o f I n d o Iranian theology. Yama Yama is the lord of death in Hinduism. and upon their death deciding to have them reincarnated as a superior or inferior organism. Yama often is considered as ‘Kala’ or time. In some passages.MANUMURAI KANDA VASAKAM 131 GLOSSARY (Arranged in the order of their use in the text) 1. . in reference to his unswerving dedication to maintaining order and adherence to harmony. Tirumantiram 154 The ninety six tatvas are as under. 3 Humors of the body 3 Chief desires 3 Natural principles 3 Predominant passions 8 Accumulations of moral actions2 The five states or stations of the soul 5 . without a trace. They saw the temple walls crash and crumble.moon and fire have their respective influence 3 The principles of moral evil has causes of actions.MANUMURAI KANDA VASAKAM 2. And all alike. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 Elements 5 Organs of sense 5 Objects of sense 5 Organs of action 5 Organs of perception 5 Intellectual faculties 4 Intelligence intellect 1 Vital airs 10 Arteries 10 Sheaths or investitures of soul 5 Receptacles for the humor 5 Fundamental stations of the soul 6 Regions of the body in which the sun . They that behind temple walls safely dwelt. the Ninty-Six Tattvas Fled The thirty and thirty and thirty-six they say. 154 132 96 Tatvas The Body Temple Crumbled. thence did melt. enjoyments and sufferings. ethics and praise of the God Shiva. the work stresses on the fundamentals of Siddha medicine and its healing powers. Tirukkural Also known as the Kural). and Deiva nool (divine text). Thirukkural (or the Kural) is a collection of 1330 Tamil couplets organised into 133 chapters. It consists of over three thousand verses dealing with various aspects of spirituality. scholars agree that it was produced in the late Tamil Sangam period. 133 Tirumanthiram The Tirumandhiram is a Tamil poetic work written in the 5th century CE by Tirumular and is the tenth of the twelve volumes of the Tirumurai. But it is more spiritual than religious and one can see the difference between Vedanta and Siddhanta from Tirumular’s interpretation of the Mahakavyas. is a classic of couplets or Kurals (1330 rhyming Ta m i l c o u p l e t s ) or aphorisms. According to another historian. sometimes spelt ‘Thirukkural. It is t h e f i r s t k n o w n Ta m i l w o r k t o u s e t h e t e r m S h a i v a Siddhanta and the earliest known exposition of the Saiva Agamas in Tamil.It was authored by Thiruvalluvar poet who is said to have lived anytime between 2nd century BC and 5th century AD. the work covers almost every feature of the Tamil siddha cult. poyyamozhi (words that never fail). the key texts of Tamil Saivism. It deals with a wide array of subjects including astronomy and physical culture 4.MANUMURAI KANDA VASAKAM 3. Madhavan. Although the exact period of its composition is still disputed. The book is considered to Precede Manimekalai and Silapathikaram since they both acknowledge the Kural text. It preaches simplicity and truth throughout . The Thirukkural expounds on various aspects of life and is one of the most important works in the Tamil language. According to historian Venkatraman. Each chapter has a specific subject ranging from “ploughing a piece of land” to “ruling a country”. This is reflected in some of the other names by which the text is known: Tamil marai (Tamil Vedas). He would wake up from a state of intense meditation every once a year and composed one verse until he completed the Thirumandiram.). considered one of the sixty-three Nayanars and one of the 18 Siddhars. Thiru + Kural = Thirukkural.. The Tirumantiram also sometimes written Tirumanthiram. Each chapter contains 10 couplets. the dates that different scholars assign are often appealed to for anchoring the relative chronology of other religious literature in Tamil and Sanskrit. The 1330 couplets are arranged into 3 main sections and 133 chapters. the Tamil word Kuralliterally means “short verse”. and is typified by the Venpa metre that consists of two lines. Legend has it that Tirumular was a travelling Shaiva saint and scholar from Kailash who used his yogic powers to transmigrate into the body of a southern cowherd. 5. which includes Thirukkural. His main work. and the profoundity of expression. Tirumular Tirumular (also spelt Thirumoolar etc. Tirumandhiram. Most of the Researchers and great Tamil Scholars like George Uglow Pope or G. The dates of Tirumûlar’s life are hotly contested and.MANUMURAI KANDA VASAKAM 134 its verses. with four cirs on the first line and three on the second. translated many Tamil texts into English. the Tirumurai. Pope who had spent many years in Tamil Nadu. In the aspect of metre & brevity.U. which consists of over 3000 verses. forms a part of the key text of the Tamil Shaiva Siddhanta. Mulan. because his work makes reference to so many currents of religious thought. originally known as Sundaranâtha) was a Tamil Shaivite mystic and writer. Thirukkural comes under one of the four categories of Venpas (Tamil verses) called Kural Venpa. Verse 74 of the Tirumantiram makes the claim that Tirumûlar lived for 7 aeons (yuga) before composing . i. Thirukkural is a cir formed by combining the two words Thiru and Kural. It has been translated to various other languages. A couplet consists of seven cirs. etc. For example.e. A cir is a single or a combination of more than one Tamil word. Nandeesar Nandi. Nandi is Shiva’s foremost disciple. In the Natha/Siddhar tradition. their half brothers. the Asuras. the Asuras are demons. 7. . to understand and absorb Light. In. He is the chief Guru of eighteen masters(18 siddhas) including Patanjali and Thirumular A Guru of Saivism: In addition to being his mount. The devas and asuras are the children of Kashyapa. are often juxtaposed to the Asuras. In Hinduism. Devas and Asuras Deva is the Sanskrit word for deity. From the yogic perspective. also called Suras. it modern Hinduismcan be loosely interpreted as any benevolent supernatural beings. Nandi/Nandhi/ Nandikeshvara is the mind dedicated to Lord Siva. Nandi is one of the primal Gurus.Devas are also the maintainers of the realms as ordained by the Trimurti. the Asura are a group of creatures looking for more power. very old. from long before the time people learned how to read and write. The Asura are a group of supernatural creatures in Hinduism and Buddhism. The Asuras only became demons much time had passed. 6. Nandin or Nendi Tamil: eªâ. But this was not always that way.Some are therefore inclined to place his composition well before the Common Era. its related feminine term is devi. the Absolute. sometimes called demons. He was the Guru to Siddhar Thirumulanathar. is now universally supposed to be the name for the bull which serves as the mount (Sanskrit:Vahana) of the God Shiva and as the gate keeper of Shiva and Parvati. They are often warring with their equally powerful counterparts.MANUMURAI KANDA VASAKAM 135 the Tirumantiram. Patanjalinathar and others. In today’s Hinduism. the ‘experience and the wisdom’ is Nandi which is the Guru within. They went against the devas. and in Hindu mythology. The devs in Hinduism. The idea of the Asuras is very. In other words. MANUMURAI KANDA VASAKAM 136 8. Ravana Râvana is the primary antagonist character of the Hindu epic Ramayana. which was stored under his navel. Since they are hardly mentioned outside the Ramayana. kidnapping Rama’s wife Sita. thanks to a celestial boon by Brahma. Ravana possessed a thorough knowledge of Ayurveda and political science. They are presented here as they are in the Ramayana. In the classic text. not much can be said about them. some of whom believe that his description as a tenheaded person (Daúamukha or Daúagrîva) is a reference to him possessing a very thorough knowledge over the 4 Vedas and 6 Upanishads. which is viewed by some as being only the point of view of Rama devotees. Ravana is described as a devout follower of the God Shiva in addition to his tribe’s religious beliefs. . a great scholar. who was the Rakshasa(demon) king of Lanka (Heladiva). (Kumara tantram of Ravana is one of Ayurvedic book of him) He is said to have possessed the nectar of immortality. Ravana’s maternal grandfather was Malyavan. he is mainly depicted negatively. The name ‘Ravana’ obtains from the root ‘ru’ ‘raavayati iti raavanah’ ‘one who makes God love by his compassion actions. a powerful book on the Hindu astrology. ‘Ra’ signifies the sun and ‘vana’ signifies generation . who was against the war with Rama. Ravana’s family This section deals with many members of Ravana’s family. a capable ruler and a maestro of the Veena. He has his apologists and staunch devotees within the Hindu traditions. which made him as powerful as 10 scholars The Great Ravana also authored Ravana Sanhita. but is the most complete account of the story that is known. The name Ravana obtains from the root. to claim vengeance on Rama and his brotherLakshmana for having cut off the nose of his sister Surpanakha. Kubera . Kumbhakarna was awakened from his sleep. Kaikesi had two brothers Maricha and Subahu which would effectively make them Ravana’s uncles. the kingdom of Rama.One of the most jovial demons in Hindu history. 2. 5. 3. During the war with Rama. out of brotherly love. He tried to persuade Ravana to follow Dharmic path and return Sita. He was an older half-brother of Ravana: they were born to the same father by different mothers. but also banished him from his kingdom. Dushana . Ravana had six brothers and two sisters: 1. Vibhishana sought protection from Rama. However. Kumbhakarna . He is known as a great devotee of Rama. which was granted without hesitation. He was well known for his superior skills in warfare.the King of North direction and the Guardian of Heavenly Wealth. He protected the northern kingdom of Lanka in the mainland and his kingdom bordered with the Kosala Kingdom. .MANUMURAI KANDA VASAKAM 137 Ravana’s parents were Vishrava (son of Pulastya) and Kaikesi (daughter of Sumali and Thataka). But he too failed to mend the ways of Ravana. persuaded Brahma to amend the boon.King of Janasthan. Khara . he fought on the side of Ravana and was killed in the battlefield. he spoke the Truth without fear and advised Ravana to return Kidnapped Sita and uphold Dharma. 4.A great follower of Rama and one of the most important characters in the Ramayana. Vibhishana . Before dying he met Vibhishana and blessed him for following path of righteousness. As a minister and brother of Ravana. When offered a boon by Brahma. he is awake for one day out of the year). Ravana not only rejected this sane advice.Viceroy of Janasthan. seek mercy of Rama. Brahma mitigated the power of the boon by making Kumbhakarna sleep for six months and being awake for rest six months of a year (in some versions. he was tricked into asking for unending sleep! A horrified Ravana. he could hear. one can get to know about the unspent Karma / past sins and the remedial pujas to be done for obliterating the same 10. He was an authority on herbs. She was renowned for her beauty and later retired to the sea for penance. 138 Ahiravan . King of Mathura. Dhanyamalini. Sri Rama Rama was Lord Hari Himself incarnate on earth for the destruction of Ravana. 5. she was the mother of Lavanasura. beautiful . Pulasthiyar He had many physic powers. She was the one who instigated her brothers to wage a war against Rama. 4. Being a clairvoyant. Indrajit yuhdomantha Atikaya Akshayakumara Devantaka Narantaka Trishira 9. Surpanakha . He used to convert himself into a copse and meditate standing on some vertical danagerous hill side.the sister of Ravana. Kumbhini . He was a staunch follower of ahimsa and never could tolerate people hurting cattle. He was well accomplished. 7. 7. using his senses. 3.sister of Ravana and the wife of the demon Madhu. 8. By praying and meditating on him. and a third wife. 6. taste things placed at a far way place. She was the ultimate root of the kidnapping of Sita. see. smell. He had seven sons from his three wives: 1. He conducted magic shows to surprise the people.MANUMURAI KANDA VASAKAM 6.King of the Underworld ruled by the rakshasas by Ravana and Demon King Maya. the daughter of the celestial architect Maya. 2. Ravana was married to Mandodari. and was an expert in Mantra Vidya. MANUMURAI KANDA VASAKAM 139 and endowed with royal marks. ever shown. He had eyes like lotus-petals and a countenance like the full moon. a great warrior. He never spoke a lie even in extreme danger or peril. He had proportionate limbs. His arms were long and beautiful. He had his sway all over the world. he had discussions on the Sastras with the wise and the aged people. He was brave. in frame like Vasava. a valiant general. in forgiveness like the earth.If anybody approached him. He had four lines on his thumb. He was the upholder of the four castes. He was gentle and the protector of his people. He always addressed the people in gentle words. He never used harsh words even when anybody addressed him rudely. He observed ascetic vows and honoured saints. He was ever vigilant. He was effulgent like the sun. He was the foremost of those who were skilled in the use of bows and arrows. He sought no evil. his superiors. He was peerless on earth. It was like that of a lion. His eyes were red. He was born of the Ikshvaku line. He was wise and virtuous. His glory and powers were unlimited. He was an expert rider. He was free from malice. In the leisure of his martial exercises. in prowess like Indra. He conferred honour upon people. He was the source of all good. He was free from idleness. He had a deep voice. He was exceedingly powerful but never haughty. He had a high forehead. . he would talk to him first. He had broad shoulders. candid and modest. in intelligence like Brihaspati. He was ever ready to keep vigilant watch over his own faults. He had perfect control over anger. His gait was slow and majestic. He had a pointed nose. He would forget hundreds of evils done to him but would gratefully remember a single act of kindness. He always followed the right in every walk of his life and never swerved from his royal duties. He always respected. broad shoulders and black. . He was endowed with keen intelligence. The laudable virtues of Sri Rama cannot be adequately described. He was in no way inferior to Indra himself in battle. it was quite easy for him to get it. Even his enemies were pleased to see him. chivalrous and fearless. He gladly accepted what was dictated by the cruel and wicked Kaikeyi. He was not only kind and affectionate but generous and considerate of feelings for all around him. If Rama had longed for the throne. He had a splendid physique and winning manners. He had long arms. Lakshmana is an Avatara of Adisesha. He was unconquered even by the Gods. But he did not show the least physical force. curly hair. He renounced the kingdom and the comforts of a king. generous. He could never be vanquished by anyone. He was very simple and absolutely free from ostentation. Of all the four brothers Sri Rama was a paragon of virtues. He had his senses under perfect control. He was the mightiest of heroes.MANUMURAI KANDA VASAKAM 140 He had great skill in all the military manoeuvres. He had a magnanimous personality. He was free from the evil habit of carpingSri Rama is an Avatara of Lord Hari. He destroyed the Rakshasas and bent the tremendous bow of Lord Siva. Sita is an Avatara of Sri Lakshmi.Sri Rama’s life was a life of holy obedience. He was well versed in holy scriptures and equal to Brihaspati in wisdom. Bharata and Satrughna are Avataras of the conch and discus. Sri Rama possessed red eyes and his arms were sinewy.He renounced the throne and the pleasures of the senses and the world to fulfil the words of his father. He was very popular. He was the terror of the wicked and the protector of the virtuous. The throne possessed less fascination for him than the obedience of his father ’s behests. He was an object of love and reverence with all people. He was valiant and glowing with splendour. His steps were like those of an elephant. He gladly accepted exile. He was skilled in every science. He was extremely noble. the Atma.Sri Rama was a mighty hero.” That is the reason why his reign was called “Ramarajya. Gyani are other terms) is one who constantly remains as the Self. All led a virtuous life. His subjects loved him immensely. intrepid in dangers. 11. he killed great and renowned warriors like Khara and Dushana. commendable self-sacrifice and remarkable renunciation. He was civil and courteous. No one would touch it. Sri Rama said. (Jnani. Gnani The Gnani Purush. He was the hero of heroes. He was just and righteous. honor. He vanquished the invincible Vali. His is the state of swa-parinati.He was an ideal king. Nobody spoke any untruth. Single-handed. respect or disciples or the need to create a religion. The Gnani has no desire for any temporary thing in this world. Sita once told Rama to seek shelter in a safe place and let the forest dwellers alone as there was much danger there. He paid equal respect to his mother and his stepmothers and revered his Guru. He is free from inner attraction to gold or women. l a u d a b l e contentment. if necessary I can even abandon my dear wife for their sake. o f m a t c h l e s s s i m p l i c i t y.” There were no dacoits during his regime. He was endowed with a gentle and generous disposition. The Soul. I may even give up life or you or Lakshmana but can never give up the fulfilment of my word given particularly to helpless Brahmins. Not a single man was unhappy during his regime. Rama’s reply revealed his firm determination to adhere to truth.”Sri Rama was happy in adversity. and. . Rama speaks but once and never fails to keep up his promise. He often used to say. “I will do anything and everything to please my subjects. and to his duty as a king to protect those who took shelter under him. Anybody could leave a bag of gold or jewels even in the main street. which means he is self-contained and does not need any evidences of the non-Self (par-parinati) for his existence. He ruled the kingdom in a wonderful way. fame. He was courageous and kind.wealth or sex. “O Sita. calm in miseries.MANUMURAI KANDA VASAKAM 141 o f s t a i n l e s s p u r i t y. Arunagirinathar. When the karmas which are “earned” in this manner from birth to birth get attached to “buddhi tattva” (intelligence) and remain in maya till they mature they are called by the name “chachitham”. The Avvaiyar were some of the most famous and important female poets of the Tamil canon. and maya. 12. Avvaiyar The Avvaiyars (Tamil: xsitah®) “respectable women” was the title of more than one poet who was active during different periods of Tamil literature. . 1st and 2nd century CE) and had cordial relation with the Tamil chieftains Paari and Athiyaman.”Thirothaayi” It is “Sivasakthi” (Power of Shiva) which activates and makes mature the three malams called “aanavam”. A m o n g t h e m . He gave Gnana Upadesa to Narada and then to his own Father. During the life time of the birth in which the actions are done they are called by the name “aakhaamiyam”. He is the embodiment of Advaita Gnana. “Thirothaayi” is referred to as a “malam” as a matter of courtesy because it activates “malam”. by their speech. and by their bodies.I l i v e d d u r i n g the Sangam period (c. (“Malam” = impurity. 13. sings about Him in Thiruppugazh and Kandar Anuboothi. Abithana Chintamani states that there were three female poets titled Avvaiyar. karma. Murugan is Gnana Pandithan. Av v a i y a r . She wrote 59 poems in the Purananuru. Papa and Punya KARMAS These are the “punniyam” (merits) and the “paavam” (sins) which are the effects of the souls of the actions of the souls by their minds. and impurity binds the soul). When the matured karmas out of the “chanchitha” karmas produce effects by giving the body that is thereafter taken (by the soul) and the pleasures and sorrows that are experienced through that body they (the matured karmas) are called by the name “praaraptham”.MANUMURAI KANDA VASAKAM 142 Gnana Marg. T h e n a m e Av v a i y a r i s a c o m b i n a t i o n o f Ta m i l word avvai with honorific suffix ar. arranged in simple and short sentences. is said to have been pondering her retirement from Tamil literary work while resting under Naaval Pazham tree.MANUMURAI KANDA VASAKAM 143 Avvaiyar .Avvai refers to respectable elderly woman as the wordammai which means good woman in general term for a woman of any age. and Naaval Pazham (Jambu) in Tamil Nadu. She is attributed as the author of 7 verses in Natrinai. She wrote many of the poems that remain very popular even now and are inculcated in school textbooks in Tamil Nadu. She is often imagined as an old and intelligent lady by Tamil people. targeted at children. Auvaiyar is believed to have undertaken a fresh set of literary works. There is a very famous legend that is associated with Auvaiyar (also Auvayar). The Avvaiyar who lived during the Sangam period is c o n s i d e r e d t o b e c o n t e m p o r a r y t o p o e t s P a r a n a r. Following this awakening. even after a millennium. Auvaiyar. Kabilar and Thiruvalluvar. 15 in Kuruntokai. are often among the very first literature that children are exposed to in Tamil Nadu schools. useful for daily life. But she is met with and was wittily jousted by a disguisedLord Murugan (regarded as one of the guardian deities of Tamil language). who later revealed himself and made her realize that there was still a lot more to be done and learnt.II lived during the period of Kambar and Ottakoothar during the reign of the Chola dynasty in the 13th century. Thus the name Avvaiyar means a respectable good womanhence a generic title rather than a specific name of a person. These works. These books include a list of dos and don’ts. a prominent female poets/ ethicist/political activist of Sangam period(Tamil literature). 4 in Akananûru and 33 in Puranânûru. Legend states that she was a court poet of the . believing to have achieved everything that is to be achieved. Her two other works.MANUMURAI KANDA VASAKAM 144 rulers of the Tamil country. There is an old Tamil proverb praising Naladiyar. Her famous works include: Vinayagar Agaval. She travelled from one part of the country to another and from one village to another. The medievaal period Avvaiyar was the court poet of the Chola monarch and was the contemporary of Kambar and Ottakkuttar. This belongs to the post Sangam period corresponding to between 100 – 500 CE. Most of her songs were about a small-time chieftainVallal Athiyamaan Nedumaan Anji and his family. Aathichoodi.She found great happiness in the life of small children. Aathichoodi and Konraiventhan written for young children. extolling righteous behaviour. sharing the gruel of the poor farmers and composing songs for their enjoyment. He has authored many books including VETRI VERKAI and NAIDATHAM in tamil. The chieftain had also used her as his ambassador to avert war with another neighbouring chieftain Tontaiman. Athiveerarama Pandiar Athiveerarama Pandiar was a pandia king ruled from Korkai a port city of pandian kingdom in 16th century. Parimelalagar One of the Ten Interpretes of Tirukkural during Sangam Age 16. which says. 15. Kondraivendhan. Her works. Naaladiyar contains 400 poems. Naaladiyar . Naladiyar Naaladiyar is a Tamil poetic work of didactic nature belonging to the Pathinenkilkanakku anthology of Tamil literature. are even now generally read and enjoyed by them.The rest of her songs related to the various aspects of state governance. Moothurai and Nalvazhi. All the four works are didactic in character — they explain the basic wisdom that should govern mundane life. 14. Mooturai and Nalvali were written for grown up children. Every poem deals with morals and ethics. each containing four lines. His first three songs were sung 250 years ago at the Congress of Religions . Thayumanavar articulated the Saiva Siddhanta philosophy. For example. which help to teach the moral codes using simple examples from daily life. the deeds of the past home in on the doer and exact their price unfailingly. pronounced Thâyum-ânavar. one of the poems states that just like a calf placed in front of a vast herd of cows seeks out its mother unerringly and attaches itself. Thayumanavar T h a y u m a n a v a r o r Ta y u m a n a v a r. Naaladiyar is unique in the employment of similes.India. the first section focusing on the importance of virtuous life. He wrote several Tamil hymns of which 1454 are available. Parithiyar One of the Ten Interpreters of Tirukkural During the sangam period 19. Kalingar One of the Ten Interpreters of Tirukkural During the sangam period 20. It is divided into three sections. Didactic nature Naaladiyar was composed by Jain monks. (1705–1742). is one of the spiritual giants and a Tamil philosopher from TamilNadu. second section on the governance and management of wealth. Manakkudavar One of the Ten Interpreters of Tirukkural During the sangam period 18.MANUMURAI KANDA VASAKAM 145 and Thirukkural are very good in expressing human thoughts just as the twigs of the banyan and the acacia trees are good in maintaining the teeth. 17. who flourished in the Southern India (current Tamilnadu state) during the reign of the Kalabhras and delivers the didactic messages that are characteristics of the period. and the third smaller section on the pleasures. When he became god-minded he quit his job and began roaming. His name hails from the name of the deity of the Rockfort Temple in Trichinopoly. Thayumanavar was a respected scholar in both Sanskrit and Tamil and was a minister to the King in Trichinopoly in South India. (1) 2) (3) There are eight types of Gurus BODHA GURU . The word ‘Guru’ also has another meaning ‘Gu’ means.Who explains the rules and regulations given in the Shastras.Who directs the minds of his disciples (Shishyas) towards God. Guru The word ‘Guru’ is a Sanskrit word. The songs on the theme of the Atman craving for the union with the Supreme. preaching Shaiva-siddhanta philosophy and Shiva worship. ‘Gu’ means “darkness”. VEDA GURU . and the Tirumandiram by Saint Tirumular in its highest form. one that is at once devotional and non dual. PRITA GURU . So the Guru is one who is free from prejudice and treats all pupils with equal love. “not limited by attributes” and ‘ru’ means. simplicity and easily remembered language. He is also known for his unceasing emphasis on the unity of all paths to God and of all religions. and.MANUMURAI KANDA VASAKAM 146 in Trichinopoly. “not affected by appearances”. one that sees God as both immanent and transcendent.Who removes doubts and purifies the mind and heart. His songs are full of the divine bliss which he enjoyed and transmitted in abundance. ‘ru’ means “removal”. So the word ‘Guru’ means the one who illumines the intelligence and removes ignorance that is obstructing the full development ol his pupils. but they also outline the philosophy of South Indian Hinduism. in particular. are famous for their authenticity. on the unity of Vedanta and Shaiva siddhanta. His poems follow his own mystical experience. 21. . the three ‘R’s and arts.Who teaches six types of yoga. (5) KAAMYA GURU . Nishiddha is one who teaches mantras and other methods for achieving lower purposes just as marana. (7) VAKSHAKA GURU — W h o t e a c h e s t h e principles of yoga. Vairagya or dispassion is the sine qua non for progress just as its opposite.Who teaches the performance of good deeds. Bhodaka is one who teaches mantras for various purposes .secular or other.MANUMURAI KANDA VASAKAM 147 (4) NISHIDDHA GURU . (6) SUCHAKA GURU . and stops with that. that is frees one from attachement to earthly things and prepares one for achieving one’s spiritual welfare. extreme attachment to kamini and kanchana. vasikarana. Guru Gita82 classifies Gurus under seven heads calling them: Suchaka is the ordinary school master who gives secular teachings . Vachaka is one who imparts ethical teachings. These are almost invariably used to achieve low earthly objects and are hindrances to one’s achievement of the spiritual goal. Vihita is one who teaches Virakti or detachment. . namely.Who teaches how to discharge certain duties. Who can effect transformation of the human into divinity. sthambana and akarshana. (8) KARANA GURU — Who is able to confer to ability to merge into the Eternal Absolute (Brahma). It is a danger for one to get under a Nishiddha Guru. is a powerful barrier to all progress. dharma sastra. Ida ends up in the left nostril. The last and the greatest of all. . represents the sun and is associated with the river Yamuna. 23. In yogic philosophy amrit is a fluid that can flow from the pituitary gland down the throat in deep states of meditation. that is Paramatma. 24. masculine. Ida is white. Others are mere Gurus. Sushumna Sushumna is the central channel and is associated with the river Saraswati. represents the moon and is associated with the river Ganga (Ganges). and is often referred to in texts as nectar. and the mahavakyas embody that truth. Parama Guru. is the Parama Guru. who enables the sishya to thoroughly absorb the truth of the Mahavakyas and to realize for himself the Mahavakyas and thus escape samsara or rebirth. Chitrini and Brahma nadi through which Kundalini moves upwards running up the body from just below Muladhara chakra to Sahasrara chakra at the crown of the head.MANUMURAI KANDA VASAKAM 148 Karana instructs the sishya as to the import of the Mahavakyas the axioms or axles of the Upanishads. Pingala is the right channel. Amritha /AmbrosiaAmrita Amrit is a Sanskrit word that literally means “immortality”. cold. Mukti is the realisation of the real nature of oneself and of Atma. 22. Originating in Muladhara. Thus the teacher of this basis of salvation is the cause. hot. It is considered quite a boon: some yogic texts say that one drop is enough to conquer death and achieve immortality. Originating in Muladhara. Within the Sushumna nadi there are three more subtle channels: Vajra. Idakala and Pingala Ida is the left channel. Pingala is red. Pingala ends up in the right nostril. Karana for salvation and therefore the Karana Guru. feminine. He is also called the Moksha Guru. After securing thorough vairagya one is ready to get at least an intellectual grasp and then a realisation of the grand basis of all mukti. It provides all the focus. distracted. but in most of us this divine passion for SAT has become diffused. Moolakkanal: Internal heat having its seat in the muladhara. fear. 28. self deceit. Truth is realized through practicing true awareness (surrendering preferences. pride. prejudice. the central channel with his mouth. SAT and CHIT (consciousness) form integral parts of a greater and profound sacred wholeness. Truth leads us from unreality into reality — a profound and sacred PRESENCE. A basic truth is that awareness can not come about without truth. In Muladhara. Consciousness of consciousness also cannot exist in slumber. . In SATCHITANANDA. Shakti. from the veils of confusion/delusion. Sat — SATCHITANANDA Truth (SAT) delivers us from falsehood. direction. is symbolized by a serpent coiled into three and a half circles around the central axis Svayambhu-linga at the base of the spine. The serpent lies blocking the entrance to Sushumna. 27. Ettirandu Refer 16th Aphorism 26.MANUMURAI KANDA VASAKAM 149 25. S AT t h u s i s t h e f i r s t s t e p . and energy that is required for success. c l e a r i n g t h e p a t h o f obstructions. and hence impeded. and gnosis will not dawn without SAT. desires. thus self realization. bias. dissipated. tri: “three”. To desire only THAT is a major aspect of mature spiritual practice. the static unmanifested Kundalini. enlightenment. Kandasthanam The kanda in Muladhara chakra is the meeting place of the three main nadis and is known as Yukta Triveni (Yukta: “combined”. Surrendering to truth — to thusness leads us into acceptance of unbiased and unconditioned/unconditional universal truth/reality. Sushumna remains closed at its lower end as long as Kundalini is not awakened. and doubt). conceit. veni: “streams”). obstruction. in the instant of integration. This leads to the merger of pure beingness and absolute subjective experience with pure consciousness and absolute objectivity. conduit. and expression of divine presence — of divine love and wisdom reflecting the “reality” of”ALL OUR RELATIONS”. there manifests a complete and spontaneous expression of non-dual integration of subjective and objective — of beingness and consciousness.MANUMURAI KANDA VASAKAM 150 SATCHITANANDA is the living spirit-filled (spiritual) result of merging unlimited and subjective absolute beingness with objective absolute consciousness. and purified. deceit and illusion. out of the veil and into clarity and consciousness of our true state. distortion perturbation. It leads us from the unreal to the real. bias. Here in SATCHITANANDA the nadis are completely open and the imbalances are balanced — harmony and synergistic synchronicity allow the shakti prana (kundalini) to maintain and uphold the body/mind and breath and this permeates one’s entire being and irrigates the consciousness. Shakti and Shiva are reunited in one’s own countenance. our uncontrived/unconditioned true and natural self. Here. delusion. contentment (santosha). Instantaneously in the sacred moment an ever present holotropic morphology or Great Perfection arises as our natural and authentic state (sahaj). Ananda is absolute Bliss. peace (shanti). stress. It is thus one of the integral ingredients toward waking up out of slumber and forgetfulness and into our true nature. but rather a spontaneous result and expression — a natural aspect of this transpersonal . SAT is truth. removed. and disturbances have been let go of. Chit is consciousness. conflict. As such it is the destroyer of falsehood. Here all tension. One reflects and acts as a the natural transpersonal spontaneous extension. surrendered. and separate states of stasis. to our authentic boundless and natural state of unobstructed beingness. or nirvana are the goals. constricted. Ananda (Bliss). SAT restores us from a limited. MANUMURAI KANDA VASAKAM 151 relationship without a separate subject/object. glimpses into the unknown. and fed them daily. and channels — the e s s e n t i a l e n e rg y f l o w s u n o b s t r u c t e d t h r o u g h n a t u r a l expression. His birth name was Swetharanyar after as epithet of Lord Siva of Swetharanyeswarar Temple. he lost his father. satori. At sixteen years. accessible. It thus symbolizes the Great spiritual objectless relationship/ integration — the realization of the Great Integrity where the Great Beingness and Infinite Mind are experienced as a living unity in the present as Great and Sacred Presence. Having aligned ourselves devoid of resistance we arrive into the sacred Integrity of Pure Beingness and Consciousness — a synchronistic holotropic state of inner and outer ecologies — balance. When he was five years old. great beauty. sabija samadhi. realization. He was a trader and had enough wealth. moments of inspiration. and available — in perpetual continuity (nirbija samadhi) — to m e rg e i t s e t e r n a l a s p e c t i n t o t h e w e a v e o f A L L O U R RELATIONS. Like his father he spent money on Siva devotees. he was married to Sivakalai. 29. veins. and the raising of the kundalini. SATCHITANANDA is said to happen for short or longer moments associated with moments of spiritual insights. fill our all interstices. In yoga. Thanjavur district. Pattinathar Saint Pattinathar Tamil: was a Saivaite and a Spiritual leader. He was also called as Thiruvenkadar by the people. He was born to Sivanesa Chettiar and Gnanakalai. and harmonization of all the energies co-emerge. communion. transcendental experiences. Thus SATCHITANANDA shines through as a result of an authentic practice into every corner of our life — the “object” (existing only when one is not abiding in the eternal now) is to return to this reality when we find ourselves separate — to make this realization more continuously. revelations. daughter of another trader by . His father was a trader in Tiruvidaimarudur. for the body which perishes and becomes food for animals and worms. Once the father sent him on a ship with a good lot of merchandise and when he came he brought back sacks full of paddy husks. Once in his dream. In it was an Palm-leaf manuscript and a needle without an eyelet. Every dried piece of the husk turned out to be gold and precious gems. his kith and kin and all other mundane attachments. Even after fifteen years of marriage they had no children.MANUMURAI KANDA VASAKAM 152 the name of Sivasithamparam Chettiyar and his wife Sivakamy. The Saivaite devotees found the baby and took him to Pattinathar. Lord Siva appeared and told him. He was not in the room. his wealth. He hurried home to see his son. and renounced everything . On the script were the following words (in English for understanding): “Not even an eyeless needle will accompany you in the final journey of life. made his lyrics more appealing to the common man. . He sang about the human life and its complex dimensions. He would give gold equal to the weight of the baby. threw the husks out. Meantime there was a very poor Saivaite by the name of Sivasarumar who spent all his wealth in feeding the Siva devotees. “Hand over the baby boy to Thiruvenkadar. He sang many a philosophical song to enlighten people on the Blissful state of renunciation. His wife gave him a small box the son had given before he disappeared. gold and more wealth. He adopted the child and gave the couple. The father was angry and locked him up in a room and going to the harbor. He urged repeatedly not to be attached to the body and its pleasures. When all his wealth was spent he sold his wife’s nuptial chain (thali) and fed the devotees of Lord Siva. he would find him (Siva) as a baby at a certain spot. Think of God and surrender at God’s feet. Search for divinity The divine child grew up and followed in his father’s footsteps. With only a loin cloth he left. What was his surprise to see they were all gold.his wife.” Pattinathar (Thiruvenkadar) realized the philosophy and wisdom of the words. Tiruchirappalli. I n s i d e t h e Nandrudayan Vinayaga temple in Devadhanam. from which the foetus is formed. Food is that which is eaten by being and which eats beings. At birth. fair. which has inspired great poetic and musical works. vaisya. The samadhi [attained salvation in this place] of Pattinathar is a historic landmark located on the Ennore Expressway i n Ti r u v o t t i y u r.MANUMURAI KANDA VASAKAM 153 Pattinathar worshiped Shiva at the Srikalahasti temple. We eat food and food in turn eats us. we are born from food (earth) and go back to food (earth). healthy. Its very essence becomes the sperm in man and the ovum in woman. The gross body cannot do anything without the astral body. Many die by under eating. we die to merge into food (Earth). Also the body gets eaten by many viruses and bacteria. idol for Pattinathar is found. So. The food eaten is digested. It is nourished in the womb by the food eaten by the mother. In the same way the astral or Sukshma body is within the gross or physical body. Every grosscentre of the body has its astral centre or Sukshma body is within the gross or physical body. the body is the result of modification of food and hence called ‘Annamaya’. Many die by overeating. It grows up and develops in strength and size due to the food eaten. even while we are alive. Identifying with the Annamaya Kosa. I say-”I am tall. then the fifth ventricle The subtle body Sukshma sarira or Sukshma sharira in Vedantic philosophy.” Annamaya Kosam is our Gross Body (Sthula Sariram) to the astral body. . Body and soul Gross Body (Sthula Sariram). The earth itself becomes the food we eat. Finally. They combine to form the seed. i i t i s a r o u n d 5 0 0 y e a r s o l d . 30. From the fourth ventricle it runs along the third. the child emerges from the womb and is nourished by the mother’s milk. (Annnamaya Kosam) ‘Annam’ means food and ‘maya’ means modifications. beautiful. strong etc. We consume mountains of food in our lifetime. and by worms and other beings when we die. Shanmugha means with six faces emanated from Lord Shiva. Legends . His benevolence.These are different names to Lord Subhramonya 33. Kantharalangaram Arunagirinathar has weaved a beautiful garland to adore Lord Muruga.e. cock and the sphere held by the Lord are symbolic of bindu. Arunagirinathar Arunagiri was born in Thiruvannamalai. The cock has a name ‘Irulakattan’ in tamil which means one who is capable of removing darkness ignorance. His father died soon after his birth and his mother and sister brought him up in the rich cultural and religious traditions. Murugan means beauty and attraction. the power of His Vel. the exquisitely beautiful peacock and the ensign of the rooster. Kandhar Alangkaram describes the various qualities of Muruga. His valour. He weaved not a garland of flowers (Poomalai). Each word appeared like a selectively chosen flower to adore God. His knowledge. consisting of 102 verses. Guhan means one who is seated in the heart. is a marvelous creation of poetry that portrays the magnificence of Muruga and presents Him in all His splendor and glory before us. Kanthar means non-dual aspect. ego. Kumaran means one who destroys ‘ku’ (mummalam i. maya and jagat). nadam and gnanam. It describes how Muruga comes into our lives in various roles. Kandhar Alangkaram. a town in Tamil Nadu. but a garland of songs (Paamalai) by way of Kandhar Alangkaram. Lord Muruga The peacock. 34. Bindu is the first expression and nadam is the first vibration of the Absolute. Apart from being an ornament that adds to the beauty of Muruga. Lobi An Avaricious person 32.MANUMURAI KANDA VASAKAM 154 31. Vela means with sphere in hand. MANUMURAI KANDA VASAKAM 155 claim that Arunagiri was attracted to the pleasures of the flesh and spent his youth in pursuing a life of debauchery. Arunagiri started singing songs towards Lord Muruga and soon after Lord Muruga appeared in a stone pillar in the form of child.His fame got the jealousy of chief minister of the Kingdom. went to the temple hit his head in all the pillars and steps. She was very sad and said. His sister always give whatever she earned to make his brother happy. It was suggested that bringing the Parijatha flower could only get sights back to the people. if you need to have pleasure then please come sleep with me. Arunagirinathar is said to have entered the body of a parrot in order to fetch the parijatha flower. He was as bright as equal to hundred of suns and the people were unable to see this with their ordinary eyes. testifying to this story. Then he leaped from the tower of Thiruvannamalai temple. So the king arranged a public gathering and asked Arunagiri to show Lord Subramanya to others also. but unfortunately she had no money. He was a devotee of Lord Muruga and worshipped the God at Vedapureeswarar temple at the sacred place known as Cheyyar on the banks of the Cheyyar River . “Oh brother.” Arunagirinathar shouted how its possible and he wanted money now to have pleasure. There is a form of a parrot in one of the sthubis (Kili Gopuram). Due to this everybody lost their eyes including the king and ministers. His enemy Sambandan burnt his body and hence Arunagirinathar settled himself on the temple tower in the form of the parrot and sang his famous kantharanubhuthi. I am sorry that there is no money to give you today. Arunagirinathar felt how self centered and selfish he was. His sister then said “Brother. He decided to end his life. tomorrow I will get you the money somehow”. He claimed Arunagirinathar as a false saint and not a true devotee of Lord Subramaniya. . begging for forgiveness. Hearing that. One day he demanded money from his sister. He was however miraculously saved from the death by Lord Muruga who also transformed him to a holy saint instantaneously Arunagiri sang his first devotional song and thereafter decided to spend the rest of his life singing in praise of the God. He used to get money from his sister each time to go to devadasi’s. 36. he asked Lord Vishnu the reason for the same. The core of Patanjali’s teachings lies in the eightfold path of yoga. He is considered to be the compiler of the Yoga Sutras. As per one legend. known as Mahabhasya. However. anavam is associated with the soul from time immemorial. Adi Shesha decided to be born amongst humans as ‘Patanjali’. Anavam is the source of our ego and ignorance. to teach them the great art. compiled 195 sutras. Like the husk of paddy or verdigiris on copper.the Infinite Cosmic Serpent upon whom Lord Vishnu rests. Adi Shesha found it unbearable to support the weight of Lord Vishnu. owing to the practice of Yoga. It is an inherent pre-cosmic evil and the root .MANUMURAI KANDA VASAKAM 156 35. thus giving him the name Patanjali. along with being the author of a commentary on Panini’s Ashtadhyayi. which serve as a framework for integrating Yoga into the daily routine and leading an ethical life. act and desire is impaired by this sutble entity. Lord Vishnu said that this was because of his harmony with Lord Shiva’s energy state. while watching a dance by Lord Shiva. he fell (pata) into the hands (anjali) of a woman. Pathanjali Maharishi Patanjali was the avatar of Adi Shesha . Realizing the value and benefits of Yoga. Our ability to know. Patanjali Yoga Sutras It is said that once. Yoga Sutras are considered to serve as the basis of the yogic techniques. anavam. MUMMALAM Our knowledge and action are influenced and impaired by something which Saivism calls anavam. “The Father of Yoga”. The exact date of the compilation of the Yoga Sutras is not known. Maharishi Patanjali. The path shows the way to live a better life through yoga. Amazed at this. it is believed that they were written somewhere around 200 BC. They act as dim light in darkness and help us to form an unclear picture. This again is due to anavam. Anavam means that which make the soul small. This is its true or special nature and is called its sorupalakshanam. By itself a obscures soul’s power of knowing. it makes the soul to know mistakenly.Through capable of knowing and avoiding evil things or deeds. Function of Anavam By itself and in associatin with karma and maya. In another way. Ignorance which causes obstacle to our knowledge is. other religions mistakenly blame karma and maya as sources of our problems. Ignorance. in association with karma and maya. In the dim light soul often experience difficulties. Karma and maya enable the soul to improve its capability of knowing. darkness and ego are some of the names by which it is called. This is actually due to the darkness of anavam.MANUMURAI KANDA VASAKAM 157 cause of misery. This is the general nature of anavam and is called thadasthalakshanam. Except Saivism. Nature of Anavam Anavam impairs soul’s capabilities in two ways. anavam acts in seven ways and causes the following problems: 1. . like an atom. Our action is based on our thought which depends on our knowledge. The source of this is our ego. the base of our problem. We think before we act. other religions do not speak of anavam. often an incorrect picture of things. We also fail to take a balanced view and act wrongly because of our arrogance. Without understanding it. Karma and maya act like lamp in darkness. and it is not in the nature of the soul. Anavam which is the source of ignorance and ego is considered as the original impurity or moolamalam. therefore. Moham . Karma and maya help to remove the fetters of anavam. still we act to the contrary. 5. 3. still we crave to get it. Cause and Relationship There are religions which do not believe in God. whether our possession will leave us or not. Visishtram . Thapam . it is worse than darkness.usage is in . Darkness obsures the objects but show itself... explain this concept. Like darkness. etc. When the soul evolves spiritually and receives divine light or divine grace. o r v i n a i i n Ta m i l . we find one enjoying life with all benefits and another falling into unfold mysery. Proverbs like ‘you reap what you sow’. Sickness. are occuring unexpectedly. Though it is a common practice to compare anavam with darkness. its fruits and the law governing it.Thinking high of us and our deeds. I n philosophical term it means action. whether we obtain the fruit of our labour or not. Though born and bread in the same environment.Though we are the cause of our pleasure and pain. death etc. 7.Sorrow caused by the above. the fetters of anavam get weekened and removed.MANUMURAI KANDA VASAKAM 2.Thinking and feeling sorrowful as to whether we get what is due to us or not. ‘what is done in the morning take shape in the evening’ etc. 158 Matham .Knowing that a thing is not within our reach. K a r m a m e a n s a c t i o n . Kavalai . anavam is one and not many. Anavam obsures both. Many happenings in life do not have reasons or find acceptable explanations. ‘One has to experience the fruits of his own karma’ is the karmic law. The theory of karma explains such occurences. we blame others for them. Unable to find any reason we call it as karma. 6. poverty. But almost all religions believe in karma.. 4.Inability to bear the loss or likely loss of something closer to us. Ragam . Vaatam . Balance karma will come to experience in future births. paper. it is called prathi pandham. My act of writing involves pen. among a large number of cow. words and deeds are vinai or karma. Because anavam directly binds the soul. etc. These are products of the subtle entity called maya. Even after the action is over. It has to involve some materials.MANUMURAI KANDA VASAKAM 159 connection with karma. say ‘Good and evil are not obtained from others’ Karma or action cannot take place by itself. As maya’s Three Kinds Thoughts. it is called sambandham. Sakayam means ‘born with (the soul)’. its fruit does not end. The good and bad actions leave their imprints as punniyam and pavam respectively. Thus karma involves maya. When and how the karma is to be experienced is decided by God himself. This karma is called prarabdham. karma and maya are also said to be malams. Hence karma is called anupandham. karma on its own goes and joins the Soul and come to experience. Like anavam they also exist from time immemorial. According to Jainism and Buddhism. Anavam is called sakaya malam. Karma came to usage because of anavam’s association with the soul. They follow the related soul from birth to birth. The action or karma we do is called agamiyam. A body suitable to experience the karma is given by God from maya. Pleasure and pain are respectively the result of good and evil actions. From this quantity of sanchitha karma a portion comes to soul’s experience in its new birth. Karma and maya help the soul to get release from the grib of anavam. No external Being like God is necessary for it. A verse in Sangam literature. going and finding its mother for feeding the milk. karma also finds the related person and come to experience. the early Tamil works.. my hand. Because of their association with anavam. . This necessarily involves the association of them with anavam. The karma we do in various births are thus following us in large quantity. Like a calf. This quantity of karma is called sanchitham. By this new karma. the water at one place moving away while another taking its place. For the past karma to come to experience. Our action of karma should be in the way of Siva who. We gain experience from karma. We become matured to understand our own nature . It is a continuous process of one karma. They come to experience in the subsequent births. therefore. according to St. It is like a river. we have to do karma again. going out and another coming in. arises.MANUMURAI KANDA VASAKAM 160 This explanation has its flaw. karma is an unintelligent entity. Thus one karma coming to experience and getting exhausted gives rise to a new karma. and knowledge through experience. An intelligent Being with perfect wisdom and power is necessary to make karma to join the related person. as found in Thirukkural and other literatures. The Tamil word for prarabdha karma is ul or ulvinai. The grib of anavam gradually get loosened. is not different from love. ‘Is there no end to this continuing process?’ How can the soul get liberated from this? Saiva religion shows the way for liberation. Thirumoolar. Karma coming to experience is similar to this. Since the time and place for it to come to experience is determined by God. It cannot go and find out the related person by itself. Unlike the calf. We should develop positive qualities and attitudes in life. The question. But this new karma becomes agamiyam. it is also called vithi. Showing love to all living beings with malice to none and engaging in good deeds will help to develop divine qualities. the past karma comes to a happy or sorrowful experience and gets exhausted. Karma and its Fruits All the karma performed in a particular birth does not come to experience in the same birth. then as sanchitham and again as prarabdham. This Being is God Siva as explained by Saiva religion. Some germinate earlier and some later. All the seeds sown in the same place at the same time do not germinate at the same time. it requires the body. It is customary to divide the word maya into ‘ma’ and ‘ya’. it pervades everything and is used by God when required. This concept is called Satkariyavatham in Saiva Siddhanta philosophy. According to Saiva philosophy. It is not an illusion. Creation and destruction are transformation from one state to another. They become His actions and the karma will not follow us to come to experience. The Saiva philosophical concept of the worldly things and the cosmos reflects the above scientific view. the fruits of good and evil karma. We develop an equipoise of mind to take up happiness and sorrow. Our actions will then be not motivated by our senses. Nothing is created from the void. prompted by anava malam. God’s Grace then descends to us. Like energy. called bhuvanam to stay in. vatham means concept. It is the seed of the world we live in. kariyam means the product. By this the origin and decay of things are explained as transformation from and to maya. and to say that ‘ma’ indicates involution and ‘ya’ indicates evolution. Always Existing What is real only comes to existence.MANUMURAI KANDA VASAKAM 161 and our relationship to God. and the mental and psychological faculties. alike. From this. all things are born out of a subtle entity called maya. Death is a transformation of the physical body to maya and birth is vice versa. For the soul to act. Dhanu. MAYA IS REAL Matter gets transformed to energy and energy to matter. kariyam and vatham. It also requires the world. . it follows that nothing comes to existence from nothing or void. It consists of three words sat. Sat means one which is real. These are called respectively as dhanu and karana. For its actions to come to experience it requires materials of experience or enjoyment. Saiva Siddhanata views maya as real and eternal. This is a scientifically accepted fact. called bhogam. maya helps the soul till it receives the divine light. asudha maya and prakriti maya worlds. In association with the anava malam. Sudha maya is not in association with the malam and does not cause any attachment. Soul’s knowledge improves and the shackles of anavam get loosened. it causes confusion and misunderstanding and in this state it is called asudha maya. They are respectively called sudha maya. Like a pot which disintegrates and get transformed to clay. Like a small lamp. Souls. helping in darkness till the sun dawns. This knowledge is not perfect and often creates confusion. By the nature of its action. the ‘world’ required for them is also of three categories. Thus it evolves spiritually. The soul is an association with anavam. It gains knowledge through the senses and mental faculties which are products of maya. bhuvana and bhogam are the products of maya. are divided into three categories. When danu karana buvana boga originates from maya. the maya which helps the soul to gain knowledge is also considered as a malam or impurity. Prakriti maya is the product of asudha maya and hence it is also asudha maya. pralayakalar and sakalar. Since they are of three categories. Because of this. Through experience it gradually gains knowledge. It is also the cause of mental attachment and hence is called moga karani. it is divided into two parts called sudha maya (pure maya) and asudha maya (impure maya). Hence it is called karani.MANUMURAI KANDA VASAKAM 162 karana. Saiva . these things which were made of maya decay and get transformed to maya. With God’s Grace. Nature and Division Maya is a single entity. In association with the products of maya it engages in action and gains experience. vijnanakalar. they first appear as subtle bodies called tatvas. as explained earlier.Like a Lamp The soul’s power of knowing is impaired by anavam. This state of the souls is calledkevala state. The concept of the soul going to eternal heaven or eternal hell is not in Saivism.MANUMURAI KANDA VASAKAM 163 Siddhanta speaks of thirty six tatvas. Original State At the beginning period. Accordingly the grib of anavam gradually gets loosened. therefore be considered as the weakening of the grib of anavam. like the vedagiris in copper. hearing and smell. five are classified under sudha maya. seven under asudha maya and twenty four under prakriti EVOLUTION OF THE SOUL Growth is natural for all beings. They are the three tatvas of mental and psychological faulties called mind. Our knowledge and understanding are according to the level of our growth or evolution. by giving it a subtle body formed from maya. This subtle body moves with the soul from birth to birth till it attains liberation and Bliss. vision. Soul’s evolution can. while other philosophies speak of twenty four tatvas(of prakriti maya). This evolution continues till liberation or mukthi is attained. According to Saivism. before taking births. souls were enveloped in the darkness of anavam. the soul enters into a state of action. liberation and Bliss are the ‘birth right’ of every soul. Out of the thirty six tatvas. It happened in the previous births. On getting the subtle body initially. Anavam has a natural association with the souls. The all merciful God helps the soul whose capabilities are impaired by anavam. budhi and ahankaram. This body is called puriyattakayam which is made up of eight constitutent elements of maya. acting and desiring is . touch. Its power of knowing. They were inactive with their capabilities dormant. happens in this birth and will continue in the coming births. and the five intrinsic elements of taste. Even among human beings growth and evolution are taking place. After taking many births we have evolved as human beings. Overcoming Karma Karma leads to birth and birth to karma. l i k e a r o c k o r s t o n e . In the buddhi tatva of it. The Saiva Saints engaged themselves in social service .. St. one should engage in good deeds. Love. According to its action it gets another body in the next birth. form the basic ethics to be followed. This stage when it experiences pleasure is called heaven or sorkam and pain is called hell or narakam. soul’s karma forms imprints as punniyam and bavam according to its good and evil deeds. Karma and Evolution As mentioned earlier. How can one be liberated? Every religion stresses on the need to follow certain basic ethics in life. While the subtle bodies given initially were of the same type for all the souls. Sometimes the soul also lies dormant w i t h o u t a n y e x p e r i e n c e . and this process of action (karma) and birth continues one after another. aram or dharma. the soul.MANUMURAI KANDA VASAKAM 164 awakened. these imprints come to experience causing happiness and sorrow to the soul. arise as to how one can overcome this chain process of karma and birth. the soul acts for the first time. the gross bodies differ according to their actions. St . good conduct etc. A question may. the soul then gets a gross body suitable to experience the fruit of its action or vinai. By God’s Grace. the soul moves from birth to birth with the puriyattakayam. According to its desire of likes and dislikes. In the next birth or births to come. therefore. Thirumoolar says “Love is Siva”All the Saiva Saintsencourage showinglove to others in whom Siva resides. Along with good qualities. After death and before the next birth. Manikkavasakar refers to this stage as the’birth of a stone’ in his Sivapuranam verse. With the gross body the soul acts. sometimes stays in an intermediate stage and experiences pleasure or pain according to its karma. Thirunavukkarasar says ‘My duty is to stay in service’. In addition. This stage is called malaparipaham in Saiva philosophy. we should think and act without selfishness. pleasure and pain. For spiritual progress. This will bring an inner change. Meykanda sastra’s Irupa irupathu and mummalam In explaining how Anavam as a Deep Structure element determines the forms of observable human behavior. Also we develop an equipoise of the mind when we are able to take up good and bad karma.The Tamil phrase VEEDU PERU indicates that the ultimate stage of evolution of the soul is Mukthy or liberation and enjoyment of Siva’s Bliss. This stage is called iruvinai oppu. the soul becomes matured to receive God’s Grace develops. this is the state of the souls. souls and the world and our relationship to them. Acting in the above manner one should chant. At this stage. Thou hast . such qualities and services are necessary.MANUMURAI KANDA VASAKAM 165 while entrenched in love of God. our sense of I-ness and My-ness vanish and a feeling that all are according to God’s Grace develops. God’s Grace then descends on the soul. Thiruvasakam and other Thirumarai works with devotion to God. Eternal like God and different from Him . St. In addition to these one should strive to understand the Saiva philosophical works which explain the nature of God. Hence karma does not effect the soul. Soul’s actions are prompted with God consciousness and not by its inner faculties. Thevaram. When these two stages are reached.Even in liberation. as equal. The grib of anavam completely loosens and soul’s true wisdom dawns. In this matured state. It is called Sakthini patham which means descent of Sakthy or God’s Grace. The Soul is then free of bondage and liberated to enjoy Siva’s Bliss. unperturbed. helping one to move in the way of God. always bothered with the moral issues in effecting actions. “Aram” means “garland”) denotes the first seven volumes of t h e Ti r u m u r a i . t h e t w e l v e . the delusion-producer: the absence of illumination or ignorance. irrational and blind infatuations. murderous inclinations. If that is the case. It is also said these primordial elements being anati unoriginated and intrinsic to the anmas.MANUMURAI KANDA VASAKAM 166 mentioned the following forms as the evidences: the tendency to differentiate self from others and becoming egoistic thereby. excessive and groundless self-conceit and finally losing the rational capabilities and becoming insane and abnormal. continuos disposition of excessive anger and hatred. taking the false as true and having no doubts about it. irrational passions and unthinking desires. Tevaram The Tevaram (Tamil: “Teva” means “God”. a way of living that’s peculiarly mine. the tendency to oppress and repress and through that exult in creating misery and unhappiness. my way of Being-in-the-World.v o l u m e c o l l e c t i o n o f . The following seven traits or behavioral dispositions that are irrational are attributed to maayai. 37. they themselves remaining unaffected by all the earthly struggles of mine mine. abstaining from doing what one ought to do and enjoying belittling and ridiculing others. making me do things that are unbecoming and evil. From the most ancient times itself I have been totally overpowered by these forces of evil. To k a n m a m T h o u h a s t a t t r i b u t e d t h e f o l l o w i n g dispositions: non assertive indolence. total disinterestedness and indifference. that there is NOTHING that can be said to be mine . and unnecessary and excessive fear and anxiety. forever seducing the anmas to their evil ways without ever diminishing in their nasty hold. it appears most certainly now. fantasizing and imagining uncontrollably and irrationally. believe in the magical and miraculous. unquestioning credulity or blind faith.inhere with the anmas without ever departing. D. The tradition of singing Tevaram verses in temples by trained people called odhuvars is continued in some of the famous Shiva temples in Tamil Nadu is followed even in the current age. he spent all the money in religious pursuits. H e w a s b o r n i n Thiruvathavur in the late 8th or early 9th century A. Appar and Suntarar. was canonized. philosophy and theology. There are totally 796 of these songs with a total of more than 8. a collection of these songs was found abandoned in the Chidambaram temple. All seven volumes are dedicated to the works of the three most prominent Tamil poets of 7th century namely Nayanars . along with other religious literary works. The 276 temples revered by these verses are called paadal petra sthalam and another 276 places having Shiva temples that are casually mentioned in the verses are classified as vaipu sthalam. Lord Sivan is supposed to have blessed him with his grace and saved him from the wrath of the King. The conventional Sanksrit devotional texts were displaced in usage by Tevaram for Saivism and Nalayira Divya Prabandam for Vaishanvism.Sampantar. during the reign of Rajaraja Chozha I. The three poets were not only involved in portraying their personal devotion to Shiva. It is one of the important sources of Tamil Bhakthi. 38. It is said that . In the tenth Century AD. Thiruvasakam “Mannikkavasagar” one whose words are like gems wrote the eighth Thirumurai consisting of Thiruvachakam. but also involved a community of believers through their songs. The singing of Thevaram is continued as a hereditary practise in some of the Shiva temples in Tamil Nadu.MANUMURAI KANDA VASAKAM 167 Tamil Saivite devotional poetry. He was a minister in the Pandya kingdom but when he was sent to purchase horses for the army. It is during the C h o z h a p e r i o d t h a t Ta m i l S a i v i s m c a m e o f a g e and Tevaram with its body of texts on rituals. T h i r u v e m p a v a i a n d T h i r u k k o v a i y a r. a movement that inspired the agricultural community.200 stanzas. and collated by Nambiyandar Nambi. The majority of the songs are sung to Murugan. but there are also a few songs that sing of deeds of Siva or the avatars of Vishnu. both for its poetical and musical qualities. Lord Shiva. and for its religious. by the grace of Murugan. written by the poetsaint Arunagirinathar. Each song ends addressing Murugan as Perumal. moral and philosophical content. the six temples most sacred to Murugan. Thiruppugazh Thiruppugazh ( ”Glory to the Lord” or “Divine glory”) is a 15th century anthology of Tamil religious songs dedicated to Murugan. convey the pearls of devotion and wisdom. At each of these. who even gave saintly advice to his father. a term that traditionally had strong associations with TamilVaishnavism. the son of Shiva. hailing Murugan as the source of all knowledge. Murugan was the brave warrior who defeated the powerful demon Soorapadman. Murugan is described as being full of love and compassion. The worship of Murugan has strong roots in Tamil Nadu. According to Tamil legends. visiting the arupadai.MANUMURAI KANDA VASAKAM 168 one who does not get moved by ThiruvAchakam will not be moved by anything else. The songs contain philosophical musings onGod. and over 200 other holy shrines in India and Sri Lanka. The anthology is considered one of the central works of medieval Tamil literature. . and of the power of Parvati. Arunagirinathar says in the Thiruppugazh the songs will. The work and its contents Arunagirinathar went on a long pilgrimage. Arunagirinathar ’s songs build on this tradition. which are collected together in the Thiruppugazh. he composed songs in praise of Murugan. expressed in simple terms. Thiruvachakam has 51 poems wherein all the four classes of meters have been employed” 39. compassion and beauty. and was seen as being the epitome of youth. thanna. contained many loan words. By combining the Tamil hard or soft consonants and long or short vowels in different ways. tatta. taatta.MANUMURAI KANDA VASAKAM 169 placing particular emphasis on the role of God’s grace or mercy in helping the individual deal with the troubles and ills that afflict humanity. Arunagirinathar gives the rhythm notations. Scholars hail Thiruppugazh both as a literary masterpiece and as a work of devotion. tantha. At the beginning of each poem in the Thiruppugazh. particularly from Sanskrit. Arunagiri was neither a born poet nor a devotee but rather . The songs also deal with issues of morality and living a virtuous life on Earth. Arunagirinathar produces hundreds of compound rhythmic words such as. Although music had always been an integral part of the Tamil hymns such asTevaram. too. Musical poems The poet Arunagirinathar represents a remarkable blend of Tamil literary genius. thaana. thaantha. in contrast. are more obviously rhythmical than the stylised classical metres. Arunagirinathar utilises certain repetitive phrases to achieve movement and colour in his poems. was written in a form of Tamil that was quite different from pure classical Tamil and. in particular. The Thiruppugazh. . Arunagirinathar was one of the first to set all his compositions to music in the style of “Santham”—setting the verses within a certain length to conform to rhythm (thala). thanana. with many exhorting people to seek true happiness in God. thaiya. Arunagirinathar has combined his poetic skill and his devotion towards Muruga with remarkable ease. Language and style Early mediaeval Tamil religious poems were written in a language and style that followed the pattern of classical Tamil literature. Arunagiri’s poems can be enjoyed for their literary value as well as for their devotional. etc. devotion to Murugan and musical expertise. Its metres. . According to local tradition in modern Azamgarh. Thiruppugazh is an ideal form of prayer. It is only you. was situated in the area. the son of Atri and Anasuya. These are the gifts of Muruga. Realising the disharmony his anger had caused. His consort. Dhurvasa Durvasas. So violent was Shiva’s rage as a result of this quarrel. He is known for his short temper. a child was born. From this portion of Shiva deposited into Anasuya. . Birth According to Chapter 44 of the Brahmananda Purana. this knowledge and this devotion. knowledge and Blessings from Him. Durvasa’s Ashram or hermitage. who make me sing. at the confluence of the Tons and Majhuee rivers. he had an irascible nature. Brahma and Shiva once got into a heated quarrel. was an ancient sage. He is supposed to be an incarnation of Shiva. the wife of sage Atri. this skill. Because he was born of Shiva’s anger.” (Yaam Odhiya Kalviyum Em Arivum Thame Pera Velavar Thandhadhanal”). made not of fragrant flowers (Poomalai) but of beautiful verses of Tamil and has presented it to all so that they also could offer it to the Lord and derive immense inspiration. he was received with great reverence from humans and Devas alike. 6 km north of the Phulpur Tehsil headquarters. do not belong to me. a panacea for all ills and above all a way of life. Parvati.MANUMURAI KANDA VASAKAM 170 started out in a different way of life and transformed himself into an erudite scholar and versatile poet. who was named Durvasa (literally. complained that Shiva was now impossible to live with. 40. a beautiful set of songs. that the Devas fled from his presence in fear. Lord Muruga. he decided to deposit this anger into Anasuya. Hence. one who is difficult to live with). Arunagiri has woven a beautiful garland. (Arunagirinathar describes this in Kandhar Anuputhi) (The Adoration to God) thus: “This talent. where many disciples used to go to study under him.. wherever he went. In this version. threw the garland at Indra. Pleased with him. Vishnu. who caught it and placed it on Airavata’s head. attended by the gods. but .Mahabharata. The elephant was irritated by the fragrance of the nectar in the flowers. so it threw the garland to the ground with its trunk.MANUMURAI KANDA VASAKAM 171 The Bhagavata Purana gives a somewhat different account of Durvasa’s birth. and ascribe the incident to other causes. the sage came across Indra riding his elephant. Indra immediately begged Durvasa’s forgiveness. The story in the Vishnu Purana goes that Durvasa. Dattatreya (Vishnu’s). just as the garland was cast down. and Durvasa (Shiva’s). do not mention Durvasa’s involvement at all. and Padma Puranas.Harivamsa. Vayu. Brahma. Durvasa. O t h e r s o u r c e s f o r t h i s s t o r y. Anasuya bore Soma (Brahma’s incarnation). Resuming his wanderings. without going into the d e t a i l s . came by a Vidyadhari (a nymph of the air) and demanded of her a heavenly wreath of flowers she was wearing. whereupon he wore it on his brow.The B h a g a v a t a a n d A g n i P u r a n a s a l s o m e n t i o n D u r v a s a ’s involvement in the episode in passing. s u c h a s the Ramayana. and Matsya Purana.Airavata. Durvasa was enraged to see his gift treated so callously and cursed Indra that he would be cast down from his position of dominion over the three worlds. a curse that Durvasa laid upon Indra is described as the indirect reason for the famous churning of the ocean. still in his state of frenzy. such as the Devas’ and Asuras’ desire for immortality. In due course. Atri performed severe penance to propitiate the Supreme Being in order to obtain a son by Anasuya who would be just like Him. and Shiva (being but different manifestations of the Supreme) blessed the sage that portions of themselves would be born as his sons. while wandering the earth in a state of ecstasy due to a vow of insanity he was observing. The nymph respectfully gave the garland to the sage. Role in the Churning of the Ocean In the Vishnu. and was eventually lifted. Rama was having a private conversation with Death disguised as an ascetic. and thus did the gods and demons begin planning their great enterprise. written by Kalidasa. Dushyanta. Brahma directed them to seek refuge with Vishnu. advised them to call a truce with the Asuras and work together with them to churn the Milky Ocean and obtain the Nectar of Immortality. demands an audience with Rama. The sage’s curse came true of cours. Seizing this opportunity. Horrified. The gods were routed and turned to Brahma for help. when the maiden Shakuntala ignored Durvasa’s demands to be welcomed as a guest because she was daydreaming about her lover. Durvasa. Rama agreed and entrusted Lakshmana with the duty . and anyone who entered the room and saw or heard them was to be executed. Before the conversation began. Bharata. the Asuras led by Bali waged war against the gods. Vishnu promised that he would ensure only the Devas drank the Nectar and obtained immortality so they could once again defeat the Asuras. who softened the curse. Shakuntala’s companions managed to mollify Durvasa. he cursed her that her lover would forget her.By the end of the play. along with their son. on the pretext of sharing it with them. just as he said it would be. and Lakshmana In the Uttara Kanda of Valmiki’s Ramayana. Rama. and are happy to be together again. the two lovers are reconciled. and went on his way. Because of the curse. and seeing Lakshmana guarding the door.MANUMURAI KANDA VASAKAM 172 the sage refused to retract or even soften his curse. Death gave Rama strict instructions that their dialogue was to remain confidential. At the time. Durvasa and Shakuntala In the Abhijñânashâkuntala. Indra and the Devas were diminished in strength and shorn of their lustre. Vishnu in turn. Durvasa appears at Rama’s doorstep. saying that Dushyanta would remember Shakuntala when he saw the ring that he gave her as a token of their love. The Devas took Vishnu’s advice and called their truce with the Asuras. Lakshmana. (Penance: The deliberate act of performing spiritual disciplines that cause hardship on oneself. Lakshmana politely asked the sage to wait until Rama had finished his meeting. Lakshmana. as an act of penance. he had given his word to Death and could not go back on it. and so interrupted Rama’s meeting to inform him of the sage’s arrival. since such abandonment was equivalent to death as far as the pious were concerned. Still. Karaikkarar A master attendant 42. Lakshmana then went to the banks of the Sarayu. flowers and peacock’s tail feathers. when Durvasa made his demand. decided it would be better that he alone die to save all of Ayodhya from falling under Durvasa’s curse. and Rama fulfilled his guest’s request. whereupon the satisfied sage went on his way. Rama quickly concluded his meeting with Death and received the sage with due courtesy. 41. Durvasa told Rama of his desire to be fed. He called his advisers to help him resolve this quandary. usually a few miles from the temple. Devotees carry the kavadi on their shoulders over a prescribed distance.MANUMURAI KANDA VASAKAM 173 of guarding his door and fulfilling his promise to Death. Unseen by anyone. The sage g r e w a n g r y a n d t h r e a t e n e d t o c u r s e a l l o f Ay o d h y a i f Lakshmana did not immediately inform Rama of his arrival. resolved on giving up the world through Yoga. Thus. Rama was overcome with sorrow. Kavadi A wooden structure used to carry pots of milk for abishegam to Lord Murugan on His festival days such as Thaipusam. prostrating before God 108 times and so forth. It consists of a piece of wood to which pots of milk is tied to at either end and is decorated with a wooden arch. in a dilemma. he ordered Lakshmana to leave him for good. These disciplines include fasting. Indra took him to heaven. OnVasishta’s advice. carrying kavadi. The reason for doing penance is to beseech God’s Grace to help rid . for he did not want to kill his beloved brother. [This form of Shiva is popular in the Southern states of India especially Tamil Nadu. This aspect of Shiva is his personification as the supreme or the ultimate awareness. a c c o r d i n g t o H i n d u m y t h o l o g y. m e a n s t h e “Shapelessness situated on the right side”. “ D a k s h i n a m u r t h y St o t r a . while in his lower . Sometimes even the wild animals. another meaning is ‘in the heart on the right side of the body’. has said in letter89 “one meaning of Dakshina is efficient. The great seer Ramana Maharshi. facing south. complete and rewarding meditation. i s t h e personification of ignorance) and his left foot lies folded on his lap. understanding and knowledge. This form represents Shiva in his aspect as a teacher of yoga. he is the only one sitting facing south. music. He is shown as seated with his right foot on mythical apasmara(a d e m o n w h i c h . Perhaps. on the southern circumambulatory path around the sanctum sanctorum. ” i n S a n s k r i t . Shiva is seated upon a deer-throne and surrounded by sages who are receiving his instruction. and wisdom. of all Hindu Gods. Gurus explain that God absorbs the effort we put out and devotion we express during the penance.] Dakshinamurti literally means ‘one who is facing south (dakciGa)’ in Sanskrit. South is the direction of Death. Amurthy ’means ‘Formlessness’. and uses it to dissolve or reduce the impact of bad karmas. Shiva is generally shown with four arms. In his aspect as Jnana Dakshinamurti. he holds a snake or rosary or both in one hand and a flame in the other. hence changeIn every Siva temple the stone image of Dakshinamurthy is installed. He is depicted seated under a banyan tree. In his upper arms.MANUMURAI KANDA VASAKAM 174 bad karmas that we may be facing or that we may face in the future.) : 43. Dakshinamoorthy Dakshinamurthy or Jnana Dakshinamurthy is an aspect of Shiva as a Guru (teacher) of all types of knowledge and bestower of jnana. and giving exposition on the shastras He is worshipped as the God of wisdom. are depicted to surround Shiva. facing the south. in the Hindu system of beliefs is regarded as the ultimate Guru . Another interpretation is that the other three fingers denote the three states of life: Jagruti (Fully awake through senses and mind). The other three fingers are stretched apart. The other three fingers stand for the three congenital impurities of man viz. Dakshinamurthy. a gesture with the hand lifted above thigh with palm facing out. The fire represents illumination. When man detaches himself from these impurities. fingers pointing.In Melakadambur the dakshinamoorthy looks seated on a bull under a banyan tree. Dakshinamurthy is portrayed as being in the yogic state of abstract meditation . illusion and bad deeds of the past births. The index finger of His right hand is bent and touching the tip of his thumb. This symbolic hand gesture or Mudra is the Gnana Mudra (or Jnana Mudra or Jana Mudra).MANUMURAI KANDA VASAKAM 175 right hand is shown in vyakhyanamudra. The Jnana Mudra is interpreted in this way: . Variations of this iconic representation include Veenadhara Dakshinamurthy (holding a Veena). this hand is in the Abhaya Mudra. Swapna (Sleep state . The rosary or the snake signifies Tantric knowledge. his lower left hand holds a bundle of kusha grass or the scriptures. a posture of assurance and blessing.a hole in this statue’s ear that extends to the next ear was an wonderful sculpturing. a symbol of knowledge and wisdom. The Abhaya Mudra. . is interpreted as His grace upon His students. Maharshi Kardamshankara Jnanadeva. Indian tradition accords a special reverence to the Guru or the teacher.When the mind is awake) and Sushukti (Tru-self .the embodiment of knowledge and the destroyer of ignorance (as represented by the demon being crushed under the feet of the deity). removing the darkness of ignorance. he reaches God.The thumb denotes the God and the index finger denotes the man. Rishabharooda Dakshinamurthy (mounted on a Rishabha . arrogance.and as a powerful form brimming with ever flowing Bliss and supreme joy.Atma).When the senses and mind go into soul . a mystic seer says that Dakshinamoorthy means the abstract or hidden power of the absolute which expressed in all enlightened masters. Sometimes.the bull) etc. 2. 6. Alternate common names/spellings include Maha Sivaratri. Sivarathri. 8. .It is also known as padmarajarathri. Purudan-in the region of the ears forming 120 branches of auditory nerves Guru-Beginning at the navel and reaching to the verenda Sangini. 4. 9. Shivaratri literally means the great night of Shiva or the night of Shiva. In accordance with scriptural and discipleship traditions. Siguvai-situated in the region of the eyes forming ten branches as optical nerves Alambudai-begins at the anus and terminates in the mouth. Sivarathiri Maha Shivratri is a Hindu festival celebrated every year in reverence of Lord Shiva. Ten nerves or arteries of the system Suzhi munai-The nerve passing through six Adharas Idakalai-The nerve beginning from the great toe of the right foot and passing up to the left nostril Pinkalai-The nerve beginning from the great toe of the left foot and passing up to the right nostril Kanthari-the nerve beginning at the navel passing to the neck where it assumes a seven fold form. in order to reach life’s summum bonum steadily and swiftly. Shivaratri. T h e f e s t i v a l i s p r i n c i p a l l y c e l e b r a t e d b y o ff e r i n g s of Bael or Bilva/Vilvam leaves toLord Shiva. Dasa Nadi 1. all-day fasting and an all-night-long vigil. and Shivaratri. 3.MANUMURAI KANDA VASAKAM 176 44.being the sourceof the sevenmusical tones of the human voice Atthi-frombelow the corner of the right eye to the big toe of the left foot. 5. penances are performed in order to gain boons in the practice of Yoga and meditation. 7. 10.Situated in the verenda 45. the devas emerged as the winners and received the gift of immortality. After drinking the poison. The devas ( deities) and the asuras (demons) counterparts were churning for a nectar of immortality Among many things that came out. Lord Shiva is also called Neelkanta. a pot of poison came out of the ocean. and the asuras tried to steal it from the devas. using a mountain as a churn-dash and a snake as a rope. No one wanted to drink the poison because they all felt that they were too valuable or sacred to drink it.” By drinking the Halahala.like particles of gold dust in a lump of wax—during the long . Goddess Parvathi strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe supposed to be in Shiva’s stomach. The problem that arose was that the poison could not be discarded. For this reason. They wanted to become more powerful than the devas to be able to destroy them. The nectar of immortality was found. Shocked by his act. a process in which the asuras (demons) and the Gods joined hands to churn out amrut(nectar) from the depths of the ocean. there is a legend associated with Samudra Manthan (churning of ocean). because according to Vedic Literatures . he eliminated its destructive capacity.MANUMURAI KANDA VASAKAM 177 Legends Hindus celebrate Mahashivratri. it had to be drunk by one of the devas or asuras. This poison was so potent that it has the power to destroy the whole universe. After a “series of divine interventions”. Shiva went to the Himalayas to meditate.. upon the request of the Gods. However the poison was so potent that it changed the color of His neck to blue. Pralaya (the Deluge) Another version relates that the whole world was facing destruction and Goddess Parvati worshipped her husband Shiva to save it. By drinking the poison. Shiva. came forward in a calm disposition and said that he would drink the Halahala (poison) for “the sake of his family to sustain peace and allow them to find the nectar of immortality. She prayed for the jivs (living souls) remaining in se – . Shiva sacrificed himself for the safety of his family and humanity. have His Blessings. People in this stage of life develop vairâgya. Sanyasa Sannyasa (saAnyâsa) is the life stage of the renouncer within the Hindu scheme of âúramas. A member of the sannyasa order is known as a sannyasin (male) or sannyasini(female). the Kailasa peak of the Himalayas is the abode of Shiva and He bears the Ganges on His head. His favourite animal) and His fearless nature is euphemised as Sarpabhushana. or the great night of Shiva. is his most favourite day. Mysticism According to the mystic mythology of the Puraanaas. As the Lord of creatures. is the deity of strength. Parvati asked Lord Shiva which devotees and rituals pleased him the most. renouncing worldly thoughts and desires in order to spend the remainder of their lives in spiritual contemplation.MANUMURAI KANDA VASAKAM 178 period of pralaya (deluge) night. The Lord replied that the 14th night of the new moon. The Lord Shiva’s Favourite Day After creation was complete. Shiva’s posture in the meditation is ascribed to Him as the head of Yogis (Yogiraja) who practises various spiritual feats to attain salvation. from whom the word spread over all creation. or a state of dispassion and detachment from material life. Lord Shiva’s divine consort. in the dark fortnight during the month of Phalgun. Her prayer was granted. Parvati repeated these words to her friends. upon becoming active again. Parvati named the night for the worship of Ishwar by mortals Maha-Sivaratri. the bull. It is considered the topmost and final stage of the ashram systems and is traditionally taken by men or women over fifty or by young monks who wish to renounce worldly and materialistic pursuits and dedicate their lives to spiritual pursuits. since Pralaya is brought about by Him Om. 46. Goddess Parvati (who is also the daughter of Himalaya). . that they should. but only if they worshipped Him just as she did. He is metaphorically called as Pashupathi (with Nandi. a person abandons fire. People who have entered the sannyasa ashram may choose not to cook.which means “down” and âsa from the root as. The goal of the Hindu Sannsyasin is moksha (liberation). liberation is the experience of the highest samâdhi (enlightenment) and for the Advaita tradition. depending on the specific tradition.with a “collective” meaning. signifying purification of body through fire thus freeing the soul while the body is still alive. Sannyâsa means “renunciation” or “abandonment”. however.2) . A literal translation would be “laying everything down”. And giving up the results of all activities is what the wise call renunciation [tyaga]. the conception of which varies from tradition to tradition. or Agnihotra. perform fire rituals or take heat from fire. meaning “to throw” or “to put”. allowed to the Grihastha ashram or householder phase of life. but may instead be buried.” (18. sannyasis are not cremated after death as most Hindus are. liberation is the removal of all ignorance and realising oneself as one with the Supreme Brahman. and practises yoga or bhakti devotional meditation. Symbolically. For the devotion oriented traditions. Within the Bhagavad Gita. sannyasa is described by Krishna as follows: “The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. ni. liberation consists of union with the Divine. In practice. The sannyasi lives a celibate life without possessions. with prayers to their chosen deity or God. a sannyasi casts his physical body into fire by wearing saffron robes when entering this phase. It is a tripartite compound of saC. while for Yoga oriented traditions. Sannyasa focuses only on the self and spirituality and not even the Gods (as abandoning fire suggests). Hence. Sannyasis do various services and partake in sacred rituals to set an example for others.MANUMURAI KANDA VASAKAM 179 During the sannyasa phase of life. E. learned men call relinquishment. he is not counted among the sixty-three nayanars.MANUMURAI KANDA VASAKAM 180 Sanskrit and Indic scholar Barbara Stoler Miller translates chapter 18. Manikka vasagar Manikkavasakar (literally words like jewels) was a Tamil poet who wrote Tiruvasakam.” Maharishi Mahesh Yogi’s translation of verse 3. – 885 C. who is entitled to renounce it. He was an adi saiva Brahmin servitor who wore the top tilted knot to . verse 2 as follows: “Giving up actions based on desire.E. he is easily released from bondage. relinquishing all fruit of action. Although he is a prominent saint in Southern India. he lived in Madurai. A minister to the Pandya king Varagunavarman II (c. near by melur(madurai Dt)). 47.” Renunciation in Dharma Literature The Dharmasûtras and Dharmaúâstras give a number of detailed rules regarding at what stage of life a person may renounce fire. says: “Know him to be ever a man of renunciation who neither hates nor desires. Manikkavasakar was one of the main authors of saivite tirumurai: his work forms one volume of the Tirumurai. His work is a poetic expression of the joy of God-experience. seven miles from Madurai on the banks of river Vaigai.).” “Disciplined action and relinquishment are spiritually more effective than renunciation. Life and works Manikkavasakar is said to have been born in Vadhavoor(Thiruvadhavoor. Chapter 5 of the Bhagavad-Gita. the anguish of being separated from God. a book of Shaiva hymns. O mighty-armed. the poets know as renunciation. 862 C. free from the pairs of opposites. and what their legal and social standing is following renunciation. the key religious text of Tamil Shaiva Siddhanta. like other servitors like sambandar etc. Another called vadhavoorar puranam and yet another Sanskrit work of 12th century . Finally.MANUMURAI KANDA VASAKAM 181 denote his servitorship to sivan as a part of profession. Thereafter Manikkavasakar moved from one place to other. The twenty songs of Tiruvembavai and ten songs of Tiruppalliezhuchi on the Tirupperunturai Lord are sung all over Tamil Nadu in the holy .C. The Tiruvembavai . sincere and simple hearted love to lord siva inorder to attain his beatitude and also that the fiveletters of namasivaya alone give one mukti. The same is not available now in its original form.E on the same saint is now missing. The work tiruchitrambalakkovaiyar was sung entirely in thillai chidambaram. a collection of twenty hymns in which he has imagined himself as a woman following the Paavai Nonbu and praising Shiva. A poetic and elaborate hagiography of manikkavasagar and his works was written in 16th century and is called tiruvilayadal puranam meaning “ An account of divine deeds “. Throughout his work manikkavasagar discusses how important it is to forego attachments and cultivate dispassionate.several verses of tiruvasakam including the accho patikam after singing which he attained mukti at thillai n a t a r a j a ’s f e e t a r e a l s o e n g r a v e d i n t h e w a l l s o f t h e chidambaram temple. who in fact was Siva himself. His Tiruvasakam is placed near the idol of Shiva there. The tiruchazhal hymn after singing which the communal buddists were exposed is also engraved in one of the prakarams. devoted. he settled in Chidambaram. realised that material things are transitory and built the temple of Siva in Tirupperunturai with the money. M a n i k k a v a s a k a r ’s w o r k h a s s e v e r a l p a r t s . On his way he met an ascetic devotee of Siva. singing and composing devotional songs. According to legend the king had selected Manikkavasagar as a part of his legion seeing and had once entrusted him with a large amount of money to purchase horses for his cavalry. Manikkavasakar received enlightenment. Read on to explore the biography of Sage Vishwamitra further rRishi Vishwamitra was born as ‘Kaushika’ and was the great-grandson of a great sage king. . Kaushika offered the sage a large amount of wealth in return of the calf. one of the four sons of Kusha. and Sage Yajnavalkya the last. As per the holy Puranas. Kausika While on a tour of his kingdom. 48. The sage replied that the food was provided to him by his calf. It is believed that Sage Vishwamitra is the first saint of the 24 saints. Kaushika asked sage Vasishta that how he managed to feed such a large army. he and his army were Rishi Vishwamitra is considered to be one of the most revered rishis (sages) of the ancient India. The peace and the solitude surrounding the hermitage impressed him deeply and he entered inside. Vasishta. However. Kaushika came across the hermitage of the great sage. along with his army. He also claims the distinction of being the author of the majority portion of the Mandala 3 of the Rig-Veda. he ordered his army to forcefully take the calf to his kingdom. December and January). Like every other prince. Nandini. who defeated the army of Kaushika. His festival is celebrated in the Tamil month of Aani . who pardoned him. Kaushika also succeeded his father to the throne of his kingdom. Enraged at the refusal of sage Vasishta. Kaushika was captured and brought before the sage. gifted to him by Lord Indra himself. Manikkavasakar’s hagiography is found in the Thiruvilaiyadar Puranam (16th century AD). He was born to Gadhi. There. The sage used his yogic powers to bring forth a huge militia of fierce warriors.MANUMURAI KANDA VASAKAM 182 month of Margazhi ( The 9th month of the Tamil calendar. Surprised at the welcome received by him. the sage declined the offer. there have been only 24 Rishis in India who have the Gayatri Mantra. known as Kusha.Meeting Sage Vasishta well received and served a splendid feast. referred to as the pranava mantra. One of them. AUM is also referred to in some texts as the primordial sound. in it resides Brahman. Pranava Manthiram AUM (OR OM) PRANAVA MANTRA . for AUM is the channel to the immortal Brahman. together with all its breaths. The Sacred Word (AUM) is called the bow.4) Take my friend. as you cross beyond the darkness. my friend.ii. this great weapon of Upanisad. apramatten vedadhavyam sharavattanmayo bhavet. stretch it with the thought fixed on the nature of that (brahman). (MU II.ii. Strike it! (MU II.6) The significance of Pranava mantra is evident from the fact that it is considered one of the faces of Lord Shanmukha. It is known as the primary (or seed) or pranava mantra (or bija mantra) because it contains the seed for all other mantras within itself.3) That alone is the self. taking birth in many ways. Then he will become one with Him as the arrow becomes one with the target whence it has pierced it.ii. the mind. is given below: pranavo dhanu sharo hyaatmaa brahm tallakshya muchyate. The significance of AUM can be gauged by the fact that the entire Mundakopanisad Upanisad is devoted to its explanation and importance in hindu (or vedic) thought. “It is AUM” .ITS MEANING The single word AUM (P) or (OM) is known as the pranava mantra and is perhaps the most significant mantra in hinduism. He shall be pierced by him whose attention does not swerve. intermediate region and sky. (Mundakopanisad II. (MU II. .meditate thus on this self. There are literally hundreds of references to AUM in this Upanisad. Put away all other words.ii.5) Where the veins come together like spokes (in the space within the heart!). this bow. On which are woven the earth. that very imperishable is the target. Good luck to you. place veneration on it as the whetted arrow.MANUMURAI KANDA VASAKAM 183 49. the arrow is the soul and Brahman is its target. but is unable to explain the meaning of the Pranava mantra. how can one believe anyone who claims he has understood the meaning of the mantra? It is not given to everyone to understand its meaning. because God wants to release them from bondage. himself did not know the meaning. Siva pacifies Shanmukha and points out that Brahma cannot be kept in prison for long and he should be released. Goddess Parvati puts the dead person on Her lap. “Aum” is a mantra that will help us cross the ocean of ‘samsara. Lord Siva asks Brahma what his sojourn in prison was like. Lord Shanmukha imprisons him.’ and the soul departs for Kailasa. Thus everything has its origin in “Aum. When we take a birth. while Siva recites ‘Aum Nama Sivaya. “Aum” is heard. After the deluge. when God again decides to create. Lord Brahma says he has the knowledge of the Vedas. we take further births. His abode. Only those with gnana understand the mantra. the Creator.” Souls are born on this earth. If Lord Brahma.MANUMURAI KANDA VASAKAM 184 It is said that if a person dies in Kasi. Brahma says he saw the prison as a place for performing penance. depending upon the kind of life we lead in this birth. and gently strokes the body. The whole universe is created from “Aum. Shanmukha says He will convey it to Siva secretly. After imprisoning Lord Brahma. Lord Shanmukha takes on the task of creation. And so on the cycle goes. until we become God realised and liberated.’ So important is the Pranava mantra that when Lord Brahma says he does not know its meaning. Siva then puts Shanmukha on His lap and asks Him the meaning of Pranava. So it is to “Aum” that souls owe their liberation.” . Omkar is medicine for the soul. Brahamanas. and Shiva reached shivatva (the essence of Shiva). and easily attainable. Even Shri Rama and Shri Krishna used to chant the gayatri and om mantras. and sages have been meditating on aum. the same thing happens. the sound of the purification of the nervous system. This is the only mantra which can be called a Universal Mantra. to Manu the first man and lawgiver. The Vedas. Tantras. M. and all give special techniques for meditation on aum. Vishnu reached vishnutva (the essence of Vishnu). In samadhi. nothing is greater than aum. extremely sweet. they felt very subtle Universal Vibrations—anahata nada—and they associated this with aum revere and recite aum. your brain waves calm down from beta levels to alpha level and eventually further down to gamma and delta levels. It is the supreme mantra. Yoga Darshana. or udgitha (‘worthy of singing in higher notes’). U. Aum is the sound of kundalini shakti moving through the body. munis. moksha). Aum is very delicate. When you hear aum. Indian rishis. When you look at aum. From Brahma Himself. Great OM For thousands of years. Brahma reached brahmatva (the essence of Brahma). water. Brahma the Creator. M (A+U=O). omkar.MANUMURAI KANDA VASAKAM 185 AUM. and the past . to many rishis throughout the ages—all have done japa of aum. earth. Meditating on aum. rajas. It is also known as pranava. Aum is the sound of Mother Nature in us. It gives us salvation (nirvana. Nothing can replace this mantra. It is very easy to pronounce aum. It is made up of letters A. Puranas. Chanting aum allows the mind to become Blissful and quiet so that very few new thoughts originate in your mind. ‘A’ represents rigveda. Smrutis. Upanishads. and the Bhagavad Gita all point to the great strength that aum-pranava has. or O. an ultimate mantra. Mahesha the Destroyer. Vishnu. and many end with aum. ardhamatra. and by contemplating over the void at the end of the protracted phase of it. bindu (dot). sattva. tamas. fire. Vishnu the Preserver. Two Techniques of AUM meditation 1. the yogi attains the void. HUM 3) the sakta pranava. Eventually. makar. I have visualized many types of aum. and trunk in a straight line. air. In meditation. and shakti (energy). increase the duration of trataka to 1 minute. 2. and Mahesha all in one. kala (crescent). Do not strain the eyes. ukar. HRIM Each should be chanted 7 or 11 times. nada (sound). many organs of the body. as given in the Vijnana Bhairava Tantra “O Bhairavi. by perfect recitation of pranava or the sacred syllable aum. and the future AUM-OM is Brahma. It is made up of akar. It is a single syllable mantra. and the present ‘M’ represents samaveda. space. all mathematical symbols. AUM 2) the saiva pranava. Look at aum for a few seconds without blinking the eyes. Sit in cross-legged or padmasana (lotus pose) with the head.” There are three pranavas: 1 1) the vedic pranava. When tired.MANUMURAI KANDA VASAKAM 186 ‘U’ represents yajurveda. and by the most eminent energy of the void. Trataka Meditation on AUM Place an aum on the wall at eye level. and then to a maximum of 3 minutes. Many mantras start with aum. Aum which has all the religious symbols. Lord Shiva’s 16 technique of meditation. as in the panchshila or unity aum. Aum which has all numbers. neck. gently close the eyes and visualize aum or the after image of aum. . and ionic. The Nadis are assumed to be 72. the availability of food. Many of these signal transfers happen behind the scenes—that is. Ida is the left channel. These cells need clear communications about the body’s needs—such as nutritional requirements. These aggregate to 8. The body. feminine. animals and humans. trees. cold. chemical. Ida. and its defense needs. Pingala and Sushumna are considered the most important. namely acquatics. 51.4 million species of life are divided into six groups. Ida is white.4 million Living beings We get information from the Padma Purana that the 8. a million types of birds. electrical. insects. Originating in Muladhara. A similar school of thought is the basis of Acupuncture in China.000 in number. developed many signal collection systems. There are nine hundred thousand (9 lakh) types of acquatics.MANUMURAI KANDA VASAKAM 187 50. in the course of evolution. 1. its location in space and time. Sometimes physical and chemical methodologies combine to convey a signal mode such as taste. Ida ends up in the left nostril. too subtly for our awareness.1 million types of insects. All the main Nadi trunks pass through or near the spinal cord or originate from it. One major energy channel in the body is called Nadi. These systems are physical. According to the tantric treatise Shiva Samhita. Even within each major signal collection method there are variations. 8. three million types of animal bodies and four hundred thousand types of human bodies. NADI OR THE ENERGY MERIDIANS The human body consists of billions of cells existing for the preservation of individual life. which conveys information in the form of electricity. birds. represents the moon and is associated with the river Ganga (Ganges). Nadi means “stream”. . Nadi Dharanai.4 million. there are fourteen principal nadis. Of these. two million (20 lakh) types of trees. Among them are the ten major Nadi trunks which supply electrical stimulus to all our major organs. tri: “three”. Pingala is red.MANUMURAI KANDA VASAKAM 188 Pingala is the right channel. veni: “streams”). The vital energies of the opposite forces circulating in Ida and Pingala will be unified and Shakti Kundalini will then awaken and rise up Sushumna. Continuing beyond Ajna chakra. Originating in Muladhara. masculine. the central channel with his mouth. The serpent lies blocking the entrance to Sushumna. This is an advanced type of yoga which should be practiced only under . Chitrini and Brahma nadi through which Kundalini moves upwards running up the body from just below Muladhara chakra to Sahasrara chakra at the crown of the head. is symbolized by a serpent coiled into three and a half circles around the central axis Svayambhu-linga at the base of the spine. Ida and Pingala alternate from the right to left sides at each chakra until they reach Ajna chakra where they meet again with Sushumna. From Muladhara chakra. Ida and Pingala end in the left and right nostrils respectively. 52. hot. Within the Sushumna nadi there are three more subtle channels: Vajra. energizing the seven chakras. In Ajna chakra the meeting of the three main nadis is called Mukta Triveni (Mukta: “liberated”). guiding its circulatory movement through Ida and Pingala down to the base of the spine into the space where Kundalini lies coiled. Pingala ends up in the right nostril. represents the sun and is associated with the river Yamuna. initiated by Lord Shiva. In Muladhara. The kanda in Muladhara chakra is the meeting place of the three main nadis and is known as Yukta Triveni (Yukta: “combined”. Shakti. Sushumna is the central channel and is associated with the river Saraswati. Vaasi Yoga Vaasi Yoga is an art of living taught by Siddhars more than 3000 years ago. the static unmanifested Kundalini. Sushumna remains closed at its lower end as long as Kundalini is not awakened. The technique of Kundalini Yoga consists in using Prana (the vital air). Pingalai and Sulumunai. In other words. To attain this consciousness. But all of the above practices are being followed or taught.MANUMURAI KANDA VASAKAM 189 the guidance of Guru. food intake gets controlled automatically and one can control the appetite for food casually. The reason being. All other kinds of yoga do not tend to remove the waste from the body. when the physique is not devoid of waste and when one with such a physique. the body should be devoid of any waste. Analysis of Nadi functionality – Guru must have the capacity to identify the imbalance between the 3 Nadis’ Idakalai. . one should be taught with asanas by Guru who should be in a position to analyze the Nadi functionality of one’s body. 1. Misconceptions about Vaasi yoga There has been lot of reference of this yoga to kriya yoga or kundalini prayanama (Yogic Breathing to increase the pranic energy). To remove all the waste from one’s body. Stages in Vaasi Yoga Va a s i Yo g a h a s u n i q u e n a t u r e o f a t t a i n i n g t h e consciousness of the Self. Vaasi Yogam is the attainment of consciousness about the silent sound in our breath. each individual is unique in nature and the functioning of the body will vary due to the imbalance in these 3 Nadis. Guru who has the capacity to analyze the Nadi functionality is called Siva Sithan. it has been practiced and mastered only by a very few in this world. Pitham and Kabam. The specialty of this yoga is that. Hence. it will only aggravate the body conditions due to the heat or agni produced. by the following stages. But in Vaasi yoga. practices any kind of yoga or breathing techniques. instead only rise the body temperature and increase the appetite. The body temperature might be different for every individual based on Vatham. without empowering the body to practice it. that has to be brought under control to a stable level before practicing any kind of yoga . All Sitthars were among the highest disciples of God Shiva. one can attain the consciousness of the true Self. one of the best-known Siddhars was Agasthyar or Agasthya. head of the monasteries at Pothigai and Kumbakonam 3. Bogar of Pazhani. sweat. During this period 5 kinds of waste disposal happens. Because Vaasi yoga will burn out all the waste in our body and will only look leaner and younger without any excess muscles in our body . disciple of Agastya. BC 4. Vaasi can act upon us. urine. disciple of Agathiyar and Kalangi Nathar. Only at the end of 3 months with devoid of all the waste from the body.BC . 190 Asanas to empower body – Based on the above analysis. Another benefit of Vaasi yoga is being younger in appearance. SIDDHA LINEAGE All Siddhars in order. Kalaingai Nathar of Kalahastri monastery. This is the reason why Siddhars lived for years together. Guru must have the capacity to teach breathing techniques and asanas to bring the body and breath to a stable condition devoid of any waste. Thaeraiyar Muni of Thenpothigai. who is believed to be the founding father of Siddha culture. and are considered equal in their powers and devotion to the supreme God. mucous and gas. Many of the great Siddhars are regarded to have powers magical and spiritual.10th c. principal disciple of God Siva 2. Motion. Lord Nandi. Agastyar Maha Munivar disciple of Lord Muruga from Anantasayana. Realizing self . Only when breath is under control. 10th c. This will happen for minimum of 3 months.MANUMURAI KANDA VASAKAM 2. BC 5. the breath will be in control. 3. 1. 12th c.Only through Vaasi Yoga. BC Machamuni of Thirupparankundram. 3rd c. BC KamalaMuni of Thiruvaarur. 31. 4th c. 21. 3rd c. head of Saanganachaeri monastery. 18. from Thirukonamalai monastery. BC Punnaakkeesar from Naangunaeri. aka Vaanmeegar of Ettukkudi. 2nd c. BC Kaaraichchiththar. 7. BC. Kaagaivanna Siddhar[i] of Kediya(South Sri Lanka). 24. BC Karuvurar from Karuvur monastery Kaaduvelichchiththar Aenaathichchittar. BC Pulasthiyarfrom Maanthai. BC . 2 BC Dhanvantri from Kasi. 12. BC Valmiki. 28. 2nd c. 1st c. 15. 17. 4th c. 2nd-3rd c. 30. BC Pulippaani of Pazhani Thadangann Siddhar BramhaMuni. 4th c. 3rd c. from Tiruvannamalaimalai monastery. head of Aavudaiya Koil and Yaazhppaanam monasteries. 191 Korakkar of Paerur. 11.BC Romamunivar of Rome. 1st c. 23. 29. 1st c. BC Azhaganiyaar of Nagapattinam.MANUMURAI KANDA VASAKAM 6. BC Kabilar I of Mithila. 16. 9. BC Idaikkaadar of Oosimuri(in Thondai Nadu). BC Patanjali of Rameswaram. 26. 1st c. 3rd c. 10. 2nd c. 14. 4th c. 2nd c. 19. 20. BC Maarkkandeyanaar Koonkannar Kaalaichchittar II Konganar of Tirupati. of Vaitheeswaran Koil. 8.BC Kudhambai Siddhar of Mayilaaduthurai and Kumbakonam. 25. from Pothigai monastery. 27. BC Poonaikkannanaar of Egypt. 2nd c. 22. 13. BC Ramadevar of Azhagarmalai Thirumoolar from Thiruvaduthurai. BC Sivavaakkiyar from Kollimalai. 41. 7th c. 48. 47. 8th c. 57. 3rd c. master of Rajaraja Chozha. 58. 33. 37. BC Vaamathevar of Azhagarmalai. of Thirumazhisai monastery. 49. BC Karuvoorar from Karuvoor. of Thiruvathavoor monastery. from Thillai monastery. of Thanjai. 8 BC VaasaMuni KoormaMuni Visvamitrar Kumbhamuni Kaduveli of Irumbai Nandeeswarar of Kasi. of Vilaimalai (Vriddhachalam) monastery. 15th c. 5th c. 42. 36. 53. 5th c. 45. 6th c. Vaalai Siddhar of Valangaimaan Edaikadar II. BC Ganapathi Siddhar Subrahmanya Siddhar Sooriyaananthar Lokaayuthar Bathragiriyaar of Badrachalam. BC Kuranguchchittar of Pazhani. BC Sundarandandar of Madurai. BC PambattiSiddhar from Jnaneswaram(Sankarankovil). Leader for all nathats. 4-5th c. 43. BC Sattaimuni of ThiruArangam. BC Pattinattaar of Pugaar. 38. 5th c. 15th c. 35. 192 Kailasanathar. 5th c. 46. BC Sri Jnyaaneswar of Gujarat Kaagapujundar. 51. 52. 50. head of Thillai Citrambalam monastery. BC Agappaei Siddhar of Azhagarmalai. 39. 5th c. 44. 40. from Thillai monastery .MANUMURAI KANDA VASAKAM 32. 34. 54. 56. 55. 10th c. Sri Thirumoolar Siddhar 5. Paambatti These are 18 siddhars in the tamil siddha tradition. The 9 listed as Abithana Chintamani states is as follows: Sathyanathar Sadhoganathar Aadhinathar Anadhinathar Vegulinathar Madhanganathar Machaendranathar Gadaendranathar or Gajendranathar Korakkanathar The 18 siddhars Nandi Devar.MANUMURAI KANDA VASAKAM 59. Sri Konganar Siddhar 10.Karuvoorar. from Thiruvanamalai The 9 siddhars 1. Dhanvanthri. Sri Nandeeswarar Siddhar 14. 1. from Himalaya ArunaGiri Nathar 1500th. Agastyar. 6. 61. Sri Sundaranandar Siddhar 9. Boganathar. Sri Thanvandri Siddhar 8. Sri Bogar Siddhar 18. K o n k a n a v a r. 8. Thirumoolar. Sri Ramadevar Siddhar 13. Sri Agasthiar Siddhar 3. Sri Machamuni Siddhar 16. Rama Devar. M a c c h a m u n i . S a t t a m u n i . 4. Sri Edaikkadar Siddhar 15. G o r a k n a t h . Valmiki. 5. Sri Pambatti Siddhar . 3. Idai Kadar Kamalamuni. Sri Vanmeegar Siddhar 12. 9. Sri Pathanjali Siddhar 2. Sri Kamalamuni Siddhar 4. 193 Kalunni Siddhar Naga Siddhar (mahavatar babaji) disciple of Agathiyar and Bogar. Sri Sattamuni Siddhar 11. Patanjali. Sundaranandar. 60. 7. Sri Karuvoorar Siddhar 17. 2. Sri Kuthambai Siddhar 6. Kudambai . Sri Korakkar Siddhar 7. ” A siddhi is an accomplishment on the psychic plane. . In Zen Buddhism we come across the term “satori” which may be translated as “enlightenment” which is very near to the Hindu concept of “siddhi”. or Great Perfections. “attainment”. is an effort directed to the “death of the profane man” and a state of consciousness cosmic in structure. in short. Brakamiyam or the art of transmigration. In the words of Mircea Eliade. by attaining siddhi. Karima or the capability to become heavy as gold. 5. In the Tevaram “siddhi” means “success” in attaining God. Siddhi may also mean mysticism in Tamil. Vasithuvam or the ability to attract every one.MANUMURAI KANDA VASAKAM 194 Powers of siddhars The siddhars are believed to have had powers both major and other ‘minor’ powers. Anima or the ability to turn oneself into an atom.” A siddhi. or “accomplishment” connected with the super-physical worlds. 1. Siddhi amounts to an actual surpassing of the human condition and may be likened to an “ontological mutation”. 6. 4. Prapthi or the ability to rule over everything.If a yogi is to be accepted as sidhdhar he should be able perform the following feats: A c c o r d i n g t o t h e Ta m i l L e x i c o n “ s i d d h i ” m e a n s “realization”. The real meaning of the word “siddhi”is best expressed by words as “attainment”. “success”. Mahima or the ability to transfigure to the size of a mountain. “one is trying to break down the structures of the “profane” sensibility” to make way for extra sensory perception as well as an unbelievable control over the body. 8. “final liberation. Eesathuvam or the ability to achieve everything one wished and the ability to enjoy it These are called as Eight Great Siddhis or Ashtamaa Siddhi. Lahima or the capability to become as light as air. 2. 3. 7. They are explained iThese eight are the Great Siddhis. Chapter 23 slokas 161 to 191).. Uma Devi had slept when Lord Siva was preaching her. There are numerous legends associated with Agasthiar in Tamil literature. Tamil Nadu. often referred to as Sage Agasthiar is the most celebrated of the siddhars in Tamil language. Agathiyar was not only a master Of Tamil language (also known as the father of Tamil language) but also Sanskrit. ‘Agasthiar Paribashai Thirattu’ and ‘Subramaniar Suddha Jnanam 100’ are some of his well known books.MANUMURAI KANDA VASAKAM 195 Sri Agasthiar Siddhar Siddhar Agasthiar.June). He lived for six-eight generations. the first grammar book of Tamil language. He w a s t h e c h i l d b r o u g h t u p b y P i n n a k e e s a r. his birth star being 2nd part of Poosam. the language of the Aryans. He lived in China for a long time.Kamalamuni was born on the Tamil month of Vaikasi (May . Agathiyar has glorified deities in the great Rig Veda. H e i s a l s o Pinakeesar’s disciple. Many people believe that Sri Kalangi Nathar is siddhar Kamalamuni. There is a temple and a water-falls dedicated to him near Papanasam. Agasthiar wrote ‘Agathiyam’. In the 63 rd song of “ Kamalamuni Suthiram 76 ”.Kamalamuni is 4000 years and some 300 odd (days) old. (Canto 1. He has glorified 11 deities and these slokas are found in the Rig Veda. Almost all the information available on the internet is to do with Agasthiar and Tamil language and it is difficult to come across information relating to Agasthiar in the tradition of siddhar school of thought. Later on that fish was transformed into Siddhar Machamuni . Hence it can be true that Sri Kalangi Nathar is siddhar Kamalamuni himself. There is a story that once Lord Siva was preaching Uma Devi.In “ Bogar Janana Sasthra ”. However. it is mentioned that Kamalamuni attained samadhi atMadurai. a line says that “Kamalamuni alias Kalangi ”. a fish was listening to the lecture. Sri Kamalamuni Siddhar The following information is available about Sri Kamalamuni in the book “ Bogar 7000 ” written by siddhar Bogar. Sri Machamuni Siddhar “ Machamuni is a siddhar. Hence. He also says that he donated all his wealth to poor people on attaining spiritual salvation. in the fifth Kandam. siddhar Agasthiar says that Machamuni had taken lessons from Kaga Pujaandar. In the book “ Agasthiar 12000 ”. it can be said that Siddhar Bogar and Siddhar Nandeeswarar were his gurus. Hence.”Machamuni was born on the Rohini star in the Tamil month of Adi (July-August). Machamuni also mentions about the Siva Thandava witnessed by siddhar Pathanjali in one of his songs.MANUMURAI KANDA VASAKAM 196 by Lord Siva. 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 . mentions the words “Guru Nandhi” and “Guru Bogar”. Machamuni in his 97th song of his book “ Machamuni Thandagam 100 ”. while offering prayers to his guru. it can be said that he had lived in the period when siddhar Pathanjali and Sri Viyakrabathar witnessed the Siva Thandava in Thillai Thillai is the other name of Chidambaram and is one of the 5 dance halls of Lord Siva. Machamuni attained samadhi at Thiruparankundram. merely expatiating on the Ashtama Siddhis. established it in Saduragiri and worshipped it. which is believed to confer eight kinds of devises and super natural powers on those who have achieved it. He sings Lord Siva as the Supreme Power of the Universe. . “We can make men women”. He seems to belong to Maruthamalai in Kongunadu. He is there. near Coimbatore in Tamil Nadu..Madurai . he says and adds. As per the lines “Pathir-ar-Sankarankoil Pambatti” found in the old stanza. Sri Pambatti siddhar attained the eight supernatural powers called ‘Ashtamasiddhi’ after performing penance for a very long time in a cave on Marudamalai. It is believed that he got the Siva Linga of siddhar Agastiar. He then boasts of the similar powers of his tribe in a mood of fantastic self-adulation. The poem of this siddhar is in fewer than six hundred lines and deals with philosophic and spiritual matters in the authentic siddhar pattern with great passion. He takes the snake for a symbol to represent the human Soul and uses the expression : “AADU PAMBE” (DO thou. where his imagination runs riot. Who is credited with super natural powers. Dance Snake) as a refrain at the end of each stanza of his poem. his place of Samadhi has to be taken as Sankarankoil in Tirunelveli District of Tamil Nadu (India). Sri Sundaranandar Siddhar Sri Sundaranandar is the disciple of siddhar Sattamuni.MANUMURAI KANDA VASAKAM 197 Sri Pambatti Siddhar The most popular and well known of the siddhar’s is “Pambatti Siddhar” (the snake character) who may be taken to be a true representation of his tribe. It is given in the work above that he got instructions from Sattamuni. He asserts that they have power equal to that of God and can control the elements. which is given as source so far. “We can destroy” this great universe. The caste differences are denounced by him. Kollimalai. Puliyur and Bhavani. He has also several stanzas on mystic knowledge of Yoga. There is a poem on his Guru. Also he lived in places like Mahalingamalai in Vathiraayiruppu. Siddhar Bogar sings about Sundaranandar in songs 5828 and 5829 in his book “ Bogar 7000”. For thousands of years. This mountain shrine is a considered as a dwelling place of siddhars. In songs 5920 and 5921. realized sages and siddhars lived there worshipping the Siva Linga called “ Sundara Mahalingam ”. Bogar gives the following information. It is located in Watrap. “ Maha ” means great and lingam means “ Siva. Sundaranandar and his Guru Sattamuni lived there. the Supreme Self ”.MANUMURAI KANDA VASAKAM 198 Saduragiri Sundara Mahalingam temple comes under the Thaniparai area of Saptur reserve forests in Tamil Nadu. “Sundaram ” means. This can also be attributed to the numerous medicinal plants available in the Saduragiri Mountains . Srivilliputtur is the big city located near Saduragiri. Viruthunagar district. He is the grand son of Navakanda Rishi lived in the Kishkinta hills The following are the books of Sundaranandar. There is also a cave called “ Thavasi Parai ” in Saduragiri. the handsome One. Sundaranandar was born on the Tamil month of Aavani (August – September) on the star Revathi (3 rd part). He says that Sundarandar was an expert in space travel and samadhi yoga. · · · · · · · · · · · · 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 . There is a legend about korrakkar sidhar in south India. Korakkar wrote verse texts on medicine. . Other sanctums related with Korakkar are Perur.Believed that this is the samadhi of korrakkar temple and still conducting workships. H i s J e e v a t e m p l e i s i n Va d u k u p o i g a i n a l l u r o f Nagapattinam district of Tamil Nadu. Korakkar caves are found in Chaturagiri and Kollihills. Korakkar Viruppu. Korakkar Brahma gnana Suthiram.Korakkar Kalai Gnanam 500.Korakkar Karpa soothiram are his contributions Also known as Goraknath amongst the Navnath yogis. akkarai village. The long awaiting group in front of the temple finally decided to check for korrakkar sidhar inside the temple and they all were surprised on not finding him there.MANUMURAI KANDA VASAKAM · · · · · 199 Sundaranandar Kesari Poojavithi 37 Sundaranandar Athisaya Karanam 36 Sundaranandar Sivayoga Gyanam 32 Sundaranandar Muppu 25 Sundaranandar Sivagyana Botham 16 Korakkar Korakkar Siddhar is one of the 18 Siddhars. Korakkar Brahma gnanam1. Thiruchendur and Triconamalli. It was the legend passed on to generations of groups of people with caste “Yogeeswarar”. susendram taluk. that korrakkar sidhar is their guru. philosophy and alchemy. the sad group followed him for some miles till korrakkar sidhar entered a small lord shiva temple for meditation at a village called Korrandy. kanyakumari district. When Korrakkar sidhar wished to leave them. Long long back korrakkar sidhar came to this Akkarai village and stayed with these people called yogeeswarar as their guru. The student of alchemy must worship Korakkar and seek his grace to excel in the field. Agathiyar is said to have given Korakkar the duty of safeguarding the secrets of alchemy. Agathiar and Bogar were his guru s. the celebrated yogis of South Indian Hinduism. Kalangi Nath is associated with South India and later migrated and lived in China and spread the knowledge of yoga to the Chinese people.MANUMURAI KANDA VASAKAM 200 Kalangi Nather Kanjamalai hill is located in india-tamilnadu-salem. There is also a shrine dedicated to Bogar next to this Palani andavar temple. 7th century AD. In addition to the famous Siva Temple.He worshiped lord siva. especially this temple is callel ammavasai koil(no moon temple) there are many medicated ponds (rich in herbs and minerals. The same Temple is presumably mentioned in epic Silappadikaram as Adaha maadam Ranganathar whose blessings Cheran Senguttuvan sought before his north Indian expedition. there is a Vishnu Temple at Thiruvithuvakkodu suburb of Karur. Karuvoor Thevar Born in Karur. Kalangi Nath. He is the single largest composer among the nine authors of Thiruvichaippa. Bhoga-Nathar Belongs to the group of Nath sadus or holy sages. is one among the nine devotees who sung the divine Music Thiruvichaippa... Sivanath. Boganathar is also one of the Tamil 18-siddas. . it cures all skin diseases) all round this temple. where thousands of people pay homage.As in all sivan temples. who was the ruler of Kongu nadu.. Boganathar installed a Thandayutha pani idol made of nine herbs (nava-pasanam) at the famous place “Palani” in South India. this temple is also crowded in all fullmoon days and nomoon days. Kanjamalai sidar is known as “kalangi nather” he is One of The well known 18 siddars of south india . He lived during the reign of the great Rajaraja Chola-I. Their names end with Nath. In the bottom of the hill there is a temple for the kalangi nathar so called lord sideswara(sidarkoil).etc. Boganathar is the direct disciple of Kalangi Nath.which is located in the top of the kanjamalai hill. Macchindra Nath etc. sung by famous Kulasekara Alwar. which is the ninth Thirumurai. and kalpam means to make it strong. Bogar visited China about 500 BC and continued his guru kalangi nath’s mission in China. Kathir Kamam is referred to as the 7th most important shrine of lord Murugan as Kumaraswamy. (Kumaraswamy means eternally youthful Lord Muruga). Kalangi Nath (a direct disciple of Siddhar Thirumoolar) is associated with Kanja malai in South India and later migrated and lived in China and spread the knowledge of yoga and Varma-Kalai (acupuncture) to the Chinese people. Swamimalai. Kayam means physical body. Famously known as “Aarupadaiveedugal”. A similar Yantra also installed by Bogar at Kathir-kamam Pertaining to the present cycle of the four yuga. and Thiruchchndur.renowned . People in China didn’t follow him as much as he had liked. and called Bogar to come to China to continue with his mission. Dwapara and Kali. Bhogar transmigrated his vital body into the physical body of a dead Chinese man and known thereafter by the name of “Bo-Yang”. because of his skin colour and limitations of the Language. Six houses of Lord Muruga. south India. Bhogar used Kaya-Kalpa. Later Bogar was known by the name of “Bo-Yang LaoTzu”. Thirupparamkuntram. is installed in Palani. confirms Bhogar’s association with Kathirkamam in Srilanka. and became the founder of the great world. After entering into this Chinese body Bogar had to cure all illness of this body. Palani. Siddha Boganathar is credited with inscribing a mystical Yantra geometric design. Alagarmalai. Thiruththani.MANUMURAI KANDA VASAKAM 201 A Yantra associated with Bogar. Other six shrines dedicated to lord Murugan are in South India. Kalangi Nathar decided to go into Samadhi for a very long time (about 5000-years). To overcome these limitations. etched into a metallic plate and installed it at the sanctum sanatorium of Palani. Bogar used herbal medicine (Siddha-medicine) and used many herbs to heal this Chinese body of many diseases and made it a perfect one. Treta. namely Satya. Lord shiva taught the sience of siddha medicine to Danvantri. Once there was no rain in Palani (South-India) and the famous Thamara-Parani (means rich in copper) river dried up. medicine and spiritual practices. He has also contributed more on philosophy. Peacock is a symbol of Lord muruga. Kudambai.He has lived probably in Koganagiri of Kongunadu in Tamil nadu. in vaitheeswaran koil. also caled Sivanar-Vembu). Here by the grace of Lord Muruga kudambai attained Immortality. .Out of all his works more than 40 deal with the alchemy and the elixir (muppu) of life. Lord shiva is known as Vaitheeswarn (doctorof medicine). Danvantri appears to save the amirtha (nectar) from the asuras and to save the devas. During Kumbamela time. Here underneath a neem tree (famous for lord shiva. Danvantri is known as doctor of medicine amoung the siddha circles. a china man.C. Mayavaram is also known as Mayil-aadu-durai meaning. As this lady attained Immortality or soruba samadhi here. These yagams were dedicated to Bogar Danvantri Danvantri is also known as an Incarnation of lord Krishna. His favourite disciple was Pulippani. People of Palani started to create many Yagam (fire ceremony) to bring back Bogar to Palani. a place where the peacock dances in ecstasy. She is depicted as a male siddha. attained soruba samadhi in Mayavaram or Mayil-aadu-durai Konganar Konganar is considered as the son of Bogar. but people who are well versed in her songs will undoubtadly know that she is not a male. His Samadhi is at Vaidheesvaran kovil of Tamil Nadu Kutambai Mayavaram in Tamil means.MANUMURAI KANDA VASAKAM 202 philosophy of Taoism (“Than-”Om”) and preaching it in China for about 200 years. His period is said to be 4th and 5th centuries B. a place for deathless boon. He is the one who gives diksha (initiation) to Lord Shiva in every era. This place is well known for Arunaigiri-Nathar.and Ramana-maharishi . a saint who has reached particularly exalted a high degree of physical and spiritual perfection. Sri Kagapujandar gave upadhesa (instruction) to Sri Vashistar. According to legend he lived around 7th c. hence the name Kaga. Sri Kagapujandar. Sri Kagapujandar is the master in the art of Immortality. Idaikkadar.All his poems are addressing pathetically towards a lady.He attained Samadhi at Nagappattinam Ramadevar.Siddhar Sri Roma rishi is said to be son of Sri Kagapujandar Once the gods Brahma. a shephered siddha attained soruba samadhi in Tiruvannamalai.He has written Rama Devar1000.MANUMURAI KANDA VASAKAM 203 Idaikkadar Idaikkadar. i. Vishnu and Shiva ended up in a heated argument to know who is the eldest. has seen many destructions of the universe(pralaya) and recreation of new one as a crow.Sri Kagapujandar was mentioned by Karuvoorar as one of the 18 siddhars . According to purana stories in this place Yogi shiva appeared as a big tree. ignoring that God resides within us. guru of Sri Rama . Tamil nadu.e outside.It is believed that he was born in Mahendra Hills in Pothigai Ranges. attained soruba samadhi in Thiruvannamalai or Thiruvarunaiyoor: Azhuganni siddhar was born during 11-12 th century in vairagiri.D.He is also knowns as Yakob. Trichy. CE and his samadhi is at Uraiyur.He was instrumental in converting Kayakalpa as an art and science Sri Kagapujandar is considered to be an eminent siddha in Siddhar tradition of the Hindu religion. He has written Sidhdhar Gnakkovai.He was capable of converting Sthula sariram into Sukkuma Sariram. according to legend. Brahma and vishnu tried to search for the top and bottom of this tree and failed. His birth star is Ayilyam. finally Narada told them that there is only one Maharishi who can tell who is the .People search God in this world. He belongs to 6-8 th century A.He was a disciple of Idaikkadar. Kagam in Tamil means crow.He was a disciple of Pulasthiyar. . Kasinathar. He conducted magic shows to surprise the people.MANUMURAI KANDA VASAKAM 204 eldest. Viyasar . see. Vaalai Paritchai Monanmoni Magimai.Song 783 Idaikadar. They came to know that Sri Kagapujandar who had seen many apocalypse. Korakkar. beginning of new era and new Trimurthi for every era Trimurthi praised Sri Kagapujandar as a remarkable one and great siddha.Song 141 Bogar. The book Perunool kaviyam 1000 has an account of most of the siddhas. Kalai kotaan . Rama Thevar . He was a staunch follower of ahimsa and never could tolerate people hurting cattle. Karuvoorar. Sri Kagapujandar wrote many books in Tamil. Sattaimuni. Guru Medicine 500.Song 440 Vishwamithrar. Anga-Latchnam 96. Gnanam 80[16]. written in palm leaves. He had many physic powers. Those remainings found are transferred into paper with the help of siddhas and palm readers. 64 Ashtamasidhu. Kaala Kannadi. Gnanam 100. Uppu Aadhi 64. Thatheesinathar. Arivu vilakkam 1500. Being a clairvoyant. Macchamuni. Athiri . Maruthuva Kannadi. Dhanvantari Song 143 Pulathiyar. Gnana Kural. Muppu Dheetsha Vidhi 300.Song 155 Thirumoolar . Trimurti wondered how old that Maharishi would have to be. taste things placed at a far way place. Koormamuni. using his senses. Panja Patchi Sasthiram[14][15]. Malai Vaagadam.Song 279 Vashistar. Kagabujandar 12000. Konkanar . Agasthiyar . Prapanja Ragasyam. Below listed the songs where the particular siddhas are mentioned. most have been lost. Kagapujandar Upanishidham. Gnana Kurram. Siva Thathuvam. Kagapujandar Vedham. he could hear. Gnana Maraippu. smell.Song 784 Other books are Pujandar Naadi. in order to know who is the eldest. Kirshnakonaar. Sakthi Thathuvam.Song 782 Thiruvalluvar.