Manumuraikanda vasagam english - மனுமுறைகண்ட வாசகம் by Ongarakudil books

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 21.09.2014

Printer

- Vanchi Offset Printiers, Thuraiyur 04327 - 243638.

MANUMURAI KANDA VASAKAM

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

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 â&#x20AC;&#x201C; Our Blessings. Let us add glory to Aranganâ&#x20AC;&#x2122;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.

MANUMURAI KANDA VASAKAM

Translation becomes perfect, The mind becomes calm and composed, And love, compassion towards living being And prosperity be showered on those who study. And hidden secrets of Gnana are revealed. Blessed all rush to Aranganâ&#x20AC;&#x2122;s path And attain the life of gnosis blemishless, And reach the state of Bliss in this Kaliyuga. Thus is our Blessings . Subham.

Om Ramalinga Swamigal Thiruvadi Potri Om Hail the Holy feet of St. Ramalinga Swamigal.

MANUMURAI KANDA VASAKAM

Preface By SIVARAJAYOGI,PARAMANANDA SADASIVA SARGURU HIS HOLINESS

RENGARAJA DESIGA SWAMIGAL (Tamil Version) The Supreme Grace Light the compassionate to all living beings, the Chief of Gnosis, St. Ramalingar’s “Manumurai Kanda Vasakam” has forty three aphorisms. He discusses very clearly the merits and demerits of virtue and evil (punya and papa). The list of evil that men shall abhor are listed.These are the sins which subject men into irredeemable mundane bondage. By calling out “did I ever commit…….” He lists out sins of the society and advises us to get salvation from them. Moreover if one wants deliverance from those sins, he suggests ways and means also. If one gives up killing and meat eating and prays unto him wholeheartedly, the very moment St.Ramalingar, the supreme grace of light joins him and remedies his sufferings and he will make them realize also. I have explained the “Manumurai Kanda Vasakam” of such a powerful Saint. Ramalingar who is capable of protecting any living being with utmost compassion, on the basis of the teaching and preaching of my venerable Preceptor Shri. Chinnasamy Sastrigal of Thuraiyur. Tiruchchirappalli District in Tamil Nadu. The serial which appeared in the “Sanmarga Unmai”magazine has been compiled as the present book. I beseech the Blessings of St.Agatheesar and St.Ramalingar for a long peaceful life and I personally and thankfully Bless Shri.Madhavan, the Editor of “Gnana Thiruvadi”, all the members of the Omkarakudil and Vanchi Maruthondri press Thuraiyur, for their elegant printing. I request the humanity to study and get deliverance from the mundane bondages. This is a very precious gift for all the spiritualists. Saint.Ramalingar Himslelf takes His abode at the place where it is kept is certain. Yours, Rengaraja Desikar

MANUMURAI KANDA VASAKAM

PREFACE (ENGLISH VERSION) MANUMURAI KANDA VASAKAM (i)

Arul Jothi Ramalinga Swamigal - 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. In this century was born Chidambaram Ramalinga Swamigal, popularly known as â&#x20AC;&#x153;Arutpragasa Vallalarâ&#x20AC;?. He was a spiritual giant and he spoke in a language intelligible to the most common man. It was a period when the British power was in its full zenith and inferiority complex had come to stay in the Indian way of living. Great masters like Bhagwan Ramakrishna and his worthy disciple Swamy Vivekananda were followed by the Father of the Indian Nation, Mahatma Gandhi and there was a remarkable upheaval both in the spiritual and the political fields. The great Aurobindo Ghosh migrated from the North to the South and the great Indian poet, Rabindranath Tagore had flooded the country with patriotic songs couched in a touching language urging Indians to certain ways of action. In such a period entered the great MAHATHMA Ramalinga Swamigal as the pre-cursor of the coming age. He took His Holy birth in the year 1823 on the fifth October.With the spontaneous grace of Lord Nataraja he composed songs which led devotees to unknown realms of ecstacy.He was unlettered. His brother Sabapathy pillai appealed to him to learn the traditional and customary lessons from a neighbouring scholar. The boy did not evince any interest. Ramalingam was a child of less than nine years and he was wandering in the streets of Madras when his devoted sister-in-law took compassion on this Divine Child and stealthily fed him at odd hours when her husband was away from the house. On one of these days fell the annual death anniversary of his father. Ramalingam as usual entered the house through the back-door and was taking the food separately preserved

MANUMURAI KANDA VASAKAM

for him. Sabapathy Pillai’s wife, a very compassionate and good natured lady, was touched and moved at the pitiable plight of Vallalar and with tears in her eyes pleaded to him with all affection and motherly love to take up to studies .Our child saint was moved by the pleadings of this great lady and promised to learn the lessons of wisdom,not through human medium but through the grace of Lord Muruga, the presiding deity of Thanikachalam at Thiruttani. At his request a separate room was provided, a full size mirror was installed in front of a lighted Kuthu-vilakku. Our boy-saint sat in front of the mirror and the light and got inspiration from the Lord of Thanikachalam and sang the first song on the glory of Lord Muruga.Vallalar had a mortal existence of over fifty years and shuffled his physical coil in the year of grace, 1874 on 30th January. During the short span of fifty years he had left a legacy, remarkable legacy, of Indian thought to echo forever. He had founded the Samarasa Sudha Sanmarga Sathya Sangam which is the association of elevated souls who have deliberately vouched to a definite way of living. It is here that the ideas of Vallalar are propagated and his universal message made to reach the different corners of the globe. Vallalar was not satisfied with merely preaching dry philosophy. To a starving and suffering man God comes in the form of food and service. He said that no philosophy and no religion should be preached to the starving and suffering millions. He, therefore, wanted to give a practical shape to his philosophical and spiritual ideas. He founded the Dharmasalai where the fire lit in the year 1867 on 22nd May is still burning with greater glow. Any hungry man is treated to food with great affection and the message of Vallalar to practice ‘Jeevakarunya’, is given a practical shape. The dharmalsala is for the satisfaction of the physical needs but the Sathya Gnanasabai is for the fulfillment of the spiritual needs, constructed in a vast expanse of 80 acres of land in an octoganal shaped structure, this temple of universal love does not possess an idol but is covered by seven ‘Thirais’ (Screens) otherwise known as layers of ignorance. The human soul now on its march in search of Godhead, must discriminately and devotedly transcend the inhibiting

MANUMURAI KANDA VASAKAM

‘Mayas’ and eventually enter the portals of surpassing bliss of Ananda in direct communion. Here, there is no worship of a personal God and all distinctions of high and low, the lettered and the unlettered, the rich and the poor, are obliterated and all are in the divine presence of one unseen power in transcendental effulgence (after the seven layers of ignorance are removed). Thus Vallalar has given us three great Institutions for our emancipation in the social, the physical and the spiritual fields. Now, let us just parenthetically skip over his great teachings. Vallalar believed in universal brother-hood, Divinity of man and the Unity of Godhead. He felt very strongly that the religions as they existed in the 19th Century studded and super-imposed by unhealthy superstitions and meaningless ritualism were more to the detriment of man than to homogeneous living. He felt that if religion divided man and man, promoted ill-feeling , resulting in murders and massacres which we had witnessed in recent past, it is better to do away with religions and establish a society untainted by the corrupting influence of Pseudo-religions. His great writings both in prose and poetry are now available in convenient volumes and contain about 7,000 poems divided into six “Thirumurais” by his very worthy disciple, the late Thozhuvur Velayutha Mudaliar. The first five-”Thirumurais” were published in his life time and contain poems in edification of the different deities of the Hindu pantheon. His poems couched in ten simplest of language have appealed to the common man in South India and even today they are sung in all the villages of South-India with deep reverence. In the earlier “Thirumurais” he has often followed the devotional path of the four ‘Saiva Kuravas’ but this did not fully please him. He had grown into vast spiritual dimensions and had now transcended the frontiers of every religion and entered into the presence of the one Universal Power. There is a marked and striking contrast between his writings upto the fifth “Thirumurais” and his sixth Thirumurai is preeminently esoteric for the select few in search of the Supreme. The very language differs. Thoughts soar very high and often he speaks in the first person with authority. He feels and says that he had now been commissioned by the great Lord Nataraja

MANUMURAI KANDA VASAKAM

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

Teachings The path of Samarasam contains four disciplines : 1. a.Gnana Indriya Ozhukkam (Ozhukkam means self - control): ( Listening to the praise of God ( Preventing bad words entering our ears ( Avoiding looks of harshness and wickedness ( Abstaining from touching evil things ( Abstaining from gluttony etc. b. Karma Indriya Ozhukkam: ( Speaking sweet words ( Telling no lies ( Resisting by all means from harmful deeds to other living beings ( Leading a religious life ( Associating ourselves with people of saintly character ( Maintaining a healthy body 2. Karma Ozhukkam ( The mind has to be directed to the Cit Sabhai by 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

MANUMURAI KANDA VASAKAM

3. Jiva Ozhukkam ( Jiva Ozhukkam is the discipline that teaches one to treat all human beings as equal, and feel the presence of oneself in all human beings. ( One must not be affected by the various distinctions as social, national, linguistic, caste, religion, etc. because 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. 4. Anma Ozhukkam ( Anma Ozhukkam is further development of Jiva ozhukkam. Here the soul looks upon all living beings alike ( not only human beings but also other beings). Here the soul feels great compassion for all the beings, considers ‘Anma’ as the ‘Sabhai’ and the ‘Inner Light’ as God.

(ii) MANUMURAI KANDA VASAKAM- A Study Manumurai Kanda Vasakam was written by St. Ramalingar taking the Manu Neethi Chozhan’s story from Periya Puranam as his first book.This book was published in 1854. Poraiyaru Chidambaram Swamigal states that the Saint wrote the essay “Manumurai Kanda Vasakam” in his early years at the instance of his teacher Kanchipuram Sabapathy Mudaliyar. He was endowed with the high sense of compassion and that it was his inner urge to propagate it among the people, and when his teacher Kanchipuram Sabapathi (mudaliar) requested him to write a prose book for the use of children, he thought it fit to instill the sense of compassion even in the minds of children and hence in the course of giving the characteristic traits of the HERO of the story, he specifies that he would do good for all beings without any discrimination, whatever. In another place of the same book, the hero weeps for the demise of a calf which was crushed accidentally to death by his son, while he passed a chariot in the street. Coming to know of this, he became very grave with such thoughts as would

MANUMURAI KANDA VASAKAM

create mental obsession. He thought that he must have done unknowingly such unjust acts as LEVYING ENORMOUS TAXES ON THE PEOPLE CAUSING HEART BURNINGS OF THE POOR, EXTRACTING WORK WITHOUT GIVING PROPER wages” and so on. This shows clearly that Ramalingar use his pen for propagating humanitarian outlook. He teaches the people the indispensability of compassion for life in this world and for the eternal life lived in INSEPARABLE UNION WITH THE ULTIMATE REALITY. But Sri Balakrishna pillai quotes the remark found in the edition of the year 1854, which says that it was written at the instance of the members of “Sastra Vilakka Sangam”.It does not mention the period of its composition. Izhavalaganar opines that it was in the Saint’s early years.Since the Saint’s name is mentioned as Chidambaram Ramalingam pillai, in the 1854 edition it should have been written just a few years before the Saint left for Chidambaram. This book is considered to be a prose work. But any reader will accept that this work has transcended such limitation and it is something more than that. One casual reading gives the reader an impression that this work is a prosaic poetry or a poetic prose.The long tailed sentences do not find equals in contemporary Indian literature. The nearest equal to my little knowledge could recognize is Thomas Carlyle’s “Heroes and Hero worship” in English. The long tailed Homeric simile can be another parallel. The long soliloquies remind one of Shakespearean blank verse of Julius Caesar. The listing of various names for Lord Siva is Equal to Sanskrit’ s “Rudram” This work is with 32 sub titles and with 162 sentences. The shortest sentence is single worded and the longest is with 625 words. My arithmetic accuracy may be at wrong, however the whole text has about 10,541 words. The text under translation with its profound explanation of Swamiji is found in the Eighteenth sub title “Knowing the predicament was

MANUMURAI KANDA VASAKAM

caused by the prince, the King enters into irretrievable sorrow” and in sentence 92. While the whole sentence comprises of 185 words the aphorisms alone comprise of 176 words.This has all the characteristics of a stage play and can very easily be staged with no work or less work for a script writer.With a high degree of literary acumen Swamiji has made a diligent attempt to give us the accurate details. The sub titles on “the Greatness of Chozha Kingdom”, Greatness Of TIruvarur where the story takes place, and in The greatness of Manu Chozhar, Swamiji gives us an account of the fertility of the land, and describes it as the face of the mother Earth, and the capital of Chozha is described as the vermillion in the face of the mother earth. The kingdom of Chozha was widespread and there were lot of princely states under the administrative control of Manu. The subjects felt that they had no short coming under the reign of such a virtuous and kind hearted king. “The saint by this extraordinary exposition has set in motion an excellent precedent for the highest jurisprudence unknown in the annals of world’s legal system. The deliberation is not a simple demonstration of mere linguistic eloquence and an erudite jurisprudence. There is no sign of judicial activism, no sign of judicial innovation, no sign of travesty of justice in excess of any jurisdiction but the deliberation has all the excellence of justice which is a shrine where truth presides over in its sanctum. There is a saying in the legal system that justice is not the handmaid but it is the mistress of law. In the same manner, Vallalar has held that truth is not the handmaid but it is the mistress of compassion.Vallalar is guided neither by American jurisprudence nor by British jurisprudence but by the principles of compassion natural to all the species occupying the crust of this earth. Just as Vallalar holds that the experience of soul, the truth of nature is the life of excellence, so also Vallalar emphasizes that the principles of natural justice are constructions on the foundation of grace

MANUMURAI KANDA VASAKAM

manifest by the Almighty to all His creations alike. In his court, Vallalar does not permit either preponderance of probability or the proof beyond any reasonable doubt. The degree of proof expected in his court is the degree of compassion irrespective of the degree of intelligence inherent in a human being in his sixth sense and an animal in its fifth sense brought together in the trial for securing ends of justice. It is the common code of compassion built on the principles of “jeeva karunya”. Vallalar seeks the convergence of liberty, equality and fraternity made applicable exclusively to humanity as such by the founding fathers of the constitutions of different countries to be extended to all beings in their entirety irrespective of their state of existence in the scheme of living.”Manumurai Kanda Vasakam” is not concerned with the justice meted out to the cow. The arguments advanced by the king against his descendant, the only legal heir to the state, on the ground of equality between the souls, exhibits the infallible instrument of peace required by this world today. When the compassion of the compatriots is concerned with the injury caused to human beings, Vallalar has struck the death knell to the legality of dispensing justice according to the status of the species. It is to be celebrated as the hallmark of “sanmarkkam”. Justice done in “Manumurai Kanda Vasakam” is not simply justice seen to have been done but justice ought to have been done with a view to dispensing with disparity between the souls.” Let us read “Manumurai Kanda Vasakam” once again and sit in “sat vichara” as to what exactly the interaction between the king and his ministers as designed by Vallalar in the year 1854, relays to us living in the year 2013.

(iii) THE STORY OF MANUNEETHI CHOZHAN IN “PERIYA PURANAM” This incident in Periya puranaam explains an event that happened in the life of the Chozha king who became known as Manuneethi Chozhar because of the glorious justice he made.

MANUMURAI KANDA VASAKAM

This exemplifies the impartial judicial practice the ruler or the ruling system in the land should follow. When the king is that much involved in spirit and action in upholding the justice irrespective of the personal agony he would get, the people would live in love and the land would prosper. In the Solar tradition of Chozhas was this king born. He lived like the eye and soul of the lives in the land. He propitiated the powers of the nature with a numerous rituals. Devoid of enemies the land prospered. His name itself became known as the chozha of manu justice. He donated a lot for the worship of the Bull flagged Lord of Thiruvarur. He got a son who was like a lion-cub in valor, skilled in various arts, disciplined and had the lovable characters. With the king feeling proud of his loving son he grew up as a youth who would deserve to be entitled as the prince. One day that young son of the king was riding his chariot on the main roads of the Capital Thiruvarur along with the friends and the forces. That time a calf which did not realize the movements on the road suddenly entered in between. Alas, that small creature got hit by the wheel of the chariot and was crushed to death. The cow which saw its calf killed on the street was stricken with grief. It licked, cried and sat in grief near the dead calf. The son of the king was appalled at what had happened. He couldnâ&#x20AC;&#x2122;t come out of the shock of what happened and felt he had born to defame his father who stood for justice. He rushed to the scholars in order to do the deeds of penance for this deed before facing his father. Meanwhile the grief stricken cow went to the palace and rang the bell hanging in the front with its horn. (Calling the king to do justice). The king rushed to the gate and saw the crying cow ringing the bell. A minister of keen knowledge told the king about the death of the calf when it entered beneath the chariot abruptly. On hearing that, the king underwent unexplainable sorrow. Unable to bear the sight of the crying cow he sat there in sadness and asked the ministers what he could do to correct the misdeed. The

MANUMURAI KANDA VASAKAM

ministers said he should make his son undergo the penance that the Vedic scholars made for the killing of cows. The king who did not follow the rules of justice just for the sake of following but who ruled involving himself in the essence of them was irked by the answer of the ministers. “How could I do injustice to this poor cow because it was my son who did the misdeed? When I do not leave somebody who kills a life how can I show a different attitude and system of justice be scoffed at?” the king shouted. towards his son. “Isn’t it the responsibility of the king to ensure that the lives that live in his kingdom are protected against the fear of him, his associates, enemies, thieves and other creatures? If I make another rule for my son won’t the ancient find injustice in my approach?” The ministers told that the practice had been that the penancial rites are done in order to come out of this sin and hence it would be just to observe that tradition. The king was annoyed at their response and said, “You speak not understanding the spirit and truth behind the justice. A big sin has been committed by killing the creature that was associated with the appearance of the holy abode of Lord Shiva at Thiruvarur. The compensation for this deed would be to execute my loving son the same way the calf was killed.” The ministers were terrified and went away. The king ordered a son of a minister to run over his son with the chariot. Unwilling to do that, he committed suicide. The king not bothering that his son was only one for the royal family, he himself overran his son under the wheels of the chariot. That splendid king stood in the history for doing justice to all creatures living in his kingdom. The subjects of the land wept wondering the king’s stand on justice; The Lord who raised the Flag of Bull indicating the divine justice that Lord of Thiruvarur appeared in the horizon amidst the praise of the divines with His consort Parvati. The king saluted the Lord of living beings. The Supreme blessed the king for his sincerity towards justice and by His grace the calf, son of the

MANUMURAI KANDA VASAKAM

king and the minister came back to life. The cow and the king got relieved of their agony. The devotees for whom such magnificent deeds were possible lived in that holy town Thiruvarur. Let the adherence of the great Chozha king to justice in its true spirit stay in the mind.

(iv) SIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU HIS HOLINESS, RENGARAJA DESIGA SWAMIGAL- A short Biography â&#x20AC;&#x153;Some are born great . Some achieve greatness And some have greatness thrust upon themâ&#x20AC;? -William Shakespeare.

A personification of this universally accepted dictum is profoundly found in the life and teachings of His Holiness Swami RENGARAJA DESIGA SWAMIGAL. Like the new born Sun in the morn spearheading out of the Ocean, like that of a fullmoon coming out of dark clouds, like the sweet fragrance sprouting out of blossoming Mullai, Swami was born on13th march1936 as the third son to Shri Balakrishnan and Srimathi. Meenakshi Ammal. Swamji led a very simple life right from his childhood days and was not in favour of gaudy and pompous living. At the age of Thirty Five he lost hisfather .After the demise of his father, mother Smt. Meenakshi Ammal was of great assistance to his ascetic life. Swamiji was undertaking the avocation of a weaver in a small village Manal medu near EEngoimalai .Swamji understood through the friends of IraiMaiyam that Bakthi alone cannot lead to salvation without Yoga. In 1955 Shri Chinnasamy Sastri,an exponent of Siddha medicine and Siddha philosophy was worshipping St.Agastheesar and other saints and Swamiji was initiated by him and taught him the methodology of worshipping Saints and the hidden secrets of Idakala, Pingala and Suzhumna.The spiritual thirst of Swamiji grew him up very fast in spiritual

MANUMURAI KANDA VASAKAM

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.Ramalingarâ&#x20AC;&#x2122;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

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

S. Author No.

Book

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

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 Swamijiâ&#x20AC;&#x2122;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

I also place on record the yeoman services rendered by S r i . K . S . K a i l a s a m , C h i e f E x e c u t i e . S a b a Tr a d i n g P v t Ltd.Chennai and a very great servitor and follower of AYYA in fructification of this endeavour. 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 â&#x20AC;&#x2122;s confidence instilled in me for this noble work. My good friend Sri. Ramesh Babu stood with me in assisting unhesistantly in typing. I whole heartedly beseech the Blessings of Swamiji and Lord Almighty.My family members Smt.Dhanalakshmi, Sri.R.Harishankar, Sri.R.Dwaraganath, Dr.R.Ramkumar, Dr.R.Guru kirupa, Smt. Ramya, Smt. Venkatalakshmi, Sri.Shankara Prathapa Chandra and Sri.Rishinathshankar also need to be thanked for their unfailing co-operation during the period of translation. But for the keen interest evinced by Shri. Muruganandam and members of the Kudil, Shri Madhavan, Editor â&#x20AC;&#x153;Gnana Thiruvadi, and the elegant printing by Vanchi Maruthondri Achagam, Thuraiyur, this task would not have been completed. I pray unto the Lord and our Guru for their blessings. R.G.Rajaram

MANUMURAI KANDA VASAKAM

INDEX S.N. Content Pages 1 Blessings For the translation of Books of Gnosis 3 2 PREFACE Tamil Version 6 3 PREFACE- English Version 7 i) Arul Jothi Ramalinga Swamigal A Short Sketch On His Life And Teachings 7 ii) Manumurai Kanda Vasakam- A Study 11 iii) The Story Of Manuneethi Chozhan In “Periya Puranam” 14 iv) Sivarajayogi, Paramananda Sadasiva Sarguru His Holiness, Rengaraja Desiga Swamigal- A Short Biography 17 v) “Swamiji’s Treatise On “Manumurai Kanda Vasakam” 19 23 4 The Text 30 1. Did I ever, Throttle the mind of the Samaritans? 2. Did I ever, Pull them to court on false allegations and spoil their reputation? 31 3. Did I ever, Prevent people giving alms? 33 4. Did I ever, Divide the Friends united? 34 5. Did I ever, Was deceit for true friendship? 34 6. Did I ever, Enhance tax and burgle? 35 7. Did I ever, Starve the hungry poor? 35 8. Did I ever, Punish any one without compassion? 36 9. Did I ever, Partial in land disputes and spoil their livelihood? 37 10. Did I ever, Assist Killers? 39 11. Did I ever, Was a spy for thieves? 44 12. Did I ever, Enamour the things and lie? 45 13. Did I ever, Lure and cheat? 48 14. Did I ever, Close the thorough fare to prevent trespass? 49 49 15. Did I ever, Reduce wages for work?

MANUMURAI KANDA VASAKAM

16. Did I ever, Ignore the hunger stricken? 17. Did I ever, Refuse alms for beggars? 18. Did I ever, Carry tales and spoil the relationship? 19. Did I ever, Desert in the midway? 20. Did I ever, Expose the refugees under distress? 21. Did I ever, Be in the company of unchaste? 22. Did I ever, Seduce the modest girl under guard? 23. Did I ever, Rape a Housewife? 24. Did I ever, Abort and enjoy? 25. Did I ever, Feel reluctant to worship my preceptor? 26. Did I ever, Forget to pay preceptorâ&#x20AC;&#x2122;s fee? 27. Did I ever, Exhibit displeasure of countenance to the learned? 28. Did I ever, Find fault in the composition of great men? 29. Did I ever, Enslave a bird trembling in a cage? 30. Did I ever, Prevent the calf to feed on the mother? 31. Did I ever, Grow my body eating flesh? 32. Did I ever, Sell mixing up paddy and sand? 33. Did I ever, Harm loved ones? 34. Did I ever, Close down potable water pond? 35. Did I ever, Fell shady trees used to rest in scorching sun? 36. Did I ever, Destroy othersâ&#x20AC;&#x2122;crop out of enmity? 37. Did I ever, Demolish Public Hall? 38. Did I ever, Keep the doors of temple closed? 39. Did I ever, Scold violently the disciples of Lord Shiva? 40. Did I ever, Belittle the people on penance? 41. Did I ever, Ignore great Saints? 42. Did I ever, Ignore the advices of parents? 43. Did I ever, Abuse Gods and become Egotist?

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

MANUMURAI KANDA VASAKAM

kfh‹ ïuhkÈ§f RthÄfŸ mUËa kDKiw f©l thrf¤J¡F átuh#nah», gukhdªj rjhát r‰FU, jt¤âU

bu§fuh# njáf RthÄfŸ mUËa És¡fîiu mU£bgUŠn#hâ M©ltU« étfhU©a tŸsYkh»a kfh‹ ïuhkÈ§f RthÄfŸ mUËa kDKiw f©l thrf¤ij Ã¤âa ghuhaz« brŒgt®fŸ K‹brŒj ght§fŸ Ú§» ò©Âa§fŸ bgWth®fŸ. nkY« thœ¡ifÆš vJ ò©Âa«? vJ ght«? v‹W m¿»‹w áw¥g¿î c©lhF«. ght ò©Âa¤ij m¿»‹w m¿îjh‹ áw¥g¿thF«. áw¥g¿î cŸs k¡fŸ jh‹ j‹idí« jiytidí« m¿ªjt®fŸ Mth®fŸ. j‹idí« jiytidí« m¿ªjt®fŸ jh‹ PhÅfŸ Mth®fŸ. vdnt kDKiw f©l thrf¤ijí«, á¤j®fŸ ngh‰¿¤ bjhF¥igí« g¡â ÉRthr¤njhL ghuhaz« brŒgt®fŸ thœ¡ifÆš gy K‹nd‰w§fŸ c©lhF«. PhdK« ifTL«. ngh‰Wnth« mU£bgUŠn#hâ M©ltuh»a ïuhkÈ§f RthÄfis! bgWnth« bgUik¡FÇa thœit!! F¿¥ò : kDKiw f©l thrf¤ijí«, á¤j®fŸ ngh‰¿¤ bjhF¥igí« âdrÇ ghuhaz« brŒJ tUgt®fŸ j‹idí«, jiytidí« m¿ªJ kuz« ïšyh bgUthœî bgWth®fŸ.

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

ïuhkÈ§f RthÄfŸmUËa mUŸ th¡F 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

ešnyh® kdij eL§f¢ brŒnjndh! tÈa tH¡»£L khd§ bfL¤njndh! jhd§ bfhL¥nghiu¤ jL¤J Ã‹nwndh! 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 thœtÊ¤njndh! cÆ®bfhiy brŒnth®¡F cgfhuŠ brŒnjndh! fsî brŒnth®¡F csî brh‹ndndh! bghUis ï¢á¤J¥ bghŒbrh‹ndndh!

MANUMURAI KANDA VASAKAM

13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43.

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§» xËªnjhiu¡ fh£o¡ bfhL¤njndh! f‰gÊª jtis¡ fyªâUªnjndh! fhtš bfh©oUªj f‹Åia mÊ¤njndh! fzt‹tÊ Ã‰nghiu¡ f‰gÊ¤njndh! fU¥g kÊ¤J¡ fË¤âUªnjndh! FUit tz§f¡ TáÃ‹nwndh! FUÉ‹ fhÂ¡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 É‰nwndh! m‹òil at®¡F¤ J‹gŠ brŒnjndh! Fo¡»‹w ÚUŸs Fsªö®¤njndh! btŒÆY¡ bfhJ§F« ÉU£r kÊ¤njndh! gifbfh©L manyh® gÆuÊ¤njndh! 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‹ ïuhkÈ§f RthÄfŸ âUtoia óá¤J mtuJ kDKiwf©l thrf¤â‰F ciu vGj¥gL»wJ. F‰wÄU¥ã‹ kfh‹ Mrh‹ ïuhkÈ§f RthÄfŸ bghW¤jUs nt©L«.

MANUMURAI KANDA VASAKAM

THE EXPLANATORY NOTES RENDERED BY SIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU, HIS HOLINESS

RENGARAJA DESIGA SWAMIGAL FOR

“MANUMURAI KANDA VASAKAM” OF

SAINT. RAMALINGA SWAMIGAL Those who chant daily, the “MANUMURAI KANDA VASAKAM” of the supreme grace light, and patron of compassion for all living beings, SAINT.RAMALINGA SWAMIGAL will be absolved of all the sins of the past and moreover they gain the extraordinary intelligence to discriminate virtues and evils. Discrimination of virtues and evils is the best intelligence. Only the men of special intelligence identify their own self and that of their preceptor.Gnanis are those who had understood their SELF and their preceptor’s. Hence many advancements will take place in the life of men who chant “MANUMURAI KANDA VASAKAM” and “Sidhdharkal Potri’ with utmost piety. They attain “Gnana”.Let us Hail the Supreme Grace light of St. Ramalingar and add dignified life. Note : Those who chant daily “MANUMURAI KANDA VASAKAM” and”Siddharkal Potri’will realize their “self” and their Preceptor’s and attain Deathless Grand life.

MANUMURAI KANDA VASAKAM

â&#x20AC;&#x153;MANUMURAI KANDA VASAKAMâ&#x20AC;? (ESSAY ON ESTABLISHING THE JUSTICE OF MANU) Holy utterances of SAINT.RAMALINGA SWAMIGAL for us to become righteous persons Did I ever, 1.

Throttle the mind of the Samaritans?

Pull them to court on false allegations and spoil their reputation?

Prevent people giving alms?

Divide the Friends united?

Was deceit for true friendship?

Enhance tax and burgle?

Starve the hungry poor?

Punish any one without compassion?

Partial in land disputes and spoil their livelihood?

10.

Assist Killers?

11.

Was a spy for thieves?

12.

Enamour the things and lie?

13.

Lure and cheat?

14.

Close the thorough fare to prevent trespass?

15.

Reduce wages for work?

16.

Ignore the hunger stricken?

17.

Refuse alms for beggars?

18.

Carry tales and spoil the relationship?

19.

Desert in the midway?

20.

Expose the refugees under distress?

21.

Be in the company of unchaste?

MANUMURAI KANDA VASAKAM

22.

Seduce the modest girl under guard?

23.

Rape a Housewife?

24.

Abort and enjoy?

25.

Feel reluctant to worship my preceptor?

26.

Forget to pay preceptor’s fee?

27.

Exhibit displeasure of countenance to the learned?

28.

Find fault in the composition of great men?

29.

Enslave a bird trembling in a cage?

30.

Prevent the calf to feed on the mother?

31.

Grow my body eating flesh?

32.

Sell mixing up paddy and sand?

33.

Harm loved ones?

34.

Close down potable water pond?

35.

Fell shady trees used to rest in scorching sun?

36.

Destroy others’crop out of enmity?

37.

Demolish Public Hall?

38.

Keep the doors of temple closed?

39.

Scold violently the disciples of Lord Shiva?

40.

Belittle the people on penance?

41.

Abuse great Saints?

42.

Ignore the advices of parents?

43.

Abuse Gods and become Egotist?

The explanatory Notes for “MANUMURAI KANDA VASAKAM” is rendered with obeisance to His HOLY FEET. SAINT.RAMALINGA SWAMIGAL may kindly bear with me for deficiencies and inaccuracies.

MANUMURAI KANDA VASAKAM

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

Consequences of Abusing the Good, The virtuous wife, devotee true, and Jnani Great Those who have done exceeding harm to shock them Their life and wealth will in a year disappear, True this is, Upon Holy Nandi, I swear. Thirumanthiram 532.

The Chaste woman would rather starve and die with their children and conduct themselves to protect their chastity from the blemish of unchastely than otherwise. They have not transgressed the path of Chastity.Thus pronounce the great men of chaste woman. No God 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

Those who cause injury to the blessed disciples of the great preceptor of gnome, are punished by the great father (Lord Muruga) Philosophers are those who have mastered the 96 Tatvas with the Blessings of great preceptor of gnome. If any one cause harm to these, everlasting harm will be wrought. Hence, those who cause harm to chaste woman, pure disciples, philosophers who have mastered philosophies will lose their ancestral property and property earned by self, will be inflicted by diseases and die within a year. This is true. Saint Thirumoolar so swears upon the everlasting and destruction less preceptor Saint Nandeesar. If, ere the noontide, you to others evil do, Before the eventide will evil visit you. If a man inflicts sorrow upon others in the morning, it will come upon him unsought in the very evening. Thirukkural 319

MANUMURAI KANDA VASAKAM

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

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

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 â&#x20AC;&#x153;selfâ&#x20AC;? 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

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 â&#x20AC;&#x2DC;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 oneâ&#x20AC;&#x2122;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.

MANUMURAI KANDA VASAKAM

What though you gain or lose friendship of men of alien heart, Who when you thrive are friends, and when you fail depart?… Of what avail is it to get or lose the friendship of those who love when there is gain and leave when there is none ? Thirukkural 812

6. Did I ever Enhance tax and burgle? Taxing the affluent people is not a crime. But taxing the poverty stricken is a Crime. This is also a type of sin. As ‘Give’ the robber cries with lance uplift, So kings with sceptred hand implore a gift. The request (for money) of him who holds the sceptre is like the word of a highway robber who stands with a weapon in hand and says “give up your wealth”. Thirukkural 512

7. Did I ever Starve the hungry poor? Some may cultivate in sprawling acres of land. Poor peasants may be working with them. These peasants may go for work even foregoing breakfast. After extracting work from morning till evening, at the end of the day, without disbursing their wages either in money or in kind, they may come out with lame excuses of darkness setting in and the light is lit. Without any iota of sympathy the landlords may ask them to come for wages next day. (It is the practice and custom in some traditional Hindu families not to part with anything after the sunset) But the peasants may be in a position to make up his dinner for his wife and children only with this wage. The children at home may be eagerly waiting for the father to bring something for the dinner. And the wife may be in preparedness to cook the same. The family members on seeing him empty handed may become desperate and with heartburns that they have to starve that night and may go to

MANUMURAI KANDA VASAKAM

bed with an empty stomach. Delaying the wages without disbursing at the appropriate time for the labour and causing hardship is a sin.

8. Did I ever punish anyone without compassion? Who punishes, investigation made in due degree, So as to stay advance of crime, a king is he. He is a king who having equitably examined (any injustice which has been brought to his notice), suitably punishes it, so that it may not be again committed. Thirukkural 561

Harsh words and punishments severe beyond the right, Are file that wears away the monarch’s conquering might. Severe words and excessive punishments will be a file to waste away a king’s power for destroying (his enemies). Thirukkural 567

Who leaves the work to those around, and thinks of it no more; If he in wrathful mood reprove, his prosperous days are o’er! The prosperity of that king will waste away, who without reflecting (on his affairs himself), commits them to his ministers, and (when a failure occurs) gives way to anger, and rages against them. In time of war shall fear and swiftly die. Thirukkural 568

The ignorant king and Death are cast in equal mould; Nay, truth to tell, more justly than foolish King, Death claims his due; The Witless tyrant no law obeys but in murderous fury kills But Death, cast in finer mould, nears not the good men true. Thirumanthiram 238

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

MANUMURAI KANDA VASAKAM

D u r i n g t h e r u l e o f m o n a r c h y, s o m e k i n g s t o o k decisions in consultation with their ministers and courtiers. But some took decision independently without consultation. In their regime even good people were killed. Their rule was unjust and cruel. During the period of monarchy, the accused will be brought to the court after thorough investigation, and consultation with the Ministers and courtiers, the accused will be punished. The punishment without consultation is illegal. This is without any morality. The accused shall be thoroughly examined and punishment shall be imposed afterwards. It is just to impose punishment, pertinent to the offence. If punishment is not in consistent with the offence, and arbitrary, it is a Sin.

9. Did I ever, was partial in land disputes and spoil their livelihood? In villages, peasants used to have an acre or two of land and lead their livelihood through the income of cultivation. Some may have only one acre of land and lead their livelihood through agricultural income from it. This land might have been theirâ&#x20AC;&#x2122;s for two three generations. The neighboring landlord may be a wealthy man with sprawling acres. He will annex this piece of one acre land also with his. This poor peasant may appeal to the landlord that that piece of land was his and grabbing the same is illegal. But the landlord may unjustiably justify that that piece of land is also available in his land document. Moreover, he may challenge him to do whatever he can. This poor peasant may not be able to oppose him and plead for justice from the village head man. This head man may be a relative of the landlord. Without application of justice the head man may give a detrimental judgment claiming that that was finding a place in the landlordâ&#x20AC;&#x2122;s land document. So the affected peasant and his

MANUMURAI KANDA VASAKAM

family members will shed tears as their means for livelihood has been grabbed. That sorrowful tears become a sharp edged sword and kills the man rendered unjust judgment and his descendents. Like this Avvaiyar also has sung about land grabbing in Athichoodi “Do not grab land and live” Athichoodi line 23

Avvaiyar says that it is sin to grab others land. “Do not be partial” Athichoodi line 109

The poet Ulaganathar in his book “Ulaga Neethi” also tells as under: “Thou shall not be partial in land disputes, Thou shall not wander with distracted mind, Thou shall not misinterpret and exhibit sorrowfulness, Thou shall not concoct what you have not seen, Thou shall not hurt by your utterances , Thou shall not keep company of people carrying tales. Hail Thee O! Mind! My Lord Son of Uma , sister of Lord who measured the land. Ulaga Neethi . 9

We may not mind to grab others land and live. If we do so it is a Sin. Athiveera Rama in his” Vetriverkai “ writes “Both their versions be heard seven times, If justice delivered is not agreeable to both The tears of the lost in manu’s path Even if the triad protect, It is a sword for the posterity Of the man delivered judgment Vetriverkai . 75

MANUMURAI KANDA VASAKAM

The accused and the affected shall be summoned several times and thoroughly enquired and judgment pronounced after that. Without doing so, if justice is rendered incorrectly, the posterity of the men who delivered such judgment will be perished forever. To stand, like balance-rod that level hangs and rightly weighs, With calm unbiased equity of soul, is sagesâ&#x20AC;&#x2122; praise. To incline to neither side, but to rest impartial as the even-fixed scale is the ornament of the wise Thirukkural 118

10. Did I ever assist Killers? Some people with helping mind take poor feeding for poor with whatever they possess. When they do not have materials, they approach people with facilities and helping mind, take help and cook quality food, first taste themselves and then feed the poor. Blessings are showered on the people who have offered material assistance. Some seek assistance for offering ram sacrifice to their family. If we help them, we become a party of their sin. Hence, helping such people offering life sacrifice is a sin. If we help people doing service of Dharma, it is a Punniyam. If we help people killing, sins accrue. If the head man of the family, his wife or children become sick, some people without understanding that that was due to the misdeeds of the past, pray to minor deities and offer life sacrifice. By doing so, instead of the disease getting cured, it aggravates and sins also get accrued. Persistent killing offer to minor deities, only bring everlasting enmity and incurable diseases. If there is sickness in family, if poor feeding is given for five or ten persons within their reach, the disease get cured and prosperity develops in family, enmity becomes friendship and moreover, health also improves. Except this if killing is offered only sins accumulate. Sri Ramalinga Swamigal, the supreme grace light with a painful heart prayed the Almighty to grant these people grace towards living beings .

MANUMURAI KANDA VASAKAM

“Ferocious deities in names different exist in the country, To sacrifice they conduct the decorated Goat, Pigs, Cock and Ram, My intellect was hurt and my heart trembled on such sight And I was afraid to see such temples” Tiruvarutpa VI canto 275

In those days, if anyone become sick they used to offer pongal(a mixture of Rice & Dhall boiled with Jaggery and other condiments) in Pidari Temple and give a life sacrifice in order to get cured. As you go on continuing sacrificial killing, your hands, legs and body bleed and they become diminished “When your body become sick, Thou offer pongal And sacrificial killing of goat and cock, In Pidari temple And derision built up and day by day Thou become weaker and weaker, And become like a musk-rat. This is the thing wrought, is the truth by your Deity” St. Siva Vakkiyar 535

Hence, if you help those who do good deeds, you also get punniyam in return. And if you assist life killers, only Papam comes to you. What is the work of virtue? ‘Not to kill’; For ‘killing’ leads to every work of ill. Never to destroy life is the sum of all virtuous conduct. The destruction of life leads to every evil. Thirukkural… 321

The best among all virtuous acts, is non killing. If anyone kills all miseries befell on him. Some people kill their enemies by their anger. This creates an indelible reproach. If any one kills, poverty and sickness accrue. Poverty leads to stealing. If there is any hindrance during stealing, they commit murder. The Government will punish them with a rigorous punishment. Moreover, the blame will fall on them for crimes not of their

MANUMURAI KANDA VASAKAM

own. They undergo poverty, sickness and blame for the crimes of not their own and rigorous punishment and may desert their wife and children. This may lead to their wife and children undergoing miseries of poverty. Killing may bring misery, poverty, sickness, punishments and blame for crimes of not their own. Virtue means non killing of any living beings. People, who kill out of anger, get reproach and punishment. If anyone commit killing for minor deity worship, not only poverty, sickness, disunity in the family, burden of everlasting debts accrue but also multivarious miseries and suffer. Who lead a loathed life in bodies sorely pained, Are men, the wise declaring, by guilt of slaughter stained. (The wise) will say that men of diseased bodies, who live in degradation and in poverty, are those who separated the life from the body of animals (in a former birth).Its loss, as throngs dispersing, when the dances cease. The acquisition of wealth is like the gathering together of an 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. The same aspect has been stressed in Naladiyar “Like fire their palms shall glow Their fingers rot away, 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. By these two verses, the evil that befall on the killers are explained.

MANUMURAI KANDA VASAKAM

From (Chapter 25 to 33) Compassion to Non killing of Thirukkural apart from what has been discussed, the hidden vows (Other Voluntary religious observance /rituals) will also be included. Understand those and observe thus extends the interpretation. Manakkudavar interprets that people with deformity in body and who do not take food and have imperfect marital life are those who terminated life of living beings in their earlier births. This is a sequel to the crime of killing. Paridiyar interprets that they shall be known as killers in the earlier birth because of their diseased body and poverty. Kalingar interprets that they are those who unmindful of their suffering culled the life from the body.Such of those‘s suffering which never leave the body and lead a life of dreaded hell. In the name of God, or for flesh eating, one who kills suffer from diseases beyond cure, gets ugly body and dies not immediately but only after being bedridden for long years. They will suffer due to unbearable foul smell during their bedridden. If foul smell persists at home, they may not bear the same while eating at all time and suffer. The dear wife and lovely children will yearn for his death. “Path of non killing is the path of preceptor For ages Oh! true Siva, thou said unto me” Arutperumjothi Agaval …964

“It is my will, Oh! Omniscient to spread the Vow of Non killing to all throughout the Universe.” Thayumanavar .. Para para Kanni -54

“Oh! Omniscient, the men with Vow of non killing are only good. Others, I do not know who they are!” Thayumanavar .. Para para Kanni 192

Though thine own life for that spared life the price must pay, Take not from aught that lives gift of sweet life away. Let no one do that which would destroy the life of another, although he should by so doing, lose his own life. Thirukkural 327

MANUMURAI KANDA VASAKAM

People advise to take soups of goat legs and meat as a cure for diseases inflicted on them. For the diseases wrought by evil deeds of earlier birth, suggesting meat eating as a medicine is also a sin. Hence, tolerating the disease is best virtue. Killing other living beings to cure diseases may bring papam and suffering. Though great the gain of good should seem, the wise Will any gain by slaughter won despise. The advantage which might flow from destroying life in sacrifice, is dishonorable to the wise (who renounced the world), even although it should be said to be productive of great good. Thiurukkural 328

The great man may not choose to kill living beings in the name of worship, even if they were to obtain the post of king in heaven. They consider killing as a shameful act. Non killing is the best virtue. Don’t Kill Even an Atom of Life Flowers many to dear, loved Master’s worship; Even one atom of life, kill not: The lovely garland, the steady flame, the firm will, The passionate heart—such the worship’s crowning part Thirumanthiram 197

Those who worship the holy feet of Gnanis who have attained deathless grand life, and have understood all the three periods of time and are enlightened shall not worship their holy feet offering part of grass, plants, twigs, trees or their flowers. This is not an act of those who want to get rid of this birth. “Thou shalt strew flowers best On the holy feet of Devi beatitude With happiness of soul and body To cross this birth, search here with love” St. Kaduveli Chittar’s Ananda Kalippu verse 19.

MANUMURAI KANDA VASAKAM

The preferred flower for worship of the preceptor is “love”. This Love only can be of assistance to get the Blessings of the Guru. Moreover those who want to cross this birth, if they worship the holy feet of preceptor, the karana Guru with his blessing, idakala or the Chandrakala and pingala or Suryakala, if sent through bhrumadhya (the centre of the forehead), the suzhumna, the heat of the root appear and the gates of suzhumna opened. Once the doors are opened, there appears the effulgence. Then drops the Amrita (Ambrosia). Deathless grand life materializes. This is the biggest blessing and gift received by the people, who wholeheartedly pray the holy feet of the preceptor.

11. Was I a spy ever for thieves? A poor fifteen year old joined as labour with a rich man. That rich man was cultivating 10 acres of land apart from doing business. This servant was residing with the owner assisting his business and agriculture. That business man trusted him and treated him as a family member and as his own son and took care of him in his house with food, clothing and Shelter. As the days went on,on attaining marriageable age, they engaged a girl for him and got him married and settled them in one of their own houses and maintained as their own family. In the festivities of his family, they gave him necessary assistance. They shared their own food with him and his family. They believed him to that extent, as he knew the staking places of agricultural products and business gains. But the servant had contact of thieves. The thieves approached the servant and asked “Your owner is a very big rich man. Do you know the place of the treasury? If you know, we may jointly steal and we will give you a part of the booty” The servant accepted the deal and committed a breach of trust, he took the keys of the safety lockers, joined hands with the thieves and burgled the jewels, money etc. He took a part of the booty as his share.

MANUMURAI KANDA VASAKAM

The police man caught hold of thieves and punished. They came to know that the servant alone was the root cause through their investigation. And they informed the owner the same. The owner and his family cursed him with heartburns as a sinner, as the son like servant had become a traitor and stole away their treasure. Like this the servant who committed a breach of trust was arrested by policeman. He made his family helpless, spoilt himself and brought everlasting shame for the family. The curse of the landlord subjected the servant to punishment and imprisonment and the family was ruined. Hence, it is a sin to spy for the thieves. Spying means revealing the secrets.

12. Did I ever enamour the things and lie? For doing business with 4 or 5 lakhs on hand, they may take on rental basis a building and may advance 2 lakhs and with the remaining 3 lakhs they may decorate and furnish the shop to give a feel of big business and continue. While doing so, they may seek loan for business luring with Two Rupees interest for Hundred Rupees. Looking at the appearance of the shop, many may lend in lakhs, the money conserved for their future requirements for son or daughterâ&#x20AC;&#x2122;s marriage and also for auspicious family functions. Some may lend money conserved for construction of house. They may think the idling money which is required only for future may be given to the business man and the family can be run with the interest and also may think that they may retrieve as and when required. The business man may disburse the interest in the beginning, but after accumulation of certain amount like 50 lakhs or One Crore from many people, he may declare all of a sudden that there was big loss in his business and become a bankrupt and might give a bankruptcy notice and will hold the assets. All those who have lent money curse him as a sinner,

MANUMURAI KANDA VASAKAM

as he has cheated the money meant for ones daughter’s marriage and curse that evil will fall upon him. The heartburns and the curses of the people who lost their assets may lead the business man to suffer from jaundice, diabetes and many more incurable diseases. And also may get incurable ulcers throughout the body, get decayed and worms may appear, emit foul smell without dying and remaining in the bed for four or five years and may extend to the extent of even the family members may lose heart and curse. His family will also undergo many a miseries and finally die. Through lust of gain, no deeds that retribution bring, Do they, who shrink with shame from every unjust thing. Those who blush at the want of equity will not commit disgraceful acts through desire of the profit that may be gained. Thirukkural172

Parimelalagar interprets “Those who dread partiality abhor unjustiable means to achieve personal gains”. Manakkudavar interprets “People who are just do not resort to shameful act” .This means they are after impartiality and just. Paridiyar interprets “after the gains of materialism, people who are impartial do not resort to non virtuous acts” Kalingar interprets “They do not commit scandalous activities to achieve personal material gains” Seek not increase by greed of gain acquired; That fruit matured yields never good desired. Desire not the gain of covetousness. In the enjoyment of its fruits there is no glory. Thirukkural 177

Parimelalagar: “abhor the means to grab others property as the result of such achievement is not profitable. Manakkudavar :eschew the gain wrought through others properties, the gain during its utility period is not good.

MANUMURAI KANDA VASAKAM

Paridiyar : if one loves his ancestoral property, that gives him virtue and salvation. Kalingar: love not ever: that is enamouring the property of others immorally as it is not possible to glorify its utility when in use. What’s gained through tears with tears shall go; From loss good deeds entail harvests of Blessings grow. All that has been obtained with tears (to the victim) will depart with tears (to himself); but what has been by fair means; though with loss at first, will afterwards yield fruit. Thirukkural 659

Parimelalagar : the gains wrought through the tears out of evil deeds shall extinct in the same period. Things wrought through righteous deeds though lost momentarily, pays back in future. Manakkudavar: Whatever earned through others weeping, so shall they leave keeping you weeping. Unlike this, whatever earned honestly, though lost come to rescue later. Paridiyar: earning of others’ tears, leaves you in tears. Just earnings though lost will reach safe later. Hence one shall earn through righteous means. Kalingar: Earning by making others burning their hearts and weeping out of pain leaves one in the same status and depart. Unlike this if one loses his own possession by any means the righteously earned always remain. In pot of clay unburnt he water pours and would retain, Who seeks by wrong the realm in wealth and safety to maintain. (For a minister) to protect (his king) with wealth obtained by foul means is like preserving a vessel of wet clay by filling it with water. Thirukkural 660

Parimelalagar: Protection of King’s interest through fraudulent means is like protecting an unburnt earthern pot and pouring water in it.

MANUMURAI KANDA VASAKAM

Manakkudavar: Enjoying with the things earned through fraudulent means is like an unburnt mud pot filled with water. That is himself and his collections will perish. Paridiyar: Earnings of unjust means will spoil one self and itself. Like the unburnt mudpot and water in it get spilt. Kalingar: without considering that these things are uncertain, earning by defrauding others and proud to be its owners is like storing water in a pot of clay. If we fascinate materials and tell lies not only we perish but also our family. This is the status of people who enamour worldly things and tell lies.

13. Did I ever Lure and cheat? In a village a peasant was working in the farms. He and his wife lived in a cottage with the meager income. On observing his performance and skill, a landlord told him “you are working hard than others. During the harvest, if others harvest only five bundles, you are doing Seven. I like you very much and you can please join me. I will give you fair wages and later on I shall give you Two acres of land and a House in your name. You can lead your life peacefully in later years.” and asked him to work for him. The poor peasant believed his words and worked hard with his wife after joining him. During the wintry nights, in shivering cold both husband and wife, toiled for him in the farm and in day time, they took care of his house hold. That landlord offered him whatever food left behind and little money as his wages. Days passed. After 20 years, the peasant became tired due to ageing and approached landlord “Sir, I have become old. I am unable to work hard as earlier. Hence, as you promised me at the time of my joining, if you give us the 2 acres of land and the house, I and my wife will be able to lead our life”. But the land lord replied, “Yes, I do would like to give. But,what to do? My children do not agree for giving you the land and the house. So I am unable to give you the land. You

MANUMURAI KANDA VASAKAM

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

14. Did I ever close the thoroughfare to prevent trespass? There was a cart road connecting two villages for a long time. That was passing through a landlord’s land for 200 feet and joined the public place which connected the next village. That road was used by public for a very long time. The landlord had cultivated sugar cane and ground nuts in his lands on either side of the path. Children passing through the path caused little nuisance by plucking the groundnuts and breaking the sugar cane. Annoyed over this, using his muscle power, the landlord blocked both sides of the road with fencing and prevented the public usage. This made the public of both the villages to take circuitous route for one kilometer to reach their villages. This is a sin of the land lord harming the public. Except, the land lord had to fence his land and protect his crops, closing the thoroughfare used by public is a sin. The villagers became worried as they were put into hardship by the closure of the passage.The sufferings of the villagers made the landlord to sell his lands and became poor. And the family was driven to utter poverty. Hence, closure of public thoroughfare is a sin.

15. Did I ever reduce wages for work? Paddy, Maize, Jowar, Ragi and wheat like grains are cultivated. Tomato, green chillies, brinjals, ladiesfingers like vegetable plants are cultivated. Beans, bottle gourd, pumpkin, ash gourd, long gourd and pepper like creepers are cultivated.

MANUMURAI KANDA VASAKAM

Apart from these, herbs are also cultivated. Mango, palm, and betel nut like trees are also cultivated. In a cultivation like this both men and women work as laborers. Apart from these they also work in shops, selling clothes, groceries, motor, fans, machinery, units manufacturing of spare parts. And they also serve in restaurants. These establishments extract work worth Rs.100/- and pay only Rs.50/- This is a sinful act. Many a people extract work and do not compensate them adequately. This is a sin. Some pay adequate wages. This is an act of merit (Punniyam). They are Samaritans. People who compensate adequately, if they respect and recognize the labour, their business will grow day by day and flourish. And business of those who do not recognize the labour, day by day diminishes and in the course of time extinct. If farmers reduce wages for their peasants, the yield in their crops will get reduced. In due course, the agriculture itself will extinct. Avvaiyar, sings the same in her “Kondrai Venthan” “The act of goodness is reflected in the yield” Kondrai Venthan-59

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

16. Did I ever ignore the hunger stricken? Thou claim to live with dignity and clan But will not take it to your head kindly the Doctrine; Thou wander in the streets gaudily dressed with ornaments, But never do treat the hunger stricken approaching; Thou watch the performance with drums and horns But fail to read inherent excellence and hidden meaning; Thou shalt not know to read “Ettirandu” Which guard thou shalt have? Ye Dunces! Canto VI, Arutpa 5556

MANUMURAI KANDA VASAKAM

In some villages, a particular sect of people may live together as a group.They may be affluent also.This group may conduct both auspicious and inauspicious functions as a unit.This type of congregation may be useful only for such functions and not for getting rid of the evils of birth. Such groups may claim that they are disciplined and strong enough.But these people cannot get rid of the evil of birth.Merge Idakala and Vadakala ,conduct vital air to suzhumna, the altar and reach mooladhara through the nerve running down through the spinal cord and create moolakkanal with the Blessings of the Great Master and rise up,from there to Kandasthana wherein the twined in three and separated ,Easwara Nadi, conduct Kundalini upwards, for thine concentration in the Bhrumadhya through both of your eyes, make the ambrosia to secrete, remove the infirmities of the body and stabilize the “sat” and attain deathless great life. Such rarest of rare Blessings cannot be obtained by such gang. Hence the Expression of Vallalar “ Taking the Doctrine to head” means the fixing of vital air in the Bhrumadhya and concentration only. St. Sivavakkiar also speaks as under; “Oh! Thou dunces bathing in the water in the morn and eve What did the Frog achieve being in the water morn and eve? Bliss,thou shalt be blessed if both the eyes fixed and Merged in the third at the Dawn.” St.Sivavakkiar 132

This worldly life is impermanent. Body is impermanent. Assets are impermanent. Youth is impermanent. Without understanding this impermanency and considering it as permanent, People adorn themselves with costly silk dresses and jewels and show off themselves to the world. They ignore the hunger struck poor people coming across. Not only that they conduct the auspicious functions like marriages with the extravaganza of pompous feasts, musical concerts and in beautifully decorated halls which are feast to eyes. But do not have the sence to offer poor feeding for hunger struck. In Tamil letter “m” means eight and letter “c” is two. That is “Ettu Irandu” means Eight means “m” and Two means “c” without

MANUMURAI KANDA VASAKAM

knowing to join “m” and “c”, and push them through the tenth entrance (Sushumna ) and scared. The great Vallalar exclaims them as “people of world living without an iota of sympathy “. What benefit are they going to attain leading a life of impermanency treating as permanent? To eradicate the curse of birth,poor feeding only can reveal the fact to understand the Ettirandu. Understanding that “m” and “c” is the means to eradicate the birth. Ettirandu is equal to Ettu + Irrandu (8+2). {Every one practicing Yoga should know this. This is the basic concept. This is an inseparable entity of every thing. One who knows its greatness only can be beneficient from all the secrets of chittars. “There are no encumbrances for those who have understood Ettirandu” Idaikattu Sitthar

Before the other numerical system crept in, Tamil numerical system was in vogue. In that Number 8 is denoted by first letter “m” (Vowel) and 2 is denoted by another vowel “c”. The Siddha clan has employed in their verses with hidden meaning. The complete sound system of the universe has “m” and “c” as their base. Every thing has emerged only from these. Those who can understand and appreciate the greatness and importance of “Aah” and “Voo” only can attain wisdom.} Whatever may be one’s wealth and strength, whatever may be his relative’s wealth and strength and whatever may be his bondage with them, may not be able to protect him. If he has not understood Ettirandu, definitely he will die. One who understood, Ettirandu succeeded with its assistance conquers death and attain deathless life. The precious birth of human being is due to the penance performed in multiples of earlier births. If only in our youth, we appease the hungry, avoid killing, refuse meat eating, and pray unto the lotus feet of Swami Ramalinga Vallalar, Swamy will be with us in our thoughts and make us understand our body, our soul and also about the blemish of our body and soul. He makes us understand that blemish of mind is due to the blemish of the body

MANUMURAI KANDA VASAKAM

which led to the lack of clarity of knowledge and also blesses with light of the soul to appear in our soul, by teaching us the remedies for removal of blemish in the body leading to removal of blemish in our soul. Those who have understood “light of soul” will attain “deathless great life”. Once you are born a human being, you shall be in the company of great men and lead life perfectly according to their direction and cross this birth and that is the gain of Athma in this birth. The same moral has been explained by Swamy Ramalingar: Thou claim to live with dignity and clan, But will not take it to your head kindly the Doctrine, THIRUVATUPA-VI CANTO 5556

Mid devotees they’re great who hunger’s pangs sustain, Who hunger’s pangs relieve a higher merit gain. The power of those who perform penance is the power of enduring hunger. It is inferior to the power of those who remove the hunger (of others). Thirukkural 225

Delight of glad’ning human hearts with gifts do they not know. Men of unpitying eye, who hoard their wealth and lose it so? Do the hard-eyed who lay up and lose their possessions not know the happiness which springs from the pleasure of giving ? Thirukkural 228

Believe in one, believe in God; remember all wealth will leave one soon; look on the face of hungry folk; Trust good deeds and friendship good; be Just; content with your lot. O heart ’tis my advice to you Saint Pattinathar, General verse 20

MANUMURAI KANDA VASAKAM

Some may undertake agriculture in acres of land. Among them, some may share their food with the peasants working for them and make them happy. For example, if he takes Iddli, dosa, chutney and sambar (staple food of south Indians) for his breakfast, he will give the same for his peasants also. But some may have delicious food for them and provide stale food of previous night for their peasants. Yet some other may take delicious food and keep the peasants hungry without providing any food. In case of peasants who were fed by the master of the first instance, even if they are asked to take rest for a while, the peasants may not and in turn work for some more time and weed out in two more segments before the dusk. Whereas, in the fields of men who have not fed the peasants, whatever may be their toil, day by day the fertility of the soil and agriculture will be diminishing. What we have to understand by this is,if we feed the peasants working with us and make them happy, the yield may be of ten fold. The very object of Almighty, providing us assets is to feed the poor and appease their hunger. But not taking care of poor and not feeding them is a breach of trust of the Almighty. This is a sin. Poor feeding gives us good health, longevity of life and unity in the family. Not only that, we will also be blessed with off springs of good character. Moreover, we get respectable friendship. We will have benign thinking of hosting the guests and as a result to get an opportunity to enrich friendship. Not only that, we can get the knowledge to understand the curses of the birth and maturity.Only matured can get the Blessings of the prime deity and consummate leader preceptor and get rid of birth. These are the benefits of eradicating hunger. Except these, though opportunity is available, ignoring the hungry is a grave sin.

17. Did I ever refuse alms for beggars? Some may be affluent as a result of their benign merits in their past births. They may be approached for food by the hungry, some poor may seek clothing and some poor may seek financial assistance for their daughterâ&#x20AC;&#x2122;s marriage.

MANUMURAI KANDA VASAKAM

Such rich people shall fulfill the needs of the poor and accrue punniyam (Merits). The very purpose of affluence is only to assist others. Except that if they retain their belongings firmly it is a sin. This act may subject them to the angry of the Almighty. Charity for poor will assist one in this birth and births to follow. People, who have understood the impermanency of materialism, shall accrue benefits for this birth and next through such materials. Unenduring is all wealth; if you wealth enjoy, Enduring works in working wealth straightway employ. Wealth is perishable; let those who obtain it immediately practise those (virtues) which are imperishable., Thirukkural 333

See that thy life the praise of generous gifts obtain; Save this for living man exists no real gain. Give to the poor and live with praise. There is no greater profit to man than that. Thirukkural 231

When man is born, the body and soul are together. This body extincts and not the soul. The intelligentsia preserve this life, they donate and undertake virtuous acts when the richness come to them and earn enrichment to their soul. This knowledge is wrought through the preaching of the scholarly preceptor. Except that, if one treats this nonpermanent and destructible material as permanent and affiliate themselves firmly to it and do not resort to benign activities, their soul may not get enrichment. Hence, if you take the birth of a human being, you shall believe that there is papa and punniyam. Only those believe in God can understand papa and punniyam. The atheist cannot understand papa and punniya.Only those who have understood papa and punniyam can remove papa and enhance punniyam. Those who have enriched their punniyam can only get the

MANUMURAI KANDA VASAKAM

company of an enlightened preceptor. Once you get the company of the enlightened master, he may preach the nature of body and soul. The great preceptor who is the lord of virtue merges with the body of the blessed, who received preaching and unites the pupil of left eye known as Chandra kalai and pupil of right eye known as Surya kalai in the Sushumna and he also fuses in it. After fusing, removes the dirt of the body and illumines it. Knowledge of Science of Breath Leads to Immortality Inhalation, Exhalation, and Retention both ways The Science of Breath thus consisting They know not; They who know the Science of Breath Are destined to spurn the God of Death. Thirumanthiram 571

When those you find from whom â&#x20AC;&#x2122;tis meet to ask,- for aid apply; My very armlets told me long before. My bracelets have understood before me the (mental) separation of him who rules the cool seashore. Thirukkural 1051

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

MANUMURAI KANDA VASAKAM

Who giving nought, opines from wealth all blessing springs, Degraded birth that doting miser’s folly brings. He who knows that wealth yields every pleasure and yet is so blind as to lead miserly life will be born a demon. Thirukkural 1002

Who lust to heap up wealth, but glory hold not dear, It burthens earth when on the stage of being they appear. A burden to the earth are men bent on the acquisition of riches and not (true) fame. Thirukkural 1003

The mother earth bears patiently the living beings of single sense to five senses. But she bears reluctantly the six sensed human being without any mercy or sympathy.She becomes elated when she bears the men of punniyam. She becomes broken hearted when bears the sinners. “It is natural for the poor to beg” Vetriverkai ..57

As a consequence of the misdeeds of past birth, people take birth in the poorest of poor family and go for begging. To help such people is the duty of those who are affluent and sympathetic mind. “It is the duty of the affluent to assist the needy.” Vetriverkai 58

It is the duty of those who become affluent as a result of their act of merits in the past birth, to help those who seek their assistance. Except that, without helping retention of such things is ignorance. “Ye! vile and gullible men Who have hoarded your hard earned money, listen Ye! sinners who will enjoy such money? Once soul leaves this body. Avvaiyar Nalvazhi 22

MANUMURAI KANDA VASAKAM

One may accrue assets by doing variety of business, avocations and by cultivation. They may bury underneath the earth such assets safely. They may do it without the knowledge of their son and wife and may not disclose such location to them. Such people may die in an accident, heart attack, poisonous reptile bite, murder by enemies and due to incurable diseases. The assets of such people may not be useful to his wife, children and close friends. Affluent shall undertake act of kindness and enrich their spirituality. It is foolish to hoard the assets underneath the earth. They have not understood the nature of assets. The wise always enrich their spirituality by acts of kindness whenever they get assets. Do deeds of virtue now. Say not, ‘To-morrow we’ll be wise’; Thus, when thou dies, shalt thou find a help that never dies. Defer not virtue to another day; receive her now; and at the dying hour she will be your undying friend. Thirukkural 36

‘Virtue’ sums the things that should be done; ‘Vice’ sums the things that man should shun. That is virtue which each ought to do, and that is vice which each should shun. Thirukkural 40

Oh foolish one who think that they can live in this great world, Without worshipping the feet of Him with cock in his flag, The disease caused by the powerful fate, of your great mistake Will not allow you to enjoy all the wealth that you have earned, And even if you bury that wealth deep, will it ever follow you? Kanthar Alangaram 20

Will it be possible to get the Blessings of the preceptor of gnosis (Lord Muruga) if any one hoards their assets earned through the Blessings of Lord Almighty and deeds of Punniya, and the hunger of the poor is not appeased.?

MANUMURAI KANDA VASAKAM

Whenever I think of Him at any time, the Lord Muruga would come before me riding on a blue peacock, with the pretty tribal girl, Valli And the 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

Men of Gnosis undertake acts of virtue and attain deathless great life. But the misers without helping anyone are subjected to various diseases and die. The wise man do acts of virtue and with the Blessings of the preceptor of Gnosis attain heavenly abode. The misers will not get such an opportunity. Saint Avvaiyar in her book “The Good Path” (Nal Vazhi) says that there are too many castes in the world. One should abhor those and shall understand that there are only two castes. The Men who have raised their assets through righteous way and do act of kindness and assistance belong to one caste and the misers who without helping others through acts of virtue and hoard the assets are the other caste. “In the 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. “All Ailments Assail, If in Charity You Fail Consumption and anemia, asthma and colic pain— Such the lot of those who nothing in charity give; Snake and thunder, sore throat and fleshly ills, Approach not them that others’ needs relieve.” Thirumanthiram-263

MANUMURAI KANDA VASAKAM

For those who do not appease the hungry of the poor through the assets earned from the past good deeds and Blessings of Almighty, cough, anaemia, cold related diseases and severe fever will land in. Except that one resort to kindness with the assets, they will be protected from the instant death by the causes of wild poisonous reptile’s bite and natural calamities like thunder and lightning and ulcers formed in the stomach. So says Thirumoolar the great. Hence, if we do not help those who beg we may have to suffer due to various diseases. As the kind hearted feed the hungry poor, no disease or misery approach. They get diseaseless life, longevity of life and also spiritual upgradation in this birth and births to follow. Hence, once born as a human being, should have the strength of righteous deeds and spirituality. Those who love strength of righteous deeds and spirituality shall be vegetarians by food habit. Feed one or two poor monthly once and chant the manthra as below for ten minutes both during morning and evening. “Ohm ! Thirumoola Devaya Nama:” “Ohm ! Ramalinga Devaya Nama:” “Ohm! Agasthisaya Nama” “Ohm! Pathanjali Devaya Nama”. If so done, all the sins of past are absolved and punniyam enters. Body health and longevity of life happens. The cruel poverty disappears and affluence enhances. The thought of helping others, which is feeding those who are hungry, appears. To appease the hungry of poor is the real spirituality. This is the remedy to absolve the misery of birth. “Denial Leads to Misery Bliss and pain—these two woven into the web of life, Result from deeds of our own devising; The Bliss of giving they knew, and yet the fools gave not, The shrivelled of heart, to charity unwise, its glory unknowing.” Thrirumanthiram 267

MANUMURAI KANDA VASAKAM

Some lead a royal life with fame with all facilities of wealth, good health and longevity of life. Some suffer throughout their life being born in cruel poverty stricken family. They yearn as what to do for next meal. They may not have shelter. They may yearn as what to do for alternative dress other than that is worn. This status is the result of the deeds of good and bad in the past birth. Those who have appeased the hungry poor in earlier birth live a royal life of richness. But the misers who have not appeased the hungry though affluent in previous birth suffer miserably in the present birth in utter poverty. Hence one should understand the deeds of good done in this birth bring not only lot of goodness in the present birth, but also will be of assistance in the future births. Do deeds of virtue now. Say not, ‘To-morrow we’ll be wise’; Thus, when thou diest, shalt thou find a help that never dies. Defer not virtue to another day; receive her now; and at the dying hour she will be your undying friend Thirukkural 36

Hence by feeding hungry poor, one should accrue punniyam for this birth and that follows. It is a sin to say no to those who beg.

18. Did I ever Carry tales and spoil the relationship ? Normally, people live amicably with friendship in a society. Under certain circumstances, due to enmity they may get separated. Later on the inimical may pretend to be friendly and join them with internal hatred. The very purpose of being friendly with the family is to wreak vengeance with an internal agenda. Unaware of this, the other side may be friendly as usual. At an opportune time, when the husband is away, they may tell the wife, “Your husband has illicit relationship with other woman”, and may throw false allegations and split the relationship of husband and wife’s well knit relationship. Similarly, when wife is away, they may throw false allegations over the wife and tell “the conduct of your wife is bad. In your absence, she has illicit relationship with other man”.

MANUMURAI KANDA VASAKAM

Like this they carry tales to wife when husband is away and to husband when wife is away and appease internal enmity. Because of this, suspicion creeps in and finally the family is shattered. Such an act is a grave Sin. If someone carries tales about the husband to a wife without enquiry into its veracity, one shall not jump to wrong conclusions. If one takes a decision without going into the merits of such tales, the family will be shattered. “Trivial is the reunited friendship After it is separated if you look at Removed husk, though be little And pasted back to the paddy, May lose potence to germinate” Duraimangalam Sivaprakasa Swamigal Nanneri verse no.5

Almighty has created variety of grains. Paddy is one among them. Paddy does not germinate even its small portion of husk is given up. Even the given up part is pasted and sown, it shall not germinate. Similarly, friends separated due to enmity, even if reunited, it may not be with true love as it was earlier. “The wife and Husband without any difference Shall undertake an avocation, In unison though are they two, As the sight is one for eyes two” Duraimangalam Sivaprakasa Swamigal Nanneri verse no.6

When the Almighty created human beings, He created them with two eyes. Both the eyes simultaneously see only one sight. Similarly, husband and wife are two different entities. They shall be united and one in their thought. That is the favourable atmosphere for living. When husband suspects wife or the wife suspects the husband, they shall talk to each other with open mind and resolve their issues. This is good for them and for their family. Except that, if we allow suspicion to grow, that may shatter the family, Dread not the foes that as drawn swords appear Friendship of foes, who seem like kinsmen, fear! Fear not foes (who say they would cut) like a sword; (but) fear the friendship of foes (who seemingly act) like relations. Thirukkural 882

MANUMURAI KANDA VASAKAM

“Thou shall not go as the mind leads, Don’t believe the foe as friend, Don’t bury the treasure remaining hungry, Don’t forget ever acts of virtue, Don’t be angry and not incur agony, Don’t be in the company of men in anger, Thou shalt hail Valli,of the race Seeking fortune, the consort of The Lord on peacock’s back.” Ulaganathar Ulaganeethi verse 3

Anvil where thou shalt smitten be, when men occasion find, Is friendship’s form without consenting mind. The friendship of those who behave like friends without inward affection is a weapon that may be thrown when a favourable opportunity presents itself. Thirukkural 821

To pliant speech from hostile lips give thou no ear;’ Tis pliant bow that show the deadly peril near! Since the bending of the bow bespeaks evil, one should not accept (as good) the humiliating speeches of one’s foes. Thirukkural 827

In hands that worship weapon ten hidden lies; Such are the tears that fall from foeman’s eyes. A weapon may be hid in the very hands with which (one’s) foes adore (him) (and) the tears they shed are of the same nature. Thirukkural 828

Carrying tales is backbiting. But talking from the heart is talking truth. Backbiting is concoction and imaginary. That is against the truth. Carrying tales about others and shattering the family is a Sin.

MANUMURAI KANDA VASAKAM

19. Did I ever Desert in the midway? Friends move with each other cordially. Now and then small small issues cropping up are natural. When issues crop up, some may more generously excuse the troubles/problems they caused. But some take them to heart, become inimical and wait for a chance to wreak vengeance. Such friends, waiting for a chance with a vengeance, pretend to be friendly with the generous friend. But in the heart of hearts the enmity prevails. The generous friend may approach the pretender and explain the financial crunch and seek assistance for his daughter â&#x20AC;&#x2122;s marriage. The pretender may treat that the opportune time had come to avenge him and may tell him to commence the preparations for the marriage and promise to come to his assistance later. The true friend, believing his words, may commence the preparations for his daughter â&#x20AC;&#x2122;s marriage and complete engagement with the money available with him. Due to financial crisis after the engagement, and before the marriage, the generous friend may approach the pretender and tell him that he has commenced the marriage preparations believing his promises and was running short of money and may ask for his assistance as promised to conduct the marriage successfully. But the pretender may refuse on the plea that he had not received the money back lent to a person already and there was no money to spare. The deceived one will struggle either to stop or proceed further. He may feel as though he had been deserted in the midway. If there is no money on hand, at least one week before the marriage, the marriage may be stopped. Withdrawing from a promise already made is a Sin and breach of Trust. Yet, some others may be agriculturists in the villages. During the course of cultivation, the crops may be in the process of ripening and there may be scarcity of water. The farmer may approach his friend for assistance to deepen the well to draw sufficient water and save his crop. The pretender may say that he had no money at

MANUMURAI KANDA VASAKAM

that time and might advise him to take loan on one or two percent interest and continue the cultivation immediately and that he might come to his rescue later. Believing, farmers may go on loan for an emergency, dig wells and proceed with cultivation. But the friend, who promised financial assistance, may disappoint them with no assistance as promised. This may lead to the poor peasant paying interest after interest and finally, might land up in a situation to dispose of his land. Like this, promising a friend financial assistance and refusing to keep it up later on is a grave sin. Some more may like to send their children for collegiate education after school education is over. They may approach their friends for financial assistance, as these facilities are available only in other cities. The pretender, the friend with hatred in heart, also may suggest him to admit the child with on hand money and may promise to assist him for hostel fees, term fees and other incidental expenses. He may believe him and put his ward in the hostel of the college in the town. During studies, he may be able to meet the expenses only for few months with whatever he had on hand, when money is exhausted, he may approach the friend, and the friend with enmity in heart may refuse. This may not only lead to discontinuity in his wardsâ&#x20AC;&#x2122; study and also loss of his money spent already. Such breach of trust is a Sin. Some might have saved for their childrenâ&#x20AC;&#x2122;s marriage. His friend may approach him to lend the money which is of no immediate use, for his business with a promise to return, definitely for the marriage and the marriage in no way will be disturbed. And he may also pay the interest regularly. As the money is available with the friend, they may fix up marriage and proceed with preparations. When the money is required, the inimical friend may avail the opportunity and say that he can pay only the interest and not the principal. And nothing more can be done. The proposed marriage may be disrupted due

MANUMURAI KANDA VASAKAM

to this. Such refusal to return the assistance availed is cheating and is similar to deserting people in midway. This is also a Sin. Some other may plan to start a grocery or cloth shop. As they are not able to run the shop with the money available with them, they may seek assistance from a friend. The pretending friend may avail this as an opportunity to wreak vengeance and may advise him to start the shop paying advance and the infrastructure and promise him financial assistance for purchasing the business materials. Believing his words, he may take a place, purchase infrastructure materials like tables, chairs, racks and make arrangements for commencing the business. When he approach the friend for financial assistance for purchasing materials, he may refuse. The friend, who commenced the business, may lose the materials with him and may not be able to continue the business. Cheating a friend who believed him at a time of necessity is equal to deserting in the midway. This is a Sin. ’Tis never good to let the thought of good things done thee pass away;Of things not good, ’tis good to rid thy memory that very day. It is not good to forget a benefit; it is good to forget an injury even in the very moment (in which it is inflicted). Thiurukkural 108

Of friends deserting us on ruin’s brink, ’Tis torture e’en in life’s last hour to think. The very thought of the friendship of those who have deserted one at the approach of adversity will burn one’s mind at the time of death. Thirukkural799

MANUMURAI KANDA VASAKAM

Dread not the foes that as drawn swords appear; Friendship of foes, who seem like kinsmen, fear! Fear not foes (who say they would cut) like a sword; (but) fear the friendship of foes (who seemingly act) like relations. Thiurukkural 882

Though slight as shred of ‘sesame’ seed it be, Destruction lurks in hidden enmity. Although internal hatred is as small as the fragment of the sesame (seed), stilldoes destruction dwell in it. 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.” Avvayar Moothurai 23

A friend who does not know swimming may seek the assistance of a friend knowing swimming to cross the river. He may also promise. Believing his words, the person not knowing swimming while going with him may be deserted by the person knowing swimming due to internal hatred and enmity. This may lead to the death of the person who does not know swimming. This is deserting in the mid river. Similarly, deserting a friend who believed him totally in the midway due to enmity is like deserting the person not knowing swimming in the mid river. This is a very grave Sin.

20. Did I ever expose the refugees under distress? At times, in villages there may be communal riots in the name of castes. The worst affected during such riots are the hutments in the village. During such riots, they set fire to such hutments while the families, children and elderly are still inside. When the fire burns the hutments, it may not be possible for the dwellers to escape and may die due to burns and heartburns.

MANUMURAI KANDA VASAKAM

In some other places, temples in common place only a particular community is given the first respect with the decoration of head gear and others may be ignored. This may create riot among them and some may die. Moreover, prohibition of entry for a group may also lead to riot with loss of life. We come across such events. During such communal riots, some of the guests who are not directly connected with may also become victims to such riots. In such riots, people attack themselves mutually and destroy themselves. During the course, a person belonging to a different sect may enter into the area of rival sect. The locals may identify him and drive him out. Fearing death, and to escape from mob, he may enter into a house and take refuge under the landlord. Though the landlord belong to rival group, on seeing his precarious condition, made him cool and pacified him and locked him inside his pooja room. When the chasers approached and threatened the landlord that they saw a person of opposite group entered his house, the landlord said that there was no such person and sent them out. He waited till night and when there were no movement of men around 12 PM or 1â&#x20AC;&#x2122;oâ&#x20AC;&#x2122; clock, he took him to the relatives in the neighboring village and advised them to take care of him and send him to his village after the riot was over and to return to his village. Thus saving of a person of opponent group taking refuge and unmindful of his life is a punniyam or virtue. Not exposing men under refuge is a virtue. Except that mindful of his life, had he handed over him to the chasing mob, they would have killed him, he would have become a sinner as he would have become responsible for his death. Moreover, the chasers also would become sinners as they had killed him. Hence, one should not expose a person under distress taking refuge. As he had given refuge without exposing him, he also escaped his life. Sin did not afflict the landlord also. The chasers also escaped from the grave sin of murder. Like these, an act of individual had made all to escape from the crime of Sin and hence, not exposing a refuge under distress is a virtue (punniyam).

MANUMURAI KANDA VASAKAM

21. Did I ever be in the company of unchaste? A person was married and living with his two children. There was a prostitute in the village. Being enamored in her beauty, this man spent all his earnings on her and started living with her. His wife and children suffered without him. His wife took to labour to save her children. But in due course, she was not able to take care of the family and utter poverty made her to lose her living habitat and started living in a hutment. The amorous husband sold his house apart from losing all his property for the prostitute. He was deserted and driven out by the prostitute when he became bankrupt. When he came out being deserted, and went in search of his wife, he saw his wife living in a hut under utter poverty with untold sufferings, homeless. This situation was warranted by his illicit relationship with a prostitute. This act affecting oneself and his family is a grave sin. â&#x20AC;&#x153;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, this birth and next And is the seed for wilderness.â&#x20AC;? Nalvazhi 20

If one wants to cross the river of family life, one shall cross it with the company of good wife. Except that if one had relationship with brothels, it may lead to numerous miseries. One shall understand that the illicit relationship of a brothel may lead to loss of property, spiritual advancement in this birth and also spiritual advancement in future births. Hence, one should cross the river of family life only with the company of a good wife and not seek the company of brothels. Who weigh the gain, and utter virtuous words with vicious heart, Weighing such womenâ&#x20AC;&#x2122;s worth, from their society depart. One must ascertain the character of the ill-natured women who after ascertaining the wealth (of a man) speak (as if they were) good natured-ones, and avoid intercourse (with them). Thirukkural 912

MANUMURAI KANDA VASAKAM

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 â&#x20AC;&#x153;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 latchesâ&#x20AC;?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

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

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

“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.

MANUMURAI KANDA VASAKAM

The ascetic who was preached by the master preceptor, preaches his disciples enabling them to get salvation from this birth and also to shape their life. Such disciples pay their fees (Kanikkai). Guru Kanikkai means to assist all acts of virtue and penance. The disciples may offer this in kind and bodily assistance to the satisfaction of their Guru/ascetic. It is a sin to lose the opportunity to assist the ascetic during the period of penance even when it is available. Those who were preached shall pay the Dakshina. To forget to pay is a sin. Have other men forgotten ‘penitence’ who strive To earn for penitents the things by which they live? It is to provide food etc, for the ascetics who have abandoned (the desire of earthly possessions)that other persons have forgotten (to practice) austerity ? Thirukkural 263

Evils of Hoarding The food that feeds the needy—that alone true charity is; True men they who that simple truth do find; But they who hoard, like water in pool past access, To eat and gorge—to Charity’s ways are they blind. Thirumanthiram 253

Seek a proper Guru When you seek a Guru Seek you one, holy and pure; And then give him your all— Your body, life and wealth; And in constancy learn clear, Not a moment distracting, You SHALL SURE REACH Siva’s state Thirumanthiram 1693

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

MANUMURAI KANDA VASAKAM

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

27. Did I ever exhibit displeasure of countenance to the learned? A scholar of repute in Devaram, Thiruvasakam and Thiruppugazh was chanting them with a musical flavour. The devotees were also listening with deep involvement. The function was continuing and was extending beyond 10’O’ Clock in the night. The neighbour was a very rude man. He came to the place of the function and shouted vehemently “Why are you still making noise even after 10 ‘o’ clock in the night.? You shall stop it immediately” The scholar approached the n e i g h b o u r a n d s a i d “ S i r, D e v a r a m , T h i r u v a s a k a m a n d Thiruppugazh are masterpieces of scholarly great men. This is a very big virtue to see, read and listen to such works. Instead of benefiting by listening why do you want us to stop?” so said the scholar with painful heart. But the neighbor shouted again with displeasure of countenance “Let Punniya be there, will the neighbor not sleep even after ten o clock in the night? Do not spoil the sleep. Stop immediately without making noise.” The scholar and his disciples read the neighbor’s face and with no other way, they stopped with reluctance. The neighbour who caused heartburns to the scholar and his disciples, had fallen on evil days, his family became sickly in due course and suffered as the sin shrouded around him. Hence exhibiting displeasure of countenance at learned and scholars are a sin. Gnanis are instantaneous composers. They are capable of composing poems and verses without attending schools.

MANUMURAI KANDA VASAKAM

Their scholarly works are criticized and abused by book worms. Their acts at the end may land them in trouble. The wrath ’tis hard even for an instant to endure, Of those who virtue’s hill have scaled, and stand secure The anger of those who have ascended the mountain of goodness, though it continue but for a moment, cannot be resisted. Thirukkural 29

Arunagiri was a very great Gnani of high order. He never had his school education from his childhood. But he had the extraordinary skill of composing and singing songs. His poetic excellence and rendering attracted the king of the country very much. And the king had kept him in high esteem, respect, praise and friendship. Sambandan, a magician did not only like it but also caused lot of disturbances. At the end he incurred the wrath of Gnanis and suffered and died. Hence exhibiting displeasure of countenance at Gnanis and scholars of spiritual mastery is an act of sin.

28. Did I ever find fault in the composition of great men? “I shall tell thee now Oh my Mother The path to attain Bliss. Thou shalt worship Nandi , Thirumoolar , Kalangi , Bhogar of Nada, Sakthi Chidambaram, Pray Satta Muni, Kongana the great, pray merrily Karuvoorar, 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. Azhugannar 6

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

MANUMURAI KANDA VASAKAM

Blessings. All the sins of past births are removed and become cleansed personalities, undertake extraordinary spiritual practice and attain the Bliss of deathless great life. Thus advises St. Azhugunni Chittar, the spiritual means to attain Bliss. “Thou shalt wear holy ash worshipping Moola, his son Bogar And his son Karuvoorar! It is not intelligible to the living beings In towns and villages and to Saints and Sidhas; Do not think it as a meaningless verse; it is never like that, Crores may be the fee they offer Disclose not thou this hidden secret to the world” St. Sattamuni Nathar 10

When the saivaites wear sacred ash in their forehead, they chant Om Namashivaya, Vigneswara, Vinayaga and Muruga. When the Vaishnavaites wear tridental mark in their forehead they chant Om Namo Narayana, Krishna, and Rama .This is their custom. In this verse St. Sattai muni advises to wear holy ash keeping in mind Saint Thirumoolar his son Saint Kalingar nathar, his son Saint Bogar, and his son Saint Karuvoorar and chanting their names. All the above four Saints are very great Gnanis.St. Sattai muni is also a very great Gnani and he would not have advised as above without a valid reason behind it . The Gnanis are those who have realized the Omniscient and the Omnipresent Almighty in their own” self “and worshipped them. Gnanis are those who have merged with omniscient and God, without any difference between them and God. Such Gnanis and God are one only. Wearing sacred ash in the forehead, keeping in mind the God Almighty and the Gnanis are same . Saint Sattai muni advised to chant the names of the Gnanis because without the Blessings of them one may not be able to reach the omniscient and the Lord Almighty. It is

MANUMURAI KANDA VASAKAM

impossible to realize or reach the Almighty without the guidance of the universal preceptors, the Gnanis. Hence St. Sattai muni impresses that instead of first chanting the holy names of God one shall chant the names of the Gnanis first and get the Blessings of the universal preceptor. Without knowing this some may argue meaninglessly as to one should not wear sacred ash chanting the names of siddhas and Gnanis instead of God . Moreover they may claim that these verses are erroneous and find fault with the composition of the Gnanis without understanding the real meaning. Such people are subjected to the wrath of the Gnanis. Finding fault with the composition of the Gnanis is a sin. This is what have been impressed upon by Saint Ramalingar. Thou shalt invoke the Blessings of The guardian Karuvoorar, Boganathar, The merciful Agasthi, Sattanathar. The elderly Konganavar, Brahmasithan The most inspiring Machamuni, Nandi devar The cohesive Korakkar, Patanjali, The sharp Idaikkadar and Chandikesar The father of ancient logic of expression Vasamuni and Kamalamuniâ&#x20AC;? St. Romarishi

In the above verse Saint Roma introduces the great Saints and Gnanis like Saint Karuvoorar , Saint Boganathar, Saint Agastheesar, Saint Sattai Nathar , Saint Macha munivar, Saint Nandeesar, Saint Gorakkar, Saint Patanjali muni, Saint Idaikkadar, Saint Chandikesar, Saint Duruvasa muni and Saint Kamala muni for their spiritual advancement. Saint Roma Rishi is also a very great Gnani. Those who want to get salvation from this birth should read and follow his compositions, except that without understanding the hidden meaning of the composition one should not find fault with them as one is not able to decipher the hidden meaning.

MANUMURAI KANDA VASAKAM

Hence finding fault in the composition of the great men is a sin. Erratic criticism, finding fault and mocking at the composition of Siddhas and Gnanis not only adds to the bundle of sins but also will be subjected to wrath of them that will lead them to the hell. If one cannot understand the real meaning he should keep quiet. Just because one is not able to understand the verses of the Gnanis he shall not find fault with them. Gnanis and siddhas composed their verses according to the social structure of their time moreover they are written in the dialect of the society easily intelligible to them. Hence one shall not find fault with them merely looking at their structure as lacking in the poetic nuances. Moreover the verses of Siddhas are highly symbolical*. Literally they may mean something ordinary but it will have hidden meaning which is extraordinary. Their compositions are structured in a form and style as to be intelligible only to the men in the path of gnosis and spirituality. Their real hidden content can be understood only by men in the lineage of preceptors. Abnegation of Desires Leading to Liberation Through Yoga I sowed the seed of brinjal And the shoot of balsam-pear arose; I dug up the dust; And the pumpkin blossomed; The gardener-gang prayed and ran; Full well ripened the fruit of plantain. Thirumanthiram 2869

Control Senses In Brahminâ&#x20AC;&#x2122;s home are Milk Cows Five With none to herd them, they stray uncontrolled, If a cowherd there is, and controlled they are, The Five Cows will milk in abundance give. Thirumanthiram 2883

If we read the above verses of Thirumanthiram, the letters

MANUMURAI KANDA VASAKAM

may give ordinary meaning and thoughts but they are written with very deep hidden meaning and secrets. Ordinary book worms cannot understand the hidden meaning of such compositions. Except with the assistance and guidance of the preceptors in the lineage of gnosis one cannot understand them fruitfully. * Sacred books are written in more than in one level. Most of the time they hint at deeper meanings than one apparent on the surface. They often employ symbolism, Metaphor, simile and parable to express realities that are too subtle are multifaceted to explain outright. Often one meaning is suggested by a single image or passage; 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. So the second thing we are looking for is veiled meaning and this calls for the art of interpretation. In general ,there are two sorts of interpretation. The first is to determine undercurrents of meaning which the author consciously intended.The second is to identify and evaluate elements which are indicative of the authorâ&#x20AC;&#x2DC;s broader literary, cultural and historical milieu or indicate psychological or social realities of which the author might not have been consciously aware or which representarchetypes or ideas which can be traced cross- culturally â&#x20AC;&#x201D;Windows into the infinite; A Guide to the Hindu Scriptures Barbara Powell

29. Did I ever enslave a bird trembling in a cage? Many of the winged are free birds flying high independently. Birds like parrots are at times reared as pets. Some may enslave a free bird like parrot in a cage and train them to speak. Such parrots may learn and invite the guests visiting the trainerâ&#x20AC;&#x2122;s house and greet them vocally.

MANUMURAI KANDA VASAKAM

It will be so sweet when the parrot speaks and also looks very beautiful. On listening to its voice, the guests and the hosts become very very happy. But the enslaved parrot will always be trembling for life due to fear of death. The master does not understand the feeling of the parrot. But St. Ramalingar asks us whether such harm was meted out to birds trembling by him. The birds which are free to fly to be enslaved is a sin. St. Ramalingar says that whenever he saw withering plants, he also withered. When Swamiji is not able to tolerate the suffering of a single sensed plant, how would he accept a bird trembling in a cage?

30. Did I ever Prevent the calf to feed on the mother? Some may rear cows at home. Normally they are taken for grazing to the fields in the morning and brought in the evening. On seeing the mother cows, the calves may neigh sounding to feed on. The mother cows also may approach fast to feed them. The owner may also let loose the calves only to milk the cow. The calves also may jump forward to feed on the mother and may lick the udder. The cow may yield and the calf may feed on. The cow licks the calf passionately. Once the nipples start oozing out milk, the master separates the calf from its mother in the middle of its feeding and draws the milk from the udder completely. The separated calf may cry Ma, Ma, out of hungry. Prevention of calf from feeding on its mother is a sin. St. Ramalingar has understood the suffering of the calf by querying â&#x20AC;&#x153;Did I ever prevent a calf feeding on its mother?â&#x20AC;? He advises it as a Sin. It is the results of virtuous act of earlier births that one is bestowed with milking cows. This is known as blessing for milk. If one prevents the calf feeding on its mother, the blessing for milk got through the virtuous deeds of past may not continue in the following births.

MANUMURAI KANDA VASAKAM

31. Did I ever grow my body eating flesh? The Mother Nature has blessed the humanity with vegetables, like brinjal, drumstick, beans, cluster beans, long gourd, ladies finger, bitter gourd, sweet pumpkin, ash gourd and greens, and fruits like apple, pineapple, jack fruit, mangoes, plantains, pomegranates and roots like, radish, beetroots, potatoes, sweet potatoes and grains like paddy, wheat, maize and pulses like, Bengal gram, groundnuts, green dhall, toor dhall and energetic nuts like cashew, badam, pista for the healthy life of human beings. Moreover, buffalo milk, cow‘s milk and their dairy products like, curds, buttermilk, butter, ghee are also gift to human beings. These are very rich in all types energy and nutrients. Why should men kill the living species and consume their body even after using all these natural products? “This is a Sin” says St. Ramalingar. Even the Lord Almighty, our Creator will not accept this. Thirumoolar also tells the same in his Thirumanthiram. Meat Eaters Will Have to Face Hell’s Torments The ignoble ones who base flesh do eat, Death’s agents bind them fast for all to see; And push them quick into the fiery jaws of hell, And fling them down there for ever to be. Thirumanthiram-199

Killing a living being and eating its flesh is not suitable for spiritualist. If any one eats like that it is certain that he cannot obtain the Blessings of Lord Almighty. St. Thiruvalluvar also stresses the same thing in his Thirukkural How can the wont of ‘kindly grace’ to him be known, Who other creatures’ flesh consumes to feed his own? How can he be possessed of kindness, who to increase his own flesh, eats the flesh of other creatures. Thirukkural 251

MANUMURAI KANDA VASAKAM

Hence those who kill and eat flesh cannot obtain the Blessings of Lord Almighty. Some may woo ladies and after illicit relationship may cheat them without marrying. Some may abuse the virtuous acts of others. Some may abuse sincere devotees and may cause heartburns. Some more criticise Gnanis. For such of those sinners, later on the whole body may get scabies, itches and ulcers and may emit foul smell after its decay. They will be too awkward to look at. The great men of non meat eating when looking at the mean, look at them only as ulcers of the body and not as food. If flesh you eat not, life’s abodes unharmed remain; Who eats, hell swallows him, and renders not again. Not to eat flesh contributes to the continuance of life; therefore if a man eat flesh, hell will not open its mouth (to let him escape out, after he has once fallen in). Thirukkural-255

Whose souls the vision pure and passionless perceive, Eat not the bodies men of life bereave. The wise, who have freed themselves from mental delusion, will not eat the flesh which has been severed from an animal. Thirukkural-258

Than thousand rich oblations, with libations rare, Better the flesh of slaughtered beings not to share. Not to kill and eat (the flesh of) an animal, is better than the pouring forth of ghee etc., in a thousand sacrifices. Thirukkural-259

St Thiruvalluvar, St. Thirumoolar and many other Gnanis treat meat eating as Sin. St. Ramalingar also says for growing one’s body eating other’s body as Sin. Hence, one shall eschew from eating meat. Except that, if any one eats meat, one may not get the Blessings of the Almighty.

MANUMURAI KANDA VASAKAM

32. Did I ever sell mixing up Paddy and Sand ? Farmers raise paddy in their fields. While doing so, they may use about 25 kgs of paddy for seedling and may transplant after proper manuring. This may yield in multiples of hundreds and thousands and may fetch around 30 to 40 quintals of paddy. This is a blessing of Almighty. The Lord Almighty in the beginning created a paddy seed and also created an inbuilt capacity to generate multiples. And at a later stage, to thousands and crores and showered his benign Blessings on the humanity to benefit. In the paddy of blessing by Almighty, some gullible businessman may mix up sand with a profit motive with avariciousness, thinking that half kg for a bag may profit fifty kg for hundred bags. It is a betrayal of trust to the humanity to mix up the food products blessed by the Lord Almighty. This is also a betrayal of trust to the Almighty. Hence, adulteration of paddy is a Sin, says so, St. Ramalinga Swamigal. Swamiji explains the similar thought of Godâ&#x20AC;&#x2122;s grace on us in this Arutperunjothi Agaval. 13. NUMBERS Oh Supreme Grace of Light! Thou shalt propagate One in Oneness and negated thousands in one. Attachments contracted Thousands Thine scrutiny found crores and crores Endless are the means to reach Thee Thou made us to follow them End is the Bliss of endless Crores and crores thou bestowed. Arutperumjyothi Agaval 622-628

MANUMURAI KANDA VASAKAM

14. SEED AND THE YIELD Oh Supreme Grace of Light! Seed is one and yield is manifold Thou hast made it uniform in all. Thou hast made to sprout that plant From that that seed alone. Thou art the creator of seed, maturity in it To yield in abundance. Thou created the Seed to sprout Sprout to grow and yield. Thou created the Seed in a Seed Seed of the breed unchanged. Thou multiply the yield of yield and Only yield of the yield and none other. Thou made not to sprout other than sown And not to spread other than the sprout. Thou made consistency in the seeds And the consistency not to fail yield. Thou created intelligence to feel the consistency And the consist of consistency to germinate. Arutperunjothi Agaval 630-646

33. Did I ever harm loved ones ? People live amicably with love and affection with unity mutually in a society. While so, if one is in trouble, the others lend their support and protect them and live friendly. While living so, with mutual love, problems may arise in places of work, in agriculture, in business or in family issues. Due to these problems at times one may speak angrily. In such occasions, one shall always relate the assistance and help o ff e r e d b y t h e m , u n m i n d f u l o f t h e i r a n g e r, a n d s h a l l immediately forgive and forget. If one takes it to heart, then the enmity crops up.

MANUMURAI KANDA VASAKAM

Except that, taking to heart whatever he spoke in anger, unmindful of his all assistance and help, harming one is a grave Sin., so says Swamy Ramalingar. â&#x20AC;&#x153;When those to whom with strong desire we clung as good, Prove otherwise, keep the sad secret hid,-Cling to them still. The growing grain has husks; the water has its foam; Flowers too have scentless Outer sheath of leaves.â&#x20AC;? Naladiyar 221

After becoming friend after thorough investigation, if there are still infirmities, they shall be tolerated magnanimously. Instead of deserting him for minor mistakes, one shall accept him. It is natural to have husk in the paddy. We remove the husk and eat rice and do not prohibit paddy. It is natural to have thorns or leaves underneath beautiful flowers. We use the flowers after removing them and do not desert the flower. Similarly we shall ignore the infirmities of a chosen friend and adopt his good qualities. Effaced straightway is deadliest injury, By thought of one kind act in days gone by. Though one inflict an injury great as murder, it will perish before the thought of one benefit (formerly) conferred. Thirukkural-109

To punish wrong, with kindly benefits the doers ply; Thus shame their souls; but pass the ill unheeded by. The (proper) punishment to those who have done evil (to you), is to put them to shame by showing them kindness, in return and to forget both the evil and the good done on both sides. Thirukkural-314

In the First couplet, Valluvar said that we should forget the harm done to us keeping in mind the past good deeds. Moreover, we shall do deeds of good to make him bow down. When it is so, it is a Sin to harm those who have done so much good to us, says so St. Ramalingar.

MANUMURAI KANDA VASAKAM

34. Did I ever close down potable water pond? During the rule of Monarchs, every king used to create water collection ponds depending upon the requirement of the village or hamlet, which will collect water during rainy season. This will serve as a source of drinking water and will be protected by them. There are good lot of such water ponds and tanks in our country. In one such village, there was a rich man with strength of muscle power and money power. It was the wonted practice of the elite people, middle income and lower order to draw water from that pond. During the course of drawing water, some ladies may behave decently and speak politely. And some may be indecent and use slang and abusive language. The rich man could not tolerate the ladies using slang and the downtrodden using the pond. And one day, overnight he closed the potable water pond with his muscle and money power. Without tolerating the nuisance of few, the rich man closed the potable water pond used by the villagers with his muscle and money power. And the villagers were baffled as they could not do anything against his might. With no other means, the villagers walked Two kilometers to fetch water and led a miserable life. Over a period of time, the neighboring villages also objected to taking water from their village. Hence the villagers used only hard water as there was no potable water and suffered. The sufferings of the people affected the rich man and became a Sinner. Without resorting to deeds of good through the assets gained through the mercy of the God, with the might of affluence if one resort to closing down the potable drinking water pond leading to accrual of grave sins, one shall understand that in the future births he may lose all the Blessings, assets, become poor, may not have food to eat, dress to cover and shelter to live in and also may suffer without drinking water.

MANUMURAI KANDA VASAKAM

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

35. Did I ever fell shady trees used to rest in scorching sun? During the regime of Monarchy, the kings used to plant shady trees like banyan, peepul and neem on both the sides of the road and in public places, which give cool shades even during summer. The travellers used to take rest underneath such trees. Moreover, domestic animals and birds also used to assemble underneath. Thousands of birds, used to live on these trees and feed on the fruits. During summer, due to unbearable scorching sun, both animals and human beings used to take rest underneath the trees and leave after freshening. During night, we can listen to birds chirping and communicating with one another in their own language. Like these, the trees used to be a very big support for all the living beings. There may be many acres of land belonging to a landlord adjoining the tree. The land lord thought that the shade of the tree falling on his lands may cripple his crop and felled the tree using his muscle and money power, unmindful of the use for human beings , domestic animals and the birds. The domestic animals suffered during summer as they could not rest for a while. The travellers also suffered. The birds lived there, also lost their shelter. It is a Sin says St. Ramalingar to fell a tree that was assisting by its shade to living beings, to meet selfish ends. One should understand that the sufferings of living beings caused due to the sinful act of felling of tree by the land lord may cause serious diseases and may have to sell the lands for treatment which in turn may lead to poverty and miserable life. Note: 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.

MANUMURAI KANDA VASAKAM

36. Did I ever destroy others’ crop out of enmity? During the rule of monarchs, in order to provide irrigation to the agricultural lands, they used to create ponds and tanks across the water ways to collect water during rainy season. Veeranarayanapuram (Veeranam) and Madurantakam are such tanks built in Chozha kingdom for public utility. The lands adjacent to such tanks get water on turn basis for irrigation. They used to supervise such system through an elected person known as “Karaikkarar”. To solve the disputes arising out of watering, there used to be Arbitration in the villages, and judgment will be delivered. There was a big landlord with many acres of land doing agriculture adjacent to the tank. In advance of his land, there was a small farmer with only one acre of land cultivating and leading his life. The big land lord compelled the poor man to sell his land which was his source of livelihood. But the poor farmer, pleaded that that was the only land he had and was the sole source of his livelihood, which he cannot part with. The land lord became very angry and diverted the channel feeding water to the poor man’s land to his lands and prevented water to his lands and spoiled the cultivation. Aggrieved by this, the poor farmer represented to the village presidium and the tank supervisor for justice. The village presidium called the land lord for enquiry and ordered that he should provide the requisite water facilities for the poor man’s land and also condemned his action. The landlord became very angry and was waiting for a chance to revenge on him, as he felt insulted in front of village presidium as they condemned him. When the poor man’s crops were nearing harvest, the landlord with his men and cattle completely destroyed the crops. The poor man was subjected to much hardship and suffered a lot. He was under mental agony, as he had lost the harvest. His pain and suffering brought multi various diseases to the landlord and also subjected to serious and severe suffering which led him finally to lose his lands. One shall understand the content that destruction of other crops out of enmity is a Sin, as profounded by St. Ramalinga Swamigal.

MANUMURAI KANDA VASAKAM

37. Did I ever demolish Public Hall? During the regime of monarchy, kings used to construct public halls for public utility to provide shelter for disabled, aged, destitute and for the travellers. Some generous persons may bring and supply food to these shelters in a Kavadi. Kavadi is a means to carry food. Two receptacles are hung on either side of a rod and the rod being held in the shoulder and carried. One side carries the cooked rice or others and the other side receptacles with side dishes. Such persons carry this Kavadi barefooted to the houses in the village and collect the offerings. And at the end, carry it to the public halls to feed the disabled, elderly and destitutes and make them comfortable and happy. All of them may not go to bed immediately after supper. Some may not feel like sleeping immediately. Hence, they talk to each other even after 10 ‘O’ clock in the night. While it is so, the neighbor in the upstairs without tolerating elderly talking amongst themselves considered that as a nuisance and interruption to his sleep, demolished the hall with his might of muscle and money. Hence, the disabled, elderly and destitutes who were solely depending on it came to streets and without shelter stayed underneath the trees and suffered in rain and shine. The travellers passing through also suffered. And they felt very bad about the demolition. The heartburns of the affected, affected the neighbour and was subjected to serious diseases, ultimately leading to death with severe suffering. That good Samaritan who fed the disabled, elderly and the destitutes in the public hall through “Annakavadi” rose to the ranks of a King and lived with all wealth and health. St. Athi Veera Rama Pandiyar in his Vetri Verkai (yearning for victory) brings out very clearly “Him that beg to do acts of virtue Be blessed to be with the throne and rule” Vetri Verkai-52

MANUMURAI KANDA VASAKAM

Hence whomsoever, begs to acts of virtue for others life may rise equal to the rank of a king. But if they demolish the public halls may end up in cruel death. That is why St. Ramalinga Swamy says â&#x20AC;&#x153;Demolition of a Public Hall is a Sinâ&#x20AC;? Note: Those who believe in existence of God and Papa, Punniya are blessed. They take pleasure in doing acts of good to people, whereas sinners have no belief in the existence of God and Papa, Punniya and cause harm to living beings.

38. Did I ever Keep the doors of temple closed? Man is blessed with Six senses. He believed in the existence of God when he attained knowledge. The men who believed in the existence of God and Papa, Punniya built a temple for God and started worshipping there and enriched their belief in God. One should understand that the first step in the spiritual advancement is temple worship. Such temples built in our country are numerous. Among those, there are thousands of temples which were sung and extolled by eminent and matured scholars like St. Thirugnanasambandar, St. Thirunavukkarasar, St. Sundaramurthy Nayanar, St. Manikkavasakar and St. Arunagirinathar. St.Avvaiyar in her Kondrai Vendan explains the importance and necessity of temple worship adopted in ages after ages. To worship the Temple is a very great act. Kondrai Vendan 2

And Ulaganatha Pulavar in his Ulaga Neethi also tells as under Thou shall not find fault; Do not be with the thieves and murderers; Do not abuse the scholars; Do not enamour the chaste women; Do not argue with the Emperor; Do not live in a place without temple. Hail the matchless consort of Valli, Riding on the back of the peacock! Ulaganeethi 4

MANUMURAI KANDA VASAKAM

By insisting that worship of temple is very good, one shall understand the importance of temple worship. We can still more understand the importance of the temple worship as the poet Ulaganathar advises not to live in a village without temple.The life of Gnana has four steps: they are Sariyai, Kiriyai, Yogam and Gnanam. Sariyai is the first step. This is the way to earn righteously and take care of parents, wife, children, loving relatives, friends of character, hosting the guests visiting us, avoiding killing and refusal of meat eating and lead the life with love and affection towards other living beings. Kiriyai is the second step. This is the method of worshipping God in temples as taught by the enlightened souls. Siva Temples constructed according to Agama rules are based on the principles of our body. At the entry both Vinayaga and Subramanya are placed. After crossing them at the entrance, we see the impressions of Sun and Moon. These figures indicate left pupil of Chandra kala and right pupil of Surya Kala. As we enter in the temple on the left hand side, when we are entering into Vasiyoga we must go into the Idakala. There after, if you want to succeed in this exercise, you should have the Blessings of Lord Subramanya, the preceptor. But to attain his Blessings, one should have the Blessings of oneâ&#x20AC;&#x2122;s Guru. Hence, to indicate the place of Guru, they will have the statue of Dakshinamurthy. That statue will be on the southern side. If one wants to conquer the ruler of south, the Yama, i.e., who have deathless great life, one shall have the Blessings of the protector of south, Dakshinamurthy, the Guru. Agasthiyar, only is known as Guru Dakshinamurthy, i.e., protecting or guarding the south, i.e. to prevent the activities of Yama and protecting us from the fear of Yama. Without the Blessings of such Guru, Dakshinamurthy, to get the Blessings of the Lord Subramaniya the chief of Gnosis

MANUMURAI KANDA VASAKAM

who is next to him on the above west, is not possible. After worshiping Lord Subramanya, if you come still right you can see Kali and Chandikesar are located. Those who are under the control of Vasi, unmindful of flattery or abuse, must have been doing penance as the only aim and undertake penance uninterruptedly. If ignored may lose penance. Hence men under penance unmindful of likes and dilikes, do penance as the sole avocation. If done so, moolakkanal appears and that is why Chandikesar is placed in the Yogi stage. If only we request them wholeheartedly, they will listen to us from the Yoga Nishta. That is why the system of clapping hands. The statue of Kali is placed opposite of Chandikesar to indicate the appearance of moolakkanal only when there is an uninterrupted penance. Because the body boils of excessive heat, and suffers like Kali. Once the moolakkanal appears, only by the heat the buffalo, ignorance and the demons mummalam ( three infirmities) can be destructed. Only to indicate this, the statue of Kali is located so. Once the ignorance and the mummalam, leave the boiling heat steadily reduces and the body become a mother of peace. To indicate this, the Sakthi temple is placed.This indicates that the Moolakkanal appears and increases step by step and reaches the stage of Kali, later on the same body becomes pure and cool after the impurities are removed and becomes like a mother. In front of the temple is the sacrificial slot. That is to indicate that we shall destruct all the evils in us. Moolakkanal appears only when evil qualities are destructed. For that the most important and root is this spinal cord. To indicate the spinal cord only, the flag mast is planted. On top of the mast bells are hung. Like this through the spinal cord doing vasi the moolakkanal goes up and up and finally the ringing bells are heard. Only to indicate this, the bells are kept. Those bells

MANUMURAI KANDA VASAKAM

are kept in three rows in a piece of wood. In our body there is a nerve like a hair strip. That commences at mooladhara, goes up to neck spine and then branches off into three. Two above the two eyes and one in Bhrumadhya touching like a banyan rope. Only to indicate these three nerves, the bells are kept in three rows. When the moolakkanal reaches Bhrumadhya then one can hear the ten rhythms.(Dasa Nada) Nandi means vital air. The principal Deity in the Sanctum Santorum is the light of Athma. Just in front of sanctum sanctorum, hiding principal deity the sacrificial stage, Nandi and Flag mast are erected. Only if you cross all these things, you can see light of Athma . If only you sacrifice totally the three infirmities in the sacrificial stage you will witness the light of Athma. Only to indicate this they are placed so. Varied Sound Experiences in Dhyana Bell, sea, elephant, flute, cloud lute Bee,dragon-fly,conch,drum The subtle sounds of these ten are heard For them alone Who have stilled their mind in God. Thirumanthiram-606

The Lord Corrects the Earth’s Balance Through Agastya “Hail! Our Lord Supreme! This earthly orb from its epicentre sways, And dangerous on its side swerves” Thus they bewailed, the Beings Celestial And the Lord spoke: “Agastya! You that sit in tapas hard Amidst the blazing sacrifice—fire Hasten to the globe’s swerving side And there be seated, its balance to redress.” Thirumanthiram-337

MANUMURAI KANDA VASAKAM

Agastya—A Pervasive Light Unfailing at dawn With the sun that doth in high heavens Agastya lights the Fire divine; He is the holy Muni of North Whence the Primal Fire was born; And the radiant light, pervasive-all. Thirumanthiram-338

St. 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 Bhrumadhya. The body became cool and peaceful after becoming hotter for 8 to 10 years. During this period, the body becomes stronger and by continuous exercise of vital air, the nandi, the heat step by step goes up speedily and burns all the infirmities of the body, destructs the three cardinal infirmities, strikes at the Sushumna and makes one to see the “Effulgent Athma”. That effulgent is Athma Jyothi i.e Siva Linga. That is the final stage. Only to indicate that there is no death for the men who have seen Athma Jyothi, temples were erected. Only an iota of this philosophy has been explained. The philosophy of the body and its secrets are ocean like. All these things can be understood only with the grace of the preceptor (The Guru). The Gnanis preach path of Yoga to those who have got the Blessings of Almighty through their Bhakthi of temple worship. The path of yoga is one which preaches the nature of Idakala that is the chandrakala, Pingala that is the Surya Kala, Sushumna, the Bhrumadhya and their functional characteristics. Through that yoga blessed by Guru, the Idakala and Pingala become perfectly united are merged and established in the Bhrumadhya . That vital air stays in Mooladhara and Moolakkanal appears, which removes bodily infirmities which

MANUMURAI KANDA VASAKAM

is caused by the three infirmities and the gates of Sushumna are opened. Once the gates are opened, Lord Subramanya himself appears and preaches the method of creating fire in the body, creates the fire, establishes the vital air in the neck, sucked into the Bhrumadhya and establish. At that time the fire traverses through the spinal cord and heats at uvula. A small membrane in the size of a pin point prevents this entry. To remove this membrane, they increase the fire again and again and the fire rises up step by step, hits up at the membrane and the membrane melts. After melting it the vital air is conducted up and up internally crosses the uvula and reaches the head and Amirtha (Ambrosia) is oozing out. Once this Ambrosia is taken the body becomes effulgent. In the body which is effulgent appears in the Bhrumadhya, Light of Sun, Moon and Fire appears alternatively. That light makes us joyful and creates happiness beyond expression. The Ambrosia oozing out gives us deathless great life. St. Masthan Sahib, in his book explains as under “Unbound by expression of words is the mirth of gnosis – among that Silence is the mirth of self I shall yearn to taste The Ambrosia, for others which is out of reach.” St. 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. Masthan Sahib Ananda Kallippu-256

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

MANUMURAI KANDA VASAKAM

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

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

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

MANUMURAI KANDA VASAKAM

101

penance and very stubbornly refused their suggestion. But without understanding his noble objective, they criticized him in many ways. They also indulged mudslinging and talked ill of him. They yelled at him, “This fellow is going to penance, he sees God and he is going to be a big ascetic” so sarcastically they degraded him. Talking ill of people undertaking penance is a grave sin. It is a matter of greatness even to get a thought of doing penance. One shall not talk ill of people with such great sense and people with such will power to sit in penance. It is so because if one gets Bliss out of penance, the sins of all those who are kith and kin and related for the past seven births, all those “who are kith and Kin and relatives for contemporary seven births and all those who would be his kith and kin for next seven births will be absolved. That is for 21 births all those near and dear will get the fruit of such penance, is the truth. This is what St. Manikkavasagar expressed as under; Balm ,hardly by celestials gained I praise! King, easy of access to others praise I Monarch in grace, who savest lest we sink In hell’s hated one and twenty rounds, I praise! Companion, praise! My helper.-praise! Thiruvasakam Potri Thiruagaval ….line 120

Without understanding the noble cause of such ascetics, if any one talk ill of them will be subjected to multivarious sufferings. Moreover understanding that they would incur the wrath of Almighty, they shall guard themselves without talking ill of such ascetics. “Helping them is an act of virtue and it is a sin to talk ill of them” is the advice of St. Ramalingar. Such ascetics not only live in this society but also perform penance unnoticed by others. “Whatever be the avocation, whatever be the suffering, The mind of Bliss is fixed in penance; As doth the damsel dancing elegantly swinging hands But fixing the mind always on the pot on the head.” Pattinathar, Thirukuttralam-29.

MANUMURAI KANDA VASAKAM

102

St. Pattinathar was engaged in sea trade. St. Janagar was a king and ruling the country. St.Pattinathar not only undertook his business venerably and also did penance uninterruptedly. Similarly, though King Janagar was ruling the country, he was in meditation without fail and attained Bliss. St. Kousika was also a ruler. He also attained Bliss through meditation. Hence, unmindful of one’s profession and business, it is better not to talk ill of such penants and cause disturbance to it. Except that it is a sin to talk ill of such ascetics without understanding their spiritual standing. If one undertake penance, after realization of true self, himself and his servitors also will be happy.

41. Did I ever ignore great Saints ? A person due to his virtuous acts in the past birth got the contact of a realized soul as his “Guru”. He requested him with utmost obeisance to preach him for practice in the path of Gnosis and to get the Blessings of this birth. Taking into consideration of his virtuous acts in his past births, the Guru also accepted him as his disciple and preached him the “Pranava Manthra”. And when the disciple enquired about the method of such penance, the Guru detailed him, the methodology, food habits and some other upadesa instructing him to follow them scrupulously for five years and said that he would attain Bliss in his penance. The disciple took the instructions of his Guru devoutly to his heart and continued his practice. On completion of five years the disciple came to the Guru and said he could not get Bliss despite his sincere penance. The Guru advised him to practice for five more years and taught him some more new techniques also. He diligently followed his advice for five more years and returned to him “Master I have practiced for Ten years now and yet to get Bliss. Kindly direct me to the path for Bliss” The Guru said “Your Practice is not yet over. You will soon be blessed with Bliss. You shall continue your practice without losing hope for five more years and come back to me”.

MANUMURAI KANDA VASAKAM

103

The disciple believed Him completely and very devoutly practiced. As the days passed on he could not see any visible improvement and lost hope, and got dejected. After a lapse of two years like this, the disciple approached the Guru and explained his predicament and wanted to know as to why was he not able to attain Bliss. For this replied the Guru “Penance is a very long journey. All those who undertake penance would like to succeed instantaneously. But the success is dependent upon the acts of virtue and evils. You please don’t lose heart and practice continuously.” And also quoted St.Thirumoolar and St. Kongana Maharishi, Follow Holy Guru and Reach the Great Way The Way of birth, The Way of death, The Way of Maya; The Way they have not seen Who the birth’s Way saw; The Great Way that Nandi speaks of That Way you can reach If your Holy Guru you follow. Tirumantiram 2056

“Thou shalt not do anything dissatisfying the preceptor, Thou shalt not be wavery like a prostitute, Give Him thyself as disciple,preaches thee the penance The more and more attachment thou shalt bestow, The sins become deeper and deeper, As the persistent movement of ants do mark in the rock, And igniting with micron of fire destroy a mountain stack of cotton.” St. Kongana Maharishi 270

He pacified him detailing the nature of Penance and its course in different streams. Moreover penance should last long at least for 36 years and then only it fructifies. One should be patient for such period. And also explained as to how some were blessed within a short spell and that was due to the acts of virtue such aspirants had done.

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. But without leading me to the right path You have led me to a wrong path. You have cheated me.” He abused the realized soul like this. The penance and Bliss are dependent on one’s acts of virtue and evil. The scale of progress is dependent on one’s acts of virtue. It is the service and acts of virtue of the past births got him the opportunity of being in penance and contact of realized souls and their initiation. But his acts of evil were hindrance to the Bliss in penance and also made him to abuse the realized soul who initiated him. The results of abusing the detached and the realized souls i.e., the Guru are explained in Thirumanthiram as under: Consequences of Abusing Guru The Guru taught the wisdom Of One-Letter mantra (Aum); He who speaks derisive of Him Will be born a lowly Cur; And having led a dog’s life for a Yuga entire, He will be a worm born; And then to dust shall be consigned. Thirumanthiram 531

Hence abusing realized souls is a sin. The realized and detached Saints will be on penance while being in the society. All the ascetics are calm and quiet. We should not decide on their external appearance of such Saints. One should understand causing hindrance and abusing them without understanding their objective will lead to grave sin. That is why St. Ramalingar proclaims abusing the true ascetics as a grave sin. If one abuses a realized soul, such abuses may create heart burns. Those who are responsible for such abuse will become a party to a bundle of sins. Every one shall understand this.

MANUMURAI KANDA VASAKAM

105

42. Did I ever ignore the advices of parents? A man took birth in a righteous family with admirable qualities like, doing daily Siva Puja and adopting Saiva tradition in a village. Their parents groomed him with love and affection. They gave him good education and made him a literate. But he chose to have the company of bad friends and took to many a bad ways. The parents on watching his activities advised him that his friends were bad and they had known the character of his friends and advised not to go with them. If he continued his friendship, he will indulge in sinful activities and will be subjected to be a Sinner. Alliance with the man you have not proved and proved again, In length of days will give you mortal pain. The friendship contracted by him who has not made repeated inquiry will in the end grieve (him) to death. ….. Thirukkural -792

While choosing a friend one should have thoroughly investigated of his lineage and found out whether his ancestors were of good character or not. Such company with good lineage and moral uprightness will definitely bring goodness to us throughout the life, except that if one chose to have friendship with immoral characters and bad lineage, it may bring sufferings till one’s death. St. Thiruvalluvar has stressed the importance of being vigilant in choosing friends. He has elaborately discussed this in his forty aphorisms in four chapters. Hence, his father explained to him in detail the nature of friendship and about friendship and its consequences through chapter on “Friendship”; What so hard for men to gain as 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)?

MANUMURAI KANDA VASAKAM

106

Friendship with men fulfilled of good Waxes like the crescent moon; Friendship with men of foolish mood, Like the full orb, waneth soon 782 The friendship of the wise waxes like the new moon; (but) that of fools wanes like the full moon. Learned scroll the more you ponder, Sweeter grows the mental food; So the heart by use grows fonder, Bound in friendship with the good 783 Like learning, the friendship of the noble, the more it is cultivated, the more delightful does it become. Nor for laughter only friendship all the pleasant day, But for strokes of sharp reproving, when from right you stray

784

Friendship is to be practiced not for the purpose of laughing but for that of being beforehand in giving one another sharp rebukes in case of transgression. Not association constant, not affection’s token bind; ’Tis the unison of feeling friends unites of kindred mind

785

Living together and holding frequent intercourse are not necessary (for friendship); (mutual) understanding can alone create a claim for it. Not the face’s smile of welcome shows the friend sincere, But the heart’s rejoicing gladness when the friend is near.

786

The love that dwells (merely in the smiles of the face is not friendship; (but) that which dwells deep in the smiles of the heart is true friendship. Friendship from ruin saves, in way of virtue keeps; In troublous time, it weeps with him who weeps

787

(True) friendship turns aside from evil (ways) makes (him) walk in the (good) way, and, in case of loss if shares his sorrow (with him). As hand of him whose vesture slips away, Friendship at once the coming grief will stay.

788

(True) friendship hastens to the rescue of the afflicted (as readily) as the hand of one whose garment is loosened (before an assembly).

MANUMURAI KANDA VASAKAM

And where is friendship’s royal seat? In stable mind, Where friend in every time of need support may find.

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, (in the practice or virtue and wealth). Mean is the friendship that men blazon forth, ‘He’s thus to me’ and ‘such to him my worth’.

790

Though friends may praise one another saying, “He is so intimate with us, and we so much (with him)”; (still) such friendship will appear mean While choosing a friendship, the methodologies to choose such friendship was explained in the chapter “Investigation of Friendship” To make an untried man your friend is ruin sure; For friendship formed unbroken must endure.

791

As those who are of a friendly nature will not forsake (a friend) after once loving (him), there is no evil so great as contracting a friendship without due inquiry. Alliance with the man you have not proved and proved again, 792 In length of days will give you mortal pain. Grieve (him) to death The friendship contracted by him who has not made repeated inquiry will in the end. Temper, descent, defects, associations free From blame: know these, then let the man be friend to thee.

793

Make friendship (with one) after ascertaining (his) character, birth, defects and the whole of one’s relations. Who, born of noble race, from guilt would shrink with shame, Pay any price so you as friend that man may claim.

794

The friendship of one who belongs to a (good) family and is afraid of (being charged with) guilt, is worth even purchasing.

MANUMURAI KANDA VASAKAM

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

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. Ruin itself one blessing lends: ’Tis staff that measures out one’s friends.

796

Even in ruin there is some good; (for) it is a rod by which one may measure fully (the affection of one’s) relations. ’Tis gain to any man, the sages say, Friendship of fools to put away.

797

It is indeed a gain for one to renounce the friendship of fools. Think not the thoughts that dwarf the soul; nor take For friends the men who friends in time of grief forsake.

798

Do not think of things that discourage your mind, nor contract friendship with those who would forsake you in adversity. Of friends deserting us on ruin’s brink, ’Tis torture e’en in life’s last hour to think.

799

The very thought of the friendship of those who have deserted one at the approach of adversity will burn one’s mind at the time of death. Cling to the friendship of the spotless one’s; whate’er you pay. Renounce alliance with the men of evil way. 800 Continue to enjoy the friendship of the pure; (but) renounce even with a gift, the friendship of those who do not agree (with the world). While having friendship, if bad friendship happens the accompanying consequences are explained in “Bad Friendship” Though evil men should all-absorbing friendship show, Their love had better die away than grow.

811

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

812

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

813

Friendship who calculate the profits (of their friendship), prostitutes who are bent on obtaining their gains, and thieves are (all) of the same character. A steed untrained will leave you in the tug of war; Than friends like that to dwell alone is better far.

814

Solitude is more to be desired than the society of those who resemble the untrained horses which throw down (their riders) in the fields of battle. ’Tis better not to gain than gain the friendship profitless Of men of little minds, who succour fails when dangers press.

815

It is far better to avoid that to contract the evil friendship of the base who cannot protect (their friends) even when appointed to do so. Better ten million times incur the wise man’s hate, Than form with foolish men a friendship intimate.

816

The hatred of the wise is ten-million times more profitable than the excessive intimacy of the fool. From foes ten million fold a greater good you gain, Than friendship yields that’s formed with laughers vain.

817

What comes from enemies is a hundred million times more profitable than what comes from the friendship of those who cause only laughter

MANUMURAI KANDA VASAKAM

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

110

818

Gradually abandon without revealing (beforehand) the friendship of those who pretend inability tocarry out what they (really) could do. E’en in a dream the intercourse is bitterness With men whose deeds are other than their words profess.

819

The friendship of those whose actions do not agree with their words will distress (one) even in (one’s) dreams. In anywise maintain not intercourse with those, Who in the house are friends, in hall are slandering foes.

820

Avoid even the least approach to a contraction of friendship with those who would love you in private but ridicule you in public. While having friendship with whom shall we not to have friendship, the ways in which shall one not have friendship are detailed in “ Avoidable friendship” Anvil where thou shalt smitten be, when men occasion find, Is friendship’s form without consenting mind. 821 The friendship of those who behave like friends without inward affection is a weapon that may be thrown when a favourable opportunity presents itself. Friendship of those who seem our kin, but are not really kind. Will change from hour to hour like woman’s mind. 822 The friendship of those who seem to be friends while they are not, will change like the love of women. To heartfelt goodness men ignoble hardly may attain, Although abundant stores of goodly lore they gain. 823 Though (one’s) enemies may have mastered many good books, it will be impossible for them to become truly loving at heart.

MANUMURAI KANDA VASAKAM

’Tis fitting you should dread dissemblers’ guile, 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 minds are not in unison, ‘its never; just, In any words men speak to put your trust.

825

In nothing whatever is it proper to rely on the words of those who do not love with their heart. Though many goodly words they speak in friendly tone, The words of foes will speedily be known. 826 Though (one’s) foes may utter good things as though they were friends, once will at once understand (their evil, import). To pliant speech from hostile lips give thou no ear; ’Tis pliant bow that show the deadly peril near!

827

Since the bending of the bow bespeaks evil, one should not accept (as good) the humiliating speeches of one’s foes. In hands that worship weapon ten hidden lies; Such are the tears that fall from foeman’s eyes.

828

A weapon may be hid in the very hands with which (one’s) foes adore (him) (and) the tears they shed are of the same nature. ’Tis just, when men make much of you, and then despise, To make them smile, and slap in friendship’s guise. 829 It is the duty of kings to affect great love but make it die (inwardly); as regard those foes who shew them great friendship but despise them (in their heart). When time shall come that foes as friends appear, Then thou, to hide a hostile heart, a smiling face may’st wear. 830 When one’s foes begin to affect friendship, one should love them with one’s looks, and, cherishing no love in the heart, give up (even the former).

MANUMURAI KANDA VASAKAM

112

More over, he explained to his son the sufferings of the friendship with prostitutes with the aid of Thirukkural’s chapter on “prostitutes.” Those that choice armlets wear who seek not thee with love, But seek thy wealth, their pleasant words will ruin prove. 911 The sweet words of elegant braceleted (prostitutes) who desire (a man) not from affection but from avarice, will cause sorrow. Who weigh the gain, and utter virtuous words with vicious heart, Weighing such women’s worth, from their society depart. 912 One must ascertain the character of the ill-natured women who after ascertaining the wealth (of a man) speak (as if they were) good natured-ones, and avoid intercourse (with them). As one in darkened room, some stranger corpse in arms, Is he who seeks delight in mercenary women’s charms!

913

The false embraces of wealth-loving women are like (hired men) embracing a strange corpse in a dark room. Their worthless charms, whose only weal is wealth of gain, From touch of these the wise, who seek the wealth of grace, abstain. 914 The wise who seek the wealth of grace will not desire the base favours of those who regard wealth (and not pleasure) as (their) riches. From contact with their worthless charms, whose charms to all are free, The men with sense of good and lofty wisdom blest will flee. 915 Those whose knowledge is made excellent by their (natural) sense will not covet the trifling delights of those whose favours are common (to all). From touch of those who worthless charms, with wanton arts, display, The men who would their own true good maintain will turn away. 916 Those who would spread (the fame of) their own goodness will not desire the shoulders of those, who rejoice in their accomplishments and bestow their despicable favours (on all who pay).

MANUMURAI KANDA VASAKAM

113

Who cherish alien thoughts while folding in their feigned embrace, These none approach save those devoid of virtue’s grace. 917 Those who are destitute of a perfectly (reformed) mind will covet the shoulders of those who embrace (them) while their hearts covet other things. As demoness who lures to ruin woman’s treacherous love To men devoid of wisdom’s searching power will prove. 918 The wise say that to such as are destitute of discerning sense the embraces of faithless women are (as ruinous as those of) the celestial female. The wanton’s tender arm, with gleaming jewels decked, Is hell, where sink degraded souls of men abject. 919 The delicate shoulders of prostitutes with excellent jewels are a hell into which are plunged the ignorant base. Women of double minds, strong drink, and dice; to these giv’n o’er, Are those on whom the light of Fortune shines no more. 920 Treacherous women, liquor, and gambling are the associates of such as have forsaken by Fortune. He explained further the consequences of gambling through the Chapter on “Gambling” Seek not the gamester’s play; though you should win, Your gain is as the baited hook the fish takes in. 931 Though able to win, let not one desire gambling; (for) even what is won is like a fish swallowing the iron in fish-hook. Is there for gamblers, too, that gaining one a hundred lose, some way That they may good obtain, and see a prosperous day? 932 Is there indeed a means of livelihood that can bestow happiness on gamblers who gain one and lose a hundred ? If prince unceasing speak of nought but play, Treasure and revenue will pass from him away. 933 If the king is incessantly addicted to the rolling dice in the hope of gain, his wealth and the resources thereof will take their departure and fall into other’s hands.

MANUMURAI KANDA VASAKAM

114

Gaming brings many woes, and ruins fair renown; Nothing to want brings men so surely down. 934 There is nothing else that brings (us) poverty like gambling which causes many a misery and destroys (one’s) reputation. The dice, and gaming-hall, and gamester’s art, they eager sought, Thirsting for gain- the men in other days who came to nought. 935 Penniless are those who by reason of their attachment would never forsake gambling, the gambling place and the handling (of dice). Gambling’s Misfortune’s other name: o’er whom she casts her veil, They suffer grievous want, and sorrows sore bewail. 936 Those who are swallowed by the Goddess called “gambling” will never have their hunger satisfied, but suffer the pangs of hell in the next world. Ancestral wealth and noble fame to ruin haste, If men in gambler’s halls their precious moments waste. 937 To waste time at the place of gambling will destroy inherited wealth and goodness of character. Gambling wastes wealth, to falsehood bends the soul: it drives away All grace, and leaves the man to utter misery a pray. 938 Gambling destroys property, teaches falsehood, puts an end to benevolence, and brings in misery (here and hereafter). Clothes, wealth, food, praise, and learning, all depart From him on gambler’s gain who sets his heart. 939 The habit of gambling prevents the attainment of these five: clothing, wealth, food, fame and learning. However he lose, the gambler’s heart is ever in the play; E’en so the soul, despite its griefs, would live on earth alway. 940 As the gambler loves (his vice) the more he loses by it, so does the soul love (the body) the more it suffers through it. He explained to him the evils and sufferings of alcoholism through the chapter “Avoidance of Alchohol.”

MANUMURAI KANDA VASAKAM

115

Who love the palm’s intoxicating juice, each day, No rev’rence they command, their glory fades away. 921 Those who always thirst after drink will neither inspire fear (in others) nor retain the light (of their fame). Drink not inebriating draught. Let him count well the cost. Who drinks, by drinking, all good men’s esteem is lost. 922 Let no liquor be drunk; if it is desired, let it be drunk by those who care not for esteem of the great. The drunkard’s joy is sorrow to his mother’s eyes; What must it be in presence of the truly wise? 923 Intoxication is painful even in the presence of (one’s) mother; what will it not then be in that of the wise? Shame, goodly maid, will turn her back for aye on them Who sin the drunkard’s grievous sin, that all condemn. 924 The fair maid of modesty will turn her back on those who are guilty of the great and abominable crime of drunkenness. With gift of goods who self-oblivion buys, Is ignorant of all that man should prize. 925 To give money and purchase unconsciousness is the result of one’s ignorance of (one’s own actions). Sleepers are as the dead, no otherwise they seem; Who drink intoxicating draughts, they poison quaff, we deem926 They that sleep resemble the deed; (likewise) they that drink are no other than poison-eaters. Who turn aside to drink, and droop their heavy eye, Shall be their townsmen’s jest, when they the fault espy927 Those who always intoxicate themselves by a private (indulgence in) drink; will have their secrets detected and laughed at by their fellow-townsmen. No more in secret drink, and then deny thy hidden fraud; What in thy mind lies hid shall soon be known abroad. 928 Let (the drunkard) give up saying “I have never drunk”; (for) the moment (he drinks) he will simply betray his former attempt to conceal.

MANUMURAI KANDA VASAKAM

116

Like him who, lamp in hand, would seek one sunk beneath the wave. Is he who strives to sober drunken man with reasonings grave929 Reasoning with a drunkard is like going under water with a torch in search of a drowned man. When one, in sober interval, a drunken man espies, Does he not think, ‘Such is my folly in my revelries’?

930

When (a drunkard) who is sober sees one who is not, it looks as if he remembered not the evil effects of his (own) drink. Here Toddy means all types of Alcoholic drinks. Normally a father advises his son only out of affection and love and also with genuine interest in his welfare. He has understood good and bad out of his experience, moreover he knows thoroughly the character and behavior of everyone in the village. His advises should be taken as “Mantra” (Gods utterances). But he transgressed his father‘s advises. Finally he became a slave to gambling, Alcoholism and frequently visited brothel houses. Hence the villagers looked at him with no respect. His Character brought down the fall of family‘s dignity and also the reputation. His mother became mentally ill. When he was a child of five years in a rainy season he fell sick due to severe fever and his mother had given birth to a second child just three months back. Despite that she took care of him throughout the night sleepless. This affected the new born and contracted diarrhea. The body of the mother immediately after delivery is very weak and may not be able to do any strenuous work. Even in that state she gave medicine to him and made him sleep. Meanwhile the kid went in lose motion. In the midnight she thought the cold water may not be suitable for the child. She boiled the water and cleaned up the baby. Due to fever this fellow was murmuring. She could not sleep but consoled him to sleep. The child was easing out once

MANUMURAI KANDA VASAKAM

117

again and she cleaned him up. Like that, unmindful of all her discomforts, considering that as her responsibility took care of the children very affectionately. She was very much upset over the wrong direction chosen by the son so carefully brought up. She repeatedly advised him not to disobey the directions of his father as they were only for his well being and any transgression may only land him in trouble. But he abused her in vulgar and slang language. Unmindful of all his abuses, next day morning invited him for breakfast affectionately. unheedful of such an affectionate mother‘s advices, he continued to indulge in bad company. Finally, the bad habits brought disrespect to him and his family. As he had transgressed the advice of his parents, in the next birth he had to take birth in a downtrodden and poverty stricken family and suffered .This is what Swami Ramalingar says “That ignoring the advises of Parents is a sin.” Avvaiyar in her Kondrai Vendan says, ‘Mother and Father are the earliest known Gods’ St.Avvaiyar Kondrai Vendan 1

The mother is at par with God because during the pregnancy she avoids whatever is detrimental to the health of the child in the womb. She dedicates herself to the child‘s well being and undergoes the labour pain which is no less than a death. She cleans up everything and such a lovable and sympathetic mother is equivalent to God. The father is also equivalent to God ,as he unmindful of his personal comforts dedicates himself to the upbringing of his son, provides good education, conducts him with character and discipline, gives the hard earned property for happy and comfortable living. Hence he is also equivalent to God.Moreover “There is no other Greater Mantra than the father’s advice” St.Avvaiyar Kondrai Vendan 37

MANUMURAI KANDA VASAKAM

118

This is so because, the father is rich in experience as he has learned everything through experience,his advices make one perfect and hence are’ Mantras’ “There is no other Greater temple than Mother” St.Avvaiyar Kondrai Vendan 38

She is so because mother is a personification of Love and Affection. Hence she shall be treated as a temple. Where the Almighty resides and worshipped as a worshipful temple. And in one of her songs she says “The taste of six goes with the mother And so is the education with the father’ Hence disregarding the words of such GOD like parents is a sin. It is the bounden duty of everyone taking the birth of human being to maintain and take care of parents who gave girth, grew us up and live for our own sake. But in some cases elderly parents are deserted in their last lap of life. This is a very grave sin. Parents are only responsible for any one‘s elevation and attainment of high places in life. One may be renowned engineer, one may be a renowned doctor, one may be very big orator,one may be a great scientist, one may be a popular singer, one may be a versatile musician, one may be multifaceted personality, one may be in an esteemed place, one may hold high official capacity and maybe a very rich person.One shall always understand that all such attributes are only the Blessings of parents with mercy and sympathy. Man achieves greater milestones only with the Blessings of parents. One shall seek the Blessings of the Lord Almighty, by respecting the advices of parents, taking care of them in their old age and thanking them for their sacrifice. Serving the parents is not only the duty of the children in domestic life but also in spiritual life.For example Pattinathar fondly remembers his love and duty towards his mother during crematorial rites.

MANUMURAI KANDA VASAKAM

119

The verses sung by Pattinathar at his motherâ&#x20AC;&#x2122;s funeral 1.

Having borne (me) for ten months braving all discomforts, Happy at having begotten (me) taking me in both her arms And giving her precious breastfeed, Such a one will I ever see in any other birth?

2. Could I set fire to my mother on the pyre, Who in penitence prayed Lord Shiva Through night and day for three-cent days And bore me in her growing womb? 3. Could I put my mother on a wooden pyre and set fire? She who caressed me in cradle and cloth-swing And carried me on her shoulder and bosom 4. And nestled me close under feathery wings. Could I burn my mother self that once Did painfully bear, deliver, and painlessly Suckle, rear and in her gentle hands Buckle me in ever-loving care? 5. Should I rather sprinkle rice On the mouth that called me Honey, Amrith, Treasure-King, Than delight to give her riches? 6. How could I place the burning wood Ungratefully on my motherâ&#x20AC;&#x2122;s head? Is it nice to sprinkle rice On the mouth that gently kissed Pressing face of face, and called meOh, my dear son? 7. 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.

MANUMURAI KANDA VASAKAM

120

Alas, it burns in flames; and Burning, becomes all ash and dust. A sinner I am! 8. Oh, it burns; the hand that cared for me And shooed away the bird that flew Overhead in the skyOh, Lord Shiva! 9. Has she now turned to ashes, Has she now reached your feet; She who always meditated you And got me as her son; Has she after all forgotten me? 10 . Mother sat here; was in the street; Yesterday, but here; Today, ashes mere. Seek not the cause, It’s all the will of Shiva Come ye all to sprinkle milk Speak not in fond remembrance St.Pattinathar

One shall understand such services were offered to parents even by by great Saints and sages in spirituality.St.Tiruvalluvar details the duties of a Father as under, Sire greatest boon on son confers, who makes him meet, In councils of the wise to fill the highest seat. The benefit which a father should confer on his son is to give him precedence in the assembly of the learned. Thirukkural 67

And similarly details the duties of a Son as under, To sire, what best requital can by grateful child be done? To make men say, ‘What merit gained the father such a son?’ (So to act) that it may be said “by what great penance did his father beget him,” is the benefit which a son should render to his father. Thirukkural 70

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. 43. Did I ever Abuse Gods and become Egotist ? â&#x20AC;&#x153;The creations of Brahma Reptiles are eleven, nine human Water beings, birds and four legged are three tens The Devas fourteen and endless plants are four fivesâ&#x20AC;? Anonymous

The Lord Almighty has created 84,00,000 different creatures like elephant to Ants. Among these human being alone is blessed with a special body frame. While other creatures are created with five senses human being is blessed with six senses. Human body has all the special features not available in all other living beings of 84,00,000. Not only did the lord create such a special body, He also blessed with external visible body and internal invisible body, inside it. In the process of evolution of Birth ,Growth and death, so wonderfully created body gets destructed at a point of time. Then they assume another body, grow and die again. The same Lord who created the body of destruction has also created this body to overcome natures destiny of death leading to deathless great life. Science describes the wonders of this body so elaborately. The most wonderful thing in the whole of this universe is our Body, its structure, the complex functions which cannot be easily deciphered.

This body in Science has the following Systems 1. SKELETAL SYSTEM 2. MUSCULAR SYSTEM 3. NERVOUS SYSTEM 4. LYMPHATIC AND IMMUNE SYSTEM 5. CICULATORY SYSTEM

MANUMURAI KANDA VASAKAM

122

6. RESPIRATORY SYSTEM 7. URINARY SYSTEM. 8. DIGESTIVE SYSTEM 9. REPRODUCTIVE SYSTEM 10. ENDOCRINE SYSTEM. Their functions have been defined and described after thorough study. But they have not yet unearthed the hidden secrets of the system completely. But everyone accepts that the body is a wonderful structure. But in spirituality, the body is not described as in science but also there is a force which can be visualized only by the Siddha clan from the lineage of the chief of Gnosis Swami Subramanya which helps one to attain the deathless great life and that can be achieved only by the body and hence this body is to be protected. 1823 Soul is Siva Linga For the Bounteous Lord This heart is the sanctum holy, The fleshly body is temple vast The mouth is the tower gate; To them that discern, Jiva is Sivalinga; The deceptive senses but the lights that illume. 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, forsooth. So says St. Tirumoolar

MANUMURAI KANDA VASAKAM

725

123

Why I Preserve Body Time was when I despised the body; But then I saw the God within And the body, I realised, is the Lordâ&#x20AC;&#x2122;s temple And so I began preserving it With care infinite.

When he had not understood the nobility of this body, considered it as useless, and had understood the wonder of this body only after understanding its secrets, says Thirumoolar. Moreover it is said, there is one thing which has not been deciphered by science, and this body is being controlled by 72000 nerves and among them Ten are more important the most predominant being Brahma Nadi or Easwara Nadi. St. Avvaiyar reveals this highest secret of this body by eliciting that Sushumna Nadi is in the centre of the forehead, connecting Mooladhara.

The system of 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

MANUMURAI KANDA VASAKAM

124

Like the rays of the sun Throughout the body, bones and nerves Combined persists; not a false it is. From the navel remains As the hidden treasure of Omkara. Is the state of nadi Bliss , the effulgent, that gives When transcended through the nadis It is the intelligence to learn the path of nadi And witness the glory of effulgence. Thus remaining composed in the nadis Dwell Sivam fused . For the benefit of the humanity St.Avvaiyar exposes this rarest Nadi, which is not found in any other living specie. Lord Subramanya is accepted as the head of science today by everyone. He is the head of Siddha retinue who have understood the Gnosis of spirituality. Moreover He is the head of all other Arts also. The humanity understood the secrecy of this body, the gift of nature, only through the Blessings of matchless preceptor Lord Subramanya. He is the first to conquer the nature and attain deathless great life. After Him St.Agasthiyar and following him Nine Crores of Sidhdha retinue also enjoyed this Bliss. Like this the Almighty has given us this body of wonders and with potency to merge with dualless like this. To talk ill of the Lord, thanklessly who has offered this wonderful body,without understanding fact is a Sin says St. Ramalingar. The greatness of Lord Almighty has been sung by many Saints in different styles. St.Kuthambai Sitthar sings as under, â&#x20AC;&#x153;Universe means Oh! Damsel! Is destructible in a moment by Lord Siva;

MANUMURAI KANDA VASAKAM

125

Unless He moves , no particle does move Is the fact Oh! Damsel in this Universe” St. Kuthambai Sithar

One shall understand, that the Lord Almighty, who is powerful enough to destruct the whole universe in a moment can also create the same universe in a moment and shall also understand that extraordinary power of Lord Almighty to create this wonderful body with six senses and is our protector, except that without understanding Him if one talks ill of Him with his egoistic attitudes,the hell will befall on him instantaneously. St. Thirumoolar also states the pathetic condition of those who disregard Siva as under; 526 Abuse of Siva Brings Misery Those who have Jnana attained, Rid of all doubts in their thoughts Seek Him in love intense Shall reach the World of Celestials; If the low-born think any the less of Him, Dismal indeed is their fate— Unto the parrot in cat’s claw. Thirumanthiram 526

Hence it is better not to talk ill of the Lord with Ego. So far we have explained the ‘Manumurai Kanda Vasakam’of St. Ramalingar with His Blessings. The Learned Scholars shall bear with me for all the deficiencies and mistakes. 1649 Things That Come of Siva’s Grace By Siva’s Grace some become Devas By Siva’s Grace some equal Gods By Siva’s Grace Karmas near not; When you have Siva’s Grace, You shall enter His Kingdom, indeed. Tirumandiram 1649

MANUMURAI KANDA VASAKAM

126

SIDDHARKAL POTRY INVOCATION: 1598 Greatness of Jnana of Holy Feet Jnana of Holy Feet makes you Siva, Jnana of Holy Feet takes you to world of Siva, Jnana of Holy Feet free you from imprisoned impurities, Jnana of Holy Feet is Siddhi and Mukti too. Thirumanthiram 1598

Worship of Holy feet of Saints, is the real spirituality. Propagating this message to the world, Swamy Sivaraja Yogi, Paramananda Sadasiva SadGuru (Universal Preceptor) Saint Rangaraja Desiga Swamigal has compiled the Siddhaâ&#x20AC;&#x2DC;s clan for our worship. 1. Om Hail the Holy feet of St. Agasthiyar 2. Om Hail the Holy feet of St. Agappai Chittar 3. Om Hail the Holy feet of St. Aswini Thevar 4. Om Hail the Holy feet of St. Athiri Maharishi 5. Om Hail the Holy feet of St. Hanuman 6. Om Hail the Holy feet of St. Ambiganandar 7. Om Hail the Holy feet of St. Arunagirinathar 8. Om Hail the Holy feet of St. Arul Nandhi Sivachariyar 9. Om Hail the Holy feet of St. Allama Prabhu 10. Om Hail the Holy feet of St. Azhugunni Chittar 11. Om Hail the Holy feet of St. Idaikkadar 12. Om Hail the Holy feet of St. Ramalinga Swamy 13. Om Hail the Holy feet of St. Rama Devar 14. Om Hail the Holy feet of St. Ramanandar 15. Om Hail the Holy feet of St. Umapathi Sivachariyar 16. Om Hail the Holy feet of St. Avvaiyar 17. Om Hail the Holy feet of St. Kanjamalai Chittar 18. Om Hail the Holy feet of St. Kadaipillai Chittar

MANUMURAI KANDA VASAKAM

19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50.

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. Kaduveli Chittar feet of St. Kannanandar feet of St. Kanni Chittar feet of St. Gananathar feet of St. Ganapathi Dasar feet of St. Kadhamba Maharishi feet of St. Kapilar feet of St. Kamala Munivar feet of St. Karuvoor Thevar feet of St. Kalluli Chittar feet of St. Kalaikottu Munivar feet of St. Kavubala Chittar feet of St. Ganaramar feet of St. Kagabhujandar feet of St. Kasibhar feet of St. Kalangi Nathar feet of St. Gugai Namachivayar feet of St. Kudambai Chittar feet of St. Kumara Gurubarar feet of St. Guru Dakshinamurthy feet of St. Guru Rajar feet of St. Kurumbai Chittar feet of St. Koormanandar feet of St. Konganeswarar feet of St. Gorakhar feet of St. Kowsikar feet of St. Gowthamar feet of St. Sanga Muni Chittar feet of St. Sankara Maharishi feet of St. Sangili Chittar feet of St. Sachidanandar feet of St. Satta Nathar

MANUMURAI KANDA VASAKAM

51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82.

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. Chandikesar feet of St. Sathyanandar feet of St. Sivayoga Mamunivar feet of St. Siva Vakkiyar feet of St. Sivanandar feet of St. Sugabrahmar feet of St. Sundaranandar feet of St. Sundara Murthy feet of St. Soodha Munivar feet of St. Suriyanandar feet of St. Soola Munivar feet of St. Sethu Munivar feet of St. Sorubhanandar feet of St. Jambu Maha Rishi feet of St. Jamadagni feet of St. Janagar feet of St. Janandanar feet of St. Janadhanar feet of St. Janath Kumarar feet of St. Jagannathar feet of St. Jaya Munivar feet of St. Gnana Chittar feet of St. Damaranandar feet of St. Dhanvanthiri feet of St. Thayumana Swamigal feet of St. Dhanandar feet of St. Trikona Chittar feet of St. Thirugnana Sambandhar feet of St. Thirunavukkarasar feet of St. Thirumaligai Thevar feet of St. Thiru Moola Thevar feet of St. Thiruvalluvar

MANUMURAI KANDA VASAKAM

83. 84. 85. 86. 87. 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. 112. 113. 114.

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. Durvasa Munivar the Holy feet of St. Theraiyar the Holy feet of St. Nandanar the Holy feet of St. Nandeeswarar the Holy feet of St. Nadanda Chittar the Holy feet of St. Naradhar the Holy feet of St. Nondi Chittar the Holy feet of St. Pattinathar the Holy feet of St. Badragiriyar the Holy feet of St. Pathanchaliyar the Holy feet of St. Bharadwajar the Holy feet of St. Paramanandar the Holy feet of St. Parasa Rishi the Holy feet of St. Pambatti Chittar the Holy feet of St. Pingala Munivar the Holy feet of St. Pidi Nageesar the Holy feet of St. Bhirugu Maharishi the Holy feet of St. Brahma Munivar the Holy feet of St. Peer Mohammadu the Holy feet of St. Punnakkeesar the Holy feet of St. Pulatheesar the Holy feet of St. Pulipani Chittar the Holy feet of St. Poonaikannar the Holy feet of St. Bhoga Maharishi the Holy feet of St. Macha Munivar the Holy feet of St. Mastan the Holy feet of St. Mayooresar the Holy feet of St. Manikkavasagar the Holy feet of St. Markandeyar the Holy feet of St. Malangan the Holy feet of St. Mirughanda Rishi the Holy feet of St. Muthanandar

129

MANUMURAI KANDA VASAKAM

115. 116. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. 128. 129. 130. 131.

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. Meiganda Thevar Holy feet of St. Mouna Chittar Holy feet of St. Yakobu Holy feet of St. Yuhi Munivar Holy feet of St. Yoga Chittar Holy feet of St. Yoghanandar Holy feet of St. Roma Rishi Holy feet of St. Vashishta Maharishi Holy feet of St. Varadha Rishi Holy feet of St. Vara Rishi Holy feet of St. Varahi Mihirar Holy feet of St. Valmiki Holy feet of St. Viswamitrar Holy feet of St. Vyagramar Holy feet of St. Vyasa Munivar Holy feet of St. Vilayattu Chittar Holy feet of St. Vedantha Chittar

Om Hail the Holy feet of countless Crores of Siddha Rishis Long May They Be Long may they be, Long may they be, our Nandiâ&#x20AC;&#x2122;s Holy Feet! Long may they be, Long may they be, the Feet of Him who severed Malas! Long may they be, Long may they be, the Feet of Him of Divine Jnana; Long may they be, Long may they be, the Feet of Him who has Mala none. Thirumanthiram: 3047

The extraordinary intelligence is to worship the Holy feet of these 131 Saints and ascetics daily morning and evening. For the people of extraordinary intelligence, Blessings like, understanding family, progeny and general health, prosper and evils like alcoholism, meat eating, and gambling leave away. It is certain that one can become a Gnani, understanding the difference between evil and merits, if poor feeding is undertaken for hunger stricken for one or two times in a month.

MANUMURAI KANDA VASAKAM

131

GLOSSARY (Arranged in the order of their use in the text) 1.

Yama

Yama is the lord of death in Hinduism, first recorded in t h e Ve d a s . 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. In Vedic tradition Yama was considered to have been the first mortal who died and espied the way to the celestial abodes, thus in virtue of precedence he became the ruler of the departed. In some passages, however, he is already regarded as the God of death. Yama’s name can be interpreted to mean “twin”, and in some myths he is paired with a twin sister Yamî. Yama is assisted by Chitragupta who is assigned with the task of keeping complete records of actions of human beings on the earth, and upon their death deciding to have them reincarnated as a superior or inferior organism, depending on their actions on the earth (Karma). “In Hinduism, Yama often is considered as ‘Kala’ or time, for Yama comes in a particular time and that time is naturally selected; nobody can stop his coming and change the timing. That after birth a living body gradually approaches towards death through decay or disease or because of accident is just a matter of time or duration of time at the end of which there comes Death. The coming of Death may be delayed by treatment of the patient or the sick person or by the pursuit of a better way of life, but the inevitability of death can never be stopped by any means. That is why Yama is called ‘Kala’ or time, because the coming of Death is just a matter of time in accordance with the law and system of nature.” Yama is also the lord of justice and is sometimes referred to as Dharma, in reference to his unswerving dedication to maintaining order and adherence to harmony.

MANUMURAI KANDA VASAKAM

2. 154

132

96 Tatvas The Body Temple Crumbled; the Ninty-Six Tattvas Fled The thirty and thirty and thirty-six they say, They that behind temple walls safely dwelt, They saw the temple walls crash and crumble, And all alike, without a trace, thence did melt. Tirumantiram 154

The ninety six tatvas are as under; 1 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 ,moon and fire have their respective influence 3 The principles of moral evil has causes of actions, enjoyments and sufferings. 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

MANUMURAI KANDA VASAKAM

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, the key texts of Tamil Saivism. 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 consists of over three thousand verses dealing with various aspects of spirituality, ethics and praise of the God Shiva. But it is more spiritual than religious and one can see the difference between Vedanta and Siddhanta from Tirumular’s interpretation of the Mahakavyas. According to historian Venkatraman, the work covers almost every feature of the Tamil siddha cult. According to another historian, Madhavan, the work stresses on the fundamentals of Siddha medicine and its healing powers. It deals with a wide array of subjects including astronomy and physical culture

Tirukkural

Also known as the Kural), sometimes spelt ‘Thirukkural, is a classic of couplets or Kurals (1330 rhyming Ta m i l c o u p l e t s ) or aphorisms.It was authored by Thiruvalluvar poet who is said to have lived anytime between 2nd century BC and 5th century AD. Although the exact period of its composition is still disputed, scholars agree that it was produced in the late Tamil Sangam period. The Thirukkural expounds on various aspects of life and is one of the most important works in the Tamil language. This is reflected in some of the other names by which the text is known: Tamil marai (Tamil Vedas); poyyamozhi (words that never fail); and Deiva nool (divine text). The book is considered to Precede Manimekalai and Silapathikaram since they both acknowledge the Kural text. Thirukkural (or the Kural) is a collection of 1330 Tamil couplets organised into 133 chapters. Each chapter has a specific subject ranging from “ploughing a piece of land” to “ruling a country”. It preaches simplicity and truth throughout

MANUMURAI KANDA VASAKAM

134

its verses. the Tamil word Kuralliterally means “short verse”, and is typified by the Venpa metre that consists of two lines. In the aspect of metre & brevity, and the profoundity of expression, Thirukkural comes under one of the four categories of Venpas (Tamil verses) called Kural Venpa. The 1330 couplets are arranged into 3 main sections and 133 chapters. Each chapter contains 10 couplets. A couplet consists of seven cirs, with four cirs on the first line and three on the second. A cir is a single or a combination of more than one Tamil word. For example, Thirukkural is a cir formed by combining the two words Thiru and Kural, i.e. Thiru + Kural = Thirukkural. It has been translated to various other languages. Most of the Researchers and great Tamil Scholars like George Uglow Pope or G.U. Pope who had spent many years in Tamil Nadu, translated many Tamil texts into English, which includes Thirukkural.

5. Tirumular Tirumular (also spelt Thirumoolar etc., originally known as Sundaranâtha) was a Tamil Shaivite mystic and writer, considered one of the sixty-three Nayanars and one of the 18 Siddhars. His main work, The Tirumantiram also sometimes written Tirumanthiram, Tirumandhiram, etc.), which consists of over 3000 verses, forms a part of the key text of the Tamil Shaiva Siddhanta, the Tirumurai. Legend has it that Tirumular was a travelling Shaiva saint and scholar from Kailash who used his yogic powers to transmigrate into the body of a southern cowherd, Mulan. He would wake up from a state of intense meditation every once a year and composed one verse until he completed the Thirumandiram. The dates of Tirumûlar’s life are hotly contested and, because his work makes reference to so many currents of religious thought, the dates that different scholars assign are often appealed to for anchoring the relative chronology of other religious literature in Tamil and Sanskrit. Verse 74 of the Tirumantiram makes the claim that Tirumûlar lived for 7 aeons (yuga) before composing

MANUMURAI KANDA VASAKAM

135

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

6. Nandeesar Nandi, Nandin or Nendi Tamil: eªâ, is now universally supposed to be the name for the bull which serves as the mount (Sanskrit:Vahana) of the God Shiva and as the gate keeper of Shiva and Parvati, and in Hindu mythology. He is the chief Guru of eighteen masters(18 siddhas) including Patanjali and Thirumular A Guru of Saivism: In addition to being his mount, Nandi is Shiva’s foremost disciple. In the Natha/Siddhar tradition, Nandi is one of the primal Gurus. He was the Guru to Siddhar Thirumulanathar, Patanjalinathar and others. From the yogic perspective, Nandi/Nandhi/ Nandikeshvara is the mind dedicated to Lord Siva, the Absolute. In other words, to understand and absorb Light, the ‘experience and the wisdom’ is Nandi which is the Guru within.

7. Devas and Asuras Deva is the Sanskrit word for deity, its related feminine term is devi. In, it modern Hinduismcan be loosely interpreted as any benevolent supernatural beings. The devs in Hinduism, also called Suras, are often juxtaposed to the Asuras, their half brothers.Devas are also the maintainers of the realms as ordained by the Trimurti. They are often warring with their equally powerful counterparts, the Asuras. The Asura are a group of supernatural creatures in Hinduism and Buddhism. In today’s Hinduism, the Asuras are demons. But this was not always that way. The idea of the Asuras is very, very old, from long before the time people learned how to read and write. The Asuras only became demons much time had passed. In Hinduism, the Asura are a group of creatures looking for more power, sometimes called demons. They went against the devas. The devas and asuras are the children of Kashyapa.

MANUMURAI KANDA VASAKAM

136

8. Ravana Râvana is the primary antagonist character of the Hindu epic Ramayana; who was the Rakshasa(demon) king of Lanka (Heladiva). In the classic text, he is mainly depicted negatively, kidnapping Rama’s wife Sita, to claim vengeance on Rama and his brotherLakshmana for having cut off the nose of his sister Surpanakha. Ravana is described as a devout follower of the God Shiva in addition to his tribe’s religious beliefs, a great scholar, a capable ruler and a maestro of the Veena. He has his apologists and staunch devotees within the Hindu traditions, 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 made him as powerful as 10 scholars The Great Ravana also authored Ravana Sanhita, a powerful book on the Hindu astrology. Ravana possessed a thorough knowledge of Ayurveda and political science. (Kumara tantram of Ravana is one of Ayurvedic book of him) He is said to have possessed the nectar of immortality, which was stored under his navel, thanks to a celestial boon by Brahma. The name ‘Ravana’ obtains from the root ‘ru’ ‘raavayati iti raavanah’ ‘one who makes God love by his compassion actions. The name Ravana obtains from the root, ‘Ra’ signifies the sun and ‘vana’ signifies generation .

Ravana’s family This section deals with many members of Ravana’s family. Since they are hardly mentioned outside the Ramayana, not much can be said about them. They are presented here as they are in the Ramayana, which is viewed by some as being only the point of view of Rama devotees, but is the most complete account of the story that is known. Ravana’s maternal grandfather was Malyavan, who was against the war with Rama.

MANUMURAI KANDA VASAKAM

137

Ravanaâ&#x20AC;&#x2122;s parents were Vishrava (son of Pulastya) and Kaikesi (daughter of Sumali and Thataka). Kaikesi had two brothers Maricha and Subahu which would effectively make them Ravanaâ&#x20AC;&#x2122;s uncles.

Ravana had six brothers and two sisters: 1.

Kubera - the King of North direction and the Guardian of Heavenly Wealth. He was an older half-brother of Ravana: they were born to the same father by different mothers. Vibhishana - A great follower of Rama and one of the most important characters in the Ramayana. As a minister and brother of Ravana, he spoke the Truth without fear and advised Ravana to return Kidnapped Sita and uphold Dharma. Ravana not only rejected this sane advice, but also banished him from his kingdom. Vibhishana sought protection from Rama, which was granted without hesitation. He is known as a great devotee of Rama. Kumbhakarna - One of the most jovial demons in Hindu history. When offered a boon by Brahma, he was tricked into asking for unending sleep! A horrified Ravana, out of brotherly love, persuaded Brahma to amend the boon. Brahma mitigated the power of the boon by making Kumbhakarna sleep for six months and being awake for rest six months of a year (in some versions, he is awake for one day out of the year). During the war with Rama, Kumbhakarna was awakened from his sleep. He tried to persuade Ravana to follow Dharmic path and return Sita; seek mercy of Rama. But he too failed to mend the ways of Ravana. However, he fought on the side of Ravana and was killed in the battlefield. Before dying he met Vibhishana and blessed him for following path of righteousness. Khara - King of Janasthan. He protected the northern kingdom of Lanka in the mainland and his kingdom bordered with the Kosala Kingdom, the kingdom of Rama. He was well known for his superior skills in warfare. Dushana - Viceroy of Janasthan.

MANUMURAI KANDA VASAKAM

6. 7.

138

Ahiravan - King of the Underworld ruled by the rakshasas by Ravana and Demon King Maya. Kumbhini - sister of Ravana and the wife of the demon Madhu, King of Mathura, she was the mother of Lavanasura. She was renowned for her beauty and later retired to the sea for penance. Surpanakha - the sister of Ravana. She was the ultimate root of the kidnapping of Sita. She was the one who instigated her brothers to wage a war against Rama.

Ravana was married to Mandodari, the daughter of the celestial architect Maya, Dhanyamalini, and a third wife. He had seven sons from his three wives: 1. 2. 3. 4. 5. 6. 7.

Indrajit yuhdomantha Atikaya Akshayakumara Devantaka Narantaka Trishira

9. Pulasthiyar He had many physic powers. Being a clairvoyant, he could hear, see, smell, taste things placed at a far way place, using his senses. He was a staunch follower of ahimsa and never could tolerate people hurting cattle. He conducted magic shows to surprise the people, and was an expert in Mantra Vidya. He used to convert himself into a copse and meditate standing on some vertical danagerous hill side. He was an authority on herbs. By praying and meditating on him, one can get to know about the unspent Karma / past sins and the remedial pujas to be done for obliterating the same

10. Sri Rama Rama was Lord Hari Himself incarnate on earth for the destruction of Ravana. He was well accomplished, beautiful

MANUMURAI KANDA VASAKAM

139

and endowed with royal marks. He was the foremost of those who were skilled in the use of bows and arrows. He was born of the Ikshvaku line. He had his sway all over the world. He had eyes like lotus-petals and a countenance like the full moon. His arms were long and beautiful. He had broad shoulders. His eyes were red. He had a deep voice. He had proportionate limbs. His gait was slow and majestic. It was like that of a lion. He had four lines on his thumb. He had a pointed nose. He had a high forehead. His glory and powers were unlimited. He was peerless on earth. He was free from malice. He was gentle and the protector of his people. He always addressed the people in gentle words. He never used harsh words even when anybody addressed him rudely. He was wise and virtuous. He was effulgent like the sun, in forgiveness like the earth, in intelligence like Brihaspati, in frame like Vasava, in prowess like Indra. He observed ascetic vows and honoured saints. He would forget hundreds of evils done to him but would gratefully remember a single act of kindness, ever shown. In the leisure of his martial exercises, he had discussions on the Sastras with the wise and the aged people. He always followed the right in every walk of his life and never swerved from his royal duties.If anybody approached him, he would talk to him first. He was exceedingly powerful but never haughty. He was the upholder of the four castes. He conferred honour upon people. He never spoke a lie even in extreme danger or peril. He was brave, candid and modest. He was the source of all good. He always respected, his superiors. He was free from idleness. He was ever vigilant. He sought no evil. He had perfect control over anger. He was ever ready to keep vigilant watch over his own faults. He was an expert rider, a great warrior, a valiant general.

MANUMURAI KANDA VASAKAM

140

He had great skill in all the military manoeuvres. He was unconquered even by the Gods. He was free from the evil habit of carpingSri Rama is an Avatara of Lord Hari. Lakshmana is an Avatara of Adisesha. Bharata and Satrughna are Avataras of the conch and discus. Sita is an Avatara of Sri Lakshmi. Sri Rama possessed red eyes and his arms were sinewy. His steps were like those of an elephant. He had long arms, broad shoulders and black, curly hair. He was valiant and glowing with splendour. He was in no way inferior to Indra himself in battle. He was well versed in holy scriptures and equal to Brihaspati in wisdom. He was skilled in every science. He was an object of love and reverence with all people. He had his senses under perfect control. Even his enemies were pleased to see him. He was the terror of the wicked and the protector of the virtuous. He was endowed with keen intelligence. He could never be vanquished by anyone.He renounced the throne and the pleasures of the senses and the world to fulfil the words of his father. If Rama had longed for the throne, it was quite easy for him to get it. He was very popular. He was the mightiest of heroes. He destroyed the Rakshasas and bent the tremendous bow of Lord Siva. But he did not show the least physical force. He gladly accepted what was dictated by the cruel and wicked Kaikeyi. The throne possessed less fascination for him than the obedience of his father â&#x20AC;&#x2122;s behests. He renounced the kingdom and the comforts of a king. He gladly accepted exile. The laudable virtues of Sri Rama cannot be adequately described. Of all the four brothers Sri Rama was a paragon of virtues. He was not only kind and affectionate but generous and considerate of feelings for all around him. He had a splendid physique and winning manners. He had a magnanimous personality. He was extremely noble, generous, chivalrous and fearless. He was very simple and absolutely free from ostentation.Sri Ramaâ&#x20AC;&#x2122;s life was a life of holy obedience,

MANUMURAI KANDA VASAKAM

141

o f s t a i n l e s s p u r i t y, o f m a t c h l e s s s i m p l i c i t y, l a u d a b l e contentment, commendable self-sacrifice and remarkable renunciation. He paid equal respect to his mother and his stepmothers and revered his Guru. Sita once told Rama to seek shelter in a safe place and let the forest dwellers alone as there was much danger there. Rama’s reply revealed his firm determination to adhere to truth, and to his duty as a king to protect those who took shelter under him. Sri Rama said, “O Sita, I may even give up life or you or Lakshmana but can never give up the fulfilment of my word given particularly to helpless Brahmins. Rama speaks but once and never fails to keep up his promise.”Sri Rama was happy in adversity, calm in miseries, intrepid in dangers.Sri Rama was a mighty hero. He was the hero of heroes. Single-handed, he killed great and renowned warriors like Khara and Dushana. He vanquished the invincible Vali.He was an ideal king. He ruled the kingdom in a wonderful way. He was just and righteous. He was courageous and kind. He was endowed with a gentle and generous disposition. He was civil and courteous. His subjects loved him immensely. Not a single man was unhappy during his regime. He often used to say, “I will do anything and everything to please my subjects, and, if necessary I can even abandon my dear wife for their sake.” That is the reason why his reign was called “Ramarajya.” There were no dacoits during his regime. All led a virtuous life. Nobody spoke any untruth. Anybody could leave a bag of gold or jewels even in the main street. No one would touch it.

11. Gnani The Gnani Purush, (Jnani, Gyani are other terms) is one who constantly remains as the Self, the Atma, The Soul. His is the state of swa-parinati, which means he is self-contained and does not need any evidences of the non-Self (par-parinati) for his existence. The Gnani has no desire for any temporary thing in this world. He is free from inner attraction to gold or women- wealth or sex, fame, honor, respect or disciples or the need to create a religion.

MANUMURAI KANDA VASAKAM

142

Gnana Marg. Murugan is Gnana Pandithan. He gave Gnana Upadesa to Narada and then to his own Father. He is the embodiment of Advaita Gnana. Arunagirinathar, sings about Him in Thiruppugazh and Kandar Anuboothi.

12. Papa and Punya KARMAS These are the “punniyam” (merits) and the “paavam” (sins) which are the effects of the souls of the actions of the souls by their minds, by their speech, and by their bodies. During the life time of the birth in which the actions are done they are called by the name “aakhaamiyam”. When the karmas which are “earned” in this manner from birth to birth get attached to “buddhi tattva” (intelligence) and remain in maya till they mature they are called by the name “chachitham”. When the matured karmas out of the “chanchitha” karmas produce effects by giving the body that is thereafter taken (by the soul) and the pleasures and sorrows that are experienced through that body they (the matured karmas) are called by the name “praaraptham”.”Thirothaayi” It is “Sivasakthi” (Power of Shiva) which activates and makes mature the three malams called “aanavam”, karma, and maya. “Thirothaayi” is referred to as a “malam” as a matter of courtesy because it activates “malam”. (“Malam” = impurity; and impurity binds the soul).

13. Avvaiyar The Avvaiyars (Tamil: xsitah®) “respectable women” was the title of more than one poet who was active during different periods of Tamil literature. The Avvaiyar were some of the most famous and important female poets of the Tamil canon. Abithana Chintamani states that there were three female poets titled Avvaiyar. A m o n g t h e m , Av v a i y a r - I l i v e d d u r i n g the Sangam period (c. 1st and 2nd century CE) and had cordial relation with the Tamil chieftains Paari and Athiyaman. She wrote 59 poems in the Purananuru.

MANUMURAI KANDA VASAKAM

143

Avvaiyar - II lived during the period of Kambar and Ottakoothar during the reign of the Chola dynasty in the 13th century. She is often imagined as an old and intelligent lady by Tamil people. She wrote many of the poems that remain very popular even now and are inculcated in school textbooks in Tamil Nadu. These books include a list of dos and don’ts, useful for daily life, arranged in simple and short sentences. There is a very famous legend that is associated with Auvaiyar (also Auvayar), a prominent female poets/ ethicist/political activist of Sangam period(Tamil literature), and Naaval Pazham (Jambu) in Tamil Nadu. Auvaiyar, believing to have achieved everything that is to be achieved, is said to have been pondering her retirement from Tamil literary work while resting under Naaval Pazham tree. 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. Following this awakening, Auvaiyar is believed to have undertaken a fresh set of literary works, targeted at children. These works, even after a millennium, are often among the very first literature that children are exposed to in Tamil Nadu schools. 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.Avvai refers to respectable elderly woman as the wordammai which means good woman in general term for a woman of any age. Thus the name Avvaiyar means a respectable good womanhence a generic title rather than a specific name of a person. The Avvaiyar who lived during the Sangam period is 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, Kabilar and Thiruvalluvar. She is attributed as the author of 7 verses in Natrinai, 15 in Kuruntokai, 4 in Akananûru and 33 in Puranânûru. Legend states that she was a court poet of the

MANUMURAI KANDA VASAKAM

144

rulers of the Tamil country. She travelled from one part of the country to another and from one village to another, sharing the gruel of the poor farmers and composing songs for their enjoyment. Most of her songs were about a small-time chieftainVallal Athiyamaan Nedumaan Anji and his family. The chieftain had also used her as his ambassador to avert war with another neighbouring chieftain Tontaiman.The rest of her songs related to the various aspects of state governance. The medievaal period Avvaiyar was the court poet of the Chola monarch and was the contemporary of Kambar and Ottakkuttar.She found great happiness in the life of small children. Her works, Aathichoodi and Konraiventhan written for young children, are even now generally read and enjoyed by them.Her two other works, Mooturai and Nalvali were written for grown up children. All the four works are didactic in character â&#x20AC;&#x201D; they explain the basic wisdom that should govern mundane life. Her famous works include: Vinayagar Agaval, Aathichoodi, Kondraivendhan, Moothurai and Nalvazhi.

14. Athiveerarama Pandiar Athiveerarama Pandiar was a pandia king ruled from Korkai a port city of pandian kingdom in 16th century. He has authored many books including VETRI VERKAI and NAIDATHAM in tamil.

15. Parimelalagar One of the Ten Interpretes of Tirukkural during Sangam Age

16. Naladiyar Naaladiyar is a Tamil poetic work of didactic nature belonging to the Pathinenkilkanakku anthology of Tamil literature. This belongs to the post Sangam period corresponding to between 100 â&#x20AC;&#x201C; 500 CE. Naaladiyar contains 400 poems, each containing four lines. Every poem deals with morals and ethics, extolling righteous behaviour. There is an old Tamil proverb praising Naladiyar, which says, Naaladiyar

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.

Didactic nature Naaladiyar was composed by Jain monks, who flourished in the Southern India (current Tamilnadu state) during the reign of the Kalabhras and delivers the didactic messages that are characteristics of the period. It is divided into three sections, the first section focusing on the importance of virtuous life, second section on the governance and management of wealth, and the third smaller section on the pleasures. Naaladiyar is unique in the employment of similes, which help to teach the moral codes using simple examples from daily life. For example, one of the poems states that just like a calf placed in front of a vast herd of cows seeks out its mother unerringly and attaches itself, the deeds of the past home in on the doer and exact their price unfailingly.

17. Manakkudavar One of the Ten Interpreters of Tirukkural During the sangam period

18. Parithiyar 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. 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, (1705–1742), pronounced Thâyum-ânavar, is one of the spiritual giants and a Tamil philosopher from TamilNadu,India. Thayumanavar articulated the Saiva Siddhanta philosophy. He wrote several Tamil hymns of which 1454 are available. His first three songs were sung 250 years ago at the Congress of Religions

MANUMURAI KANDA VASAKAM

146

in Trichinopoly. His poems follow his own mystical experience, but they also outline the philosophy of South Indian Hinduism, and the Tirumandiram by Saint Tirumular in its highest form, one that is at once devotional and non dual, one that sees God as both immanent and transcendent. Thayumanavar was a respected scholar in both Sanskrit and Tamil and was a minister to the King in Trichinopoly in South India. His name hails from the name of the deity of the Rockfort Temple in Trichinopoly. When he became god-minded he quit his job and began roaming, preaching Shaiva-siddhanta philosophy and Shiva worship. His songs are full of the divine bliss which he enjoyed and transmitted in abundance. The songs on the theme of the Atman craving for the union with the Supreme, are famous for their authenticity, simplicity and easily remembered language. He is also known for his unceasing emphasis on the unity of all paths to God and of all religions, and, in particular, on the unity of Vedanta and Shaiva siddhanta.

21. Guru The word ‘Guru’ is a Sanskrit word. ‘Gu’ means “darkness”, ‘ru’ means “removal”. So the word ‘Guru’ means the one who illumines the intelligence and removes ignorance that is obstructing the full development ol his pupils. The word ‘Guru’ also has another meaning ‘Gu’ means, “not limited by attributes” and ‘ru’ means, “not affected by appearances”. So the Guru is one who is free from prejudice and treats all pupils with equal love. (1) 2) (3)

There are eight types of Gurus BODHA GURU - Who explains the rules and regulations given in the Shastras. VEDA GURU - Who directs the minds of his disciples (Shishyas) towards God. PRITA GURU - Who removes doubts and purifies the mind and heart.

MANUMURAI KANDA VASAKAM

147

(4) NISHIDDHA GURU - Who teaches how to discharge certain duties. (5) KAAMYA GURU - Who teaches the performance of good deeds. (6) SUCHAKA GURU - Who teaches six types of yoga. (7) VAKSHAKA GURU — W h o t e a c h e s t h e principles of yoga. (8) KARANA GURU — Who is able to confer to ability to merge into the Eternal Absolute (Brahma). Who can effect transformation of the human into divinity. Guru Gita82 classifies Gurus under seven heads calling them: Suchaka is the ordinary school master who gives secular teachings - the three ‘R’s and arts. Vachaka is one who imparts ethical teachings, dharma sastra, Bhodaka is one who teaches mantras for various purposes - secular or other, and stops with that. Nishiddha is one who teaches mantras and other methods for achieving lower purposes just as marana, vasikarana, sthambana and akarshana. These are almost invariably used to achieve low earthly objects and are hindrances to one’s achievement of the spiritual goal. It is a danger for one to get under a Nishiddha Guru. Vihita is one who teaches Virakti or detachment, that is frees one from attachement to earthly things and prepares one for achieving one’s spiritual welfare. Vairagya or dispassion is the sine qua non for progress just as its opposite, namely, extreme attachment to kamini and kanchana, is a powerful barrier to all progress.

MANUMURAI KANDA VASAKAM

148

Karana instructs the sishya as to the import of the Mahavakyas the axioms or axles of the Upanishads. After securing thorough vairagya one is ready to get at least an intellectual grasp and then a realisation of the grand basis of all mukti. Mukti is the realisation of the real nature of oneself and of Atma, that is Paramatma; and the mahavakyas embody that truth. Thus the teacher of this basis of salvation is the cause, Karana for salvation and therefore the Karana Guru. Parama Guru, The last and the greatest of all, who enables the sishya to thoroughly absorb the truth of the Mahavakyas and to realize for himself the Mahavakyas and thus escape samsara or rebirth, is the Parama Guru. He is also called the Moksha Guru. Others are mere Gurus.

22. Idakala and Pingala Ida is the left channel. Ida is white, feminine, cold, represents the moon and is associated with the river Ganga (Ganges). Originating in Muladhara, Ida ends up in the left nostril. Pingala is the right channel. Pingala is red, masculine, hot, represents the sun and is associated with the river Yamuna. Originating in Muladhara, Pingala ends up in the right nostril.

23. Sushumna Sushumna is the central channel and is associated with the river Saraswati. Within the Sushumna nadi there are three more subtle channels: Vajra, Chitrini and Brahma nadi through which Kundalini moves upwards running up the body from just below Muladhara chakra to Sahasrara chakra at the crown of the head.

24. Amritha /AmbrosiaAmrita Amrit is a Sanskrit word that literally means â&#x20AC;&#x153;immortalityâ&#x20AC;?, and is often referred to in texts as nectar. In yogic philosophy amrit is a fluid that can flow from the pituitary gland down the throat in deep states of meditation. It is considered quite a boon: some yogic texts say that one drop is enough to conquer death and achieve immortality.

MANUMURAI KANDA VASAKAM

149

25. Ettirandu Refer 16th Aphorism

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

27. Kandasthanam The kanda in Muladhara chakra is the meeting place of the three main nadis and is known as Yukta Triveni (Yukta: “combined”, tri: “three”, veni: “streams”). In Muladhara, Shakti, the static unmanifested Kundalini, is symbolized by a serpent coiled into three and a half circles around the central axis Svayambhu-linga at the base of the spine. The serpent lies blocking the entrance to Sushumna, the central channel with his mouth. Sushumna remains closed at its lower end as long as Kundalini is not awakened.

28. Sat — SATCHITANANDA Truth (SAT) delivers us from falsehood, from the veils of confusion/delusion. Truth leads us from unreality into reality — a profound and sacred PRESENCE. Truth is realized through practicing true awareness (surrendering preferences, desires, bias, prejudice, self deceit. conceit, pride, fear, and doubt). Surrendering to truth — to thusness leads us into acceptance of unbiased and unconditioned/unconditional universal truth/reality. To desire only THAT is a major aspect of mature spiritual practice. It provides all the focus, direction, and energy that is required for success, but in most of us this divine passion for SAT has become diffused, dissipated, distracted, and hence impeded. S AT t h u s i s t h e f i r s t s t e p , c l e a r i n g t h e p a t h o f obstructions. A basic truth is that awareness can not come about without truth. Consciousness of consciousness also cannot exist in slumber, thus self realization, enlightenment, and gnosis will not dawn without SAT. In SATCHITANANDA, SAT and CHIT (consciousness) form integral parts of a greater and profound sacred wholeness.

MANUMURAI KANDA VASAKAM

150

SATCHITANANDA is the living spirit-filled (spiritual) result of merging unlimited and subjective absolute beingness with objective absolute consciousness. Here, in the instant of integration, there manifests a complete and spontaneous expression of non-dual integration of subjective and objective — of beingness and consciousness. Instantaneously in the sacred moment an ever present holotropic morphology or Great Perfection arises as our natural and authentic state (sahaj). SAT is truth. As such it is the destroyer of falsehood, delusion, deceit and illusion. It leads us from the unreal to the real, out of the veil and into clarity and consciousness of our true state. SAT restores us from a limited, constricted, and separate states of stasis, to our authentic boundless and natural state of unobstructed beingness. This leads to the merger of pure beingness and absolute subjective experience with pure consciousness and absolute objectivity. Chit is consciousness. It is thus one of the integral ingredients toward waking up out of slumber and forgetfulness and into our true nature, our uncontrived/unconditioned true and natural self. Ananda is absolute Bliss. Here all tension, stress, obstruction, bias, distortion perturbation, conflict, and disturbances have been let go of, surrendered, removed, and purified. Here in SATCHITANANDA the nadis are completely open and the imbalances are balanced — harmony and synergistic synchronicity allow the shakti prana (kundalini) to maintain and uphold the body/mind and breath and this permeates one’s entire being and irrigates the consciousness. Shakti and Shiva are reunited in one’s own countenance. One reflects and acts as a the natural transpersonal spontaneous extension, conduit, and expression of divine presence — of divine love and wisdom reflecting the “reality” of”ALL OUR RELATIONS”. Ananda (Bliss), contentment (santosha), peace (shanti), or nirvana are the goals, but rather a spontaneous result and expression — a natural aspect of this transpersonal

MANUMURAI KANDA VASAKAM

151

relationship without a separate subject/object. 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, communion, and harmonization of all the energies co-emerge, fill our all interstices, veins, 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. In yoga, SATCHITANANDA is said to happen for short or longer moments associated with moments of spiritual insights, glimpses into the unknown, satori, revelations, realization, sabija samadhi, great beauty, transcendental experiences, moments of inspiration, and the raising of the kundalini. Thus SATCHITANANDA shines through as a result of an authentic practice into every corner of our life — the “object” (existing only when one is not abiding in the eternal now) is to return to this reality when we find ourselves separate — to make this realization more continuously, accessible, and available — in perpetual continuity (nirbija samadhi) — to 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.

29. Pattinathar Saint Pattinathar Tamil: was a Saivaite and a Spiritual leader. He was born to Sivanesa Chettiar and Gnanakalai. His father was a trader in Tiruvidaimarudur, Thanjavur district. His birth name was Swetharanyar after as epithet of Lord Siva of Swetharanyeswarar Temple. He was also called as Thiruvenkadar by the people. When he was five years old, he lost his father. Like his father he spent money on Siva devotees, and fed them daily. He was a trader and had enough wealth. At sixteen years, he was married to Sivakalai, daughter of another trader by

MANUMURAI KANDA VASAKAM

152

the name of Sivasithamparam Chettiyar and his wife Sivakamy. Even after fifteen years of marriage they had no children. Meantime there was a very poor Saivaite by the name of Sivasarumar who spent all his wealth in feeding the Siva devotees. When all his wealth was spent he sold his wife’s nuptial chain (thali) and fed the devotees of Lord Siva. Once in his dream, Lord Siva appeared and told him, he would find him (Siva) as a baby at a certain spot. “Hand over the baby boy to Thiruvenkadar. He would give gold equal to the weight of the baby. The Saivaite devotees found the baby and took him to Pattinathar. He adopted the child and gave the couple, gold and more wealth.

Search for divinity The divine child grew up and followed in his father’s footsteps. Once the father sent him on a ship with a good lot of merchandise and when he came he brought back sacks full of paddy husks. The father was angry and locked him up in a room and going to the harbor, threw the husks out. What was his surprise to see they were all gold; Every dried piece of the husk turned out to be gold and precious gems. He hurried home to see his son. He was not in the room. His wife gave him a small box the son had given before he disappeared. In it was an Palm-leaf manuscript and a needle without an eyelet. On the script were the following words (in English for understanding): “Not even an eyeless needle will accompany you in the final journey of life.” Pattinathar (Thiruvenkadar) realized the philosophy and wisdom of the words, and renounced everything - his wife, his wealth, his kith and kin and all other mundane attachments. With only a loin cloth he left. He sang many a philosophical song to enlighten people on the Blissful state of renunciation. He sang about the human life and its complex dimensions, made his lyrics more appealing to the common man. He urged repeatedly not to be attached to the body and its pleasures, for the body which perishes and becomes food for animals and worms. Think of God and surrender at God’s feet.

MANUMURAI KANDA VASAKAM

153

Pattinathar worshiped Shiva at the Srikalahasti temple, which has inspired great poetic and musical works. The samadhi [attained salvation in this place] of Pattinathar is a historic landmark located on the Ennore Expressway i n Ti r u v o t t i y u r. i i t i s a r o u n d 5 0 0 y e a r s o l d . I n s i d e t h e Nandrudayan Vinayaga temple in Devadhanam, Tiruchirappalli, idol for Pattinathar is found.

30. Body and soul Gross Body (Sthula Sariram). (Annnamaya Kosam) ‘Annam’ means food and ‘maya’ means modifications. the body is the result of modification of food and hence called ‘Annamaya’. The food eaten is digested. Its very essence becomes the sperm in man and the ovum in woman. They combine to form the seed, from which the foetus is formed. It is nourished in the womb by the food eaten by the mother. At birth, the child emerges from the womb and is nourished by the mother’s milk. It grows up and develops in strength and size due to the food eaten. We consume mountains of food in our lifetime. Finally, we die to merge into food (Earth). The earth itself becomes the food we eat. So, we are born from food (earth) and go back to food (earth). Food is that which is eaten by being and which eats beings. We eat food and food in turn eats us. Many die by overeating. Many die by under eating. Also the body gets eaten by many viruses and bacteria, even while we are alive; and by worms and other beings when we die. Identifying with the Annamaya Kosa, I say-”I am tall, fair, vaisya, healthy, beautiful, strong etc.” Annamaya Kosam is our Gross Body (Sthula Sariram) to the astral body. In the same way the astral or Sukshma body is within the gross or physical body. The gross body cannot do anything without the astral body. Every grosscentre of the body has its astral centre or Sukshma body is within the gross or physical body. From the fourth ventricle it runs along the third, then the fifth ventricle The subtle body Sukshma sarira or Sukshma sharira in Vedantic philosophy.

MANUMURAI KANDA VASAKAM

154

31. Lobi An Avaricious person

32. Lord Muruga The peacock, cock and the sphere held by the Lord are symbolic of bindu, nadam and gnanam. Bindu is the first expression and nadam is the first vibration of the Absolute. The cock has a name ‘Irulakattan’ in tamil which means one who is capable of removing darkness ignorance. Murugan means beauty and attraction. Guhan means one who is seated in the heart. Kanthar means non-dual aspect. Kumaran means one who destroys ‘ku’ (mummalam i.e. ego, maya and jagat). Shanmugha means with six faces emanated from Lord Shiva. Vela means with sphere in hand.These are different names to Lord Subhramonya

33. Kantharalangaram Arunagirinathar has weaved a beautiful garland to adore Lord Muruga. He weaved not a garland of flowers (Poomalai), but a garland of songs (Paamalai) by way of Kandhar Alangkaram. Each word appeared like a selectively chosen flower to adore God. Kandhar Alangkaram, consisting of 102 verses, is a marvelous creation of poetry that portrays the magnificence of Muruga and presents Him in all His splendor and glory before us. Apart from being an ornament that adds to the beauty of Muruga, Kandhar Alangkaram describes the various qualities of Muruga, His benevolence, His knowledge, His valour, the power of His Vel, the exquisitely beautiful peacock and the ensign of the rooster. It describes how Muruga comes into our lives in various roles.

34. Arunagirinathar Arunagiri was born in Thiruvannamalai, a town in Tamil Nadu. His father died soon after his birth and his mother and sister brought him up in the rich cultural and religious traditions. Legends

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. He used to get money from his sister each time to go to devadasi’s. His sister always give whatever she earned to make his brother happy. One day he demanded money from his sister, but unfortunately she had no money. She was very sad and said, “Oh brother, I am sorry that there is no money to give you today.” Arunagirinathar shouted how its possible and he wanted money now to have pleasure. His sister then said “Brother, if you need to have pleasure then please come sleep with me, tomorrow I will get you the money somehow”. Hearing that, Arunagirinathar felt how self centered and selfish he was. He decided to end his life, went to the temple hit his head in all the pillars and steps, begging for forgiveness. Then he leaped from the tower of Thiruvannamalai temple. He was however miraculously saved from the death by Lord Muruga who also transformed him to a holy saint instantaneously Arunagiri sang his first devotional song and thereafter decided to spend the rest of his life singing in praise of the God. He was a devotee of Lord Muruga and worshipped the God at Vedapureeswarar temple at the sacred place known as Cheyyar on the banks of the Cheyyar River .His fame got the jealousy of chief minister of the Kingdom. He claimed Arunagirinathar as a false saint and not a true devotee of Lord Subramaniya. So the king arranged a public gathering and asked Arunagiri to show Lord Subramanya to others also. Arunagiri started singing songs towards Lord Muruga and soon after Lord Muruga appeared in a stone pillar in the form of child. He was as bright as equal to hundred of suns and the people were unable to see this with their ordinary eyes. Due to this everybody lost their eyes including the king and ministers. It was suggested that bringing the Parijatha flower could only get sights back to the people. Arunagirinathar is said to have entered the body of a parrot in order to fetch the parijatha flower. His enemy Sambandan burnt his body and hence Arunagirinathar settled himself on the temple tower in the form of the parrot and sang his famous kantharanubhuthi. There is a form of a parrot in one of the sthubis (Kili Gopuram), testifying to this story.

MANUMURAI KANDA VASAKAM

156

35. Pathanjali Maharishi Patanjali was the avatar of Adi Shesha - the Infinite Cosmic Serpent upon whom Lord Vishnu rests. He is considered to be the compiler of the Yoga Sutras, along with being the author of a commentary on Panini’s Ashtadhyayi, known as Mahabhasya. As per one legend, he fell (pata) into the hands (anjali) of a woman, thus giving him the name Patanjali.

Patanjali Yoga Sutras It is said that once, while watching a dance by Lord Shiva, Adi Shesha found it unbearable to support the weight of Lord Vishnu. Amazed at this, he asked Lord Vishnu the reason for the same. Lord Vishnu said that this was because of his harmony with Lord Shiva’s energy state, owing to the practice of Yoga. Realizing the value and benefits of Yoga, Adi Shesha decided to be born amongst humans as ‘Patanjali’, to teach them the great art. Yoga Sutras are considered to serve as the basis of the yogic techniques. Maharishi Patanjali, “The Father of Yoga”, compiled 195 sutras, which serve as a framework for integrating Yoga into the daily routine and leading an ethical life. The exact date of the compilation of the Yoga Sutras is not known. However, it is believed that they were written somewhere around 200 BC. The core of Patanjali’s teachings lies in the eightfold path of yoga. The path shows the way to live a better life through yoga.

36. MUMMALAM Our knowledge and action are influenced and impaired by something which Saivism calls anavam. Anavam is the source of our ego and ignorance. Our ability to know, act and desire is impaired by this sutble entity, anavam. Like the husk of paddy or verdigiris on copper, anavam is associated with the soul from time immemorial. It is an inherent pre-cosmic evil and the root

MANUMURAI KANDA VASAKAM

157

cause of misery, and it is not in the nature of the soul. Ignorance, darkness and ego are some of the names by which it is called. Anavam means that which make the soul small, like an atom. We think before we act. Our action is based on our thought which depends on our knowledge. Ignorance which causes obstacle to our knowledge is, therefore, the base of our problem. We also fail to take a balanced view and act wrongly because of our arrogance. The source of this is our ego. Anavam which is the source of ignorance and ego is considered as the original impurity or moolamalam. Karma and maya help to remove the fetters of anavam.

Nature of Anavam Anavam impairs soulâ&#x20AC;&#x2122;s capabilities in two ways. By itself a obscures soulâ&#x20AC;&#x2122;s power of knowing. This is its true or special nature and is called its sorupalakshanam. In another way, in association with karma and maya, it makes the soul to know mistakenly. Karma and maya enable the soul to improve its capability of knowing. They act as dim light in darkness and help us to form an unclear picture, often an incorrect picture of things. This again is due to anavam. This is the general nature of anavam and is called thadasthalakshanam. Karma and maya act like lamp in darkness. In the dim light soul often experience difficulties. This is actually due to the darkness of anavam. Without understanding it, other religions mistakenly blame karma and maya as sources of our problems. Except Saivism, other religions do not speak of anavam.

Function of Anavam By itself and in associatin with karma and maya, anavam acts in seven ways and causes the following problems: 1. Moham - Through capable of knowing and avoiding evil things or deeds, still we act to the contrary.

MANUMURAI KANDA VASAKAM

2. 3. 4.

5. 6. 7.

158

Matham - Thinking high of us and our deeds. Ragam - Knowing that a thing is not within our reach, still we crave to get it. Kavalai - Thinking and feeling sorrowful as to whether we get what is due to us or not, whether we obtain the fruit of our labour or not, whether our possession will leave us or not, etc,. Thapam - Inability to bear the loss or likely loss of something closer to us. Vaatam - Sorrow caused by the above. Visishtram - Though we are the cause of our pleasure and pain, we blame others for them.

Though it is a common practice to compare anavam with darkness, it is worse than darkness. Darkness obsures the objects but show itself. Anavam obsures both. Like darkness, anavam is one and not many. When the soul evolves spiritually and receives divine light or divine grace, the fetters of anavam get weekened and removed. Many happenings in life do not have reasons or find acceptable explanations. Though born and bread in the same environment, we find one enjoying life with all benefits and another falling into unfold mysery. Sickness, poverty, death etc., are occuring unexpectedly. Unable to find any reason we call it as karma. The theory of karma explains such occurences. K a r m a m e a n s a c t i o n , o r v i n a i i n Ta m i l . I n philosophical term it means action, its fruits and the law governing it.

Cause and Relationship There are religions which do not believe in God. But almost all religions believe in karma. ‘One has to experience the fruits of his own karma’ is the karmic law. Proverbs like ‘you reap what you sow’, ‘what is done in the morning take shape in the evening’ etc., explain this concept.usage is in

MANUMURAI KANDA VASAKAM

159

connection with karma, it is called sambandham. Pleasure and pain are respectively the result of good and evil actions. A verse in Sangam literature, the early Tamil works, say ‘Good and evil are not obtained from others’ Karma or action cannot take place by itself. It has to involve some materials. My act of writing involves pen, paper, my hand, etc., These are products of the subtle entity called maya. Thus karma involves maya. Karma and maya help the soul to get release from the grib of anavam. This necessarily involves the association of them with anavam. Because of their association with anavam, karma and maya are also said to be malams. Like anavam they also exist from time immemorial. Anavam is called sakaya malam. Sakayam means ‘born with (the soul)’. Because anavam directly binds the soul, it is called prathi pandham. Karma came to usage because of anavam’s association with the soul. Hence karma is called anupandham. As maya’s Three Kinds Thoughts, words and deeds are vinai or karma. The action or karma we do is called agamiyam. Even after the action is over, its fruit does not end. The good and bad actions leave their imprints as punniyam and pavam respectively. They follow the related soul from birth to birth. The karma we do in various births are thus following us in large quantity. This quantity of karma is called sanchitham. From this quantity of sanchitha karma a portion comes to soul’s experience in its new birth. This karma is called prarabdham. Balance karma will come to experience in future births. A body suitable to experience the karma is given by God from maya. When and how the karma is to be experienced is decided by God himself. According to Jainism and Buddhism, karma on its own goes and joins the Soul and come to experience. No external Being like God is necessary for it. Like a calf, among a large number of cow, going and finding its mother for feeding the milk, karma also finds the related person and come to experience.

MANUMURAI KANDA VASAKAM

160

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

Karma and its Fruits All the karma performed in a particular birth does not come to experience in the same birth. They come to experience in the subsequent births. All the seeds sown in the same place at the same time do not germinate at the same time. Some germinate earlier and some later. Karma coming to experience is similar to this. For the past karma to come to experience, we have to do karma again. By this new karma, the past karma comes to a happy or sorrowful experience and gets exhausted. But this new karma becomes agamiyam, then as sanchitham and again as prarabdham. Thus one karma coming to experience and getting exhausted gives rise to a new karma. It is like a river, the water at one place moving away while another taking its place. It is a continuous process of one karma, going out and another coming in. The question, therefore, arises, â&#x20AC;&#x2DC;Is there no end to this continuing process?â&#x20AC;&#x2122; How can the soul get liberated from this? Saiva religion shows the way for liberation. We should develop positive qualities and attitudes in life. Showing love to all living beings with malice to none and engaging in good deeds will help to develop divine qualities. Our action of karma should be in the way of Siva who, according to St. Thirumoolar, is not different from love. We gain experience from karma, and knowledge through experience. The grib of anavam gradually get loosened. We become matured to understand our own nature

MANUMURAI KANDA VASAKAM

161

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

MAYA IS REAL Matter gets transformed to energy and energy to matter. Nothing is created from the void. Creation and destruction are transformation from one state to another. This is a scientifically accepted fact. The Saiva philosophical concept of the worldly things and the cosmos reflects the above scientific view.

Always Existing What is real only comes to existence. This concept is called Satkariyavatham in Saiva Siddhanta philosophy. It consists of three words sat, kariyam and vatham. Sat means one which is real; kariyam means the product; vatham means concept. From this, it follows that nothing comes to existence from nothing or void. According to Saiva philosophy, all things are born out of a subtle entity called maya. It is the seed of the world we live in. Saiva Siddhanata views maya as real and eternal. It is not an illusion. Like energy, it pervades everything and is used by God when required. It is customary to divide the word maya into ‘ma’ and ‘ya’, and to say that ‘ma’ indicates involution and ‘ya’ indicates evolution. By this the origin and decay of things are explained as transformation from and to maya. Death is a transformation of the physical body to maya and birth is vice versa. For the soul to act, it requires the body, and the mental and psychological faculties. These are called respectively as dhanu and karana. It also requires the world, called bhuvanam to stay in. For its actions to come to experience it requires materials of experience or enjoyment, called bhogam. Dhanu,

MANUMURAI KANDA VASAKAM

162

karana, bhuvana and bhogam are the products of maya. Like a pot which disintegrates and get transformed to clay, these things which were made of maya decay and get transformed to maya.Like a Lamp The soul’s power of knowing is impaired by anavam. In association with the products of maya it engages in action and gains experience. Through experience it gradually gains knowledge. With God’s Grace, Soul’s knowledge improves and the shackles of anavam get loosened. Thus it evolves spiritually. Like a small lamp, helping in darkness till the sun dawns, maya helps the soul till it receives the divine light. The soul is an association with anavam. It gains knowledge through the senses and mental faculties which are products of maya. This knowledge is not perfect and often creates confusion. Because of this, the maya which helps the soul to gain knowledge is also considered as a malam or impurity.

Nature and Division Maya is a single entity. By the nature of its action, it is divided into two parts called sudha maya (pure maya) and asudha maya (impure maya). In association with the anava malam, it causes confusion and misunderstanding and in this state it is called asudha maya. It is also the cause of mental attachment and hence is called moga karani. Sudha maya is not in association with the malam and does not cause any attachment. Hence it is called karani. Souls, as explained earlier, are divided into three categories, vijnanakalar, pralayakalar and sakalar. Since they are of three categories, the ‘world’ required for them is also of three categories. They are respectively called sudha maya, asudha maya and prakriti maya worlds. Prakriti maya is the product of asudha maya and hence it is also asudha maya. When danu karana buvana boga originates from maya, they first appear as subtle bodies called tatvas. Saiva

MANUMURAI KANDA VASAKAM

163

Siddhanta speaks of thirty six tatvas, while other philosophies speak of twenty four tatvas(of prakriti maya). Out of the thirty six tatvas, five are classified under sudha maya, seven under asudha maya and twenty four under prakriti

EVOLUTION OF THE SOUL Growth is natural for all beings. It happened in the previous births, happens in this birth and will continue in the coming births. After taking many births we have evolved as human beings. Even among human beings growth and evolution are taking place. Our knowledge and understanding are according to the level of our growth or evolution. Accordingly the grib of anavam gradually gets loosened. Soulâ&#x20AC;&#x2122;s evolution can, therefore be considered as the weakening of the grib of anavam. This evolution continues till liberation or mukthi is attained. The concept of the soul going to eternal heaven or eternal hell is not in Saivism. According to Saivism, liberation and Bliss are the â&#x20AC;&#x2DC;birth rightâ&#x20AC;&#x2122; of every soul.

Original State At the beginning period, before taking births, souls were enveloped in the darkness of anavam. They were inactive with their capabilities dormant. Anavam has a natural association with the souls, like the vedagiris in copper. This state of the souls is calledkevala state. The all merciful God helps the soul whose capabilities are impaired by anavam, by giving it a subtle body formed from maya. This body is called puriyattakayam which is made up of eight constitutent elements of maya. They are the three tatvas of mental and psychological faulties called mind, budhi and ahankaram, and the five intrinsic elements of taste, vision, touch, hearing and smell. This subtle body moves with the soul from birth to birth till it attains liberation and Bliss. On getting the subtle body initially, the soul enters into a state of action. Its power of knowing, acting and desiring is

MANUMURAI KANDA VASAKAM

164

awakened. According to its desire of likes and dislikes, the soul acts for the first time. By God’s Grace, the soul then gets a gross body suitable to experience the fruit of its action or vinai. While the subtle bodies given initially were of the same type for all the souls, the gross bodies differ according to their actions. With the gross body the soul acts. According to its action it gets another body in the next birth, and this process of action (karma) and birth continues one after another.

Karma and Evolution As mentioned earlier, the soul moves from birth to birth with the puriyattakayam. In the buddhi tatva of it, soul’s karma forms imprints as punniyam and bavam according to its good and evil deeds. In the next birth or births to come, these imprints come to experience causing happiness and sorrow to the soul. After death and before the next birth, the soul, sometimes stays in an intermediate stage and experiences pleasure or pain according to its karma. This stage when it experiences pleasure is called heaven or sorkam and pain is called hell or narakam. Sometimes the soul also lies dormant w i t h o u t a n y e x p e r i e n c e , l i k e a r o c k o r s t o n e . St . Manikkavasakar refers to this stage as the’birth of a stone’ in his Sivapuranam verse.

Overcoming Karma Karma leads to birth and birth to karma. A question may, therefore, arise as to how one can overcome this chain process of karma and birth. How can one be liberated? Every religion stresses on the need to follow certain basic ethics in life. Love, aram or dharma, good conduct etc., form the basic ethics to be followed. St. Thirumoolar says “Love is Siva”All the Saiva Saintsencourage showinglove to others in whom Siva resides. Along with good qualities, one should engage in good deeds. The Saiva Saints engaged themselves in social service

MANUMURAI KANDA VASAKAM

165

while entrenched in love of God. St. Thirunavukkarasar says ‘My duty is to stay in service’. For spiritual progress, such qualities and services are necessary. In addition, we should think and act without selfishness. Acting in the above manner one should chant. Thevaram, Thiruvasakam and other Thirumarai works with devotion to God. In addition to these one should strive to understand the Saiva philosophical works which explain the nature of God, souls and the world and our relationship to them. This will bring an inner change, helping one to move in the way of God. At this stage, our sense of I-ness and My-ness vanish and a feeling that all are according to God’s Grace develops. The grib of anavam completely loosens and soul’s true wisdom dawns. This stage is called malaparipaham in Saiva philosophy. Also we develop an equipoise of the mind when we are able to take up good and bad karma, pleasure and pain, unperturbed, as equal. This stage is called iruvinai oppu. When these two stages are reached, the soul becomes matured to receive God’s Grace develops. In this matured state, Soul’s actions are prompted with God consciousness and not by its inner faculties. Hence karma does not effect the soul. God’s Grace then descends on the soul. It is called Sakthini patham which means descent of Sakthy or God’s Grace. The Soul is then free of bondage and liberated to enjoy Siva’s Bliss. Eternal like God and different from Him .Even in liberation, this is the state of the souls.The Tamil phrase VEEDU PERU indicates that the ultimate stage of evolution of the soul is Mukthy or liberation and enjoyment of Siva’s Bliss.

Meykanda sastra’s Irupa irupathu and mummalam In explaining how Anavam as a Deep Structure element determines the forms of observable human behavior, Thou hast

MANUMURAI KANDA VASAKAM

166

mentioned the following forms as the evidences: the tendency to differentiate self from others and becoming egoistic thereby, fantasizing and imagining uncontrollably and irrationally, continuos disposition of excessive anger and hatred, irrational and blind infatuations, murderous inclinations, the tendency to oppress and repress and through that exult in creating misery and unhappiness, excessive and groundless self-conceit and finally losing the rational capabilities and becoming insane and abnormal. The following seven traits or behavioral dispositions that are irrational are attributed to maayai, the delusion-producer: the absence of illumination or ignorance; taking the false as true and having no doubts about it; irrational passions and unthinking desires; believe in the magical and miraculous; unquestioning credulity or blind faith; and unnecessary and excessive fear and anxiety. To 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; always bothered with the moral issues in effecting actions; abstaining from doing what one ought to do and enjoying belittling and ridiculing others. It is also said these primordial elements being anati unoriginated and intrinsic to the anmas- inhere with the anmas without ever departing, forever seducing the anmas to their evil ways without ever diminishing in their nasty hold. If that is the case, it appears most certainly now, that there is NOTHING that can be said to be mine , my way of Being-in-the-World, a way of living that’s peculiarly mine. From the most ancient times itself I have been totally overpowered by these forces of evil, making me do things that are unbecoming and evil, they themselves remaining unaffected by all the earthly struggles of mine mine.

37. Tevaram The Tevaram (Tamil: “Teva” means “God”, “Aram” means “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 - v o l u m e c o l l e c t i o n o f

MANUMURAI KANDA VASAKAM

167

Tamil Saivite devotional poetry. All seven volumes are dedicated to the works of the three most prominent Tamil poets of 7th century namely Nayanars - Sampantar, Appar and Suntarar. The singing of Thevaram is continued as a hereditary practise in some of the Shiva temples in Tamil Nadu. In the tenth Century AD, during the reign of Rajaraja Chozha I, a collection of these songs was found abandoned in the Chidambaram temple, along with other religious literary works, and collated by Nambiyandar Nambi. It is during the 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, philosophy and theology, was canonized. The 276 temples revered by these verses are called paadal petra sthalam and another 276 places having Shiva temples that are casually mentioned in the verses are classified as vaipu sthalam. The conventional Sanksrit devotional texts were displaced in usage by Tevaram for Saivism and Nalayira Divya Prabandam for Vaishanvism. The tradition of singing Tevaram verses in temples by trained people called odhuvars is continued in some of the famous Shiva temples in Tamil Nadu is followed even in the current age. There are totally 796 of these songs with a total of more than 8,200 stanzas. The three poets were not only involved in portraying their personal devotion to Shiva, but also involved a community of believers through their songs. It is one of the important sources of Tamil Bhakthi, a movement that inspired the agricultural community.

38. Thiruvasakam â&#x20AC;&#x153;Mannikkavasagarâ&#x20AC;? one whose words are like gems wrote the eighth Thirumurai consisting of Thiruvachakam, 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. H e w a s b o r n i n Thiruvathavur in the late 8th or early 9th century A.D. He was a minister in the Pandya kingdom but when he was sent to purchase horses for the army, he spent all the money in religious pursuits. Lord Sivan is supposed to have blessed him with his grace and saved him from the wrath of the King. It is said that

MANUMURAI KANDA VASAKAM

168

one who does not get moved by ThiruvAchakam will not be moved by anything else. Thiruvachakam has 51 poems wherein all the four classes of meters have been employed”

39. Thiruppugazh Thiruppugazh ( ”Glory to the Lord” or “Divine glory”) is a 15th century anthology of Tamil religious songs dedicated to Murugan, the son of Shiva, written by the poetsaint Arunagirinathar. The anthology is considered one of the central works of medieval Tamil literature, both for its poetical and musical qualities, and for its religious, moral and philosophical content.

The work and its contents Arunagirinathar went on a long pilgrimage, visiting the arupadai, the six temples most sacred to Murugan, and over 200 other holy shrines in India and Sri Lanka. At each of these, he composed songs in praise of Murugan, which are collected together in the Thiruppugazh. The majority of the songs are sung to Murugan, but there are also a few songs that sing of deeds of Siva or the avatars of Vishnu, and of the power of Parvati. Each song ends addressing Murugan as Perumal, a term that traditionally had strong associations with TamilVaishnavism. The worship of Murugan has strong roots in Tamil Nadu. According to Tamil legends, Murugan was the brave warrior who defeated the powerful demon Soorapadman, and was seen as being the epitome of youth, compassion and beauty. Arunagirinathar ’s songs build on this tradition, hailing Murugan as the source of all knowledge, who even gave saintly advice to his father, Lord Shiva. Murugan is described as being full of love and compassion. Arunagirinathar says in the Thiruppugazh the songs will, by the grace of Murugan, convey the pearls of devotion and wisdom. The songs contain philosophical musings onGod, expressed in simple terms,

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. The songs also deal with issues of morality and living a virtuous life on Earth, with many exhorting people to seek true happiness in God.

Language and style Early mediaeval Tamil religious poems were written in a language and style that followed the pattern of classical Tamil literature. The Thiruppugazh, in contrast, was written in a form of Tamil that was quite different from pure classical Tamil and, in particular, contained many loan words, particularly from Sanskrit. Its metres, too, are more obviously rhythmical than the stylised classical metres.

Musical poems The poet Arunagirinathar represents a remarkable blend of Tamil literary genius, devotion to Murugan and musical expertise. Although music had always been an integral part of the Tamil hymns such asTevaram, Arunagirinathar was one of the first to set all his compositions to music in the style of “Santham”—setting the verses within a certain length to conform to rhythm (thala). Arunagirinathar utilises certain repetitive phrases to achieve movement and colour in his poems. By combining the Tamil hard or soft consonants and long or short vowels in different ways, Arunagirinathar produces hundreds of compound rhythmic words such as, tatta, taatta, tantha, thaantha, thaiya, thanna, thaana, thanana, etc. . . At the beginning of each poem in the Thiruppugazh, Arunagirinathar gives the rhythm notations. Arunagiri’s poems can be enjoyed for their literary value as well as for their devotional. Arunagirinathar has combined his poetic skill and his devotion towards Muruga with remarkable ease. Scholars hail Thiruppugazh both as a literary masterpiece and as a work of devotion. Arunagiri was neither a born poet nor a devotee but rather

MANUMURAI KANDA VASAKAM

170

started out in a different way of life and transformed himself into an erudite scholar and versatile poet. (Arunagirinathar describes this in Kandhar Anuputhi) (The Adoration to God) thus: “This talent, this skill, this knowledge and this devotion, do not belong to me. These are the gifts of Muruga. It is only you, Lord Muruga, who make me sing.” (Yaam Odhiya Kalviyum Em Arivum Thame Pera Velavar Thandhadhanal”). Arunagiri has woven a beautiful garland, made not of fragrant flowers (Poomalai) but of beautiful verses of Tamil and has presented it to all so that they also could offer it to the Lord and derive immense inspiration, knowledge and Blessings from Him. Thiruppugazh is an ideal form of prayer, a beautiful set of songs, a panacea for all ills and above all a way of life.

40. Dhurvasa Durvasas, was an ancient sage, the son of Atri and Anasuya. He is supposed to be an incarnation of Shiva. He is known for his short temper. Hence, wherever he went, he was received with great reverence from humans and Devas alike.. According to local tradition in modern Azamgarh, Durvasa’s Ashram or hermitage, where many disciples used to go to study under him, was situated in the area, at the confluence of the Tons and Majhuee rivers, 6 km north of the Phulpur Tehsil headquarters.

Birth According to Chapter 44 of the Brahmananda Purana, Brahma and Shiva once got into a heated quarrel. So violent was Shiva’s rage as a result of this quarrel, that the Devas fled from his presence in fear. His consort, Parvati, complained that Shiva was now impossible to live with. Realising the disharmony his anger had caused, he decided to deposit this anger into Anasuya, the wife of sage Atri. From this portion of Shiva deposited into Anasuya, a child was born, who was named Durvasa (literally, one who is difficult to live with). Because he was born of Shiva’s anger, he had an irascible nature.

MANUMURAI KANDA VASAKAM

171

The Bhagavata Purana gives a somewhat different account of Durvasa’s birth. In this version, Atri performed severe penance to propitiate the Supreme Being in order to obtain a son by Anasuya who would be just like Him. Pleased with him, Brahma, Vishnu, and Shiva (being but different manifestations of the Supreme) blessed the sage that portions of themselves would be born as his sons. In due course, Anasuya bore Soma (Brahma’s incarnation), Dattatreya (Vishnu’s), and Durvasa (Shiva’s).

Role in the Churning of the Ocean In the Vishnu, Vayu, and Padma Puranas, a curse that Durvasa laid upon Indra is described as the indirect reason for the famous churning of the ocean.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, without going into the d e t a i l s . O t h e r s o u r c e s f o r t h i s s t o r y, s u c h a s the Ramayana,Mahabharata,Harivamsa, and Matsya Purana, do not mention Durvasa’s involvement at all, and ascribe the incident to other causes, such as the Devas’ and Asuras’ desire for immortality. The story in the Vishnu Purana goes that Durvasa, while wandering the earth in a state of ecstasy due to a vow of insanity he was observing, came by a Vidyadhari (a nymph of the air) and demanded of her a heavenly wreath of flowers she was wearing. The nymph respectfully gave the garland to the sage, whereupon he wore it on his brow. Resuming his wanderings, the sage came across Indra riding his elephant,Airavata, attended by the gods. Durvasa, still in his state of frenzy, threw the garland at Indra, who caught it and placed it on Airavata’s head. The elephant was irritated by the fragrance of the nectar in the flowers, so it threw the garland to the ground with its trunk. Durvasa was enraged to see his gift treated so callously and cursed Indra that he would be cast down from his position of dominion over the three worlds, just as the garland was cast down. Indra immediately begged Durvasa’s forgiveness, but

MANUMURAI KANDA VASAKAM

172

the sage refused to retract or even soften his curse, and went on his way. Because of the curse, Indra and the Devas were diminished in strength and shorn of their lustre. Seizing this opportunity, the Asuras led by Bali waged war against the gods. The gods were routed and turned to Brahma for help. Brahma directed them to seek refuge with Vishnu. Vishnu in turn, advised them to call a truce with the Asuras and work together with them to churn the Milky Ocean and obtain the Nectar of Immortality, on the pretext of sharing it with them. Vishnu promised that he would ensure only the Devas drank the Nectar and obtained immortality so they could once again defeat the Asuras. The Devas took Vishnu’s advice and called their truce with the Asuras, and thus did the gods and demons begin planning their great enterprise.

Durvasa and Shakuntala In the Abhijñânashâkuntala, written by Kalidasa, when the maiden Shakuntala ignored Durvasa’s demands to be welcomed as a guest because she was daydreaming about her lover, Dushyanta, he cursed her that her lover would forget her. Horrified, Shakuntala’s companions managed to mollify Durvasa, who softened the curse, saying that Dushyanta would remember Shakuntala when he saw the ring that he gave her as a token of their love. The sage’s curse came true of cours, and was eventually lifted, just as he said it would be.By the end of the play, the two lovers are reconciled, and are happy to be together again, along with their son, Bharata.

Durvasa, Rama, and Lakshmana In the Uttara Kanda of Valmiki’s Ramayana, Durvasa appears at Rama’s doorstep, and seeing Lakshmana guarding the door, demands an audience with Rama. At the time, Rama was having a private conversation with Death disguised as an ascetic. Before the conversation began, Death gave Rama strict instructions that their dialogue was to remain confidential, and anyone who entered the room and saw or heard them was to be executed. Rama agreed and entrusted Lakshmana with the duty

MANUMURAI KANDA VASAKAM

173

of guarding his door and fulfilling his promise to Death. Thus, when Durvasa made his demand, Lakshmana politely asked the sage to wait until Rama had finished his meeting. The sage 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. Lakshmana, in a dilemma, decided it would be better that he alone die to save all of Ayodhya from falling under Durvasa’s curse, and so interrupted Rama’s meeting to inform him of the sage’s arrival. Rama quickly concluded his meeting with Death and received the sage with due courtesy. Durvasa told Rama of his desire to be fed, and Rama fulfilled his guest’s request, whereupon the satisfied sage went on his way. Rama was overcome with sorrow, for he did not want to kill his beloved brother, Lakshmana. Still, he had given his word to Death and could not go back on it. He called his advisers to help him resolve this quandary. OnVasishta’s advice, he ordered Lakshmana to leave him for good, since such abandonment was equivalent to death as far as the pious were concerned. Lakshmana then went to the banks of the Sarayu, resolved on giving up the world through Yoga. Unseen by anyone, Indra took him to heaven.

41. Karaikkarar A master attendant

42. Kavadi A wooden structure used to carry pots of milk for abishegam to Lord Murugan on His festival days such as Thaipusam. It consists of a piece of wood to which pots of milk is tied to at either end and is decorated with a wooden arch, flowers and peacock’s tail feathers. Devotees carry the kavadi on their shoulders over a prescribed distance, usually a few miles from the temple, as an act of penance. (Penance: The deliberate act of performing spiritual disciplines that cause hardship on oneself. These disciplines include fasting, carrying kavadi, prostrating before God 108 times and so forth. The reason for doing penance is to beseech God’s Grace to help rid

MANUMURAI KANDA VASAKAM

174

bad karmas that we may be facing or that we may face in the future. Gurus explain that God absorbs the effort we put out and devotion we express during the penance, and uses it to dissolve or reduce the impact of bad karmas.) :

43. Dakshinamoorthy Dakshinamurthy or Jnana Dakshinamurthy is an aspect of Shiva as a Guru (teacher) of all types of knowledge and bestower of jnana. This aspect of Shiva is his personification as the supreme or the ultimate awareness, understanding and knowledge. This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom, and giving exposition on the shastras He is worshipped as the God of wisdom, complete and rewarding meditation. [This form of Shiva is popular in the Southern states of India especially Tamil Nadu.] Dakshinamurti literally means ‘one who is facing south (dakciGa)’ in Sanskrit. South is the direction of Death, hence changeIn every Siva temple the stone image of Dakshinamurthy is installed, facing south, on the southern circumambulatory path around the sanctum sanctorum. Perhaps, of all Hindu Gods, he is the only one sitting facing south. The great seer Ramana Maharshi, has said in letter89 “one meaning of Dakshina is efficient; another meaning is ‘in the heart on the right side of the body’; Amurthy ’means ‘Formlessness’. “ D a k s h i n a m u r t h y St o t r a . ” i n S a n s k r i t , m e a n s t h e “Shapelessness situated on the right side”. In his aspect as Jnana Dakshinamurti, Shiva is generally shown with four arms. He is depicted seated under a banyan tree, facing the south. Shiva is seated upon a deer-throne and surrounded by sages who are receiving his instruction. He is shown as seated with his right foot on mythical apasmara(a d e m o n w h i c h , 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, i s t h e personification of ignorance) and his left foot lies folded on his lap. Sometimes even the wild animals, are depicted to surround Shiva. In his upper arms, he holds a snake or rosary or both in one hand and a flame in the other; while in his lower

MANUMURAI KANDA VASAKAM

175

right hand is shown in vyakhyanamudra, his lower left hand holds a bundle of kusha grass or the scriptures. The index finger of His right hand is bent and touching the tip of his thumb. The other three fingers are stretched apart. This symbolic hand gesture or Mudra is the Gnana Mudra (or Jnana Mudra or Jana Mudra), a symbol of knowledge and wisdom. Sometimes, this hand is in the Abhaya Mudra, a posture of assurance and blessing.In Melakadambur the dakshinamoorthy looks seated on a bull under a banyan tree,a hole in this statueâ&#x20AC;&#x2122;s ear that extends to the next ear was an wonderful sculpturing. Dakshinamurthy is portrayed as being in the yogic state of abstract meditation - and as a powerful form brimming with ever flowing Bliss and supreme joy. Variations of this iconic representation include Veenadhara Dakshinamurthy (holding a Veena), Rishabharooda Dakshinamurthy (mounted on a Rishabha - the bull) etc. Maharshi Kardamshankara Jnanadeva, a mystic seer says that Dakshinamoorthy means the abstract or hidden power of the absolute which expressed in all enlightened masters. Indian tradition accords a special reverence to the Guru or the teacher. Dakshinamurthy, in the Hindu system of beliefs is regarded as the ultimate Guru - the embodiment of knowledge and the destroyer of ignorance (as represented by the demon being crushed under the feet of the deity). The Jnana Mudra is interpreted in this way: - The thumb denotes the God and the index finger denotes the man. The other three fingers stand for the three congenital impurities of man viz. arrogance, illusion and bad deeds of the past births. When man detaches himself from these impurities, he reaches God. Another interpretation is that the other three fingers denote the three states of life: Jagruti (Fully awake through senses and mind), Swapna (Sleep state - When the mind is awake) and Sushukti (Tru-self - When the senses and mind go into soul - Atma). The Abhaya Mudra, a gesture with the hand lifted above thigh with palm facing out, fingers pointing, is interpreted as His grace upon His students. The rosary or the snake signifies Tantric knowledge. The fire represents illumination, removing the darkness of ignorance.

MANUMURAI KANDA VASAKAM

176

44. Dasa Nadi 1. 2. 3. 4.

5. 6. 7. 8. 9. 10.

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,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. Siguvai-situated in the region of the eyes forming ten branches as optical nerves Alambudai-begins at the anus and terminates in the mouth. Purudan-in the region of the ears forming 120 branches of auditory nerves Guru-Beginning at the navel and reaching to the verenda Sangini- Situated in the verenda

45. Sivarathiri Maha Shivratri is a Hindu festival celebrated every year in reverence of Lord Shiva.It is also known as padmarajarathri. Alternate common names/spellings include Maha Sivaratri, Shivaratri, Sivarathri, and Shivaratri. Shivaratri literally means the great night of Shiva or the night of Shiva. 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, all-day fasting and an all-night-long vigil. In accordance with scriptural and discipleship traditions, penances are performed in order to gain boons in the practice of Yoga and meditation, in order to reach lifeâ&#x20AC;&#x2122;s summum bonum steadily and swiftly.

MANUMURAI KANDA VASAKAM

177

Legends Hindus celebrate Mahashivratri, because according to Vedic Literatures ; there is a legend associated with Samudra Manthan (churning of ocean), a process in which the asuras (demons) and the Gods joined hands to churn out amrut(nectar) from the depths of the ocean, using a mountain as a churn-dash and a snake as a rope. The devas ( deities) and the asuras (demons) counterparts were churning for a nectar of immortality Among many things that came out, a pot of poison came out of the ocean. This poison was so potent that it has the power to destroy the whole universe. The problem that arose was that the poison could not be discarded, it had to be drunk by one of the devas or asuras. No one wanted to drink the poison because they all felt that they were too valuable or sacred to drink it. Shiva, upon the request of the Gods, came forward in a calm disposition and said that he would drink the Halahala (poison) for “the sake of his family to sustain peace and allow them to find the nectar of immortality.” By drinking the Halahala, he eliminated its destructive capacity. Shocked by his act, Goddess Parvathi strangled his neck and hence managed to stop it in his neck itself and prevent it from spreading all over the universe supposed to be in Shiva’s stomach. However the poison was so potent that it changed the color of His neck to blue. For this reason, Lord Shiva is also called Neelkanta.. After drinking the poison, Shiva went to the Himalayas to meditate. The nectar of immortality was found, and the asuras tried to steal it from the devas. They wanted to become more powerful than the devas to be able to destroy them. After a “series of divine interventions”, the devas emerged as the winners and received the gift of immortality. By drinking the poison, Shiva sacrificed himself for the safety of his family and humanity.

Pralaya (the Deluge) Another version relates that the whole world was facing destruction and Goddess Parvati worshipped her husband Shiva to save it. She prayed for the jivs (living souls) remaining in se – - like particles of gold dust in a lump of wax—during the long

MANUMURAI KANDA VASAKAM

178

period of pralaya (deluge) night, that they should, upon becoming active again, have His Blessings, but only if they worshipped Him just as she did. Her prayer was granted. Parvati named the night for the worship of Ishwar by mortals Maha-Sivaratri, or the great night of Shiva, since Pralaya is brought about by Him Om.

The Lord Shiva’s Favourite Day After creation was complete, Parvati asked Lord Shiva which devotees and rituals pleased him the most. The Lord replied that the 14th night of the new moon, in the dark fortnight during the month of Phalgun, is his most favourite day. Parvati repeated these words to her friends, from whom the word spread over all creation.

Mysticism According to the mystic mythology of the Puraanaas, the Kailasa peak of the Himalayas is the abode of Shiva and He bears the Ganges on His head. As the Lord of creatures, He is metaphorically called as Pashupathi (with Nandi, the bull, His favourite animal) and His fearless nature is euphemised as Sarpabhushana. Shiva’s posture in the meditation is ascribed to Him as the head of Yogis (Yogiraja) who practises various spiritual feats to attain salvation. Lord Shiva’s divine consort, Goddess Parvati (who is also the daughter of Himalaya), is the deity of strength.

46. Sanyasa Sannyasa (saAnyâsa) is the life stage of the renouncer within the Hindu scheme of âúramas. 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. People in this stage of life develop vairâgya, or a state of dispassion and detachment from material life, renouncing worldly thoughts and desires in order to spend the remainder of their lives in spiritual contemplation. A member of the sannyasa order is known as a sannyasin (male) or sannyasini(female).

MANUMURAI KANDA VASAKAM

179

During the sannyasa phase of life, a person abandons fire, or Agnihotra, allowed to the Grihastha ashram or householder phase of life. People who have entered the sannyasa ashram may choose not to cook, perform fire rituals or take heat from fire. In practice, however, Sannyasis do various services and partake in sacred rituals to set an example for others. Sannyasa focuses only on the self and spirituality and not even the Gods (as abandoning fire suggests). Symbolically, a sannyasi casts his physical body into fire by wearing saffron robes when entering this phase, signifying purification of body through fire thus freeing the soul while the body is still alive. Hence, sannyasis are not cremated after death as most Hindus are, but may instead be buried. Sannyâsa means “renunciation” or “abandonment”. It is a tripartite compound of saC- with a “collective” meaning, ni- which means “down” and âsa from the root as, meaning “to throw” or “to put”. A literal translation would be “laying everything down”. The sannyasi lives a celibate life without possessions, and practises yoga or bhakti devotional meditation, depending on the specific tradition, with prayers to their chosen deity or God. The goal of the Hindu Sannsyasin is moksha (liberation), the conception of which varies from tradition to tradition. For the devotion oriented traditions, liberation consists of union with the Divine, while for Yoga oriented traditions, liberation is the experience of the highest samâdhi (enlightenment) and for the Advaita tradition, liberation is the removal of all ignorance and realising oneself as one with the Supreme Brahman. Within the Bhagavad Gita, sannyasa is described by Krishna as follows: “The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyasa]. And giving up the results of all activities is what the wise call renunciation [tyaga].” (18.2)

MANUMURAI KANDA VASAKAM

180

Sanskrit and Indic scholar Barbara Stoler Miller translates chapter 18, verse 2 as follows: “Giving up actions based on desire, the poets know as renunciation; relinquishing all fruit of action, learned men call relinquishment.” “Disciplined action and relinquishment are spiritually more effective than renunciation.” Maharishi Mahesh Yogi’s translation of verse 3, Chapter 5 of the Bhagavad-Gita, says: “Know him to be ever a man of renunciation who neither hates nor desires; free from the pairs of opposites, he is easily released from bondage, O mighty-armed.” Renunciation in Dharma Literature The Dharmasûtras and Dharmaúâstras give a number of detailed rules regarding at what stage of life a person may renounce fire, who is entitled to renounce it, and what their legal and social standing is following renunciation.

47. Manikka vasagar Manikkavasakar (literally words like jewels) was a Tamil poet who wrote Tiruvasakam, a book of Shaiva hymns. Manikkavasakar was one of the main authors of saivite tirumurai: his work forms one volume of the Tirumurai, the key religious text of Tamil Shaiva Siddhanta. A minister to the Pandya king Varagunavarman II (c. 862 C.E. – 885 C.E.), he lived in Madurai. His work is a poetic expression of the joy of God-experience, the anguish of being separated from God. Although he is a prominent saint in Southern India, he is not counted among the sixty-three nayanars.

Life and works Manikkavasakar is said to have been born in Vadhavoor(Thiruvadhavoor, near by melur(madurai Dt)), seven miles from Madurai on the banks of river Vaigai. He was an adi saiva Brahmin servitor who wore the top tilted knot to

MANUMURAI KANDA VASAKAM

181

denote his servitorship to sivan as a part of profession, like other servitors like sambandar etc. A poetic and elaborate hagiography of manikkavasagar and his works was written in 16th century and is called tiruvilayadal puranam meaning “ An account of divine deeds “. The same is not available now in its original form. Another called vadhavoorar puranam and yet another Sanskrit work of 12th century .C.E on the same saint is now missing. 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. On his way he met an ascetic devotee of Siva, who in fact was Siva himself. Manikkavasakar received enlightenment, realised that material things are transitory and built the temple of Siva in Tirupperunturai with the money. Thereafter Manikkavasakar moved from one place to other, singing and composing devotional songs. Finally, he settled in Chidambaram. His Tiruvasakam is placed near the idol of Shiva there.several verses of tiruvasakam including the accho patikam after singing which he attained mukti at thillai 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. The tiruchazhal hymn after singing which the communal buddists were exposed is also engraved in one of the prakarams. The work tiruchitrambalakkovaiyar was sung entirely in thillai chidambaram. Throughout his work manikkavasagar discusses how important it is to forego attachments and cultivate dispassionate, devoted, sincere and simple hearted love to lord siva inorder to attain his beatitude and also that the fiveletters of namasivaya alone give one mukti. 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 . The Tiruvembavai , a collection of twenty hymns in which he has imagined himself as a woman following the Paavai Nonbu and praising Shiva. The twenty songs of Tiruvembavai and ten songs of Tiruppalliezhuchi on the Tirupperunturai Lord are sung all over Tamil Nadu in the holy

MANUMURAI KANDA VASAKAM

182

month of Margazhi ( The 9th month of the Tamil calendar, December and January). His festival is celebrated in the Tamil month of Aani . Manikkavasakar’s hagiography is found in the Thiruvilaiyadar Puranam (16th century AD).

48. Kausika While on a tour of his kingdom, Kaushika came across the hermitage of the great sage, Vasishta, along with his army. The peace and the solitude surrounding the hermitage impressed him deeply and he entered inside. There, he and his army were Rishi Vishwamitra is considered to be one of the most revered rishis (sages) of the ancient India. As per the holy Puranas, there have been only 24 Rishis in India who have the Gayatri Mantra. It is believed that Sage Vishwamitra is the first saint of the 24 saints, and Sage Yajnavalkya the last. He also claims the distinction of being the author of the majority portion of the Mandala 3 of the Rig-Veda. Read on to explore the biography of Sage Vishwamitra further rRishi Vishwamitra was born as ‘Kaushika’ and was the great-grandson of a great sage king, known as Kusha. He was born to Gadhi, one of the four sons of Kusha. Like every other prince, Kaushika also succeeded his father to the throne of his kingdom.Meeting Sage Vasishta well received and served a splendid feast. Surprised at the welcome received by him, Kaushika asked sage Vasishta that how he managed to feed such a large army. The sage replied that the food was provided to him by his calf, Nandini, gifted to him by Lord Indra himself. Kaushika offered the sage a large amount of wealth in return of the calf. However, the sage declined the offer. Enraged at the refusal of sage Vasishta, he ordered his army to forcefully take the calf to his kingdom. The sage used his yogic powers to bring forth a huge militia of fierce warriors, who defeated the army of Kaushika. Kaushika was captured and brought before the sage, who pardoned him.

MANUMURAI KANDA VASAKAM

183

49. Pranava Manthiram AUM (OR OM) PRANAVA MANTRA - ITS MEANING The single word AUM (P) or (OM) is known as the pranava mantra and is perhaps the most significant mantra in hinduism. It is known as the primary (or seed) or pranava mantra (or bija mantra) because it contains the seed for all other mantras within itself. AUM is also referred to in some texts as the primordial sound. The significance of AUM can be gauged by the fact that the entire Mundakopanisad Upanisad is devoted to its explanation and importance in hindu (or vedic) thought. There are literally hundreds of references to AUM in this Upanisad. One of them, referred to as the pranava mantra, is given below: pranavo dhanu sharo hyaatmaa brahm tallakshya muchyate. apramatten vedadhavyam sharavattanmayo bhavet. The Sacred Word (AUM) is called the bow, the arrow is the soul and Brahman is its target; He shall be pierced by him whose attention does not swerve. Then he will become one with Him as the arrow becomes one with the target whence it has pierced it. (Mundakopanisad II.ii.4) Take my friend, this bow, this great weapon of Upanisad; place veneration on it as the whetted arrow; stretch it with the thought fixed on the nature of that (brahman); that very imperishable is the target, my friend. Strike it! (MU II.ii.3) That alone is the self; On which are woven the earth, intermediate region and sky, the mind, together with all its breaths. Put away all other words, for AUM is the channel to the immortal Brahman. (MU II.ii.5) Where the veins come together like spokes (in the space within the heart!), in it resides Brahman, taking birth in many ways. â&#x20AC;&#x153;It is AUMâ&#x20AC;? - meditate thus on this self. Good luck to you, as you cross beyond the darkness. (MU II.ii.6) The significance of Pranava mantra is evident from the fact that it is considered one of the faces of Lord Shanmukha.

MANUMURAI KANDA VASAKAM

184

It is said that if a person dies in Kasi, Goddess Parvati puts the dead person on Her lap, and gently strokes the body, while Siva recites ‘Aum Nama Sivaya,’ and the soul departs for Kailasa, His abode. “Aum” is a mantra that will help us cross the ocean of ‘samsara.’ So important is the Pranava mantra that when Lord Brahma says he does not know its meaning, Lord Shanmukha imprisons him. Lord Brahma says he has the knowledge of the Vedas, but is unable to explain the meaning of the Pranava mantra. If Lord Brahma, the Creator, himself did not know the meaning, how can one believe anyone who claims he has understood the meaning of the mantra? It is not given to everyone to understand its meaning. Only those with gnana understand the mantra. After imprisoning Lord Brahma, Lord Shanmukha takes on the task of creation. Siva pacifies Shanmukha and points out that Brahma cannot be kept in prison for long and he should be released. Lord Siva asks Brahma what his sojourn in prison was like. Brahma says he saw the prison as a place for performing penance. Siva then puts Shanmukha on His lap and asks Him the meaning of Pranava. Shanmukha says He will convey it to Siva secretly. The whole universe is created from “Aum.” Souls are born on this earth, because God wants to release them from bondage. When we take a birth, depending upon the kind of life we lead in this birth, we take further births. And so on the cycle goes, until we become God realised and liberated. So it is to “Aum” that souls owe their liberation. After the deluge, when God again decides to create, “Aum” is heard. Thus everything has its origin in “Aum.”

MANUMURAI KANDA VASAKAM

185

AUM, Great OM For thousands of years, Indian rishis, munis, and sages have been meditating on aum. In samadhi, they felt very subtle Universal Vibrations—anahata nada—and they associated this with aum revere and recite aum. This is the only mantra which can be called a Universal Mantra. It is made up of letters A, U, M, or O, M (A+U=O). The Vedas, Puranas, Upanishads, Smrutis, Tantras, Yoga Darshana, Brahamanas, and the Bhagavad Gita all point to the great strength that aum-pranava has, and all give special techniques for meditation on aum. From Brahma Himself, to Manu the first man and lawgiver, to many rishis throughout the ages—all have done japa of aum. Even Shri Rama and Shri Krishna used to chant the gayatri and om mantras. Meditating on aum, Brahma reached brahmatva (the essence of Brahma), Vishnu reached vishnutva (the essence of Vishnu), and Shiva reached shivatva (the essence of Shiva). When you look at aum, your brain waves calm down from beta levels to alpha level and eventually further down to gamma and delta levels. When you hear aum, the same thing happens. Chanting aum allows the mind to become Blissful and quiet so that very few new thoughts originate in your mind. Aum is the sound of kundalini shakti moving through the body, the sound of the purification of the nervous system. Aum is the sound of Mother Nature in us. It is the supreme mantra, an ultimate mantra. Nothing can replace this mantra; nothing is greater than aum. It is very easy to pronounce aum. Aum is very delicate, extremely sweet, and easily attainable. Omkar is medicine for the soul. It gives us salvation (nirvana, moksha). It is also known as pranava, omkar, or udgitha (‘worthy of singing in higher notes’). ‘A’ represents rigveda, water, earth, rajas, Brahma the Creator, and the past

MANUMURAI KANDA VASAKAM

186

‘U’ represents yajurveda, space, air, sattva, Vishnu the Preserver, and the present ‘M’ represents samaveda, fire, tamas, Mahesha the Destroyer, and the future AUM-OM is Brahma, Vishnu, and Mahesha all in one. It is a single syllable mantra. It is made up of akar, ukar, makar, ardhamatra, bindu (dot), nada (sound), kala (crescent), and shakti (energy). Many mantras start with aum, and many end with aum. In meditation, I have visualized many types of aum. Aum which has all the religious symbols, as in the panchshila or unity aum. Aum which has all numbers, many organs of the body, all mathematical symbols. Two Techniques of AUM meditation 1. Lord Shiva’s 16 technique of meditation, as given in the Vijnana Bhairava Tantra “O Bhairavi, by perfect recitation of pranava or the sacred syllable aum, and by contemplating over the void at the end of the protracted phase of it, and by the most eminent energy of the void, the yogi attains the void.”

There are three pranavas: 1

1) the vedic pranava, AUM 2) the saiva pranava, HUM 3) the sakta pranava, HRIM

Each should be chanted 7 or 11 times. 2.

Trataka Meditation on AUM

Place an aum on the wall at eye level. Sit in cross-legged or padmasana (lotus pose) with the head, neck, and trunk in a straight line. Look at aum for a few seconds without blinking the eyes. Do not strain the eyes. When tired, gently close the eyes and visualize aum or the after image of aum. Eventually, increase the duration of trataka to 1 minute, and then to a maximum of 3 minutes.

MANUMURAI KANDA VASAKAM

187

50. 8.4 million Living beings We get information from the Padma Purana that the 8.4 million species of life are divided into six groups, namely acquatics, trees, insects, birds, animals and humans. There are nine hundred thousand (9 lakh) types of acquatics, two million (20 lakh) types of trees, 1.1 million types of insects, a million types of birds, three million types of animal bodies and four hundred thousand types of human bodies. These aggregate to 8.4 million.

51. Nadi Dharanai. NADI OR THE ENERGY MERIDIANS The human body consists of billions of cells existing for the preservation of individual life. These cells need clear communications about the body’s needs—such as nutritional requirements, its location in space and time, the availability of food, and its defense needs. Many of these signal transfers happen behind the scenes—that is, too subtly for our awareness. The body, in the course of evolution, developed many signal collection systems. These systems are physical, chemical, electrical, and ionic. Even within each major signal collection method there are variations. Sometimes physical and chemical methodologies combine to convey a signal mode such as taste. One major energy channel in the body is called Nadi, which conveys information in the form of electricity. The Nadis are assumed to be 72,000 in number. Among them are the ten major Nadi trunks which supply electrical stimulus to all our major organs. All the main Nadi trunks pass through or near the spinal cord or originate from it. A similar school of thought is the basis of Acupuncture in China. Nadi means “stream”. According to the tantric treatise Shiva Samhita, there are fourteen principal nadis. Of these, Ida, Pingala and Sushumna are considered the most important. Ida is the left channel. Ida is white, feminine, cold, represents the moon and is associated with the river Ganga (Ganges). Originating in Muladhara, Ida ends up in the left nostril.

MANUMURAI KANDA VASAKAM

188

Pingala is the right channel. Pingala is red, masculine, hot, represents the sun and is associated with the river Yamuna. Originating in Muladhara, Pingala ends up in the right nostril. Sushumna is the central channel and is associated with the river Saraswati. Within the Sushumna nadi there are three more subtle channels: Vajra, Chitrini and Brahma nadi through which Kundalini moves upwards running up the body from just below Muladhara chakra to Sahasrara chakra at the crown of the head. The kanda in Muladhara chakra is the meeting place of the three main nadis and is known as Yukta Triveni (Yukta: “combined”, tri: “three”, veni: “streams”). In Muladhara, Shakti, the static unmanifested Kundalini, is symbolized by a serpent coiled into three and a half circles around the central axis Svayambhu-linga at the base of the spine. The serpent lies blocking the entrance to Sushumna, the central channel with his mouth. Sushumna remains closed at its lower end as long as Kundalini is not awakened. The technique of Kundalini Yoga consists in using Prana (the vital air), guiding its circulatory movement through Ida and Pingala down to the base of the spine into the space where Kundalini lies coiled. The vital energies of the opposite forces circulating in Ida and Pingala will be unified and Shakti Kundalini will then awaken and rise up Sushumna, energizing the seven chakras. From Muladhara chakra, Ida and Pingala alternate from the right to left sides at each chakra until they reach Ajna chakra where they meet again with Sushumna. In Ajna chakra the meeting of the three main nadis is called Mukta Triveni (Mukta: “liberated”). Continuing beyond Ajna chakra, Ida and Pingala end in the left and right nostrils respectively.

52. Vaasi Yoga Vaasi Yoga is an art of living taught by Siddhars more than 3000 years ago, initiated by Lord Shiva. This is an advanced type of yoga which should be practiced only under

MANUMURAI KANDA VASAKAM

189

the guidance of Guru. The specialty of this yoga is that, it has been practiced and mastered only by a very few in this world. Vaasi Yogam is the attainment of consciousness about the silent sound in our breath. To attain this consciousness, the body should be devoid of any waste. To remove all the waste from one’s body, one should be taught with asanas by Guru who should be in a position to analyze the Nadi functionality of one’s body. Guru who has the capacity to analyze the Nadi functionality is called Siva Sithan.

Misconceptions about Vaasi yoga There has been lot of reference of this yoga to kriya yoga or kundalini prayanama (Yogic Breathing to increase the pranic energy). But all of the above practices are being followed or taught, without empowering the body to practice it. In other words, when the physique is not devoid of waste and when one with such a physique, practices any kind of yoga or breathing techniques, it will only aggravate the body conditions due to the heat or agni produced. All other kinds of yoga do not tend to remove the waste from the body, instead only rise the body temperature and increase the appetite. But in Vaasi yoga, food intake gets controlled automatically and one can control the appetite for food casually.

Stages in Vaasi Yoga 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, by the following stages. 1. Analysis of Nadi functionality – Guru must have the capacity to identify the imbalance between the 3 Nadis’ Idakalai, Pingalai and Sulumunai. The reason being, each individual is unique in nature and the functioning of the body will vary due to the imbalance in these 3 Nadis. The body temperature might be different for every individual based on Vatham, Pitham and Kabam. Hence, that has to be brought under control to a stable level before practicing any kind of yoga .

MANUMURAI KANDA VASAKAM

190

Asanas to empower body â&#x20AC;&#x201C; Based on the above analysis, Guru must have the capacity to teach breathing techniques and asanas to bring the body and breath to a stable condition devoid of any waste. During this period 5 kinds of waste disposal happens. Motion, urine, sweat, mucous and gas. This will happen for minimum of 3 months. Only at the end of 3 months with devoid of all the waste from the body, the breath will be in control. Only when breath is under control, Vaasi can act upon us. Realizing self - Only through Vaasi Yoga, one can attain the consciousness of the true Self. Another benefit of Vaasi yoga is being younger in appearance. Because Vaasi yoga will burn out all the waste in our body and will only look leaner and younger without any excess muscles in our body . This is the reason why Siddhars lived for years together.

SIDDHA LINEAGE All Siddhars in order, one of the best-known Siddhars was Agasthyar or Agasthya, who is believed to be the founding father of Siddha culture. Many of the great Siddhars are regarded to have powers magical and spiritual. All Sitthars were among the highest disciples of God Shiva, and are considered equal in their powers and devotion to the supreme God. 1. Lord Nandi, principal disciple of God Siva 2. Agastyar Maha Munivar disciple of Lord Muruga from Anantasayana, head of the monasteries at Pothigai and Kumbakonam 3. Bogar of Pazhani, disciple of Agathiyar and Kalangi Nathar, 12th c. BC 4. Thaeraiyar Muni of Thenpothigai, disciple of Agastya, 10th c. BC 5. Kalaingai Nathar of Kalahastri monastery,10th c.BC

MANUMURAI KANDA VASAKAM

6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31.

191

Korakkar of Paerur, from Thirukonamalai monastery, 4th c. BC Pulippaani of Pazhani Thadangann Siddhar BramhaMuni, 3rd c. BC Machamuni of Thirupparankundram, 3rd c. BC Poonaikkannanaar of Egypt, 3rd c.BC Romamunivar of Rome, 2nd c. BC Kaaraichchiththar, 2nd c.BC Kudhambai Siddhar of Mayilaaduthurai and Kumbakonam, 2nd c. BC Kabilar I of Mithila, 2nd c. BC. Kaagaivanna Siddhar[i] of Kediya(South Sri Lanka), from Pothigai monastery, 2 BC Dhanvantri from Kasi, of Vaitheeswaran Koil, 1st c. BC Valmiki, aka Vaanmeegar of Ettukkudi, 1st c. BC Maarkkandeyanaar Koonkannar Kaalaichchittar II Konganar of Tirupati, 1st c. BC Punnaakkeesar from Naangunaeri, head of Saanganachaeri monastery, 1st c. BC Karuvurar from Karuvur monastery Kaaduvelichchiththar Aenaathichchittar, 2nd c. BC Idaikkaadar of Oosimuri(in Thondai Nadu), from Tiruvannamalaimalai monastery, 2nd-3rd c. BC Pulasthiyarfrom Maanthai, head of Aavudaiya Koil and Yaazhppaanam monasteries, 3rd c. BC KamalaMuni of Thiruvaarur, 4th c. BC Patanjali of Rameswaram, 4th c. BC Azhaganiyaar of Nagapattinam, 4th c. BC

MANUMURAI KANDA VASAKAM

32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58.

192

Kailasanathar, 5th c. BC Kuranguchchittar of Pazhani, 5th c. BC Sattaimuni of ThiruArangam, 5th c. BC Vaamathevar of Azhagarmalai, 5th c. BC Agappaei Siddhar of Azhagarmalai, 3rd c. BC Sivavaakkiyar from Kollimalai, of Thirumazhisai monastery, 4-5th c. BC Sundarandandar of Madurai, 5th c. BC Ramadevar of Azhagarmalai Thirumoolar from Thiruvaduthurai, of Thiruvathavoor monastery, head of Thillai Citrambalam monastery, 8th c. BC Sri Jnyaaneswar of Gujarat Kaagapujundar, Leader for all nathats, 8 BC VaasaMuni KoormaMuni Visvamitrar Kumbhamuni Kaduveli of Irumbai Nandeeswarar of Kasi, from Thillai monastery, 6th c. BC Pattinattaar of Pugaar, 7th c. BC Karuvoorar from Karuvoor, of Thanjai, master of Rajaraja Chozha, 10th c. BC PambattiSiddhar from Jnaneswaram(Sankarankovil), of Vilaimalai (Vriddhachalam) monastery, 15th c. Vaalai Siddhar of Valangaimaan Edaikadar II, 15th c. BC Ganapathi Siddhar Subrahmanya Siddhar Sooriyaananthar Lokaayuthar Bathragiriyaar of Badrachalam, from Thillai monastery

MANUMURAI KANDA VASAKAM

59. 60. 61.

193

Kalunni Siddhar Naga Siddhar (mahavatar babaji) disciple of Agathiyar and Bogar, from Himalaya ArunaGiri Nathar 1500th, from Thiruvanamalai

The 9 siddhars 1. 2. 3. 4. 5. 6. 7. 8. 9.

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, Agastyar, Thirumoolar, Boganathar, K o n k a n a v a r, M a c c h a m u n i , G o r a k n a t h , S a t t a m u n i , Sundaranandar, Rama Devar, Kudambai ,Karuvoorar, Idai Kadar Kamalamuni, Valmiki, Patanjali, Dhanvanthri, Paambatti These are 18 siddhars in the tamil siddha tradition. 1. Sri Pathanjali Siddhar 2. Sri Agasthiar Siddhar 3. Sri Kamalamuni Siddhar 4. Sri Thirumoolar Siddhar 5. Sri Kuthambai Siddhar 6. Sri Korakkar Siddhar 7. Sri Thanvandri Siddhar 8. Sri Sundaranandar Siddhar 9. Sri Konganar Siddhar 10. Sri Sattamuni Siddhar 11. Sri Vanmeegar Siddhar 12. Sri Ramadevar Siddhar 13. Sri Nandeeswarar Siddhar 14. Sri Edaikkadar Siddhar 15. Sri Machamuni Siddhar 16. Sri Karuvoorar Siddhar 17. Sri Bogar Siddhar 18. Sri Pambatti Siddhar

MANUMURAI KANDA VASAKAM

194

Powers of siddhars The siddhars are believed to have had powers both major and other ‘minor’ powers. They are explained iThese eight are the Great Siddhis, or Great Perfections.If a yogi is to be accepted as sidhdhar he should be able perform the following feats: 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”, “success”, “attainment”, “final liberation.” A siddhi is an accomplishment on the psychic plane. Siddhi may also mean mysticism in Tamil. In the Tevaram “siddhi” means “success” in attaining God. The real meaning of the word “siddhi”is best expressed by words as “attainment”, or “accomplishment” connected with the super-physical worlds. In Zen Buddhism we come across the term “satori” which may be translated as “enlightenment” which is very near to the Hindu concept of “siddhi”. Siddhi amounts to an actual surpassing of the human condition and may be likened to an “ontological mutation”. In the words of Mircea Eliade, by attaining siddhi, “one is trying to break down the structures of the “profane” sensibility” to make way for extra sensory perception as well as an unbelievable control over the body.” A siddhi, in short, is an effort directed to the “death of the profane man” and a state of consciousness cosmic in structure. 1. Anima or the ability to turn oneself into an atom. 2. Mahima or the ability to transfigure to the size of a mountain. 3. Lahima or the capability to become as light as air. 4. Karima or the capability to become heavy as gold. 5. Prapthi or the ability to rule over everything. 6. Vasithuvam or the ability to attract every one. 7. Brakamiyam or the art of transmigration. 8. Eesathuvam or the ability to achieve everything one wished and the ability to enjoy it These are called as Eight Great Siddhis or Ashtamaa Siddhi.

MANUMURAI KANDA VASAKAM

195

Sri Agasthiar Siddhar Siddhar Agasthiar, often referred to as Sage Agasthiar is the most celebrated of the siddhars in Tamil language. Agasthiar wrote ‘Agathiyam’, the first grammar book of Tamil language. There are numerous legends associated with Agasthiar in Tamil literature. There is a temple and a water-falls dedicated to him near Papanasam, Tamil Nadu. Almost all the information available on the internet is to do with Agasthiar and Tamil language and it is difficult to come across information relating to Agasthiar in the tradition of siddhar school of thought. ‘Agasthiar Paribashai Thirattu’ and ‘Subramaniar Suddha Jnanam 100’ are some of his well known books. Agathiyar has glorified deities in the great Rig Veda. Agathiyar was not only a master Of Tamil language (also known as the father of Tamil language) but also Sanskrit, the language of the Aryans. He has glorified 11 deities and these slokas are found in the Rig Veda. (Canto 1, Chapter 23 slokas 161 to 191).

Sri Kamalamuni Siddhar The following information is available about Sri Kamalamuni in the book “ Bogar 7000 ” written by siddhar Bogar.Kamalamuni was born on the Tamil month of Vaikasi (May - June), his birth star being 2nd part of Poosam.. He lived for six-eight generations.Kamalamuni is 4000 years and some 300 odd (days) old. He lived in China for a long time. Many people believe that Sri Kalangi Nathar is siddhar Kamalamuni. In the 63 rd song of “ Kamalamuni Suthiram 76 ”, a line says that “Kamalamuni alias Kalangi ”. Hence it can be true that Sri Kalangi Nathar is siddhar Kamalamuni himself.In “ Bogar Janana Sasthra ”, it is mentioned that Kamalamuni attained samadhi atMadurai. Sri Machamuni Siddhar “ Machamuni is a siddhar. 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. H e i s a l s o Pinakeesar’s disciple. There is a story that once Lord Siva was preaching Uma Devi. Uma Devi had slept when Lord Siva was preaching her. However, a fish was listening to the lecture. Later on that fish was transformed into Siddhar Machamuni

MANUMURAI KANDA VASAKAM

196

by Lord Siva.”Machamuni was born on the Rohini star in the Tamil month of Adi (July-August). Machamuni in his 97th song of his book “ Machamuni Thandagam 100 ”, mentions the words “Guru Nandhi” and “Guru Bogar”, while offering prayers to his guru. Hence, it can be said that Siddhar Bogar and Siddhar Nandeeswarar were his gurus. Machamuni also mentions about the Siva Thandava witnessed by siddhar Pathanjali in one of his songs. Hence, it can be said that he had lived in the period when siddhar Pathanjali and Sri Viyakrabathar witnessed the Siva Thandava in Thillai Thillai is the other name of Chidambaram and is one of the 5 dance halls of Lord Siva. In the book “ Agasthiar 12000 ”, in the fifth Kandam, siddhar Agasthiar says that Machamuni had taken lessons from Kaga Pujaandar. He also says that he donated all his wealth to poor people on attaining spiritual salvation. Machamuni attained samadhi at Thiruparankundram.

Some of the books written by Machamuni are · · · · · · · · · · · · · ·

Machamuni Perunool Kaviyam 800 Machamuni Sarakku Vaippu 800 Machamuni Vagaram 800 Machamuni Yogam 800 Machamuni Vaithiyam 800 Machamuni Thirumandiram 800 Machamuni Gyanam 800 Machamuni Vedantham 800 Machamuni Gurunool 800 Machamuni Thitchavidhi 100 Machamuni Thandagam 100 Machamuni Gyana Thitchai 50 Machamuni Sthoola Sukkuma Karana Gyanam 30 Machamuni Suthiram 21

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. He takes the snake for a symbol to represent the human Soul and uses the expression : “AADU PAMBE” (DO thou, Dance Snake) as a refrain at the end of each stanza of his poem. The poem of this siddhar is in fewer than six hundred lines and deals with philosophic and spiritual matters in the authentic siddhar pattern with great passion. He sings Lord Siva as the Supreme Power of the Universe. There is a poem on his Guru, Who is credited with super natural powers. He then boasts of the similar powers of his tribe in a mood of fantastic self-adulation, where his imagination runs riot. “We can make men women”, he says and adds, “We can destroy” this great universe. He asserts that they have power equal to that of God and can control the elements. He is there, merely expatiating on the Ashtama Siddhis, which is believed to confer eight kinds of devises and super natural powers on those who have achieved it. The caste differences are denounced by him. He has also several stanzas on mystic knowledge of Yoga. He seems to belong to Maruthamalai in Kongunadu. It is given in the work above that he got instructions from Sattamuni. As per the lines “Pathir-ar-Sankarankoil Pambatti” found in the old stanza, which is given as source so far, his place of Samadhi has to be taken as Sankarankoil in Tirunelveli District of Tamil Nadu (India).. Sri Pambatti siddhar attained the eight supernatural powers called ‘Ashtamasiddhi’ after performing penance for a very long time in a cave on Marudamalai, near Coimbatore in Tamil Nadu. Also he lived in places like Mahalingamalai in Vathiraayiruppu, Kollimalai,Madurai , Puliyur and Bhavani.

Sri Sundaranandar Siddhar Sri Sundaranandar is the disciple of siddhar Sattamuni. It is believed that he got the Siva Linga of siddhar Agastiar, established it in Saduragiri and worshipped it.

MANUMURAI KANDA VASAKAM

198

Saduragiri Sundara Mahalingam temple comes under the Thaniparai area of Saptur reserve forests in Tamil Nadu. It is located in Watrap, Viruthunagar district. Srivilliputtur is the big city located near Saduragiri. For thousands of years, realized sages and siddhars lived there worshipping the Siva Linga called “ Sundara Mahalingam ”. “Sundaram ” means, the handsome One, “ Maha ” means great and lingam means “ Siva, the Supreme Self ”. This mountain shrine is a considered as a dwelling place of siddhars. This can also be attributed to the numerous medicinal plants available in the Saduragiri Mountains . There is also a cave called “ Thavasi Parai ” in Saduragiri. Sundaranandar and his Guru Sattamuni lived there. Siddhar Bogar sings about Sundaranandar in songs 5828 and 5829 in his book “ Bogar 7000”. He says that Sundarandar was an expert in space travel and samadhi yoga. In songs 5920 and 5921, Bogar gives the following information. Sundaranandar was born on the Tamil month of Aavani (August – September) on the star Revathi (3 rd part). He is the grand son of Navakanda Rishi lived in the Kishkinta hills The following are the books of Sundaranandar. · · · · · · · · · · · ·

Sundaranandar Vaithiya Thirattu 1500 Sundaranandar Vaithya Kaviyam 1000 Sundaranandar Merpadi Suthiram 500 Sundaranandar Vagaram 200 Sundaranandar Aathetha Suthiram 104 Sundaranandar Vatha Suthiram 100 Sundaranandar Visha Nivarani 100 Sundaranandar Vakiya Suthiram 66 Sundaranandar Kesari 55 Sundaranandar Suttha Gyanam 51 Sundaranandar Thitchavithi 50 Sundaranandar Thandagam 47

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, the celebrated yogis of South Indian Hinduism. Long long back korrakkar sidhar came to this Akkarai village and stayed with these people called yogeeswarar as their guru. When Korrakkar sidhar wished to leave them, the sad group followed him for some miles till korrakkar sidhar entered a small lord shiva temple for meditation at a village called Korrandy. The long awaiting group in front of the temple finally decided to check for korrakkar sidhar inside the temple and they all were surprised on not finding him there.Believed that this is the samadhi of korrakkar temple and still conducting workships. Korakkar Brahma gnanam1,Korakkar Kalai Gnanam 500, Korakkar Viruppu, Korakkar Brahma gnana Suthiram,Korakkar Karpa soothiram are his contributions Also known as Goraknath amongst the Navnath yogis, Korakkar wrote verse texts on medicine, philosophy and alchemy. Agathiar and Bogar were his guru s. Agathiyar is said to have given Korakkar the duty of safeguarding the secrets of alchemy. The student of alchemy must worship Korakkar and seek his grace to excel in the field. 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. Other sanctums related with Korakkar are Perur, Thiruchendur and Triconamalli. Korakkar caves are found in Chaturagiri and Kollihills. There is a legend about korrakkar sidhar in south India, kanyakumari district, susendram taluk, akkarai village. It was the legend passed on to generations of groups of people with caste “Yogeeswarar”, that korrakkar sidhar is their guru.

MANUMURAI KANDA VASAKAM

200

Kalangi Nather Kanjamalai hill is located in india-tamilnadu-salem. Kanjamalai sidar is known as “kalangi nather” he is One of The well known 18 siddars of south india .He worshiped lord siva,which is located in the top of the kanjamalai hill. In the bottom of the hill there is a temple for the kalangi nathar so called lord sideswara(sidarkoil).As in all sivan temples, this temple is also crowded in all fullmoon days and nomoon days, especially this temple is callel ammavasai koil(no moon temple) there are many medicated ponds (rich in herbs and minerals, it cures all skin diseases) all round this temple.

Karuvoor Thevar Born in Karur, is one among the nine devotees who sung the divine Music Thiruvichaippa, which is the ninth Thirumurai. He is the single largest composer among the nine authors of Thiruvichaippa. He lived during the reign of the great Rajaraja Chola-I. In addition to the famous Siva Temple., there is a Vishnu Temple at Thiruvithuvakkodu suburb of Karur, sung by famous Kulasekara Alwar, 7th century AD, who was the ruler of Kongu nadu. The same Temple is presumably mentioned in epic Silappadikaram as Adaha maadam Ranganathar whose blessings Cheran Senguttuvan sought before his north Indian expedition.

Bhoga-Nathar Belongs to the group of Nath sadus or holy sages. Sivanath, Kalangi Nath, Macchindra Nath etc..etc.. Their names end with Nath. Boganathar is also one of the Tamil 18-siddas. Boganathar is the direct disciple of Kalangi Nath. Kalangi Nath is associated with South India and later migrated and lived in China and spread the knowledge of yoga to the Chinese people. Boganathar installed a Thandayutha pani idol made of nine herbs (nava-pasanam) at the famous place “Palani” in South India. There is also a shrine dedicated to Bogar next to this Palani andavar temple, where thousands of people pay homage.

MANUMURAI KANDA VASAKAM

201

A Yantra associated with Bogar, is installed in Palani, south India, Siddha Boganathar is credited with inscribing a mystical Yantra geometric design, etched into a metallic plate and installed it at the sanctum sanatorium of Palani. A similar Yantra also installed by Bogar at Kathir-kamam Pertaining to the present cycle of the four yuga, namely Satya, Treta, Dwapara and Kali, confirms Bhogar’s association with Kathirkamam in Srilanka. Kathir Kamam is referred to as the 7th most important shrine of lord Murugan as Kumaraswamy. (Kumaraswamy means eternally youthful Lord Muruga). Other six shrines dedicated to lord Murugan are in South India. Thiruththani, Swamimalai, Alagarmalai, Thirupparamkuntram, Palani, and Thiruchchndur. Famously known as “Aarupadaiveedugal”. Six houses of Lord Muruga. Kalangi Nath (a direct disciple of Siddhar Thirumoolar) is associated with Kanja malai in South India and later migrated and lived in China and spread the knowledge of yoga and Varma-Kalai (acupuncture) to the Chinese people. Kalangi Nathar decided to go into Samadhi for a very long time (about 5000-years), and called Bogar to come to China to continue with his mission. Bogar visited China about 500 BC and continued his guru kalangi nath’s mission in China. People in China didn’t follow him as much as he had liked, because of his skin colour and limitations of the Language. To overcome these limitations, Bhogar transmigrated his vital body into the physical body of a dead Chinese man and known thereafter by the name of “Bo-Yang”. After entering into this Chinese body Bogar had to cure all illness of this body. Bogar used herbal medicine (Siddha-medicine) and used many herbs to heal this Chinese body of many diseases and made it a perfect one. Bhogar used Kaya-Kalpa. Kayam means physical body, and kalpam means to make it strong. Later Bogar was known by the name of “Bo-Yang LaoTzu”, and became the founder of the great world- renowned

MANUMURAI KANDA VASAKAM

202

philosophy of Taoism (“Than-”Om”) and preaching it in China for about 200 years. His favourite disciple was Pulippani, a china man. Once there was no rain in Palani (South-India) and the famous Thamara-Parani (means rich in copper) river dried up. People of Palani started to create many Yagam (fire ceremony) to bring back Bogar to Palani. These yagams were dedicated to Bogar

Danvantri Danvantri is also known as an Incarnation of lord Krishna. During Kumbamela time, Danvantri appears to save the amirtha (nectar) from the asuras and to save the devas. Danvantri is known as doctor of medicine amoung the siddha circles. Lord shiva is known as Vaitheeswarn (doctorof medicine), in vaitheeswaran koil. Here underneath a neem tree (famous for lord shiva, also caled Sivanar-Vembu), Lord shiva taught the sience of siddha medicine to Danvantri. His Samadhi is at Vaidheesvaran kovil of Tamil Nadu

Kutambai Mayavaram in Tamil means, a place for deathless boon. As this lady attained Immortality or soruba samadhi here. Mayavaram is also known as Mayil-aadu-durai meaning, a place where the peacock dances in ecstasy. Peacock is a symbol of Lord muruga. Here by the grace of Lord Muruga kudambai attained Immortality. She is depicted as a male siddha, but people who are well versed in her songs will undoubtadly know that she is not a male. Kudambai, attained soruba samadhi in Mayavaram or Mayil-aadu-durai

Konganar Konganar is considered as the son of Bogar. His period is said to be 4th and 5th centuries B.C.He has lived probably in Koganagiri of Kongunadu in Tamil nadu.Out of all his works more than 40 deal with the alchemy and the elixir (muppu) of life. He has also contributed more on philosophy, medicine and spiritual practices.

MANUMURAI KANDA VASAKAM

203

Idaikkadar Idaikkadar, a shephered siddha attained soruba samadhi in Tiruvannamalai. This place is well known for Arunaigiri-Nathar,and Ramana-maharishi . According to purana stories in this place Yogi shiva appeared as a big tree. Brahma and vishnu tried to search for the top and bottom of this tree and failed. Idaikkadar, attained soruba samadhi in Thiruvannamalai or Thiruvarunaiyoor: Azhuganni siddhar was born during 11-12 th century in vairagiri.He was a disciple of Idaikkadar. He has written Sidhdhar Gnakkovai.All his poems are addressing pathetically towards a lady.He attained Samadhi at Nagappattinam Ramadevar. He belongs to 6-8 th century A.D.He is also knowns as Yakob.It is believed that he was born in Mahendra Hills in Pothigai Ranges.He was a disciple of Pulasthiyar.He has written Rama Devar1000.He was capable of converting Sthula sariram into Sukkuma Sariram.He was instrumental in converting Kayakalpa as an art and science Sri Kagapujandar is considered to be an eminent siddha in Siddhar tradition of the Hindu religion, a saint who has reached particularly exalted a high degree of physical and spiritual perfection. According to legend he lived around 7th c. CE and his samadhi is at Uraiyur, Trichy, Tamil nadu. His birth star is Ayilyam.Sri Kagapujandar was mentioned by Karuvoorar as one of the 18 siddhars - People search God in this world, i.e outside, ignoring that God resides within us. Sri Kagapujandar, according to legend, has seen many destructions of the universe(pralaya) and recreation of new one as a crow, hence the name Kaga. Kagam in Tamil means crow. Sri Kagapujandar is the master in the art of Immortality. He is the one who gives diksha (initiation) to Lord Shiva in every era. Sri Kagapujandar gave upadhesa (instruction) to Sri Vashistar, guru of Sri Rama .Siddhar Sri Roma rishi is said to be son of Sri Kagapujandar Once the gods Brahma, Vishnu and Shiva ended up in a heated argument to know who is the eldest, finally Narada told them that there is only one Maharishi who can tell who is the

MANUMURAI KANDA VASAKAM

204

eldest. Trimurti wondered how old that Maharishi would have to be, in order to know who is the eldest. They came to know that Sri Kagapujandar who had seen many apocalypse, beginning of new era and new Trimurthi for every era Trimurthi praised Sri Kagapujandar as a remarkable one and great siddha. Sri Kagapujandar wrote many books in Tamil, written in palm leaves; most have been lost. Those remainings found are transferred into paper with the help of siddhas and palm readers. The book Perunool kaviyam 1000 has an account of most of the siddhas. Below listed the songs where the particular siddhas are mentioned. Agasthiyar - Song 141 Bogar, Karuvoorar, Dhanvantari Song 143 Pulathiyar, Sattaimuni, Macchamuni, Korakkar, Rama Thevar - Song 155 Thirumoolar - Song 279 Vashistar, Kirshnakonaar, Viyasar - Song 440 Vishwamithrar, Konkanar - Song 782 Thiruvalluvar, Kasinathar, Thatheesinathar, Koormamuni, Athiri - Song 783 Idaikadar, Kalai kotaan - Song 784 Other books are Pujandar Naadi, Gnana Kural, Malai Vaagadam, Maruthuva Kannadi, Guru Medicine 500, Arivu vilakkam 1500, Panja Patchi Sasthiram[14][15], Gnana Kurram, Kaala Kannadi, Gnanam 80[16], Gnanam 100, Kagapujandar Vedham, Kagapujandar Upanishidham, Muppu Dheetsha Vidhi 300, Kagabujandar 12000, Uppu Aadhi 64, Prapanja Ragasyam, Gnana Maraippu, 64 Ashtamasidhu, Anga-Latchnam 96, Siva Thathuvam, Sakthi Thathuvam, Vaalai Paritchai Monanmoni Magimai. He had many physic powers. Being a clairvoyant, he could hear, see, smell, taste things placed at a far way place, using his senses. He was a staunch follower of ahimsa and never could tolerate people hurting cattle. He conducted magic shows to surprise the people.