Manumurai English

MANUMURAIKANDA VASAKAM
(ESSAY ON ESTABLISHING THE JUSTICE OF MANU)

BLESSINGS FOR THE TRANSLATION OF BOOKS OF GNOSIS
KAAGABUJANDAR Hails Thee!
Hail Thee! Gnani Arasu!
Hail Thee! Desika, King of charity,
Hail Thee! The great preceptor of Pranava,who
Established the Suddha Sanmargha in this Universe.
Rajaram is a blessed soul of thine,
Oh! Master preceptor
The parents who begot him to this world,
Gopalakrishnan is his venerable father,
Renganayaki the noble mother, Worthy parents are they;
With the Blessings of Arangan. Lend your ears,
In the service of Arangan with Honour
To translate the books of Gnosis
With meanings without fail,
In this Universe! Lend your ears.
Spiritual advancement doth occur
Doth occur to those who are drawn
Unto service and Are in service.
Scholars do appreciate .
Rajaram, the son hails from the lineage of service,

He was in the service of Sivarajayogi
For a birth or two wholeheartedly,
And hails from the path of gnosis.
I shall tell thee now, continuing this, shall translate
The holy books of gnosis with consummate perfection,
And the world to study and bring laurels to Arangan.
Indeed is a task of nobility to achieve the glory as longed
Our Blessings
Blessings are there! With the Blessings of Master Preceptor
Identify the interpretation perfect,
And translate with no error and
To attain the glory Our Blessings.
Let us add glory to Arangans abode
The service of this son will add,
Glory to his own family also perfectly,
And to lead with growth of dignity.
To lead is our Blessings!
We the Gnanis be with you
In all services of perfection
Rendered with our Blessings in this universe
With our benign Blessings, this son
Get initiated at an opportune time
From immaculate and matchless
Siddha Yogi of Thuraiyur.
Take the initiation and offer
Grains of thy weight for charity
Get blessed; chant the name of Arangan, happily,
Piously to carry out the task blemishless.
Translation becomes perfect,

The mind becomes calm and composed,
And love, compassion towards living being
And prosperity be showered on those who study.
And hidden secrets of Gnana are revealed.
Blessed all rush to Arangans path
And attain the life of gnosis blemishless,
And reach the state of Bliss in this Kaliyuga.
Thus is our Blessings .
Subha m.
1.
Om Ramalinga Swamigal Thiruvadi Potri

Om Hail the Holy feet of St. Ramalinga Swamigal.
2.

3.

4.

5.

6.

Preface By
SIVARAJAYOGI,PARAMANANDA SADASIVA SARGURU HIS HOLINESS
RENGARAJ A DESIGA SWAMIGAL

(Tamil Version)
The Supreme Grace Light the compassionate to all living beings,
the Chief of Gnosis, St. Ramalingars 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 Unmaimagazine
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
P REFACE
(ENGLISH VERSION)
MANUMURAI KANDA VASAKAM
(i)
Ar u l J oth i Ra ma lin ga Swa miga l - A Sh or t

Sketch on his life and Teachings
The Nineteenth Century was a remarkable period in the

history of our country in that it produced some of the greatest
personalities who moulded and shaped the destiny of the country. In
this century was born Chidambaram Ramalinga Swamigal,
popularly known as Arutpragasa Vallalar. He was a spiritual giant
and he spoke in a language intelligible to the most common man. It
was a period when the British power was in its full zenith and
inferiority complex had come to stay in the Indian way of living.
Great masters like Bhagwan Ramakrishna and his worthy disciple
Swamy Vivekananda were followed by the Father of the Indian
Nation, Mahatma Gandhi and there was a remarkable upheaval
both in the spiritual and the political fields. The great Aurobindo
Ghosh migrated from the North to the South and the great
Indian poet, Rabindranath Tagore had flooded the country with
patriotic songs couched in a touching language urging Indians to
certain ways of action. In such a period entered the great
MAHATHMA Ramalinga Swamigal as the pre-cursor of the
coming age. He took His Holy birth in the year 1823 on the fifth
October.With the spontaneous grace of Lord Nataraja he composed
songs which led devotees to unknown realms of ecstacy.He was
unlettered. His brother Sabapathy pillai appealed to him to learn
the traditional and customary lessons from a neighbouring scholar.
The boy did not evince any interest. Ramalingam was a child of
less than nine years and he was wandering in the streets of Madras
when his devoted sister-in-law took compassion on this Divine
Child and stealthily fed him at odd hours when her husband was
away from the house. On one of these days fell the annual death
anniversary of his father. Ramalingam as usual entered the house
through the back-door and was taking the food separately preserved
for him. Sabapathy Pillais 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
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
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.
Tea chings
The path of Samarasam contains four disciplines :
1. a.Gnana Indr iya Ozhukkam (Ozhukkam means self - control):
Listening to the praise of God
Preventing bad words entering our ears
Avoiding looks of harshness and wickedness
Abstaining from touching evil things
Abstaining from gluttony etc.
b . Ka r ma In dr iya Ozh uk k am :
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. Ka r ma Ozhu k kam
The mind has to be directed to the Cit Sabhai by taking
it away from other objects (Cit Sabhai is the heart in
which the Divine abodes)
Not to enquire into the faults of others
Not to be wicked
3. J iva Ozhu k k am
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 be l o n gs t o a d i ff e r e n t s p h e re wh e r e n o
differences exist.
4. An m a O zh u kkam
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 Chozhans story from Periya Puranam as
his first book.This book was published in 1854.
Poraiyaru Chidambaram Swamigal states that the Saint wrote
the essay Manumurai Kanda Vasakam in his early years at the
instance of his teacher Kanchipuram Sabapathy Mudaliyar. He was
endowed with the high sense of compassion and that it was his
inner urge to propagate it among the people, and when his teacher
Kanchipuram Sabapathi (mudaliar) requested him to write a prose
book for the use of children, he thought it fit to instill the sense of
compassion even in the minds of children and hence in the course
of giving the characteristic traits of the HERO of the story, he
specifies that he would do good for all beings without any
discrimination, whatever.
In another place of the same book, the hero weeps for
the demise of a calf which was crushed accidentally to death
by his son, while he passed a chariot in the street. Coming to
know of this, he became very grave with such thoughts as would
create mental obsession. He thought that he must have done

unknowingly such unjust acts as L E VYI NG E NO R M O US
TAXES ON THE P EOP LE C AUSI NG H EART BUR NINGS
O F T H E P O O R , E XT R AC T I NG W O R K W I T H O UT
G IVING PR OP ER wa ges 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
I NSEPARABLE UNI ON WI TH TH E ULTIMATE REALI TY.
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 Saints early
years.Since the Saints 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
Carlyles 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 Kn owing t h e p r ed ica men t was
ca u sed b y t h e pr in ce, t h e K in g en t er s in t o ir r et r ieva b le

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

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

IN PERIYA PURANAM
This incident in Periya puranaam explains an event that
happened in the life of the Chozha king who became known as
Manuneethi Chozhar because of the glorious justice he made.
This exemplifies the impartial judicial practice the ruler or the

ruling system in the land should follow. When the king is that
much involved in spirit and action in upholding the justice
irrespective of the personal agony he would get, the people
would live in love and the land would prosper.
In the Solar tradition of Chozhas was this king born. He
lived like the eye and soul of the lives in the land. He
propitiated the powers of the nature with a numerous rituals.
Devoid of enemies the land prospered. His name itself became
known as the chozha of manu justice. He donated a lot for the
worship of the Bull flagged Lord of Thiruvarur. He got a son
who was like a lion-cub in valor, skilled in various arts,
disciplined and had the lovable characters. With the king
feeling proud of his loving son he grew up as a youth who
would deserve to be entitled as the prince. One day that young
son of the king was riding his chariot on the main roads of the
Capital Thir uvarur 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 couldnt come out of the shock of what happened and felt
he had born to defame his father who stood for justice. He
rushed to the scholars in order to do the deeds of penance for
this deed before facing his father. Meanwhile the grief stricken
cow went to the palace and rang the bell hanging in the front
with its horn. (Calling the king to do justice). The king rushed
to the gate and saw the crying cow ringing the bell. A minister
of keen knowledge told the king about the death of the calf
when it entered beneath the chariot abruptly. On hearing that,
the king underwent unexplainable sorrow. Unable to bear the
sight of the crying cow he sat there in sadness and asked the
ministers what he could do to correct the misdeed. The
ministers said he should make his son undergo the penance

that the Vedic scholars made for the killing of cows.
The king who did not follow the rules of justice just for
the sake of following but who ruled involving himself in the
essence of them was irked by the answer of the ministers. How
could I do injustice to this poor cow because it was my son
who did the misdeed? When I do not leave somebody who kills
a life how can I show a different attitude and system of justice
be scoffed at? the king shouted. towards his son. Isnt 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 wont 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 kings stand on justice; The Lord
who raised the Flag of Bull indicating the divine justice that
Lord of Thiruvarur appeared in the horizon amidst the praise
of the divines with His consort Parvati. The king saluted the
Lord of living beings. The Supreme blessed the king for his
sincerity towards justice and by His grace the calf, son of the
king and the minister came back to life. The cow and the king
got relieved of their agony. The devotees for whom such
m a g n i f i c e n t d e e ds w e r e po s s i b l e l i ve d i n t h a t ho l y
town Thir uvarur . Let the adherence of the great Chozha king
to justice in its true spirit stay in the mind.
(iv) SIVARAJAYOGI, PARAMANANDA SADASIVA

SARGURU HIS HOLINESS, RENGARAJ A
DESIGA SWAMIGAL- A shor t Biogr aphy
Some a r e b or n gr ea t .
Som e ach ieve gr eat n ess
An d som e have gr ea t ness t hr ust up on t hem
-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
m e d i c i n e a n d S i d d h a p h i l o s o p hy w a s w o r s h i p p i n g
St.Agastheesar and other saints and Swamiji was initiated by
him and taught him the methodology of worshipping Saints
and the hidden secrets of Idakala, Pingala and Suzhumna.The
spiritual thirst of Swamiji grew him up very fast in spiritual
awareness. Swamiji was very well aware of the predicamens

of working class being born as one among them.
The sufferings of poor people in hutments made him sick
and was very much concerned and worried about the hungry of
such folk.He found his answer for the reality of human life in
the songs of His Holiness Swami Ramalingar.His natural
y earning to appease the hun gry poor was escalated b y
St.Ramalingars mellifluous verses. Swamiji dedicated his
thoughts for the spirituality and his service for the society for
the past fifty years.In the name St. Agastheesar, the Meru of
Gnosis, Swamiji established a Charitable institute for the
benefit of poor. Swamiji is the centre of piece and solace for
all those approach Him.
Omkara Kudil has been alleviating the sufferings of
Thousands of devotees daily and has undertaken the noble task
of poorfeeding right from 1975.The Kudil has been supplying
free drinking water for the past Thirty years to all the villages
in and around Thuraiyur.Thousands of marriages have been
arranged and ray of hope and lively hood has been extended
by His Holiness. His Holy mother attained celestial abode on
18-06-1995.
His Holiness always claim that whatever he does has been
done only with the blessings of St.Agastheesa and he always
places Blessed Souls like St. Agastheesar, St. Nandeesar,
St.Tirumula Thevar and St.Karuvoorthevar as His Guide. As
a descendent of St. Ramalingar, Swamiji to day is the leader
of the entire universe, and is the leader of nine crore Siddhas.He
worships St.Agastheesa who created Tamil Language as his
preceptor.In colleges and universities Social service and
philosophy are taught only in class rooms but the Omkara Kudil
has taken them to the neighbourhood of Thuraiyur through their
poor feeding and supply of free potable water which is more
essential for day to day livelihood.
St. Agastheesa Sanmarga Sangam is a symbol of
universal fraternity and the relationship between the Preceptor
and His disciples are exceptionally parental.The disciples go

to villages and disseminate the message of Compassion, Love,
Affection and Non Killing.
Swamji is easily accessible and is a souce of solace for
all the suffering living beings. Swamijis literary acumen is
extraordinary and is evident in the present text.
(V) SWAMIJIS 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 Donts of humanity. Saint Vallalar addresses
to Lord Almighty, whether He was gullible with any of these
inhuman qualities and thus driving home, the benevolence of
Lord Almighty descends spontaneously on those who are devoid
of any of these qualities. Swamiji effectively employs the
contemporary literary forms to explain the meaning and hidden
treasure of his utterances.
He has used Twenty one poets and Saints and their works
ranging Thirty Three. He has used the interpretations of six
eminent scholars to explain Thirukkural and Thirumanthiram.
The deep delved knowledge of Swamiji and pains he has taken
to explain the maxims is evident throughout the work. The
examples to explain have been drawn from the day to day living
intelligible to ordinary living beings. The following table
explains amply the benevolent work of Swamiji :
S.
Author
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
INTERPRETERS
1
2
3
4
5
6
Parimelazhagar
Manakkudavar
Parithiyar
Kalingar
Dr. M.Varadarajan
J. Varadarajan
Thirukkural
Thirukkural
Thirukkural
Thirukkural
Thirukkural
Thirumanthiram
S w a m j i h a s qu o t e d O ne h un d r e d a n d f o u r t e e n
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 Swamijis only. I have
made a small attempt to annotate some terms for the benefit of
English reader. The spiritual community shall make use this
book and be blessed.
That was Sri.Saravanan,a sincere servitor of AYYA from
Tirunelveli who brought this Sacred text for translation through
Smt.Sarada of Aravind Eye Hospital Tirunelveli and her noble
father Brahmashri. R.V.Doraisamy of Sankarashramam Five
falls courtallam and I profusely thank them for giving me an
opportunity to have Darshan of AYYA and undertake the
translation.
I also place on record the yeoman services rendered by

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 di 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 ou n d t h a n k s S w a m i j i s
confidence instilled in me for this noble work. My good friend
Sri. Ramesh Babu stood with me in assisting unhesistantly in
typing. I whole heartedly beseech the Blessings of Swamiji and
Lord Almighty.My family members Smt.Dhanalakshmi,
Sri.R.Harishankar, Sri.R.Dwaraganath, Dr.R.Ramkumar,
D r. R. Gu ru k i ru p a, S mt . R am ya, S mt . Venk at al aks h mi ,
Sri.Shankara Prathapa Chandra and Sri.Rishinathshankar also
need to be thanked for their unfailing co-operation during the
period of translation.
But for the keen interest evinced by Shri. Muruganandam
and members of the Kudil, Shri Madhavan, Editor Gnana
Thiruvadi, and the elegant printing by Vanchi Maruthondri
Achagam, Thuraiyur, this task would not have been completed.
I pray unto the Lord and our Guru for their blessings.
R.G.Rajaram
INDEX
S.N.
Content
Pages
1 Blessings For the translation of Books of Gnosis
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) Swamijis Treatise On Manumurai Kanda
Vasakam
19
23
4 Th e 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?
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 preceptors 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 otherscrop 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
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t uh#nah , gukhd j r j h t r F U, j t U
bu f uh# nj f Rt h f
mU a s f i u
mUbgU n#h M l t U t f hU a t s Y kh a kf h
uhk f Rt hf mU a kD K i w f l t hr f i j a
ghuhaz br gt f K br j ght f a f
bgWt hf . nkY t h i f v J a? v J ght ? v W
m w wg c l hF . ght ai j m w m j h
wgt hF . wg c s k f j h j i d j i y t i d
m j t f M t hf . j i d j i y t i d m j t f j h
P h f M t hf . vd nt kD Ki w f l t hr f i j , j f
ngh bj hF i g g Rt hr nj hL ghuhaz br gt f
t h i f gy K nd w f c l hF . P hd K i f T L .
nghWnt h mUbgU n#h M l t uh a uhk f Rt hf i s !
bgWnt h bgUi k F a t hi t !!
F : kD K i w f l t hr f i j , j f ngh
b j hF i g d r ghuhaz br J t Ugt f j i d ,
j i y t i d m J kuz y h bgUt h bgWt hf .
k D K i w f l t hr f
eh at h M t j F , mUbgUnr h M l t uh a M r h
uhkf Rt hf mU a mU t h F
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
e ny hkd i j eL f br nj nd h!
t a t H L khd bf L nj nd h!
j hd bf hL nghi u j L J nwnd h!
f y j nd j i u f y f br nj nd h!
kd bkhj e F t r f br nj nd h!
F ot c a bf hi s bf h nl nd h!
Vi Hf t W v a br nj nd h!
j k ghuhJ j l br nj nd h!
k nz hu ng t ht nj nd h!
c bf hi y br nt h F c gf hu br nj nd h!
f s br nt h F c s br h nd nd h!
bghUi s J bghbr h nd nd h!
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.
M i r f ho nkhr br nj nd h!
t u ngh bf ha t ai l nj nd h!
nt i y L T F i wnj nd h!
g nj hK f i j ghuh U nj nd h!
ungh F i r i y ba nwnd h!
nf h br h F L g f i y nj nd h!
el h i f i a eGt nl nd h!
f y x nj hi u f ho bf hL nj nd h!
f g j t i s f y U nj nd h!
f ht bf h oU j f i a mnj nd h!
f z t t nghi u f gnj nd h!
f Ug kJ f U nj nd h!
F Ui t t z f T nwnd h!
F U f h i f bf hL f kw nj nd h!
f wt j i k f L f L nj nd h!
bgnah ghoi Hbr h nd nd h!
g i a T o gi j f mi l nj nd h!
f W F gh l hJ f oi t nj nd h!
C Ri t L c l t s nj nd h!
f Y be Y f y J nwnd h!
m i l at F J g br nj nd h!
F o w Us F s nj nd h!
bt Y bf hJ F Ur knj nd h!
gi f bf h L many h gunj nd h!
bghJ k l gi j nghonj nd h!
M y a f j i t mi l J i t nj nd h!
t d o ahi u i t nj nd h!
j t br nt hi u j h br h nd nd h!
Rj P h f i s z br nj nd h!
j i j j hbkhi a j el nj nd h!
bj t f J br U f i l nj nd h!
v d ght br nj nd h! d bj w nand !
kD K i wf l t hr f F mUbgU nr h M l t uh a
kf h uhk f Rt hf Ut oi a J mt uJ kD K i wf l
t hr f F c i u v Gj gL wJ . F wU k f h M r h
uhk f Rt hf bghWj Us nt L .
THE EXPLANATORY NOTES RENDERED BY

SIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU,
HIS HOLINESS
RENGARAJ A DESIGA SWAMIGAL

FOR

OF
SAINT. RAMALINGA SWAMIGAL

T h ose wh o chant daily, th e MANUMURAI KANDA
VASAKAM of t h e su p r em e gr a ce ligh t , a n d p a t r on of
com p a ssion for a ll livin g b ein gs, SAI NT.R AM AL I NG A
SWAM I GAL will be absolved of all the sins of the past and
m o r e o v e r t h e y g a i n t h e e x t r a o r d i na r y i n t e l l i g e n c e t o
discriminate virtues and evils. Discrimination of virtues and
evils is the best intelligence. Only the men of special
i n t e l l i g e nc e i d e nt i f y t h e i r o w n s e l f a n d t h a t o f t h e i r
preceptor.Gnanis are those who had understood their SELF and
their preceptors. Hence many advancements will take place
i n the life of men who chan t MANUMURAI KANDA
VASAKAM and Sidh dhar kal Potr i with utmost piety. They
attain Gnana.Let us Hail the Supreme Grace light of
St. Ramalingar and add dignified life.
Note : Those who ch ant d aily MANUMURAI KANDA
VASAKAM an d Sid dha r kal P ot r iwill r ealize t heir self
a n d t h eir P r ecept or s and at t a in Dea t h less G r a nd life.

(ESSAY ON E STABLI SHING THE J USTICE OF MANU)
Holy utterances of SAINT.RAMALINGA SWAMIGAL
for us to become righteous persons
Did I ever,
1.
Throttle the mind of the Samaritans?
2.
Pull them to court on false allegations and spoil their

reputation?
3.
Prevent people giving alms?
4.
Divide the Friends united?
5.
Was deceit for true friendship?
6.
Enhance tax and burgle?
7.
Starve the hungry poor?
8.
Punish any one without compassion?
9.
Partial in land disputes and spoil their livelihood?
10.
Assist Killers?
11.
Was a spy for thieves?
12.
Enamour the things and lie?
13.
Lure and cheat?
14.
Close the thorough fare to prevent trespass?
15.
Reduce wages for work?
16.
Ignore the hunger stricken?
17.
Refuse alms for beggars?
18.
Carry tales and spoil the relationship?
19.
Desert in the midway?
20.
Expose the refugees under distress?
21.
Be in the company of unchaste?
22.
Seduce the modest girl under guard?
23.
Rape a Housewife?
24.
Abort and enjoy?
25.
Feel reluctant to worship my preceptor?
26.
Forget to pay preceptors 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 otherscrop 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 obeisa nce to H is H OLY F EET.
SAINT.RAMALINGA SWAMIGAL may kindly bear with me
for deficiencies and inaccuracies.
1. Did I ever t h r ott le t h e m in d of t he Sa m ar ita ns ?

Th ou sh a ll not com m it sin O h ! M in d,
Tom or r ow t he a ngr y Ya m a m a y flee with t hee
Saint Kaduveli Chittar, Ananda Kalippu Pallavi
C on seq uences of Ab using t he G ood ,

T h e vir t u ou s wife, d evot ee t r u e, and J n a ni Gr eat
T h ose wh o h ave d one exceedin g ha r m t o sh ock t h em
T h eir life a nd wealth will in a yea r disa p pear,
Tr ue th is is, Upon Holy Nan di, 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 a dor ing, low sh e ben ds b efor e her lor d;
Th en r ising, ser ves: the r ain fa lls in st ant at h er wor d !
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.
I f, er e t h e n oont ide, you t o ot her s evil d o,
Befor e t h e event ide will evil visit you.
If a man inflicts sorrow upon others in the morning, it
will come upon him unsought in the very evening.
Thirukkural 319
The wor ld abides; for wor thy men its weigh t sustain .
Wer e it n ot so, t wou ld fa ll t o d u st 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 t h em t o cour t on fa lse a llegat ions a n d
sp oil t h eir r epu t a t ion ?
Men of Strength with muscle power and money power,
cause their rivals to come to court unnecessarily on false
allegations even if they are quiet and cause mental agony. Their
public reputation also is under stake. This is a Sin.
Though unprovoked thy soul malicious foes should sting,
R et aliat ion wr ought in evit ab le woes will b r in g.
In an ascetic inflict suffering even on those who hate
him, when he has not done them any evil, it will afterwards
give him irretrievable sorrow.
Thirukkural 313
Even if rivals abuse us out of ignorance, we must tolerate.

Except these, if we file cases with false allegations, their public
reputation will be tarnished. They will be subjected to the wrath
of God of Dharma (Aram) the preceptor of Gnome. Hence filing
cases wantonly against rivals is a Sin.
Though good thy soul for get, plot not thy neighbour s fall,
Thy plans shall vir tues Power by r uin to thyself for estall.
Even though forgetfulness meditate not the ruin of
another. Virtue will meditate the ruin of him who thus
meditates
Thirukkural 204
They will incur wrath of the God of Dharma (Aram) the

preceptor of Gnome. If you cause disturbance and harm to men
of character, you should understand that you will be subjected
to the wrath of the God of Dharma (Aram), the preceptor of
Gnome. It is a crime to harm and file cases against Men of
character.
Men of Character are Devas (Angels and Gods). It is the
duty of the preceptor of Gnome to protect and bless such men
of character. Such of those who harm men of character are
considered to be Asuras. It is the routine of the preceptor of
Gnome to injure those Asuras.
Hence, even for rivals you shall not cause disturbances.
If we disturb rivals when they have not done anything harmful
to us, everlasting evil shall befell on us.
The most merciful of God of Dharma has the bountiful
sympathy even to feed the frog inside a rock to its requirement.
This men of lofty sympathy is the God of Dharma. Frog is an
ugly creature. If its saliva is spilt on our body we get eczema
and moreover this is poisonous. Even such useless poisonous
frog is also fed and protected at its own place by the God of
Dharma. When others have not harmed us, even if they are
our enemies, we shall remain non-harmful to them and protect
us from the wrath of the God of Dharma and everlasting evils.
3.
Did I ever pr event people giving alms?
Affluent people offer material assistance for food

shelter and health to downtrodden and poverty stricken. The
aim of rendering material assistance is only to get Blessings
of the Almighty. Such blessed people will have unity
amongst the family members, children of good character
a n d m 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
p l ea s e d wh e n p oo r i s h e l pe d. H i s p l e as u re yi el d s u s
spiritual wisdom. Deathless longevity becomes imminent.
With the Blessings of the Master Agastiya, Nine Crore
Gnanis have attained spiritual enlightenment. (Gnani is in
short a person who has attained self realization.) Unless
you have done virtuous deeds in previous births
(Punniyam), Spiritual wisdom may not dawn. Moreover,
more and more you do virtuous deeds; all Sins of previous
births are absolved and special knowledge dawns. People
with special knowledge only can realize his self and the
Al mi gh t y. Peopl e wit h a cl ear mi nd, i .e. , peopl e wit h
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.
W ho scan s good gift s t o ot her s given with enviou s eye,
H is k in , wit h n on e t o cloth e or feed t h em , su r ely d ie.
He who is envious at a gift (made to another) will with
his relations utterly perish destitute of food and rainment.
Thirukkural 166
Let m an r elieve t h e wa st ing h u n ger m en end ur e;

For treasure gained thus finds he treasur e-house secure.
The removal of the killing hunger of the poor is the place
for one to lay up his wealth.
Thirukkural 226
4. Did I ever Divide the F r iends united ?

In villages, we can find families with friendship for
generations together. If there is any auspicious occasion in a
family, the other families will also participate. It is reciprocal
when there is a similar one in other family. They mutually
help each other. Every one of them moves very friendly. In
almost all the occasions, they perform the functions jointly.
Out of Jealousy, by carrying tales, if the friendly family of
generations is separated or divided is a sin.
W ha t so h a r d for m en to ga in a s fr iend ship t r u e?
W ha t so su r e d efence gain st t hat en t ir e foe ca n d o?
What things are there so difficult to acquire as friendship?
What guards are there so difficult to break through by the efforts
(of ones foess)?
Thirukkural 781
5. Was I ever a deceit for tr ue fr iendship?

In villages and towns, people have mutual friendship.
Among these one may have total faith and other may have no
friendship at heart and may be ritualistic. The true friend with
faith may consult the other for all the auspicious functions at his
home, for example, for the marriage of his daughter, and may
request him for financial assistance for successful conduct of
marriage. And the pretentious friend also may agree and promise
to assist. Believing in toto, his promise, the faithful friend may
fix up the marriage and approach him for assistance, but the latter
may refuse though he may have means to assist. This may cause
disruption to the marriage. Like this taking back the promise at
the appropriate time after having promised is a breach of trust
for the friend who believed in us. This is a Very big Sin. The
very purpose of friendship is to help those to get out of troubles
whenever they are facing. That is true friendship. Some may
get their problems sort out by their own friends moving closely
with them and when the same friends approach them, they keep
themselves apart. This is a breach of Trust.
What though you gain or lose fr iendship of men of alien hear t,

Who when you thr ive ar e fr iends, and when you fail depar t?
Of what avail is it to get or lose the friendship of those
who love when there is gain and leave when there is none ?
Thirukkural 812
6. Did I ever Enhance tax and bur gle?

Taxing the affluent people is not a crime. But taxing the
poverty stricken is a Crime. This is also a type of sin.
As G ive t he r ob ber cr ies wit h la nce up lift ,
So k in gs wit h scept r ed hand im p lor e a gift .
The request (for money) of him who holds the sceptre is
like the word of a highway robber who stands with a weapon
in hand and says give up your wealth.
Thirukkural 512
7. Did I ever Star ve the hungr y poor ?

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

disbursing at the appropriate time for the labour and causing
hardship is a sin.
8. Did I ever punish anyone without compassion?

W ho p u n ishes, in vestiga t ion m ade in d u e degr ee,
So as t o st ay a dvance of cr im e, a kin g is h e.
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
Har sh wor ds and punishments severe beyond the r ight,

Are file that wear s away the monarchs conquer ing might.
Severe words and excessive punishments will be a file
to waste away a kings power for destroying (his enemies).
Thirukkural 567
Who leaves the wor k to those ar ound, and thinks of it no mor e;

If he in wr athful mood repr ove, his pr osper ous days ar e oer !
The prosperity of that king will waste away, who without
reflecting (on his affairs himself), commits them to his
ministers, and (when a failure occurs) gives way to anger, and
rages against them. In time of war shall fear and swiftly die.
Thirukkural 568
The ignor ant king and Death are cast in equal mould;
Nay, truth to tell, more justly than foolish King, Death claims his due;
The Witless tyr ant no law obeys but in mur der ous fur y kills
But Death, cast in finer mould, near s not the good men tr ue.
Thirumanthiram 238
Senseless King is equivalent to Yama. The Yama is better

than a king bereft of knowledge in ruling. This is so because
the king without knowledge of ruling and dharma, without
applying the essence of the same may order killing of good
men. But Yama does not approach the good men.
D 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
b ro ug ht to th e cou rt aft er t horough i nv est ig ation , and
consultation with the Ministers and courtiers, the accused
will be punished. The punishment without consultation is
illegal. This is without any morality. The accused shall be
thoroughly examined and punishment shall be imposed
afterwards. It is just to impose punishment, pertinent to the
offence. If punishment is not in consistent with the offence,
and arbitrary, it is a Sin.
9. Did I ever, was par tial in land disputes a nd 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
theirs 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
landlords land document. So the affected peasant and his
family members will shed tears as their means for livelihood

has been grabbed. That sorrowful tears become a sharp edged
sword and kills the man rendered unjust judgment and his
descendents. Like this Avvaiyar also has sung about land
grabbing in Athichoodi
Do n ot gr a b land and live
Athichoodi line 23
Avvaiyar says that it is sin to grab others land.

Do n ot b e p a r tial
Athichoodi line 109
The poet Ulaganathar in his book Ulaga Neethi also

tells as under:
Th ou sh a ll not be p ar t ia l in la nd d isp u tes,
T h ou sh a ll n ot wa n der wit h d ist r act ed m in d,
Thou shall not misinter pr et and exhibit sor r owfulness,
T h ou sh a ll n ot con coct wh at you have n ot seen ,
T h ou sh all n ot hu r t by you r ut t er an ces ,
Th ou shall n ot keep company of people car r ying t ales.
H ail Thee O! M ind ! M y L or d
Son of Um a , sist er of Lor d who m ea su r ed t h e lan d .
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
Bot h t h eir ver sions be hear d seven t im es,
I f j u st ice d eliver ed is not a gr eeab le t o b ot h
T h e t ear s of t he lost in m an us p a t h
E ven if t h e t r iad pr ot ect,
I t is a swor d for th e post er it y
O f t h e ma n d eliver ed j udgm en t
Vetriverkai . 75
The accused and the affected shall be summoned several

times and thoroughly enquired and judgment pronounced after
that. Without doing so, if justice is rendered incorrectly, the
posterity of the men who delivered such judgment will be
perished forever.
To stand, like balance-r od that level hangs and r ightly weighs,
With calm unbiased equity of soul, is sages pr aise.
To incline to neither side, but to rest impartial as the
even-fixed scale is the ornament of the wise
Thirukkural 118
10. Did I ever assist Killer s?

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

To sa cr ifice t hey con duct t h e d ecor at ed
Goat , Pigs, C ock a nd R a m,
My intellect was hur t and my hear t trembled on such sight
An d I was afr aid to see su ch tem ples
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
Wh en your body b ecom e sick, T hou offer p on ga l
And sacr ificial killing of goat and cock, In Pidar i temple
An d d er ision built up a nd d ay b y d ay
T h ou b ecom e weak er an d weak er,
An d b ecom e like a m usk-r a t.
T h is is t h e t hing wr ou gh t , is the tr u t h b y you r Deit y
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.
W ha t is t he wor k of vir t ue? Not t o k ill;
F or k illin g lea ds to ever y wor k of ill.
Never to destroy life is the sum of all virtuous conduct.
The destruction of life leads to every evil.
Thirukkural 321
The best among all virtuous acts, is non killing. If anyone

kills all miseries befell on him. Some people kill their enemies
by their anger. This creates an indelible reproach. If any one
kills, poverty and sickness accrue. Poverty leads to stealing.
If there is any hindrance during stealing, they commit murder.
The Government will punish them with a rigorous punishment.
Moreover, the blame will fall on them for crimes not of their
own. They undergo poverty, sickness and blame for the crimes
of not their own and rigorous punishment and may desert their
wife and children. This may lead to their wife and children
undergoing miseries of poverty.
Killing may bring misery, poverty, sickness, punishments
and blame for crimes of not their own.
Virtue means non killing of any living beings. People,
who kill out of anger, get reproach and punishment. If anyone
commit killing for minor deity worship, not only poverty,
sickness, disunity in the family, burden of everlasting debts
accrue but also multivarious miseries and suffer.
Who lead a loathed life in bodies sor ely pained,
Are men, the wise declar ing, by guilt of slaughter stained.
(The wise) will say that men of diseased bodies, who
live in degradation and in poverty, are those who separated the
life from the body of animals (in a former birth).Its loss, as
throngs dispersing, when the dances cease. The acquisition of
wealth is like the gathering together of an 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
Lik e fir e t heir p a lm s shall glow
T h eir fin ger s r ot awa y, who
L oved in ot her t im es on cr a bs to
F eed an d b r oke t heir j oint s
W ha t t im e t he guilt of olden deeds
C omes h om e an d lep r osys fea r s p a n gs assail
Naladiyar 123
This will be followed in future births also.

By these two verses, the evil that befall on the killers
are explained.
From (Chapter 25 to 33) Compassion to Non killing of

Thirukkural apart from what has been discussed, the hidden
vows (Other Voluntary religious observance /rituals) will also
be included. Understand those and observe thus extends the
interpretation.
Manakkudavar interprets that people with deformity in
body and who do not take food and have imperfect marital life
are those who terminated life of living beings in their earlier
births. This is a sequel to the crime of killing.
Paridiyar interprets that they shall be known as killers in
the earlier birth because of their diseased body and poverty.
Kalingar interprets that they are those who unmindful of their
suffering culled the life from the body.Such of thoses 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.
P at h of n on k illin g is t h e pat h of p r ecept or
F or a ges Oh ! t r u e Siva, t h ou said un t o m e
Arutperumjothi Agaval 964
It is m y will, O h ! Om niscien t to spr ea d th e Vow of

Non k illin g t o all t h r ough ou t t h e Un iver se.
Thayumanavar .. Para para Kanni -54
Oh! Omniscient, the men with Vow of non killing are only good.
O t h er s, I do n ot kn ow who th ey a r e!
Thayumanavar .. Para para Kanni 192
Though thine own life for that spar ed life the pr ice must pay,
Ta k e n ot fr om a ught t h at lives gift of sweet life away.
Let no one do that which would destroy the life of
another, although he should by so doing, lose his own life.
Thirukkural 327
People advise to take soups of goat legs and meat as a

cure for diseases inflicted on them. For the diseases wrought
by evil deeds of earlier birth, suggesting meat eating as a
medicine is also a sin. Hence, tolerating the disease is best
virtue. Killing other living beings to cure diseases may bring
papam and suffering.
T h ou gh gr eat t h e ga in of good sh ou ld seem , t he wise
Will an y gain b y sla ught er won d espise.
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 K ill E ven an At om of L ife
F lower s m any t o d ea r, loved M aster s wor ship;
E ven on e a t om of life, kill n ot :
T h e lovely gar land , th e stea dy fla m e, t he fir m will,
The passionate hear tsuch the wor ships cr owning par t
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.
Th ou sh alt st r ew flower s best
O n t h e h oly feet of Devi b ea t it u d e
With h ap p iness of sou l a n d bod y
To cr oss t h is bir t h, sea r ch h er e wit h love
St. Kaduveli Chittars Ananda Kalippu verse 19.
The preferred flower for worship of the preceptor is love.

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

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

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

For doing business with 4 or 5 lakhs on hand, they may
take on rental basis a building and may advance 2 lakhs and
with the remaining 3 lakhs they may decorate and furnish the
shop to give a feel of big business and continue. While doing
so, they may seek loan for business luring with Two Rupees
interest for Hundred Rupees. Looking at the appearance of the
shop, many may lend in lakhs, the money conserved for their
future requirements for son or daughters marriage and also
for auspicious family functions.
Some may lend money conserved for construction of
house. They may think the idling money which is required
only for future may be given to the business man and the family
can be run with the interest and also may think that they may
retrieve as and when required.
The business man may disburse the interest in the
beginning, but after accumulation of certain amount like 50
lakhs or One Crore from many people, he may declare all of a
sudden that there was big loss in his business and become a
bankrupt and might give a bankruptcy notice and will hold the
assets. All those who have lent money curse him as a sinner,
as he has cheated the money meant for ones daughters 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.
Thr ough lust of gain, no deeds that r etr ibution br ing,
Do they, who shr ink with shame from ever y unjust thing.
Those who blush at the want of equity will not commit
disgraceful acts through desire of the profit that may be gained.
Thirukkural172
Parimelalagar interprets Those who dread partiality

abhor unjustiable means to achieve personal gains.
Manakkudavar interprets People who are just do not
resort to shameful act .This means they are after impartiality
and just.
Paridiyar interprets after the gains of materialism,
people who are impartial do not resort to non virtuous acts
Kalingar interprets They do not commit scandalous
activities to achieve personal material gains
Seek n ot incr ea se b y gr eed of ga in acq u ir ed ;
T h at fr u it m at ur ed yields n ever good desir ed .
Desire not the gain of covetousness. In the enjoyment of
its fruits there is no glory.
Thirukkural 177
Parimelalagar: abhor the means to grab others property

as the result of such achievement is not profitable.
Manakkudavar :eschew the gain wrought through others
properties, the gain during its utility period is not good.
Paridiyar : if one loves his ancestoral property, that gives

him virtue and salvation.
Kalingar: love not ever: that is enamouring the property
of others immorally as it is not possible to glorify its utility
when in use.
Wha ts ga ined thr ough tea r s with tea r s shall go;
Fr om loss good deeds entail ha r vests of Blessings gr ow.
All that has been obtained with tears (to the victim) will
depart with tears (to himself); but what has been by fair means;
though with loss at first, will afterwards yield fruit.
Thirukkural 659
Parimelalagar : the gains wrought through the tears out

of evil deeds shall extinct in the same period. Things wrought
through righteous deeds though lost momentarily, pays back
in future.
Manakkudavar: Whatever earned through 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 u nbur n t h e water pour s and would r etain,
Who seek s by wr ong the r ealm 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 Kings interest through

fraudulent means is like protecting an unburnt earthern pot and
pouring water in it.
Manakkudavar: Enjoying with the things earned through

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

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

cheated him. On listening to this, the peasant and his wife
said, We worked for the landlord day and night. He lured us
with false promises and finally cheated us. They became
sorrow stricken, with heartburns and felt sorry. Luring like
this is a sin. Sinners like him may lose all their possessions
one day and come to street for a handful.
14. Did I ever close the thor oughfar e t o p r event

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

Paddy, Maize, Jowar, Ragi and wheat like grains are
cultivated. Tomato, green chillies, brinjals, ladiesfingers like
vegetable plants are cultivated. Beans, bottle gourd, pumpkin,
ash gourd, long gourd and pepper like creepers are cultivated.
Apart from these, herbs are also cultivated. Mango, palm, and
betel nut like trees are also cultivated. In a cultivation like
this both men and women work as laborers. Apart from these
they also work in shops, selling clothes, groceries, motor, fans,
machinery, units manufacturing of spare parts. And they also
serve in restaurants. These establishments extract work worth
Rs.100/- and pay only Rs.50/- This is a sinful act. Many a
people extract work and do not compensate them adequately.
This is a sin. Some pay adequate wages. This is an act of merit
(Punniyam). They are Samaritans. People who compensate
adequately, if they respect and recognize the labour, their
business will grow day by day and flourish. And business of
those who do not recognize the labour, day by day diminishes
and in the course of time extinct.
If farmers reduce wages for their peasants, the yield in
their crops will get reduced. In due course, the agriculture
itself will extinct. Avvaiyar, sings the same in her Kondrai
Venthan
Th e a ct of good n ess is r eflect ed in th e yield
Kondrai Venthan-59
Hence, proper wages shall be paid. Except that reduction

of wages for work is a Sin
16. Did I ever ignor e the hunger str icken?

T h ou claim t o live wit h dignit y a n d cla n
Bu t will not t a ke it to you r h ead k ind ly th e Doct r ine;
Thou wander in the streets gaudily dressed with or naments,
Bu t n ever d o t r eat t h e hun ger st r ick en ap pr oa ch ing;
T h ou wa t ch t h e per for m an ce with d r u m s and hor n s
But fail to read inherent excellence and hidden meaning;
T h ou sh a lt not kn ow t o r ead Et t ir an d u
W hich gu a r d t hou sha lt ha ve? Ye Du nces!
Canto VI, Arutpa 5556
In some villages, a particular sect of people may live together

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

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

entrance (Sushumna ) and scared. The great Vallalar exclaims
them as people of world living without an iota of sympathy .
What benefit are they going to attain leading a 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 shou ld know this. This is th e basic
concept. Th is is an insepar able entity of ever y th in g. On e
who kn ows its greatn ess on ly can be ben eficien t fr om all th e
secrets of ch ittar s. There a re no en cu mbran ces for those
who h ave u nderstood Ettira ndu
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 ones wealth and strength, whatever
may be his relatives wealth and strength and whatever may be
his bondage with them, may not be able to protect him. If he
has not understood Ettirandu, definitely he will die. One who
understood, Ettirandu succeeded with its assistance conquers
death and attain deathless life.
The precious birth of human being is due to the penance
performed in multiples of earlier births. If only in our youth, we
appease the hungry, avoid killing, refuse meat eating, and pray
unto the lotus feet of Swami Ramalinga Vallalar, Swamy will be
with us in our thoughts and make us understand our body, our soul
and also about the blemish of our body and soul. He makes us
understand that blemish of mind is due to the blemish of the body
which led to the lack of clarity of knowledge and also blesses with
light of the soul to appear in our soul, by teaching us the remedies
for removal of blemish in the body leading to removal of blemish
in our soul. Those who have understood light of soul will attain
deathless great life. Once you are born a human being, you shall
be in the company of great men and lead life perfectly according
to their direction and cross this birth and that is the gain of Athma
in this birth. The same moral has been explained by Swamy
Ramalingar:
T h ou claim to live wit h dignit y an d clan ,
Bu t will not t ak e it t o you r h ead k ind ly t h e Doctr in e,
THIRUVATUPA-VI CANTO 5556
Mid devotees theyre great who hunger s pangs sustain,

Who hunger s pangs r elieve a higher mer it gain.
The power of those who perform penance is the power
of enduring hunger. It is inferior to the power of those who
remove the hunger (of others).
Thirukkural 225
Let man relieve the wasting hunger men endure;

For treasure gained thus finds he treasur e-house secure.
Thirukkural 226
Delight of gladning human hear ts with gifts do they not know.

Men of unpitying eye, who hoar d their wealth and lose it so?
Do the hard-eyed who lay up and lose their possessions not
know the happiness which springs from the pleasure of giving ?
Thirukkural 228
Believe in on e, believe in God; r em em ber a ll wea lt h

will lea ve one soon; look on t he face of hu n gr y folk ;
Tr ust good deeds a n d fr iend sh ip good; be
J ust; content with your lot. O hear t tis my advice to you
Saint Pattinathar, General verse 20
Some may undertake agriculture in acres of land. Among

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

Some may be affluent as a result of their benign merits
in their past births. They may be approached for food by the
hungry, some poor may seek clothing and some poor may seek
financial assistance for their daughters marriage.
Such rich people shall fulfill the needs of the poor and
accrue punniyam (Merits). The very purpose of affluence is
only to assist others. Except that if they retain their belongings
firmly it is a sin. This act may subject them to the angry of the
Almighty.
Charity for poor will assist one in this birth and births to
follow. People, who have understood the impermanency of
materialism, shall accrue benefits for this birth and next
through such materials.
Un en d u r in g is all wealt h; if you wea lt h en j oy,
Endur ing wor ks in wor king wealth str aightway employ.
Wealth is perishable; let those who obtain it immediately
practise those (virtues) which are imperishable.,
Thirukkural 333
See t h a t t hy life the pr a ise of gen er ou s gift s ob t a in;

Save t h is for livin g m a n exist s no r eal gain .
Give to the poor and live with praise. There is no greater
profit to man than that.
Thirukkural 231
When man is born, the body and soul are together. This
body extincts and not the soul. The intelligentsia preserve this
life, they donate and undertake virtuous acts when the richness
come to them and earn enrichment to their soul. This
knowledge is wrought through the preaching of the scholarly
preceptor. Except that, if one treats this nonpermanent and
destructible material as permanent and affiliate themselves
firmly to it and do not resort to benign activities, their soul
may not get enrichment.
Hence, if you take the birth of a human being, you shall
believe that there is papa and punniyam. Only those believe
in God can understand papa and punniyam. The atheist cannot
understand papa and punniya.Only those who have understood
papa and punniyam can remove papa and enhance punniyam.
Those who have enriched their punniyam can only get the
company of an enlightened preceptor. Once you get the

company of the enlightened master, he may preach the nature
of body and soul. The great preceptor who is the lord of virtue
merges with the body of the blessed, who received preaching
and unites the pupil of left eye known as Chandra kalai and
pupil of right eye known as Surya kalai in the Sushumna and
he also fuses in it. After fusing, removes the dirt of the body
and illumines it.
K nowledge of Scien ce of Br ea th Lea ds t o Im mor t ality
I n h alat ion , E xha lat ion , and R et en tion b ot h ways
T h e Scien ce of Br eat h t h us consist in g
T hey kn ow not;
T h ey wh o k now t h e Scien ce of Br ea t h
Ar e d est ined t o spu r n t he G od of Dea th .
Thirumanthiram 571
Let man r elieve the wasting hunger men endur e;

For tr easur e gained thus finds he tr easur e-house secur e.
Thirukkural 226
When those you find from whom tis meet to ask,- for aid apply;
My ver y ar mlets told me long before.
My bracelets have understood before me the (mental)
separation of him who rules the cool seashore.
Thirukkural 1051
If one does not help poor, with the assets earned through
their benevolent acts in their earlier births and Blessings of
the Lord Almighty, the curse will befall on such recipients of
assets. People with riches and not helping the poor will be
known as lobis. If one has no sense to get rid of this birth,
while he is affluent and dies after becoming aged and sickly
will be called as a dead body. Knowledgeable men with their
assets earn Blessings and punniyam and as a result gain the
deathless great life and get the glorious name of Gnani.
Who giving nought, opines fr om wealth all blessing spr ings,

Degr aded bir th tha t doting miser s folly br ings.
He who knows that wealth yields every pleasure and yet
is so blind as to lead miserly life will be born a demon.
Thirukkural 1002
Who lust to heap up wealth, but glor y hold not dear,

It bur thens ear th when on the stage of being they appear.
A burden to the earth are men bent on the acquisition of
riches and not (true) fame.
Thirukkural 1003
The mother earth bears patiently the living beings of

single sense to five senses. But she bears reluctantly the six
sensed human being without any mercy or sympathy.She
becomes elated when she bears the men of punniyam. She
becomes broken hearted when bears the sinners.
It is n at ur a l for t h e poor t o b eg
Vetriverkai ..57
As a consequence of the misdeeds of past birth, people

take birth in the poorest of poor family and go for begging. To
help such people is the duty of those who are affluent and
sympathetic mind.
I t is t h e d ut y of t he affluen t t o a ssist t h e n eedy.
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 gu llib le m en
W ho h ave hoar d ed your har d ea r n ed m on ey, list en
Ye! sin n er s who will enj oy such m on ey?
O n ce soul leaves t his b od y.
Avvaiyar Nalvazhi 22
One may accrue assets by doing variety of business,

avocations and by cultivation. They may bury underneath the
earth such assets safely. They may do it without the knowledge
of their son and wife and may not disclose such location to
them. Such people may die in an accident, heart attack,
poisonous reptile bite, murder by enemies and due to incurable
diseases. The assets of such people may not be useful to his
wife, children and close friends.
Affluent shall undertake act of kindness and enrich their
spirituality. It is foolish to hoard the assets underneath the
earth. They have not understood the nature of assets. The wise
always enrich their spirituality by acts of kindness whenever
they get assets.
Do deeds of vir tue now. Say not, To-mor row well be wise;
Thus, when thou dies, shalt thou find a help that never dies.
Defer not virtue to another day; receive her now; and at
the dying hour she will be your undying friend.
Thirukkural 36
Vir tue su m s t h e t h in gs t hat sh ou ld b e d on e;

Vice sum s th e th in gs t hat m an sh ould sh un .
That is virtue which each ought to do, and that is vice
which each should shun.
Thirukkural 40
Oh foolish one who think that they can live in this great wor ld,
Without wor shipping the feet of Him with cock in his flag,
The disease caused by the power ful fate, of your great mistake
Will not allow you to enjoy all the wealth that you have ear ned,
And even if you bur y that wealth deep, will it ever follow you?
Kanthar Alangaram 20
Will it be possible to get the Blessings of the preceptor

of gnosis (Lord Muruga) if any one hoards their assets earned
through the Blessings of Lord Almighty and deeds of Punniya,
and the hunger of the poor is not appeased.?
Whenever I think of Him at any time, the Lord Muruga

would come before me riding on a blue peacock, with the pretty
tribal girl, Valli
And the tr uth that he gives as advice to me as Pr eceptor ,
Would be clear to ver y lear ned yogis slowly and after thought,
And other s would do meaningless acts and embr ace death.
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.
I n t h e ju st ifia ble a ct of r ight eou sn ess
T h er e ar e n on e ot her t han t wo cast es a s pr oclaim ed
I n t h is wor ld : one who h elp is an u p per cast e
An d th ose wh o do not help ar e low b or n
As said in a n cient book s
Avvaiyar Nalvazhi-2
Th is is not only the view of Avvaiyar bu t also an cients.

All Ailment s Assa il, I f in C h ar ity You F ail
C on su m p t ion and anem ia , a st hm a an d colic p ain
Su ch t he lot of t h ose wh o nothing in ch ar ity give;
Sn ak e and t h und er, sor e t hr oat and flesh ly ills,
Ap pr oa ch not t hem t ha t ot h er s n eed s r elieve.
Thirumanthiram-263
For those who do not appease the hungry of the poor through
the assets earned from the past good deeds and Blessings of
Almighty, cough, anaemia, cold related diseases and severe fever
will land in. Except that one resort to kindness with the assets,
they will be protected from the instant death by the causes of wild
poisonous reptiles 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 ! T h ir um oola Devaya Nam a :
Ohm ! R am a linga Deva ya Nam a :
Ohm ! Agast hisaya Nam a
Ohm ! Pa t hanj a li Deva ya Na ma .
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.
Den ia l Lea d s t o M iser y
Bliss a nd pa inthese two woven into the web of life,
Result fr om deeds of our own devising;
The Bliss of giving they knew, and yet the fools gave not,
The shr ivelled of hear t, to charity unwise, its glor y unknowing.
Thrirumanthiram 267
Some lead a royal life with fame with all facilities of

wealth, good health and longevity of life. Some suffer
throughout their life being born in cruel poverty stricken family.
They yearn as what to do for next meal. They may not have
shelter. They may yearn as what to do for alternative dress other
than that is worn. This status is the result of the deeds of good
and bad in the past birth. Those who have appeased the hungry
poor in earlier birth live a royal life of richness. But the misers
who have not appeased the hungry though affluent in previous
birth suffer miserably in the present birth in utter poverty.
Hence one should understand the deeds of good done in this
birth bring not only lot of goodness in the present birth, but
also will be of assistance in the future births.
Do deeds of vir tue now. Say not, To-mor r ow well 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 Car r y tales and spoil the r elationship ?

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 wifes well knit relationship.
Similarly, when wife is away, they may throw false allegations
over the wife and tell the conduct of your wife is bad. In your
absence, she has illicit relationship with other man.
Like this they carry tales to wife when husband is away and
to husband when wife is away and appease internal enmity. Because
of this, suspicion creeps in and finally the family is shattered.
Such an act is a grave Sin. If someone carries tales about the
husband to a wife without enquiry into its veracity, one shall not
jump to wrong conclusions. If one takes a decision without going
into the merits of such tales, the family will be shattered.
Tr ivial is t he r eun it ed fr iend ship
Aft er it is separ a t ed if you look at
R em oved hu sk, t hough b e lit t le
An d p asted back t o th e pad d y,
M a y lose pot ence t o ger m ina te
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.
Th e wife a nd Husba nd wit hout a n y d iffer en ce
Sh all u n d er ta ke an a voca t ion ,
I n u n ison t hough ar e t hey t wo,
As t h e sigh t is on e for eyes two
Duraimangalam Sivaprakasa Swamigal Nanneri verse no.6
When the Almighty created human beings, He created them

with two eyes. Both the eyes simultaneously see only one sight.
Similarly, husband and wife are two different entities. They shall be
united and one in their thought. That is the favourable atmosphere
for living. When husband suspects wife or the wife suspects the
husband, they shall talk to each other with open mind and resolve
their issues. This is good for them and for their family. Except that,
if we allow suspicion to grow, that may shatter the family,
Dr ea d n ot t he foes t hat a s d r awn swor d s a pp ear
F r ien d sh ip of foes, wh o seem like kin sm en , 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
Th ou sh all not go as t h e m ind lead s,

Don t b elieve t he foe a s fr iend ,
Don t b u r y t h e t r ea su r e r em a inin g hu ngr y,
Don t for get ever act s of vir t ue,
Don t b e a ngr y an d n ot in cur agony,
Don t b e in t he com pany of men in a n ger,
T h ou sh a lt ha il Va lli,of t he r ace
Seek in g for t une, t he con sor t of
T h e Lor d on p ea cock s ba ck.
Ulaganathar Ulaganeethi verse 3
Anvil where thou shalt smitten be, when men occasion find,
Is fr iendships for m 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 p lian t sp eech fr om h ost ile lips give t h ou no ea r ;

Tis p lia nt bow tha t show t h e dea d ly per il n ear !
Since the bending of the bow bespeaks evil, one should
not accept (as good) the humiliating speeches of ones foes.
Thirukkural 827
I n h a n d s t hat wor ship wea pon ten h id d en lies;

Su ch a r e th e t ear s t ha t fall fr om foem ans eyes.
A weapon may be hid in the very hands with which
(ones) foes adore (him) (and) the tears they shed are of the
same nature.
Thirukkural 828
Carrying tales is backbiting. But talking from the heart

is talking truth. Backbiting is concoction and imaginary. That
is against the truth. Carrying tales about others and shattering
the family is a Sin.
19. Did I ever Deser t in the midway?

Friends move with each other cordially. Now and then small
small issues cropping up are natural. When issues crop up, some
may more generously excuse the troubles/problems they caused.
But some take them to heart, become inimical and wait for a chance
to wreak vengeance. Such friends, waiting for a chance with a
vengeance, pretend to be friendly with the generous friend. But in
the heart of hearts the enmity prevails.
The generous friend may approach the pretender and
explain the financial crunch and seek assistance for his
daughter s marriage. The pretender may treat that the
opportune time had come to avenge him and may tell him to
commence the preparations for the marriage and promise to
come to his assistance later.
The true friend, believing his words, may commence the
p reparations for his d aughter s marriag e an d complete
engagement with the money available with him.
Due to financial crisis after the engagement, and before the
marriage, the generous friend may approach the pretender and tell
him that he has commenced the marriage preparations believing
his promises and was running short of money and may ask for his
assistance as promised to conduct the marriage successfully.
But the pretender may refuse on the plea that he had not
received the money back lent to a person already and there was no
money to spare. The deceived one will struggle either to stop or
proceed further. He may feel as though he had been deserted in the
midway. If there is no money on hand, at least one week before the
marriage, the marriage may be stopped. Withdrawing from a
promise already made is a Sin and breach of Trust.
Yet, some others may be agriculturists in the villages. During
the course of cultivation, the crops may be in the process of ripening
and there may be scarcity of water. The farmer may approach his
friend for assistance to deepen the well to draw sufficient water
and save his crop. The pretender may say that he had no money at
that time and might advise him to take loan on one or two percent
interest and continue the cultivation immediately and that he might
come to his rescue later.
Believing, farmers may go on loan for an emergency, dig
wells and proceed with cultivation. But the friend, who promised
financial assistance, may disappoint them with no assistance as
promised. This may lead to the poor peasant paying interest after
interest and finally, might land up in a situation to dispose of his
land. Like this, promising a friend financial assistance and refusing
to keep it up later on is a grave sin.
Some more may like to send their children for collegiate
education after school education is over. They may approach
their friends for financial assistance, as these facilities are
available only in other cities.
The pretender, the friend with hatred in heart, also may
suggest him to admit the child with on hand money and may
promise to assist him for hostel fees, term fees and other
incidental expenses. He may believe him and put his ward in
the hostel of the college in the town.
During studies, he may be able to meet the expenses only
for few months with whatever he had on hand, when money is
exhausted, he may approach the friend, and the friend with
enmity in heart may refuse. This may not only lead to
discontinuity in his wards study and also loss of his money
spent already. Such breach of trust is a Sin.
Some might have saved for their childrens marriage. His
friend may approach him to lend the money which is of no
immediate use, for his business with a promise to return,
definitely for the marriage and the marriage in no way will be
disturbed. And he may also pay the interest regularly.
As the money is available with the friend, they may fix up
marriage and proceed with preparations. When the money is
required, the inimical friend may avail the opportunity and say
that he can pay only the interest and not the principal. And nothing
more can be done. The proposed marriage may be disrupted due
to this. Such refusal to return the assistance availed is cheating

and is similar to deserting people in midway. This is also a Sin.
Some other may plan to start a grocery or cloth shop. As
they are not able to run the shop with the money available with
them, they may seek assistance from a friend. The pretending
friend may avail this as an opportunity to wreak vengeance and
may advise him to start the shop paying advance and the
infrastructure and promise him financial assistance for purchasing
the business materials. Believing his words, he may take a place,
purchase infrastructure materials like tables, chairs, racks and make
arrangements for commencing the business.
When he approach the friend for financial assistance for
purchasing materials, he may refuse. The friend, who
commenced the business, may lose the materials with him and
may not be able to continue the business. Cheating a friend
who believed him at a time of necessity is equal to deserting
in the midway. This is a Sin.
Tis n ever good t o let t he t hou ght of good t hin gs done
t hee p ass a wa y; Of th in gs not good,
t is good to r id thy m em or y th a t ver y d ay.
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
O f fr ien ds d eser t ing u s on r uin s b r in k ,

Tis tor t u r e een in lifes la st hou r t o t h ink .
The very thought of the friendship of those who have
deserted one at the approach of adversity will burn ones mind
at the time of death.
Thirukkural799
Thiurukkural 821
Dr ea d n ot t he foes th a t as dr awn swor d s a p pear ;

F r ien d sh ip of foes, wh o seem like k insm en , 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
T h ou gh slight as shr ed of sesa m e seed it b e,

Dest r u ct ion lur k s in h id den en mity.
Although internal hatred is as small as the fragment of
the sesame (seed), stilldoes destruction dwell in it.
Thiurukkural 889
Th e An ger of t h e m ean is like a sp lit in th e r ock

The anger of disciplined great men is like split in the gold
An d ch an ges a s does t he scar cau sed by th e ar r ow
O f a b ow p oint ed a t sp lit ting wa ter.
Avvayar Moothurai 23
A friend who does not know swimming may seek the

assistance of a friend knowing swimming to cross the river. He
may also promise. Believing his words, the person not knowing
swimming while going with him may be deserted by the person
knowing swimming due to internal hatred and enmity. This may
lead to the death of the person who does not know swimming.
This is deserting in the mid river. Similarly, deserting a
friend who believed him totally in the midway due to enmity
is like deserting the person not knowing swimming in the mid
river. This is a very grave Sin.
20. Did I ever expose the r efugees under distr ess?

At times, in villages there may be communal riots in the
name of castes. The worst affected during such riots are the
hutments in the village. During such riots, they set fire to such
hutments while the families, children and elderly are still
inside. When the fire burns the hutments, it may not be possible
for the dwellers to escape and may die due to burns and
heartburns.
In some other places, temples in common place only a

particular community is given the first respect with the
decoration of head gear and others may be ignored. This may
c reate rio t am ong th em and s om e m ay d ie. M or eov er,
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
l ock ed h im i n si d e his po oja room . Wh en th e ch ase rs
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
1o clock, he took him to the relatives in the neighboring
village and advised them to take care of him and send him to
his village after the riot was over and to return to his village.
Thus saving of a person of opponent group taking refuge and
unmindful of his life is a punniyam or virtue. Not exposing men under
refuge is a virtue. Except that mindful of his life, had he handed over him
to the chasing mob, they would have killed him, he would have become
a sinner as he would have become responsible for his death. Moreover,
the chasers also would become sinners as they had killed him.
Hence, one should not expose a person under distress taking
refuge. As he had given refuge without exposing him, he also
escaped his life. Sin did not afflict the landlord also. The chasers
also escaped from the grave sin of murder. Like these, an act of
individual had made all to escape from the crime of Sin and hence,
not exposing a refuge under distress is a virtue (punniyam).
21. Did I ever be in the company of unchaste?

A person was married and living with his two children.
There was a prostitute in the village. Being enamored in her
beauty, this man spent all his earnings on her and started living
with her. His wife and children suffered without him. His
wife took to labour to save her children. But in due course, she
was not able to take care of the family and utter poverty made
her to lose her living habitat and started living in a hutment.
The amorous husband sold his house apart from losing all
his property for the prostitute. He was deserted and driven out by
the prostitute when he became bankrupt. When he came out being
deserted, and went in search of his wife, he saw his wife living in
a hut under utter poverty with untold sufferings, homeless. This
situation was warranted by his illicit relationship with a prostitute.
This act affecting oneself and his family is a grave sin.
The pleasur e in the company of br othel is
Akin t o swim wit h gr inding stone a s float
It is against the just for ear th and heaven, this birth and next
And is the seed for wilder ness.
Nalvazhi 20
If one wants to cross the river of family life, one shall

cross it with the company of good wife. Except that if one had
relationship with brothels, it may lead to numerous miseries.
One shall understand that the illicit relationship of a brothel
may lead to loss of property, spiritual advancement in this birth
and also spiritual advancement in future births. Hence, one
should cross the river of family life only with the company of
a good wife and not seek the company of brothels.
Who weigh the gain, and utter vir tuous wor ds with vicious hear t,
Weighing such womens wor th, fr om their society depar t.
One must ascertain the character of the ill-natured women
who after ascertaining the wealth (of a man) speak (as if they
were) good natured-ones, and avoid intercourse (with them).
Thirukkural 912
22. Did I ever seduce the modest gir l under guar d?

It is customary to keep the girls attaining puberty under
protection. A girl attained puberty was kept under guard with
utmost care and vigilance in a family. A neighbouring
youngster attracted by her beauty, became lascivious and was
waiting for an opportunity.
There was an occasion when all the family members had
to go out. At that moment the parents advised the girl we have
work in our fields. Your brother has gone to nearby town to
sell the vegetables of our garden. You may have to be at home
lonely, be vigilant, you must be safe inside and lock the door
inside with latchesand 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.
23. Did I ever r ape a Housewife?

In villages and towns we see lot of affluent people. The husband
and wife used to be too intimate. The husband treats her wife as heaven
sent blessing and loves her so intimately. The wife also will treat her
husband as heaven sent blessing and loves him so deeply.
The wife understands the choices of her husband and fulfils
his needs, cooks whatever he likes and satisfies herself watching
her husband eating. Not only has that but also taken pleasure in
treating her guests in a most hospitable manner. One day, a
scoundrel knocked the door of this happy family when the husband
was not at home. The wife thought that there was a guest waiting
outside and opened the door. But the scoundrel who knocked the
door threatened her with a dagger and forcibly raped her. The
raped wife was mentally sick and this led to her bodily sickness
and finally succumbed to the unbearable mental agony.
No God a d or in g, low she ben ds b efor e h er lor d;
Th en r ising, ser ves: the r ain fa lls in st ant at h er wor d !
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 abor t a nd enjoy?

Every man has a right to protect the lives of God and not
to destroy. But some doctors may abort the fetus two or three
months old in ladies and may lead their life with the fees. The
great Saint Ramalinga Swamigal proclaims it as a big sin to
lead a life with the income of killing a life. This is what he
means in Did I ever abort and enjoy?
25. Did I ever feel reluctant to wor ship my preceptor ?

When we say preceptor, they are of two types. One is a
Karana Guru, and other is a Karya Guru. Among these Karya Guru
is a fake and cheats the disciples with his false garb of a Saint, to
meet his personal ends. He is a dupe and called as a Karya Guru.
But Karana Guru is one in his true appearance and is devoid
of the three mental impurities called mummalam {Aanavam (Ego),
Kanma (Karma) and Maya (maya)} and is known as Gnani.
It is the biggest and rarest of rare blessing to have the
contact of such great souls and Gnanis who have crossed the
ocean of births and to take them as their Guru. If one is reluctant
to worship such powerful Karana Guru, the Gnani, one may
not only get his Blessings but also cannot get rid of the greatest
evil of repeated births and sufferings. If one has reluctance to
worship Gurus, to worship the lotus feet of Guru, one may not
understand the omnipotent God and becomes a sinner again
and again and delve deep into the sufferings of births.
I n visib le is t h e G od t o t h ose wh o h a ve n ot
wor sh ip ped t h e feet of Gur u
Avvaikkural Guru Vazhi 3
So says St. Avvaiyar. If one has not surrendered to Guru,

he cannot definitely feel the presence of God.
M en ar e lik e a deer tr a p ped in t h e net
I f th ey ar e n ot in t h e alt ar of all k n owin g p r ecep tor.
Avvaikkural Guru Vazhi 4
How t he J n an a Gu r u In st r uct s
H e hu m b les befor e Divin e G u r u
I n p ost u r es five or da in ed;
H e b ewa ils his fau lt s,
P r aises Ma st er s vir t u es;
Guru then shows the way of deliver ance from mortal prison
An d im par t s Siva J n a na
He is tr uly the Gur u that is of Sanmar ga (J nana Gur u).
Thirumanthiram 1701
Whenever I think of him at any time , the Lor d Mur uga.

Would come before me r iding on a blue peacock,
Accompanied with the pretty tribal girl, Valli,
And the tr uth that He gives as advice to me as preceptor ,
Would be clear to very lear ned yogis slowly and after thought,
And other s would do meaningless acts and embr ace death.
One shall suffer through the repeated births again and

again, if one is hesitant and reluctant to worship a Guru, even
after attaining the rarest birth of human being and contact of a
venerable Guru. Hence one shall not hesitant or reluctant to
worship a Guru. If it is so, is a Sin.
26. Did I ever for get to pay pr eceptor s fee?

Such of those who were preached by master preceptors are
ascetics. Those ascetics commence their penance with the help of
their devotees. Such ascetics may not be able to lead their livelihood
through self earning and perform penance. Hence they sit in
penance only with the help of their devotees. Such ascetics
preached by master preceptor may preach their devotees also. Such
preachings are capable and mighty enough of conducting their life
righteously and also get salvation from this birth.
It is the responsibility of the devotees and disciples to
provide food, shelter, dress and conducive atmosphere and
environment for the ascetics who have preached them to
conduct their life righteously and also to get salvation from
this birth. During the period of penance, the disciples shall
assist to perform the routine of penance, daily food for penance
without any discrepancy and support and be a guard for their
penance. The Master Preceptor (SadGuru) is devoid of three
mental infirmities and he is an experienced Gnani. Such of
them will preach only the virtuous. One should have been
fortunate enough to have blessed and preached by them. The
disciples of good deeds get such an opportunity to serve an
ascetic during the period of his penance is bestowed only on
blessed and have done good deeds.
The ascetic who was preached by the master preceptor,

preaches his disciples enabling them to get salvation from this
birth and also to shape their life. Such disciples pay their fees
(Kanikkai). Guru Kanikkai means to assist all acts of virtue
and penance. The disciples may offer this in kind and bodily
assistance to the satisfaction of their Guru/ascetic.
It is a sin to lose the opportunity to assist the ascetic
during the period of penance even when it is available.
Those who were preached shall pay the Dakshina. To
forget to pay is a sin.
H ave ot h er m en for got ten p eniten ce wh o str ive
To ea r n for p enit ent s t he t hings by wh ich t h ey 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
E vils of Hoa r d in g
The food that feeds the needythat alone tr ue char ity is;
Tr ue m en t h ey wh o t hat simp le tr u t h d o fin d ;
Bu t they wh o h oar d, like wa ter in p ool p a st access,
To eat a nd gor get o Ch a r it ys ways a r e t h ey b lind .
Thirumanthiram 253
Seek a p r op er Gu r u
W hen you seek a Gu r u
Seek you one, h oly an d p ur e;
An d t h en give him you r a ll
You r b ody, life an d wealt h ;
An d in const ancy lear n clear,
Not a m om en t d ist r act ing,
You SH ALL SUR E R EACH Sivas st at e
Thirumanthiram 1693
The ascetic also becomes a master preceptor at the end of

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

to the lear ned?
A scholar of repute in Devaram, Thiruvasakam and
Thiruppugazh was chanting them with a musical flavour. The
devotees were also listening with deep involvement. The
function was continuing and was extending beyond 10O 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 ei g h b ou r a n d s a i d Si r, De v ar am , Th i ruv a s ak a m an 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 neighbors face
and with no other way, they stopped with reluctance. The
neighbour who caused heartburns to the scholar and his
disciples, had fallen on evil days, his family became sickly in
due course and suffered as the sin shrouded around him.
Hence exhibiting displeasure of countenance at learned and
scholars are a sin. Gnanis are instantaneous composers. They are
capable of composing poems and verses without attending schools.
Their scholarly works are criticized and abused by book worms.

Their acts at the end may land them in trouble.
The wr ath tis har d even for an instant to endur e,
Of those who vir tues 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 O h my Mother
The pa th to a ttain Bliss.
Thou sha lt wor ship Na ndi , Thir umoolar ,
Ka langi , Bhogar of Nada, Sa kthi Chidambar a m,
Pray Satta Muni, Kongana the great, pray merrily Karuvoorar, Anandar
These have found path to Bliss
If thou pr ay in unison a ll these Oh! my Mother
Even the atheist will find the r esult
Revealed thus I what I sa w
St. Azhugannar 6
The above lyric was written by St. Azhugannar as means

to advancement in Spirituality. He tells the clear path to Bliss.
If the spiritualist want to get Bliss, they shall pray unto the
lotus feet of the Gnanis who have attained Bliss like Nandeesar,
Thirumoolar, Kalangi nathar, Bhogar, Satta Munivar, Kongana
Maharishi, Karuvoor Devar and Sundaranandar and take
Blessings. All the sins of past births are removed and become
cleansed personalities, undertake extraordinary spiritual
practice and attain the Bliss of deathless great life.
Thus advises St. Azhugunni Chittar, the spiritual means
to attain Bliss.
Thou shalt wear holy ash wor shipping Moola, his son Bogar
And his son Kar uvoor ar !
It is not intelligible to the living beings
In towns and villages and to Saints and Sidhas;
Do not think it as a meaningless ver se; it is never like that,
Crores may be the fee they offer
Disclose not thou this hidden secret to the wor ld
St. Sattamuni Nathar 10
When the saivaites wear sacred ash in their forehead, they

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

guidance of the universal preceptors, the Gnanis. Hence
St. Sattai muni impresses that instead of first chanting the holy
names of God one shall chant the names of the Gnanis first
and get the Blessings of the universal preceptor.
Without knowing this some may argue meaninglessly as
to one should not wear sacred ash chanting the names of siddhas
and Gnanis instead of God .
Moreover they may claim that these verses are erroneous and
find fault with the composition of the Gnanis without understanding
the real meaning. Such people are subjected to the wrath of the Gnanis.
Finding fault with the composition of the Gnanis is a sin. This is what
have been impressed upon by Saint Ramalingar.
T h ou sh alt invok e t h e Blessings of
T h e guar d ian Ka r uvoor a r, Boga n a th ar,
T h e m er ciful Agast hi, Sat t an a t har.
T h e eld er ly Kongan a va r, Br ah ma sitha n
T h e m ost insp ir in g M a ch am uni, Na n di d eva r
T h e coh esive K or a k kar, Pa t an j a li,
T h e sh ar p I daik kada r and C han dik esar
T h e fat h er of a ncien t logic of expr ession
Va sa mu n i an d Ka m ala mun i
St. Romarishi
In the above verse Saint Roma introduces the great Saints

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

is a sin. Erratic criticism, finding fault and mocking at the
composition of Siddhas and Gnanis not only adds to the bundle
of sins but also will be subjected to wrath of them that will
lead them to the hell.
If one cannot understand the real meaning he should keep
quiet. Just because one is not able to understand the verses of
the Gnanis he shall not find fault with them.
Gnanis and siddhas composed their verses according to
the social structure of their time moreover they are written in
the dialect of the society easily intelligible to them. Hence one
shall not find fault with them merely looking at their structure
as lacking in the poetic nuances.
Moreover the verses of Siddhas are highly symbolical*.
Literally they may mean something ordinary but it will have
hidden meaning which is extraordinary. Their compositions are
structured in a form and style as to be intelligible only to the
men in the path of gnosis and spirituality. Their real hidden
content can be understood only by men in the lineage of
preceptors.
Abnegation of Desires Leading to Liber ation Through Yoga
I sowed the seed of br injal And the shoot of balsam-pear arose;
I dug up the dust;
And the pumpkin blossomed;
The gar dener-gang pr ayed and r an;
Full well r ipened the fr uit of plantain.
Thirumanthiram 2869
Cont r ol Senses
I n Br ah m in s hom e a r e M ilk C ows Five
Wit h n on e t o her d t hem, th ey st r ay u ncon t r olled ,
I f a cowher d t her e is, a n d cont r olled t hey ar e,
T h e Five C ows will milk in a bu nd an ce give.
Thirumanthiram 2883
If we read the above verses of Thirumanthiram, the letters
may give ordinary meaning and thoughts but they are written
with very deep hidden meaning and secrets.
Ordinary book worms cannot understand the hidden
meaning of such compositions. Except with the assistance and
guidance of the preceptors in the lineage of gnosis one cannot
understand them fruitfully.
* Sacred books ar e written in more th an in one level.
Most of th e time th ey h in t a t deeper mea n in gs th a n on e
a ppa r en t on th e su r fa ce. Th ey often employ symbolism,
Metaphor, simile and par able to expr ess rea lities th at a re too
su btle a r e mu ltifa ceted to expla in ou tr igh t. Often on e
mean in g is su ggested by a single image or pa ssage; this mu lti
layer ed style of composition is extremely preva len t in Hin du
writings an d h a s given rise to a lon g stan din g tra dition of
lively a n d pen etr atin g textua l in terpretation . So th e secon d
th ing we ar e looking for is veiled mea nin g an d th is calls for
th e a rt of in terpretation.
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 authors 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
Win d ows in t o t he in finit e; A Guide t o t h e Hin du
Scr ip t u r es
Barbara Powell
29. Did I ever enslave a bir d tr embling in a ca ge?

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 trainers house and greet them vocally.
It will be so sweet when the parrot speaks and also looks

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

Some may rear cows at home. Normally they are taken
for grazing to the fields in the morning and brought in the
evening. On seeing the mother cows, the calves may neigh
sounding to feed on.
The mother cows also may approach fast to feed them.
The owner may also let loose the calves only to milk the cow.
The calves also may jump forward to feed on the mother and
may lick the udder. The cow may yield and the calf may feed
on. The cow licks the calf passionately.
Once the nipples start oozing out milk, the master
separates the calf from its mother in the middle of its feeding
and draws the milk from the udder completely. The separated
calf may cry Ma, Ma, out of hungry. Prevention of calf from
feeding on its mother is a sin.
St. Ramalingar has understood the suffering of the calf
by querying Did I ever prevent a calf feeding on its mother?
He advises it as a Sin.
It is the results of virtuous act of earlier births that one
is bestowed with milking cows. This is known as blessing for
milk. If one prevents the calf feeding on its mother, the blessing
for milk got through the virtuous deeds of past may not continue
in the following births.
31. Did I ever gr ow my body ea ting 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, cows 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.
M ea t Eat er s Will Ha ve t o F ace Hells Tor m en t s
T h e ignoble ones who b a se flesh d o ea t,
Dea th s agen ts b in d t hem fast for a ll t o see;
An d p u sh t hem qu ick in t o t h e fier y ja ws of hell,
An d fling t hem down t h er e for ever t o b e.
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
H ow ca n t he wont of k in dly gr a ce to him b e k n own ,
W ho ot h er cr eat u r es flesh consu m es t o feed h is own ?
How can he be possessed of kindness, who to increase
his own flesh, eats the flesh of other creatures.
Thirukkural 251
Hence those who kill and eat flesh cannot obtain the
Blessings of Lord Almighty.
Some may woo ladies and after illicit relationship may
cheat them without marrying. Some may abuse the virtuous
acts of others. Some may abuse sincere devotees and may cause
heartburns. Some more criticise Gnanis. For such of those
sinners, later on the whole body may get scabies, itches and
ulcers and may emit foul smell after its decay. They will be
too awkward to look at. The great men of non meat eating when
looking at the mean, look at them only as ulcers of the body
and not as food.
If flesh you ea t not , lifes ab od es u n h ar m ed r ema in;
W ho eat s, h ell swa llows h im , an d r en der s n ot 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
W hose sou ls t h e vision p ur e a n d passion less p er ceive,

E at n ot t h e bodies men of life ber eave.
The wise, who have freed themselves from mental
delusion, will not eat the flesh which has been severed from
an animal.
Thirukkural-258
T h an t h ousan d r ich ob la t ion s, wit h lib at ions r ar e,

Bett er th e flesh of sla ught er ed beings n ot t o shar e.
Not to kill and eat (the flesh of) an animal, is better than
the pouring forth of ghee etc., in a thousand sacrifices.
Thirukkural-259
St Thiruvalluvar, St. Thirumoolar and many other Gnanis

treat meat eating as Sin. St. Ramalingar also says for growing
ones body eating others body as Sin. Hence, one shall eschew
from eating meat. Except that, if any one eats meat, one may
not get the Blessings of the Almighty.
32. Did I ever sell mixing up Paddy and Sa nd ?

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 Gods grace on
us in this Arutperunjothi Agaval.
13. NUMBE RS
O h Su p r em e Gr a ce of Light ! Th ou sha lt p r op agat e
O n e in Onen ess a nd nega t ed t hou sa n ds in on e.
At t ach m ent s con tr a cted Thousa nd s
T h in e scr u t in y foun d cr or es a n d cr or es
E n d less a r e t h e m ean s t o r each Thee
T h ou m a de u s t o follow them
E n d is t h e Bliss of end less
C r or es a n d cr or es th ou b est owed .
Arutperumjyothi Agaval 622-628
14. SE E D AND THE YIE LD

O h Su p r em e G r ace of Ligh t !
Seed is on e a nd yield is m anifold
T h ou h a st m ad e it un ifor m in all.
T h ou h a st m ad e t o spr out t ha t p lan t
F r om t hat t hat seed a lon e.
T h ou ar t t he cr eat or of seed, m at ur it y in it
To yield in abu nd a n ce.
T h ou cr eat ed t he Seed t o sp r out
Sp r ou t t o gr ow a nd yield .
T h ou cr eat ed t he Seed in a Seed
Seed of t h e b r eed unch a n ged .
T h ou m u lt iply t he yield of yield a n d
O n ly yield of t h e yield a nd none ot h er.
T h ou m a de n ot t o spr out ot h er t han sown
An d n ot to spr ead other tha n t he spr out .
T h ou ma de consist ency in t he seed s
An d th e con sist ency not t o fa il yield.
T h ou cr ea t ed int elligence to feel t h e con sist en cy
An d t h e con sist of con sistency to ger m in a te.
Arutperunjothi Agaval 630-646
33. Did I ever har m loved ones ?

People live amicably with love and affection with unity
mutually in a society. While so, if one is in trouble, the others
lend their support and protect them and live friendly. While
living so, with mutual love, problems may arise in places of
work, in agriculture, in business or in family issues. Due to
these problems at times one may speak angrily. In such
occasions, one shall always relate the assistance and help
o ff e r e d b y t h e m , un m i n df 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.
Except that, taking to heart whatever he spoke in anger,

unmindful of his all assistance and help, harming one is a grave
Sin., so says Swamy Ramalingar.
When those to whom with strong desire we clung as good,
Prove other wise, keep the sad secret hid,-Cling to them still.
The growing gr ain has husks; the water has its foam;
Flower s too have scentless Outer sheath of leaves.
Naladiyar 221
After becoming friend after thorough investigation, if

t h e r e a r e s t i l l i n f i r m i t i e s , t he y s h a l l b e t o l e r a t e d
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.
E ffa ced st r a ight wa y is deadliest in j u r y,
By th ou ght of on e kind act in da ys gon e b y.
Though one inflict an injury great as murder, it will perish
before the thought of one benefit (formerly) conferred.
Thirukkural-109
To pu n ish wr on g, wit h kind ly b enefit s t h e d oer s ply;

T h u s sh am e t h eir sou ls; b ut p a ss t h e ill u nh eed ed b y.
The (proper) punishment to those who have done evil (to
you), is to put them to shame by showing them kindness, in return
and to forget both the evil and the good done on both sides.
Thirukkural-314
In the First couplet, Valluvar said that we should forget

the harm done to us keeping in mind the past good deeds.
Moreover, we shall do deeds of good to make him bow down.
When it is so, it is a Sin to harm those who have done so much
good to us, says so St. Ramalingar.
34. Did I ever close down potable water pond?

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

pond, implies that it is a Sin to close down for selfish ends,
pond of potable water used by public.
35. Did I ever fell sh a d y t r ees u sed t o r est in

scor ching sun?
During the regime of Monarchy, the kings used to plant shady
trees like banyan, peepul and neem on both the sides of the road
and in public places, which give cool shades even during summer.
The travellers used to take rest underneath such trees.
Moreover, domestic animals and birds also used to
assemble underneath. Thousands of birds, used to live on these
trees and feed on the fruits. During summer, due to unbearable
scorching sun, both animals and human beings used to take
rest underneath the trees and leave after freshening. During
night, we can listen to birds chirping and communicating with
one another in their own language. Like these, the trees used
to be a very big support for all the living beings. There may
be many acres of land belonging to a landlord adjoining the
tree. The land lord thought that the shade of the tree falling on
his lands may cripple his crop and felled the tree using his
muscle and money power, unmindful of the use for human
beings , domestic animals and the birds.
The domestic animals suffered during summer as they
could not rest for a while. The travellers also suffered. The
birds lived there, also lost their shelter. It is a Sin says St.
Ramalingar to fell a tree that was assisting by its shade to living
beings, to meet selfish ends.
One should understand that the sufferings of living beings
caused due to the sinful act of felling of tree by the land lord
may cause serious diseases and may have to sell the lands for
treatment which in turn may lead to poverty and miserable life.
Note: It is ou r exper ience tha t one can listen to birds
spea kin g in th eir own la n gu age with their sweet voice in th e
ba n yan a n d peepu l tr ees after 10 O clock in th e nigh t.
36. Did I ever destr oy other s cr op out of enmity?

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

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

may rise equal to the rank of a king. But if they demolish the
public halls may end up in cruel death. That is why
St. Ramalinga Swamy says Demolition of a Public Hall is a Sin
Note: Th ose wh o believe in existen ce of God an d P a pa ,
P unniya are blessed. They take pleasure in doing acts of good
to people, wh er eas sinners h a ve n o belief in th e existence of
God an d P apa, Pu nn iya and ca use h a rm to livin g beings.
38. Did I ever Keep the door s of temple closed?

Man is blessed with Six senses. He believed in the existence of
God when he attained knowledge. The men who believed in the
existence of God and Papa, Punniya built a temple for God and started
worshipping there and enriched their belief in God.
One should understand that the first step in the spiritual
advancement is temple worship. Such temples built in our country
are numerous. Among those, there are thousands of temples which
were sung and extolled by eminent and matured scholars like
St. Thirugnanasambandar, St. Thirunavukkarasar, St. Sundaramurthy
Nayanar, St. Manikkavasakar and St. Arunagirinathar.
St.Avvaiyar in her Kondrai Vendan explains the importance
and necessity of temple worship adopted in ages after ages.
To wor sh ip t he Tem ple is a ver y gr eat act .
Kondrai Vendan 2
And Ulaganatha Pulavar in his Ulaga Neethi also tells as under

T h ou sh all n ot find fau lt;
Do not be with t h e t hieves a n d m ur der er s;
Do not a bu se t h e schola r s;
Do n ot en a mour t he chaste women;
Do n ot a r gu e with t h e Emp er or ;
Do n ot live in a place wit hout t emple.
H ail th e m a tch less consor t of Va lli,
R id in g on t h e ba ck of t he p ea cock!
Ulaganeethi 4
By insisting that worship of temple is very good, one

shall understand the importance of temple worship. We can
still more understand the importance of the temple worship as
the poet Ulaganathar advises not to live in a village without
temple.The life of Gnana has four steps: they are Sar iya i,
Kiriya i, Yogam an d Gn an am.
Sa r iya i is the first step. This is the way to earn
righteously and take care of parents, wife, children, loving
relatives, friends of character, hosting the guests visiting us,
avoiding killing and refusal of meat eating and lead the life
with love and affection towards other living beings.
K ir iya i is the second step. This is the method of
worshipping God in temples as taught by the enlightened souls.
Siva Temples constructed according to Agama rules are
based on the principles of our body. At the entry both Vinayaga
and Subramanya are placed.
A f t e r c r os s i ng t h e m a t t h e e n t r a n c e , w e s e e t h e
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 ones Guru.
Hence, to indicate the place of Guru, they will have the
statue of Dakshinamurthy. That statue will be on the southern
side. If one wants to conquer the ruler of south, the Yama, i.e.,
who have deathless great life, one shall have the Blessings of
the protector of south, Dakshinamurthy, the Guru. Agasthiyar,
only is known as Guru Dakshinamurthy, i.e., protecting or
guarding the south, i.e. to prevent the activities of Yama and
protecting us from the fear of Yama.
Without the Blessings of such Guru, Dakshinamurthy, to
get the Blessings of the Lord Subramaniya the chief of Gnosis
who is next to him on the above west, is not possible. After

worshiping Lord Subramanya, if you come still right you can
see Kali and Chandikesar are located.
Those who are under the control of Vasi, unmindful of
flattery or abuse, must have been doing penance as the only
aim and undertake penance uninterruptedly. If ignored may lose
penance.
Hence men under penance unmindful of likes and dilikes,
do penance as the sole avocation. If done so, moolakkanal
appears and that is why Chandikesar is placed in the Yogi stage.
If only we request them wholeheartedly, they will listen
to us from the Yoga Nishta. That is why the system of clapping
hands. The statue of Kali is placed opposite of Chandikesar to
indicate the appearance of moolakkanal only when there is an
uninterrupted penance.
Because the body boils of excessive heat, and suffers like
Kali. Once the moolakkanal appears, only by the heat the
b uffalo, ign oran ce and the demons mu mmalam ( th ree
infirmities) can be destructed. Only to indicate this, the statue
of Kali is located so. Once the ignorance and the mummalam,
leave the boiling heat steadily reduces and the body become a
mother of peace. To indicate this, the Sakthi temple is
placed.This indicates that the Moolakkanal appears and
increases step by step and reaches the stage of Kali, later on
the same body becomes pure and cool after the impurities are
removed and becomes like a mother.
In front of the temple is the sacrificial slot. That is to
indicate that we shall destruct all the evils in us. Moolakkanal
appears only when evil qualities are destructed. For that the
most important and root is this spinal cord. To indicate the
spinal cord only, the flag mast is planted. On top of the mast
bells are hung. Like this through the spinal cord doing vasi
the moolakkanal goes up and up and finally the ringing bells
are heard. Only to indicate this, the bells are kept. Those bells
are kept in three rows in a piece of wood. In our body there is

a nerve like a hair strip. That commences at mooladhara, goes
up to neck spine and then branches off into three. Two above
the two eyes and one in Bhrumadhya touching like a banyan
rope. Only to indicate these three nerves, the bells are kept in
three rows. When the moolakkanal reaches Bhrumadhya then
one can hear the ten rhythms.(Dasa Nada)
Nandi means vital air. The principal Deity in the Sanctum
Santorum is the light of Athma. Just in front of sanctum
sanctorum, hiding principal deity the sacrificial stage, Nandi
and Flag mast are erected. Only if you cross all these things,
you can see light of Athma . If only you sacrifice totally the
three infirmities in the sacrificial stage you will witness the
light of Athma. Only to indicate this they are placed so.
Va r ied Sou nd Exp er iences in Dh yan a
Bell, sea , elephan t, flut e, cloud lu t e
Bee,d r agon -fly,con ch,d r um
T h e su b t le sou nds of t h ese t en ar e h ear d
F or t h em a lon e
W ho h a ve st illed t h eir m in d in God .
Thirumanthiram-606
The Lord Corrects the Earths Balance Through Agastya

Ha il! Our Lor d Supr eme!
T h is ea r t h ly or b fr om it s epicen t r e sways,
An d d an ger ou s on it s sid e swer ves
T h u s t h ey bewa iled , t h e Bein gs C elestial
An d t he Lor d sp ok e:
Agastya!
You t hat sit in t ap as h ar d
Am id st t he b la zin g sa cr ificefir e
H asten t o th e globes swer ving sid e
An d t h er e be seat ed , its b alan ce t o r ed r ess.
Thirumanthiram-337
AgastyaA Per vasive Light

Un failin g at dawn
Wit h t h e sun t h a t dot h in h igh heaven s
Agastya light s t he F ir e divine;
H e is t he h oly M uni of Nor t h
W hen ce t he Pr ima l F ir e wa s bor n ;
An d th e r a d ia nt ligh t , per va sive-all.
Thirumanthiram-338
St. Agathiyar was sent to this world by the most merciful

Almighty to save the humanity dying without knowing the
s e c r e c y o f S u s hu m n a w h i c h i s c a l l e d t h e c e n t r e , t h e
Bhrumadhya.
The body became cool and peaceful after becoming hotter
for 8 to 10 years. During this period, the body becomes stronger
and by continuous exercise of vital air, the nandi, the heat step
by step goes up speedily and burns all the infirmities of the
body, destructs the three cardinal infirmities, strikes at the
Sushumna and makes one to see the Effulgent Athma. That
effulgent is Athma Jyothi i.e Siva Linga. That is the final stage.
Only to indicate that there is no death for the men who
have seen Athma Jyothi, temples were erected.
Only an iota of this philosophy has been explained. The
philosophy of the body and its secrets are ocean like. All these
things can be understood only with the grace of the preceptor
(The Guru).
The Gnanis preach path of Yoga to those who have got
the Blessings of Almighty through their Bhakthi of temple
worship. The path of yoga is one which preaches the nature of
Idakala that is the chandrakala, Pingala that is the Surya Kala,
Sushumna, the Bhrumadhya and their functional characteristics.
Through that yoga blessed by Guru, the Idakala and
Pingala become perfectly united are merged and established
in the Bhrumadhya . That vital air stays in Mooladhara and
Moolakkanal appears, which removes bodily infirmities which
is caused by the three infirmities and the gates of Sushumna

are opened. Once the gates are opened, Lord Subramanya
himself appears and preaches the method of creating fire in
the body, creates the fire, establishes the vital air in the neck,
sucked into the Bhrumadhya and establish. At that time the
fire traverses through the spinal cord and heats at uvula. A
small membrane in the size of a pin point prevents this entry.
To remove this membrane, they increase the fire again and again
and the fire rises up step by step, hits up at the membrane and
the membrane melts.
After melting it the vital air is conducted up and up
internally crosses the uvula and reaches the head and Amirtha
(Ambrosia) is oozing out. Once this Ambrosia is taken the
body becomes effulgent. In the body which is effulgent appears
in the Bhrumadhya, Light of Sun, Moon and Fire appears
alternatively. That light makes us joyful and creates happiness
beyond expression. The Ambrosia oozing out gives us
deathless great life.
St. Masthan Sahib, in his book explains as under
Un b ou n d by expr ession of wor ds is th e mir th of
gnosis am on g t hat
Silen ce is th e m ir t h of self
I sh a ll yea r n to t a st e
T h e Am br osia, for ot her s wh ich is ou t of r ea ch .
St. Masthan Sahib Ananda Kallippu-245
Ha il t h e Holy d ance
To ecsta sy of gr ace
Wit h gr acefu l app ea r ance
C on d u ct in g t h e esca ping vita l a ir
An d t o gain t he secr etin g Am br osia
St. Masthan Sahib Ananda Kallippu-256
Hence if anyone wants to attain the finality of spiritual

life that is the endless great life, he shall follow all these four
steps:
The first step to reach such great joy is the temple

worship. St.Ramalingar says it is a sin to close down the doors
of temple preventing multitude of people worshiping the
Almighty which is the first step to reach the state of deathless
great life getting rid of this birth.
People close down the doors of such temples due to dispute
arising out of ownership, as to who should receive the first honour
of headgear etc., and related enmity, communal disputes arising
out of restrictions of temple entry among communities and in some
cases the personal disputes and enmity.
Such closure of temples which is the basis for Gnosis, create
heart burns and agony of the worshippers. The agony of the
devotees will affect the persons responsible for such closure and
throw them into the irredeemable health. Hence, one shall
understand that it is a grave sin to close down the doors of the
temples.
39. Did I ever scold violently the disciples of Lor d Shiva?

There was a saivite servitor in a town who was diligently
following non-killing, non-meat eating and performing siva
pooja both in the morning and evening. He used to invite
friends, devotees and relatives on every sivarathri nights, host
dinner and also arrange popular singers to sing songs of
enlightened souls like Thevaram, Thiruvasakam, Arunagiri
Tirupugzhal and was leading people in the path of bakthi.
There was a rogue with muscle power, as his neighbour.
He was leading his life collecting money threatening the rich.
He used to threaten the rich and wealthy with dire consequences
if they refused to pay him 5 or 10 lakhs. They also paid the
money demanded to avoid disputes and for a peaceful living.
The booty so collected will be shared amongst his men. The
people were under threat of fear from this rogue at all times.
Under these circumstance the servitor of Siva, as usual on a
Sivarathri night invited his friends relatives and devotees,
performed poojas and conducted a musical performance rendering
Thevaram, Thiruvasakam, and Thirupughaz and all the invitees

were spell bound on listening. The function was continuing even
after 11O clock in the night. At that time the neighbouring rogue
came home and went for sleep. On hearing the music he came to
the servitors 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? Dont 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:
H ar m t o Wor ld by M a lt r ea tm ent of Gur us
I f Gu r u s wh o a r e devout of God
Ar e ca u sed pa in in h ea r t
T h e cou n t r y, p eop le a nd t h eir gr ea tn ess
Will a ll as one d est r oyed be;
T h e t h r on es of hea venly king In dr a,
An d of kings might y her e below,
Will alik e C r u mble down;
Su r e Th is is,
I swea r b y our Nan di t r ue.
Thirumanthiram 534
40. Did I ever belittle the people on penance?

There was a Siva Servitor living with his family in a
village. He had two sons and two daughters. He was 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 oclock in the night and then retire to bed.
While lot of other lucrative businesses we are available,
he chose to agriculture with a great benevolent thought as that
not only helped his family but also helped others with its
usufructs. He considered agriculture as much greater than other
avocations. One should understand the greatness of agriculture
from the very fact that St. Thiruvalluvar has sung its greatness
in ten verses in his treatise Thirukkural
The plougher s ar e the linch-pin of the wor ld; they bear
Them up who other wor ks per for m, too weak its toils to shar e.
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 farmers hands are slackened, even the ascetic state
will fail.
Thirukkural 1036
He was doing cultivation with a very great veneration

and satisfaction, which was glorified by Valluvar and also
continuously practicing meditation. He grew up and was 28
years old. His parents wanted to get him married and
approached him with an advice to get married as he had already
reached the marriageable age. But he negated their request
and said that he would like to take up penance. His relatives

also approached him and said Dear you are young. You should
get married and take care of everything in a family life. Instead,
why do you want to avoid marriage and chose to go on penance?
Are you so big an ascetic. Had you ever seen God? Why do
you behave like this? You shall get married and be happy.
Thus insisted the relatives.
This also he refused and said that he would undertake
celibacy. His friends approached him and advised You please do
not waste this youth. You should get married and enjoy the life.
Instead why do you want to remain a bachelor and claim to see
God? Like this though he received counseling from many
quarters, he was very firm in his decision to enter into Sanyasa.
He said that he would do penance and pray unto Lord Almighty
and to get rid of this birth and resorted to Sanyasa. But his friends
repeatedly compelled him and also laughed at his decision to live
without wife and children and become a Gnani. But he said wife
and children will be a hindrance for penance.
It is a pity ! They dont know the tr uth!
They seek pleasure in a void ter r ain
The pleasur e of woman ! unknowingly the r esult.
It is a vain exer cise.
The beautiful body becomes pale,
And all the ner ves lose their str ength and visible in the sur face,
They star ve and die.
This is the r esult of the pleasur e of woman
Oh! Thou cr est- jewel of penance , Lor d of the Univer se
Cur ing the incur ables at Velur,
Oh Va idyana dha!
Thou sha ll advoca te a medicine
To these lascivious bases.
Thiruvarutpa 3097
As St. Ramalingar so said, he would not prefer an

impermanent married life, would chose to be a Sanyasi and do
penance and very stubbornly refused their suggestion. But without

understanding his noble objective, they criticized him in many
ways. They also indulged mudslinging and talked ill of him.
They yelled at him, This fellow is going to penance, he
sees God and he is going to be a big ascetic so sarcastically
they degraded him.
Talking ill of people undertaking penance is a grave sin.
It is a matter of greatness even to get a thought of doing
penance. One shall not talk ill of people with such great sense
and people with such will power to sit in penance.
It is so because if one gets Bliss out of penance, the sins of
all those who are kith and kin and related for the past seven births,
all those who are kith and Kin and relatives for contemporary
seven births and all those who would be his kith and kin for next
seven births will be absolved. That is for 21 births all those near
and dear will get the fruit of such penance, is the truth. This is
what St. Manikkavasagar expressed as under;
Balm ,h ar dly by celest ia ls gain ed I p r a ise!
K in g, easy of access t o ot her s pr aise I
M on ar ch in gr ace, who savest lest we sin k
I n h ells ha ted one and t went y r oun d s, I pr a ise!
C om p an ion , p r aise! M y helper.-p r aise!
Thiruvasakam Potri Thiruagaval .line 120
Without understanding the noble cause of such ascetics, if

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

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

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

practiced. As the days passed on he could not see any visible
improvement and lost hope, and got dejected.
After a lapse of two years like this , th e disci ple
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 dont lose heart and practice continuously. And
also quoted St.Thirumoolar and St. Kongana Maharishi,
F ollow Holy Gur u and Rea ch t he G r eat Wa y
T h e Wa y of b ir t h ,
T h e Wa y of dea t h ,
T h e Wa y of M a ya;
T h e Wa y t hey ha ve not seen
W ho t he b ir ths Way saw;
T h e Gr ea t Way t h at Nand i speak s of
T h at Way you can r ea ch
I f you r Holy Gu r u you follow.
Tirumantiram 2056
Thou shalt not do anything dissatisfying the preceptor,

Thou shalt not be waver y 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 per sistent movement of ants do mar k in the rock,
And igniting with micron of fire destroy a mountain stack of cotton.
St. Kongana Maharishi 270
He pacified him detailing the nature of Penance and its

course in different streams. Moreover penance should last long
at least for 36 years and then only it fructifies. One should be
patient for such period. And also explained as to how some
were blessed within a short spell and that was due to the acts
of virtue such aspirants had done.
But the disciple without listening to all these said Since

many births I have been rendering sincere services to the Guru.
But without leading me to the right path You have led me to a
wrong path. You have cheated me. He abused the realized soul
like this. The penance and Bliss are dependent on ones acts of
virtue and evil.
The scale of progress is dependent on ones 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:
C on seq uences of Abusing Gur u
T h e Gu r u ta ught th e wisd om
O f O n e-Let t er m a nt r a (Au m );
H e wh o speaks der isive of Him
Will be bor n a lowly Cu r ;
An d h a vin g led a d ogs life for a Yuga en t ir e,
H e will b e a wor m b or n;
An d t hen t o d ust sh all b e consign ed.
Thirumanthiram 531
Hence abusing realized souls is a sin.

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

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

investigated of his lineage and found out whether his ancestors
were of good character or not. Such company with good lineage
and moral uprightness will definitely bring goodness to us
throughout the life, except that if one chose to have friendship
with immoral characters and bad lineage, it may bring
sufferings till ones 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 har d for men to gain as fr iendship tr ue?
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 ones foes)?
Friendship with men fulfilled of good Waxes like the crescent moon;
Friendship with men of foolish mood, Like the full orb, waneth soon 782
The friendship of the wise waxes like the new moon; (but)
that of fools wanes like the full moon.
Learned scroll the more you ponder, Sweeter grows the mental food;
So the heart by use grows fonder, Bound in friendship with the good 783
Like learning, the friendship of the noble, the more it is
cultivated, the more delightful does it become.
Nor for laughter only fr iendship all the pleasant day,
But for str okes of shar p repr oving, when from r ight you str ay
784
Friendship is to be practiced not for the purpose of

laughing but for that of being beforehand in giving one another
sharp rebukes in case of transgression.
Not association constant, not affections token bind;
Tis the unison of feeling fr iends unites of kindred mind
785
Living together and holding frequent intercourse are not

necessary (for friendship); (mutual) understanding can alone
create a claim for it.
Not the faces smile of welcome shows the fr iend sincere,
But the hearts rejoicing gladness when the fr iend is near.
786
The love that dwells (merely in the smiles of the face is

not friendship; (but) that which dwells deep in the smiles of
the heart is true friendship.
Fr iendship from r uin saves, in way of vir tue keeps;
In troublous time, it weeps with him who weeps
787
(True) friendship turns aside from evil (ways) makes (him) walk
in the (good) way, and, in case of loss if shares his sorrow (with him).
As hand of him whose vesture slips away,
Fr iendship at once the coming gr ief will stay.
788
(True) friendship hastens to the rescue of the afflicted

(as readily) as the hand of one whose garment
is loosened
(before an assembly).
And where is fr iendships royal seat? In stable mind,

Where friend in ever y time of need support may find.
789
Friendship may be said to be on its throne when it

possesses the power of supporting one at all times and under
all circumstances, (in the practice or virtue and wealth).
Mean is the fr iendship that men blazon for th,
Hes thus to me and such to him my wor th.
790
Though friends may praise one another saying, He is so

intimate with us, and we so much (with him); (still) such
friendship will appear mean
While choosing a friendship, the methodologies to choose
such friendship was explained in the chapter Investigation of
Friendship
To make an untr ied man your fr iend is r uin sure;
For fr iendship for med unbroken must endure.
791
As those who are of a friendly nature will not forsake (a

friend) after once loving (him), there is no evil so great as
contracting a friendship without due inquiry.
Alliance with the man you have not proved and proved again,
In length of days will give you mortal pain.
792
Grieve (him) to death The friendship contracted by him
who has not made repeated inquiry will in the end.
Temper, descent, defects, associations 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 ones 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.
Make them your chosen friend whose words repentance move,

With power prescriptions path to show, while evil they reprove.
795
You should examine and secure the friendship of those

who can speak so as to make you weep over a crime (before its
commission) or rebuke you severely (after you have done it)
and are able to teach you (the ways of) the world.
Ruin itself one blessing lends:
Tis staff that measur es out ones fr iends.
796
Even in ruin there is some good; (for) it is a rod by which

one may measure fully (the affection of ones) relations.
Tis gain to any man, the sages say,
Fr iendship of fools to put away.
797
It is indeed a gain for one to renounce the friendship of fools.

Think not the thoughts that dwar f the soul; nor take
For fr iends the men who fr iends in time of gr ief for sake.
798
Do not think of things that discourage your mind, nor

contract friendship with those who would forsake you in adversity.
Of fr iends deser ting us on r uins br ink,
Tis tor tur e een in lifes last hour to think.
799
The very thought of the friendship of those who have

deserted one at the approach of adversity will burn ones mind
at the time of death.
Cling to the fr iendship of the spotless ones; whateer you pay.
Renounce alliance with the men of evil way.
800
Continue to enjoy the friendship of the pure; (but)
renounce even with a gift, the friendship of those who do not
agree (with the world).
While having friendship, if bad friendship happens the
accompanying consequences are explained in Bad Friendship
Though evil men should all-absorbing fr iendship show,
Their love had better die away than grow.
811
The decrease of friendship with those who look as if they

would eat you up (through excess of love) while they are really
destitute of goodness is far better than its increase.
What though you gain or lose 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 friendships gain
Those who accept whater 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 untr ained will leave you in the tug of war ;
Than fr iends like that to dwell alone is better far.
814
Solitude is more to be desired than the society of those

who resemble the untrained horses which throw down (their
riders) in the fields of battle.
Tis better not to gain than gain the 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 mans hate,
Than for m with foolish men a friendship intimate.
816
The hatred o f 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 fr iendship yields thats for med with laughers vain.
817
What comes from enemies is a hundred million times

more profitable than what comes from the friendship of those
who cause only laughter
Those men who make a gr ievous toil of what they do

On your behalf, their fr iendship silently eschew.
818
Gradually abandon without revealing (beforehand) the

friendship of those who pretend inability tocarry out what they
(really) could do.
Een in a dream the intercourse is bitter ness
With men whose deeds are other than their wor ds profess.
819
The friendship of those whose actions do not agree with

their words will distress (one) even in (ones) dreams.
In anywise maintain not intercour se with those,
Who in the house are friends, in hall are slander ing foes.
820
Avoid even the least approach to a contraction of

friendship with those who would love you in private but ridicule
you in public.
While having friendship with whom shall we not to have
friendship, the ways in which shall one not have friendship
are detailed in Avoidable friendship
821
Fr iendship of those who seem our kin, but are not really kind.
Will change from hour to hour like womans mind.
822
The friendship of those who seem to be friends while
they are not, will change like the love of women.
To hear tfelt goodness men ignoble har dly may attain,
Although abundant stores of goodly lor e they gain.
823
Though (ones) enemies may have mastered many good
books, it will be impossible for them to become truly loving at
heart.
Tis fitting you should dread dissembler s guile,

Whose hear ts are bitter while their faces smile.
824
One should fear the deceitful that smile sweetly with their
face but never love with their heart.
When minds ar e not in unison, its never ; just,
In any wor ds men speak to put your tr ust.
825
In nothing whatever is it proper to rely on the words of

those who do not love with their heart.
Though many goodly wor ds they speak in fr iendly tone,
The wor ds of foes will speedily be known.
826
Though (ones) foes may utter good things as though they
were friends, once will at once understand (their evil, import).
To pliant speech from hostile lips give thou no ear ;
Tis pliant bow that show the deadly per il near !
827
Since the bending of the bow bespeaks evil, one should

not accept (as good) the humiliating speeches of ones foes.
In hands that wor ship weapon ten hidden lies;
Such are the tear s that fall from foemans eyes.
828
A weapon may be hid in the very hands with which

(ones) foes adore (him) (and) the tears they shed are of the
same nature.
Tis just, when men make much of you, and then despise,
To make them smile, and slap in fr iendships guise.
829
It is the duty of kings to affect great love but make it die
(inwardly); as regard those foes who shew them great friendship
but despise them (in their heart).
When time shall come that foes as fr iends appear,
Then thou, to hide a hostile hear t, a smiling face mayst wear. 830
When ones foes begin to affect friendship, one should
love them with ones looks, and, cherishing no love in the heart,
give up (even the former).
More over, he explained to his son the sufferings of the

friendship with prostitutes with the aid of Thirukkurals chapter
on prostitutes.
Those that choice armlets wear who seek not thee with love,
But seek thy wealth, their pleasant wor ds will r uin prove.
911
The sweet words of elegant braceleted (prostitutes) who desire
(a man) not from affection but from avarice, will cause sorrow.
Who weigh the gain, and utter vir tuous wor ds with vicious hear t,
Weighing such womens wor th, from their society depar t.
912
One must ascertain the character of the ill-natured women
who after ascertaining the wealth (of a man) speak (as if they
were) good natured-ones, and avoid intercourse (with them).
As one in dar kened room, some stranger corpse in ar ms,
Is he who seeks delight in mercenar y womens char ms!
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).
Who cherish alien thoughts while folding in their feigned embrace,

These none approach save those devoid of virtues 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 r uin womans tr eacherous love
To men devoid of wisdoms 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 wantons tender ar m, 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 givn oer,
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 pr ince unceasing speak of nought but play,
Treasur e 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 others hands.
Gaming br ings many woes, and r uins fair renown;

Nothing to want br ings men so surely down.
934
There is nothing else that brings (us) poverty like gambling
which causes many a misery and destroys (ones) 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).
Gamblings Misfortunes other name: oer whom she casts her veil,
They suffer grievous want, and sorrows sore bewail.
936
Th os e who are s wallowed by the God dess call ed
gambling will never have their hunger satisfied, but suffer
the pangs of hell in the next world.
Ancestr al wealth and noble fame to r uin 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, pr aise, and lear ning, all depar t
From him on gambler s gain who sets his hear t.
939
The habit of gambling prevents the attainment of these
five: clothing, wealth, food, fame and learning.
However he lose, the gambler s heart is ever in the play;
Een so the soul, despite its griefs, would live on ear th alway. 940
As the gambler loves (his vice) the more he loses by it,
so does the soul love (the body) the more it suffers through it.
He expl ai ned to him t he evils an d sufferi ngs of
alcoholism through the chapter Avoidance of Alchohol.
Who love the palms intoxicating juice, each day,

No revrence they command, their glor y fades away. 921
Those who always thirst after drink will neither inspire
fear (in others) nor retain the light (of their fame).
Dr ink not inebr iating dr aught. Let him count well the cost.
Who dr inks, by dr inking, all good mens 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 dr unkar ds joy is sor row to his mother s eyes;
What must it be in presence of the tr uly wise?
923
Intoxication is painful even in the presence of (ones)
mother; what will it not then be in that of the wise?
Shame, goodly maid, will tur n her back for aye on them
Who sin the dr unkar ds gr ievous sin, that all condemn. 924
The fair maid of modesty will turn her back on those who
are guilty of the great and abominable crime of drunkenness.
With gift of goods who self-oblivion buys,
Is ignor ant of all that man should pr ize.
925
To give money and purchase unconsciousness is the result
of ones ignorance of (ones own actions).
Sleeper s are as the dead, no other wise they seem;
Who dr ink intoxicating dr aughts, they poison quaff, we deem 926
They that sleep resemble the deed; (likewise) they that
drink are no other than poison-eaters.
Who tur n aside to dr ink, and droop their heavy eye,
Shall be their townsmens 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 secr et dr ink, and then deny thy hidden fr aud;
What in thy mind lies hid shall soon be known abroad. 928
Let (the drunkard) give up saying I have never drunk;
(for) the moment (he drinks) he will simply betray his former
attempt to conceal.
Like him who, lamp in hand, would seek one sunk beneath the wave.
Is he who str ives to sober dr unken man with reasonings gr ave929
Reasoning with a drunkard is like going under water with
a torch in search of a drowned man.
When one, in sober inter val, a dr unken man espies,
Does he not think, Such is my folly in my revelr ies?
930
When (a drunkard) who is sober sees one who is not, it looks

as if he remembered not the evil effects of his (own) drink.
Here Toddy means all types of Alcoholic drinks.
Normally a father advises his son only out of affection
and love and also with genuine interest in his welfare. He has
understood good and bad out of his experience, moreover he
knows thoroughly the character and behavior of everyone in
the village. His advises should be taken as Mantra (Gods
utterances).
But he transgressed his fathers 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 familys dignity
and also the reputation. His mother became mentally ill.
When he was a child of five years in a rainy season he
fell sick due to severe fever and his mother had given birth to
a second child just three months back. Despite that she took
care of him throughout the night sleepless. This affected the
new born and contracted diarrhea. The body of the mother
immediately after delivery is very weak and may not be able to
do any strenuous work. Even in that state she gave medicine
to him and made him sleep. Meanwhile the kid went in lose
motion. In the midnight she thought the cold water may not be
suitable for the child. She boiled the water and cleaned up the
baby. Due to fever this fellow was murmuring. She could not
sleep but consoled him to sleep. The child was easing out once
again and she cleaned him up. Like that, unmindful of all her
discomforts, considering that as her responsibility took care
of the children very affectionately.
She was very much upset over the wrong direction chosen
by the son so carefully brought up. She repeatedly advised him
not to disobey the directions of his father as they were only for
his well being and any transgression may only land him in
trouble. But he abused her in vulgar and slang language.
Unmindful of all his abuses, next day morning invited
h im for b reak fast affectionately. unheedful of such an
affectionate mothers 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,
M oth er a nd Fa t her ar e t he ea r liest k nown God s
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 childs 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
c om f o r t a b l e l i v i n g . H e n c e h e i s a l s o e q u i v a l e n t t o
God.Moreover
There is no other Greater Mantr a than the father s advice
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
Ther e is no other Greater temple than Mother
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 ones 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.
Th e ver ses su n g by Pat t ina t h ar at h is m ot h er s fun er a l

1.
Having bor ne (me) for ten months br aving all discomfor ts,
Happy at having begotten (me) taking me in both her ar ms
And giving her precious breastfeed,
Such a one will I ever see in any other bir th?
2. Could I set fire to my mother on the pyre,

Who in penitence pr ayed Lor d 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 cr adle and cloth-swing
And car r ied me on her shoulder and bosom
4. And nestled me close under feather y wings.
Could I bur n 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 r ather spr inkle r ice
On the mouth that called me
Honey, Amr ith, Treasure-King,
Than delight to give her r iches?
6. How could I place the bur ning wood
Ungr atefully on my mother s head?
Is it nice to spr inkle r ice
On the mouth that gently kissed
Pressing face of face, and called meOh, my dear son?
7. The tr iple-eyed bur ned the Tr ipar tite cities
Mar uthi fanned the flames at Sr i Lanka
Mother s demise consumes all my entr ails
May the flames I set consume and bur n away.
Alas, it bur ns in flames; and

Bur ning, becomes all ash and dust. A sinner I am!
8. Oh, it bur ns; the hand that cared for me
And shooed away the bir d that flew
Over head in the skyOh, Lor d Shiva!
9. Has she now tur ned to ashes,
Has she now reached your feet;
She who always meditated you
And got me as her son;
Has she after all for gotten me?
10 . Mother sat her e; was in the street;
Yester day, but here;
Today, ashes mere.
Seek not the cause,
Its all the will of Shiva
Come ye all to spr inkle milk Speak not in fond r emembr ance
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 confer s, 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 gr ateful child be done?
To make men say, What mer it gained the father such a son?
(So to act) that it may be said by what great penance
did his father beget him, is the benefit which a son should
render to his father.
Thirukkural 70
Hence let us have the Blessings of Lord Almighty by

following the advices of such respectful parents and taking care
of them in their old age.
43. Did I ever Abuse Gods and become Egotist ?
The creations of Br ahma
Reptiles are eleven, nine human
Water beings, bir ds and four legged are thr ee tens
The Devas four teen and endless plants are four fives
Anonymous
The Lord Almighty has created 84,00,000 different

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

1. SKELETAL SYSTEM
2. MUSCULAR SYSTEM
3. NERVOUS SYSTEM
4. LYMPHATIC AND IMMUNE SYSTEM
5. CICULATORY SYSTEM
6. RESPIRATORY SYSTEM
7. URINARY SYSTEM.
8. DIGESTIVE SYSTEM
9. REPRODUCTIVE SYSTEM
10. ENDOCRINE SYSTEM.
Their functions have been defined and described after
thorough study. But they have not yet unearthed the hidden
secrets of the system completely. But everyone accepts that
the body is a wonderful structure.
But in spirituality, the body is not described as in science
but also there is a force which can be visualized only by the
Siddha clan from the lineage of the chief of Gnosis Swami
Subramanya which helps one to attain the deathless great life
and that can be achieved only by the body and hence this body
is to be protected.
1823 Sou l is Siva Linga
F or t he Bou nt eous L or d
T h is h ea r t is t he sa nctu m h oly,
T h e fleshly b od y is t emp le va st
T h e m ou t h is t he t ower ga te;
To t h em t ha t d iscer n ,
J iva is Sivalinga;
T h e d ecep tive sen ses bu t t he ligh t s t hat illu m e.
1726 Hu m a n for m is Siva Linga
T h e H u m an For m is un t o Siva Lin gam
T h e Hu m a n F or m is un t o C h id am b a r am
T h e H u ma n For m is un t o Sa dasiva m
T h e H u m an F or m is un t o t h e H oly Da n ce, for soot h.
So sa ys St . Tir um oolar
725
W hy I Pr eser ve Body
Time was wh en I despised t he b od y;
Bu t t h en I sa w t he God wit hin
An d t h e b ody, I r ea lised, is t h e Lor ds t em p le
An d so I began p r eser vin g it
Wit h car e infinit e.
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.
T he system of Ner ves and a r ter ies with their

r amifications
(NADI DHARANAI)
Seventy two thousand are nadis
Ten among them are pr ime
Among all the nadis of ner ves
One is so har d.
From the navel to beneath the head
Upside down rests bonded
Toe till the palm r uns
Like a fibr e of lotus
Spreading in var iance
Like the r ays of the sun

Throughout the body, bones and ner ves
Combined per sists; not a false it is.
From the navel remains
As the hidden treasur e of Omkar a.
Is the state of nadi
Bliss , the effulgent, that gives
When tr anscended through the nadis
It is the intelligence to lear n the path of nadi
And witness the glor y 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,
Univer se means Oh! Damsel!
Is destr uctible in a moment by Lor d Siva;
Unless He moves , no par ticle does move

Is the fact Oh! Damsel in this Univer se
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 Ab use of Siva Br ings M iser y
T h ose wh o have J nana at t ain ed,
R id of a ll d ou bt s in th eir t h ou gh t s
Seek H im in love int en se
Sh all r ea ch t he Wor ld of C elestials;
I f t h e low-bor n t hink a n y the less of Him,
Dism al in d eed is t heir fa t e
Un t o t h e p ar r ot in ca ts claw.
Thirumanthiram 526
Hence it is better not to talk ill of the Lord with Ego.

So far we have explained the Manumurai Kanda Vasakamof
St. Ramalingar with His Blessings. The Learned Scholars shall
bear with me for all the deficiencies and mistakes.
1649 Th in gs Tha t C om e of Sivas Gr ace
By Siva s Gr a ce som e becom e Deva s
By Sivas G r ace som e equ al God s
By Siva s Gr a ce Ka r m as near not ;
W hen you ha ve Sivas Gr a ce,
You sh all enter H is K ingd om , in deed.
Tirumandiram 1649
SIDDHARKAL POTRY
INVOCATION:
1598 Gr eat n ess of J n an a of Holy F eet
J na n a of Holy F eet m akes you Siva,
J na n a of H oly Feet t akes you t o wor ld of Siva,
J nana of Holy Feet free you from impr isoned impur ities,
J na n a of Holy Feet is Sid dhi a nd M u kt i t oo.
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 Siddhas 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
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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
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the
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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
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
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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
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the
the
the
the
the
the
the
the
the
the
the
the
the
the
the
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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
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
feet
of St. Chandikesar
of St. Sathyanandar
of St. Sivayoga Mamunivar
of St. Siva Vakkiyar
of St. Sivanandar
of St. Sugabrahmar
of St. Sundaranandar
of St. Sundara Murthy
of St. Soodha Munivar
of St. Suriyanandar
of St. Soola Munivar
of St. Sethu Munivar
of St. Sorubhanandar
of St. Jambu Maha Rishi
of St. Jamadagni
of St. Janagar
of St. Janandanar
of St. Janadhanar
of St. Janath Kumarar
of St. Jagannathar
of St. Jaya Munivar
of St. Gnana Chittar
of St. Damaranandar
of St. Dhanvanthiri
of St. Thayumana Swamigal
of St. Dhanandar
of St. Trikona Chittar
of St. Thirugnana Sambandhar
of St. Thirunavukkarasar
of St. Thirumaligai Thevar
of St. Thiru Moola Thevar
of St. Thiruvalluvar
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Om
Om
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Om
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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
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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
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
Holy
feet of St. Meiganda Thevar

feet of St. Mouna Chittar
feet of St. Yakobu
feet of St. Yuhi Munivar
feet of St. Yoga Chittar
feet of St. Yoghanandar
feet of St. Roma Rishi
feet of St. Vashishta Maharishi
feet of St. Varadha Rishi
feet of St. Vara Rishi
feet of St. Varahi Mihirar
feet of St. Valmiki
feet of St. Viswamitrar
feet of St. Vyagramar
feet of St. Vyasa Munivar
feet of St. Vilayattu Chittar
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 Nandis Holy Feet!
Long may they be, Long may they be, the Feet of Him who severed Malas!
Long may they be, Long may they be, the Feet of Him of Divine Jnana;
Long may they be, Long may they be, the Feet of Him who has Mala none.
Thirumanthiram: 3047
The extraordinary intelligence is to worship the Holy feet

of these 131 Saints and ascetics daily morning and evening.
For the people of extraordinary intelligence, Blessings like,
understanding family, progeny and general health, prosper and
evils like alcoholism, meat eating, and gambling leave away.
It is certain that one can become a Gnani, understanding
the difference between evil and merits, if poor feeding is
undertaken for hunger stricken for one or two times in a month.
GLOSSARY
(Arranged in the order of their use in the text)
1.
Ya ma
Yama is the lord of death in Hinduism, first recorded in

t he Ve d as . Ya m a bel o ngs t o an ear l y s t ra tu m o f Ind 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. Yamas name can be interpreted
to mean twin, and in some myths he is paired with a twin
sister Yam.
Yama is assisted by Chitragupta who is assigned with the
task of keeping complete records of actions of human beings
o n t h e e a r t h , a n d u po n t h e i r d e a t h d e c i d i n g t o h a v e
them reincarnated as a superior or inferior organism, depending
on their actions on the earth (Karma). In Hinduism, Yama often
is considered as Kala or time, for Yama comes in a particular
time and that time is naturally selected; nobody can stop his
coming and change the timing. That after birth a living body
gradually approaches towards death through decay or disease
or because of accident is just a matter of time or duration of
time at the end of which there comes Death. The coming of
Death may be delayed by treatment of the patient or the sick
person or by the pursuit of a better way of life, but the
inevitability of death can never be stopped by any means. That
is why Yama is called Kala or time, because the coming of
Death is just a matter of time in accordance with the law and
system of nature.
Yama is also the lord of justice and is sometimes referred
to as Dharma, in reference to his unswerving dedication to
maintaining order and adherence to harmony.
2.
154
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 ar e 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
3.
Tir u ma n th ir a m
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
S i d d h a n t a a n d t h e e a r l i e s t k n ow n e x p o s i t i o n o f t h e
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 Tirumulars interpretation of the Mahakavyas. According
to historian Venkatraman, the work covers almost every feature
of the Tamil siddha cult. According to another historian,
Madhavan, the work stresses on the fundamentals of Siddha
medicine and its healing powers. It deals with a wide array of
subjects including astronomy and physical culture
4.
Tir ukkur a l
Also known as the Kural), sometimes spelt Thirukkural,

i s a c l a s s i c o f c o u p l e t s o r K u r a l s ( 1 3 30 r h y m i n g
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
n ev e r fa i l ); an d De i va no ol ( di v i n e t e x t ). The bo o k i s
considered to Precede Manimekalai and Silapathikaram since
they both acknowledge the Kural text.
Thirukkural (or the Kural) is a collection of 1330 Tamil
couplets organised into 133 chapters. Each chapter has a
specific subject ranging from ploughing a piece of land to
ruling a country. It preaches simplicity and truth throughout
its verses. the Tamil word Kuralliterally means short verse,

and is typified by the Venpa metre that consists of two lines.
In the aspect of metre & brevity, and the profoundity of
expression, Thirukkural comes under one of the four categories
of Venpas (Tamil verses) called Kural Venpa. The 1330
couplets are arranged into 3 main sections and 133 chapters.
Each chapter contains 10 couplets. A couplet consists of
seven cirs, with four cirs on the first line and three on the
second. A cir is a single or a combination of more than one
Tamil word. For example, Thirukkural is a cir formed by
combining the two words Thiru and Kural, i.e. Thiru + Kural
= Thirukkural. It has been translated to various other languages.
Most of the Researchers and great Tamil Scholars
like George Uglow Pope or G.U. Pope who had spent many
years in Tamil Nadu, translated many Tamil texts into English,
which includes Thirukkural.
5. Tirumular
Tirumular (also spelt Thirumoolar etc., originally known
as Sundarana tha) 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 Tirumulars 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 Tirumu lar lived for 7 aeons (yuga) before composing
the Tirumantiram.Some are therefore inclined to place his

composition well before the Common Era.
6. Na ndeesar
Nandi, Nandin or Nendi Tamil: e , 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 Shivas foremost disciple. In the Natha/Siddhar tradition,
Nandi is one of the primal Gurus. He was the Guru to Siddhar
Thirumulanathar, Patanjalinathar and others.
F r o m t h e y o g i c p e r s pe c t i v e , N a n d i / N a n d h i /
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 todays Hinduism, the Asuras are demons. But this was
not always that way. The idea of the Asuras is very, very old,
from long before the time people learned how to read and write.
The Asuras only became demons much time had passed.
In Hinduism, the Asura are a group of creatures looking
for more power, sometimes called demons. They went against
the devas. The devas and asuras are the children of Kashyapa.
8. Rava na
R a v a n a i s t h e pr i m a r y a n t a go n i s t c h a r a c t e r o f
the Hindu epic Ramayana; who was the Rakshasa(demon) king
of Lanka (Heladiva). In the classic text, he is mainly depicted
negatively, kidnapping Ramas wife Sita, to claim vengeance
on Rama and his brotherLakshmana for having cut off the nose
of his sister Surpanakha.
R a v an a i s d es c ri be d a s a de vo u t f o l l ower of t he
God Shiva in addition to his tribes religious beliefs, a great
scholar, a capable ruler and a maestro of the Veena. He has
h i s ap o l o gi s t s a n d s t a u n c h de vo t e e s wi t h i n t h e Hi n d u
traditions, some of whom believe that his description as a tenheaded person (Dau amukha or Dau agrva) 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 b oon
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 .
Ravanas fa mily
This section deals with many members of Ravanas
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.
Ravanas maternal grandfather was Malyavan, who was
against the war with Rama.
Ravanas parents were Vis hrava (son of Pulastya)

and Kaikesi (daughter of Sumali and Thataka). Kaikesi had two
brothers Maricha and Subahu which would effectively make
them Ravanas uncles.
Ravana had six br other s and two sisters:

1.
2.
3.
4.
5.
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.
6.
7.
8.
A h i r a v a n - K i n g of t h e U nd e r w o r l d r u l e d by
the rakshasas by Ravana and Demon King Maya.
Ku m bhi ni - s is t er of R av an a an d the wife of th e
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.
I n dr a j it
yuhd om a n t h a
At ik aya
Aksha yak um a r a
Devant ak a
Na r ant ak a
Tr ish ir a
9. Pulasthiyar
He had many physic powers. Being a clairvoyant, he
could hear, see, smell, taste things placed at a far way place,
using his senses. He was a staunch follower of ahimsa and never
could tolerate people hurting cattle. He conducted magic shows
to surprise the people, and was an expert in Mantra Vidya. He
used to convert himself into a copse and meditate standing on
some vertical danagerous hill side. He was an authority on
herbs. By praying and meditating on him, one can get to know
about the unspent Karma / past sins and the remedial pujas to
be done for obliterating the same
10. Sri Ra ma
Rama was Lord Hari Himself incarnate on earth for the
destruction of Ravana. He was well accomplished, beautiful
and endowed with royal marks. He was the foremost of those

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

unconquered even by the Gods. He was free from the evil habit
of carpingSri Rama is an Avatara of Lord Hari. Lakshmana is
an Avatara of Adisesha. Bharata and Satrughna are Avataras of
the conch and discus. Sita is an Avatara of Sri Lakshmi.
Sri Rama possessed red eyes and his arms were sinewy.
His steps were like those of an elephant. He had long arms,
broad shoulders and black, curly hair. He was valiant and
glowing with splendour. He was in no way inferior to Indra
himself in battle. He was well versed in holy scriptures and
equal to Brihaspati in wisdom. He was skilled in every science.
He was an object of love and reverence with all people. He
had his senses under perfect control. Even his enemies were
pleased to see him. He was the terror of the wicked and the
p r ote ct o r o f t he vi rt uou s . He was end owed wi th k een
intelligence. He could never be vanquished by anyone.He
renounced the throne and the pleasures of the senses and the
world to fulfil the words of his father.
If Rama had longed for the throne, it was quite easy for
him to get it. He was very popular. He was the mightiest of
heroes. He destroyed the Rakshasas and bent the tremendous
bow of Lord Siva. But he did not show the least physical force.
He gladly accepted what was dictated by the cruel and wicked
Kaikeyi. The throne possessed less fascination for him than
the obedience of his father s behests. He renounced the
kingdom and the comforts of a king. He gladly accepted exile.
The laudable virtues of Sri Rama cannot be adequately
described.
Of all the four brothers Sri Rama was a paragon of
virtues. He was not only kind and affectionate but generous
and considerate of feelings for all around him. He had a
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 Ramas life was a life of holy obedience,
o f s t a i n l e s s p u r i t y, of m a t c h l e s s s i m p l i c i t y, l a u d a bl 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.
Ramas 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.
G n a na M a r g. Murugan is Gnana Pandithan. He gave

Gnana Upadesa to Narada and then to his own Father. He is
the embodiment of Advaita Gnana. Arunagirinathar, sings
about Him in Thiruppugazh and Kandar Anuboothi.
12. Papa and Punya

KARMAS These are the punniyam (merits) and the
paavam (sins) which are the effects of the souls of the actions
of the souls by their minds, by their speech, and by their bodies.
During the life time of the birth in which the actions are done
they are called by the name aakhaamiyam. When the karmas
which are earned in this manner from birth to birth get
attached to buddhi tattva (intelligence) and remain in maya
till they mature they are called by the name chachitham.
When the matured karmas out of the chanchitha karmas
produce effects by giving the body that is thereafter taken (by
the soul) and the pleasures and sorrows that are experienced
through that body they (the matured karmas) are called by the
name praaraptham.Thirothaayi
It is Sivasakthi (Power of Shiva) which activates and
makes mature the three malams called aanavam, karma, and
maya. Thirothaayi is referred to as a malam as a matter of
courtesy because it activates malam. (Malam = impurity;
and impurity binds the soul).
13. Avvaiyar
The Avvaiyars (Tamil: x s i t ah) respectable women
was the title of more than one poet who was active during
different periods of Tamil literature. The Avvaiyar were some
of the most famous and important female poets of the Tamil
canon. Abithana Chintamani states that there were three female
poets titled Avvaiyar.
A m o n g t h e m , Av va i y a r - I l i v e d du 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.
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 donts, useful for daily life, arranged in simple and short
sentences.
Th ere is a very famo us leg end t hat i s ass oci at ed
with Auvaiyar (also Auvayar), a prominent female poets/
ethicist/political activist of Sangam period(Tamil literature),
and Naaval Pazh am (Jambu) in Tamil Nadu. Auvaiy ar,
believing to have achieved everything that is to be achieved,
i s s a i d t o h a v e b e e n po n d e r i n g h e r r e t i r e m e n t
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 ya r i s a c o m b i n a t i on 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 on s i d e r e d t o b e c o nt e m po r a r y t o po 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 Akananu ru and 33
in Purana nu ru. Legend states that she was a court poet of the
rulers of the Tamil country. She travelled from one part of the
country to another and from one village to another, sharing the
gruel of the poor farmers and composing songs for their
enjoyment. Most of her songs were about a small-time
chieftainVallal Athiyamaan Nedumaan Anji and his family. The
chieftain had also used her as his ambassador to avert war with
another neighbouring chieftain Tontaiman.The rest of her songs
related to the various aspects of state governance.
The medievaal period Avvaiyar was the court poet of
the Chola monarch
and
was
the
contemporary
of Kambar and Ottakkuttar.She found great happiness in the
l i f e o f s m a l l c h i l dr e n . H e r w o r ks , A a t hi c h o od i a n d
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 they
explain the basic wisdom that should govern mundane life. Her
famous works include: Vinayagar Agaval, Aathichoodi,
Kondraivendhan, Moothurai and Nalvazhi.
14. Athiveerara ma Pandiar

At h iveer ar a m a Pa nd iar was a pandia king ruled from
Korkai a port city of pandian kingdom in 16th century. He has
a ut h o r e d m a n y b o o k s i n c l ud i n g V ET R I V E R K A I a n d
NAIDATHAM in tamil.
15. Parimelalagar
One of the Ten Interpretes of Tirukkural during Sangam Age
16. Naladiyar
Naaladiyar is a Tamil poetic work of didactic nature
belonging to the Pathinenkilkanakku anthology of Tamil
l i t e r a t u r e . T h i s b e l o n g s t o t h e p o s t S a n ga m p e r i o d
corresponding to between 100 500 CE. Naaladiyar contains
400 poems, each containing four lines. Every poem deals with
morals and ethics, extolling righteous behaviour. There is an
old Tamil proverb praising Naladiyar, which says, Naaladiyar
and Thirukkural are very good in expressing human thoughts

just as the twigs of the banyan and the acacia trees are good in
maintaining the teeth.
Didactic nature
Naaladiyar was composed by Jain monks, who flourished
in the Southern India (current Tamilnadu state) during the reign
of the Kalabhras and delivers the didactic messages that are
characteristics of the period. It is divided into three sections,
the first section focusing on the importance of virtuous life,
second section on the governance and management of wealth,
and the third smaller section on the pleasures.
Naaladiyar is unique in the employment of similes,
which help to teach the moral codes using simple examples
from daily life. For example, one of the poems states that just
like a calf placed in front of a vast herd of cows seeks out its
mother unerringly and attaches itself, the deeds of the past
home in on the doer and exact their price unfailingly.
17. Manakkudavar
One of the Ten Interpreters of Tirukkural During the
sangam period
18. Parithiyar
sangam period
19. Kalingar
sangam period
20. Thayumanavar
T h a y u m a n a v a r o r Ta yu m a na v a r,
(17051742),
pronounced Tha yum-a navar, is one of the spiritual giants and
a Tamil philosopher from TamilNadu,India. Thayumanavar
articulated the Saiva Siddhanta philosophy. He wrote several
Tamil hymns of which 1454 are available. His first three songs
were sung 250 years ago at the Congress of Religions
in Trichinopoly. His poems follow his own mystical experience,

but they also outline the philosophy of South Indian Hinduism,
and the Tirumandiram by Saint Tirumular in its highest form,
one that is at once devotional and non dual, one that sees God
as both immanent and transcendent.
T h a y u m a na va r w a s a r e s p e c t e d s c h o l a r i n
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
t r an s m i t t ed i n abu nd a n c e. Th e s on g s on the th em e 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 wo rd. 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 G UR U - Who directs the minds of his disciples
(Shishyas) towards God.
P R ITA GURU - Who removes doubts and purifies the
mind and heart.
(4) NISHIDDHA GURU - Who teaches how to

discharge certain duties.
(5) KAAMYA GURU - Who teaches the performance
of good deeds.
(6) SUCHAKA GURU - Who teaches six types of
yoga.
(7) VAKS HAKA GURU W ho t e ac h e s th 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.
G u r u Git a82 classifies Gurus under seven heads calling
them:
Su ch aka is the ordinary school master who gives secular
teachings - the three Rs and arts.
Va ch ak a is one who imparts ethical teachings, dharma
sastra,
Bh od a k a is one who teaches mantras for various
purposes - secular or other, and stops with that.
Nishiddh a 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 ones
achievement of the spiritual goal. It is a danger for one to get
under a Nishiddha Guru.
Vih it a is one who teaches Virakti or detachment, that is
frees one from attachement to earthly things and prepares one
for achieving ones spiritual welfare. Vairagya or dispassion is
the sine qua non for progress just as its opposite, namely,
extreme attachment to kamini and kanchana, is a powerful
barrier to all progress.
K a r a n a 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.
P a r a m a G u r u, The last and the greatest of all, who
enables the sishya to thoroughly absorb the truth of the
Mahavakyas and to realize for himself the Mahavakyas and
thus escape samsara or rebirth, is the Parama Guru. He is also
called the Moksha Guru. Others are mere Gurus.
22. I dakala and Pingala

I d a is the left channel. Ida is white, feminine, cold,
represents the moon and is associated with the river Ganga
(Ganges). Originating in Muladhara, Ida ends up in the left nostril.
P in ga la 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. Amr itha /Ambrosia Amrita

A m r i t i s a S a n s kr i t w o r d t h a t l i t e r a l l y m e a n s
immortality, and is often referred to in texts as nectar.
In yogic philosophy amrit is a fluid that can flow from
the pituitary gland down the throat in deep states of meditation.
It is considered quite a boon: some yogic texts say that one
drop is enough to conquer death and achieve immortality.
25. Ettira ndu

Refer 16th Aphorism
26. Moolakka nal:

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 SATCH ITANANDA

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 he 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.
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 ones entire being and irrigates the consciousness.
Shakti and Shiva are reunited in ones 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 ofALL 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
r el at ion s h ip wi th out a se parat e s ub j ec t/ o b je ct . It t hu s

s ym bo lizes t he Great sp iritu al o bjectl ess relat ionsh ip/
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 ow s u n o bs t r uc 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 erg e i t s e t e r n a l a s p e c t i n t o t he w e a v e o f A LL 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
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 wifes 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 fathers
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 Gods feet.
Pattinathar worshiped Shiva at the Srikalahasti temple,

which has inspired great poetic and musical works. The
samadhi [attained salvation in this place] of Pattinathar is a
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 ye a r s o l d . I ns i de 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
i s t he res ult of mo dification of food and hence cal led
Annamaya. The food eaten is digested. Its very essence
becomes the sperm in man and the ovum in woman. They
combine to form the seed, from which the foetus is formed. It
is nourished in the womb by the food eaten by the mother. At
birth, the child emerges from the womb and is nourished by
the mothers milk. It grows up and develops in strength and
size due to the food eaten. We consume mountains of food in
our lifetime. Finally, we die to merge into food (Earth). The
earth itself becomes the food we eat. So, we are born from
food (earth) and go back to food (earth). Food is that which is
eaten by being and which eats beings.
We eat food and food in turn eats us. Many die by
overeating. Many die by under eating. Also the body gets eaten by
many viruses and bacteria, even while we are alive; and by worms
and other beings when we die. Identifying with the Annamaya Kosa,
I say-I am tall, fair, vaisya, healthy, beautiful, strong etc.
Annamaya Kosam is our Gross Body (Sthula Sariram) to
the astral body. In the same way the astral or Sukshma body is
within the gross or physical body. The gross body cannot do
anything without the astral body. Every grosscentre of the body
has its astral centre or Sukshma body is within the gross or
physical body. From the fourth ventricle it runs along the third,
then the fifth ventricle The subtle body Sukshma sarira or
Sukshma sharira in Vedantic philosophy.
31. Lobi
An Avaricious person
32. Lord Muruga

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

Arunagirinathar has weaved a beautiful garland to adore
Lord Muruga. He weaved not a garland of flowers (Poomalai),
b ut a garland of s ong s (Paamalai) by way of Kan dhar
Alangkaram. Each word appeared like a selectively chosen
flower to adore God. Kandhar Alangkaram, consisting of 102
verses, is a marvelous creation of poetry that portrays the
magnificence of Muruga and presents Him in all His splendor
and glory before us.
Apart from being an ornament that adds to the beauty of
Muruga, Kandhar Alangkaram describes the various qualities
of Muruga, His benevolence, His knowledge, His valour, the
power of His Vel, the exquisitely beautiful peacock and the
ensign of the rooster. It describes how Muruga comes into our
lives in various roles.
34. Arunagirinathar
Arunagiri was born in Thiruvannamalai, a town in Tamil
Nadu. His father died soon after his birth and his mother and sister
brought him up in the rich cultural and religious traditions. Legends
claim that Arunagiri was attracted to the pleasures of the flesh and
spent his youth in pursuing a life of debauchery. He used to get
money from his sister each time to go to devadasis. His sister
always give whatever she earned to make his brother happy. One
day he demanded money from his sister, but unfortunately she had
no money. She was very sad and said, Oh brother, I am sorry that
there is no money to give you today. Arunagirinathar shouted how
its possible and he wanted money now to have pleasure. His sister
then said Brother, if you need to have pleasure then please come
sleep with me, tomorrow I will get you the money somehow.
Hearing that, Arunagirinathar felt how self centered and selfish he
was. He decided to end his life, went to the temple hit his head in
all the pillars and steps, begging for forgiveness. Then he leaped
from the tower of Thiruvannamalai temple. He was however
miraculously saved from the death by Lord Muruga who also
transformed him to a holy saint instantaneously
Arunagiri sang his first devotional song and thereafter
decided to spend the rest of his life singing in praise of the God.
He was a devotee of Lord Muruga and worshipped the God at
Vedapureeswarar temple at the sacred place known as Cheyyar on
the banks of the Cheyyar River .His fame got the jealousy of chief
minister of the Kingdom. He claimed Arunagirinathar as a false
saint and not a true devotee of Lord Subramaniya. So the king
arranged a public gathering and asked Arunagiri to show Lord
Subramanya to others also. Arunagiri started singing songs towards
Lord Muruga and soon after Lord Muruga appeared in a stone pillar
in the form of child. He was as bright as equal to hundred of suns
and the people were unable to see this with their ordinary eyes.
Due to this everybody lost their eyes including the king and
ministers. It was suggested that bringing the Parijatha flower could
only get sights back to the people. Arunagirinathar is said to have
entered the body of a parrot in order to fetch the parijatha flower.
His enemy Sambandan burnt his body and hence Arunagirinathar
settled himself on the temple tower in the form of the parrot and
sang his famous kantharanubhuthi. There is a form of a parrot in
one of the sthubis (Kili Gopuram), testifying to this story.
35. Pa thanjali
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 Paninis 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 Shivas 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 Patanjalis 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
c op p er, an av am is as s oci at ed wit h th e s oul fro m ti me
immemorial. It is an inherent pre-cosmic evil and the root
cause of misery, and it is not in the nature of the soul.

Ignorance, darkness and ego are some of the names by which
it is called. Anavam means that which make the soul small,
like an atom.
We think before we act. Our action is based on our
thought which depends on our knowledge. Ignorance which
causes obstacle to our knowledge is, therefore, the base of our
problem. We also fail to take a balanced view and act wrongly
because of our arrogance. The source of this is our ego.
Anavam which is the source of ignorance and ego is considered
as the original impurity or moolamalam. Karma and maya help
to remove the fetters of anavam.
Na ture of Anavam
Anavam impairs souls capabilities in two ways. By
itself a obscures souls 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.
T h i s i s t h e g e n e r a l n a t ur e o f a n a v a m a n d i s
called thadasthalakshanam.
Karma and maya act like lamp in darkness. In the dim
light soul often experience difficulties. This is actually due to
the darkness of anavam. Without understanding it, other
religions mistakenly blame karma and maya as sources of our
problems. Except Saivism, other religions do not speak of
anavam.
F unction of Anavam
By itself and in associatin with karma and maya,
anavam acts in seven ways and causes the following problems:
1. Moham - Through capable of knowing and avoiding evil
things or deeds, still we act to the contrary.
2.
3.
4.
5.
6.
7.
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
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 anavams association with the soul.
Hence karma is called anupandham. As mayas 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 souls
experience in its new birth. This karma is called prarabdham.
Balance karma will come to experience in future births.
A body suitable to experience the karma is given by God
from maya. When and how the karma is to be experienced is
decided by God himself.
According to Jainism and Buddhism, karma on its own goes
and joins the Soul and come to experience. No external Being
like God is necessary for it. Like a calf, among a large number of
cow, going and finding its mother for feeding the milk, karma also
finds the related person and come to experience.
This explanation has its flaw. Unlike the calf, karma is an

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

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

to take up happiness and sorrow, the fruits of good and evil
karma, alike. Gods 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,
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 souls 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 Gods Grace, Souls knowledge improves and
th e shackles of anavam get loosen ed. 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.
Natur e and Division

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

speak of twenty four tatvas(of prakriti maya). Out of the thirty
six tatvas, five are classified under sudha maya, seven under
asudha maya and twenty four under prakriti
EVOLUTION OF THE SOUL

Growth is natural for all beings. It happened in the
previous births, happens in this birth and will continue in the
coming births. After taking many births we have evolved as
h uman 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. Souls evolution can, therefore be
considered as the weakening of the grib of anavam. This evolution
continues till liberation or mukthi is attained.
The concept of the soul going to eternal heaven or eternal
hell is not in Saivism. According to Saivism, liberation and
Bliss are the birth right of every soul.
Original Sta te
At the beginning period, before taking births, souls were
enveloped in the darkness of anavam. They were inactive with
their capabilities dormant. Anavam has a natural association
with the souls, like the vedagiris in copper. This state of the
souls is calledkevala state.
The all merciful God helps the soul whose capabilities
are impaired by anavam, by giving it a subtle body formed from
maya. This body is called puriyattakayam which is made up
of eight constitutent elements of maya. They are the three
tatvas of mental and psychological faulties called mind, budhi
and ahankaram, and the five intrinsic elements of taste, vision,
touch, hearing and smell. This subtle body moves with the
soul from birth to birth till it attains liberation and Bliss.
On getting the subtle body initially, the soul enters into
a state of action. Its power of knowing, acting and desiring is
awakened. According to its desire of likes and dislikes, the

soul acts for the first time. By Gods 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, souls 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 xp e r i e n c e , l i k e a r o c k o r s t o ne . St .
Manikkavasakar refers to this stage as thebirth of a stone in
his Sivapuranam verse.
Overcoming Kar ma
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 SivaAll 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
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.
Ac ti n g i n t he abo ve ma nne r o ne s hou l d c h an t .
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 Gods Grace develops.
The grib of anavam completely loosens and souls true wisdom
d a w n s . T hi s s t a g e i s c a l l e d m a l a p a r i p a h a m i n S a i v a
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 Gods Grace develops. In this matured state, Souls
actions are prompted with God consciousness and not by its
inner faculties. Hence karma does not effect the soul.
Gods Grace then descends on the soul. It is called
Sakthini patham which means descent of Sakthy or Gods
Grace. The Soul is then free of bondage and liberated to enjoy
Sivas 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 Sivas Bliss.
Meykanda sastras Irupa irupathu and mummalam

In explaining how Anavam as a Deep Structure element
determines the forms of observable human behavior, Thou hast
mentioned the following forms as the evidences: the tendency to

differentiate self from others and becoming egoistic thereby,
fantasizing and imagining uncontrollably and irrationally, continuos
disposition of excessive anger and hatred, irrational and blind
infatuations, murderous inclinations, the tendency to oppress and
repress and through that exult in creating misery and unhappiness,
excessive and groundless self-conceit and finally losing the rational
capabilities and becoming insane and abnormal.
The following seven traits or behavioral dispositions that
are irrational are attributed to maayai, the delusion-producer:
the absence of illumination or ignorance; taking the false as
true and having no doubts about it; irrational passions and
unthinking desires; believe in the magical and miraculous;
unquestioning credulity or blind faith; and unnecessary and
excessive fear and anxiety.
To 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 ol 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 thats 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. Tevar am
The Tevaram (Tamil: Teva means God, Aram
m e a n s g a r l a n d ) d e n ot e s t h e f i r s t s e v e n v o l u m e s o f
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
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
c ol l e c t i o n o f t h e s e s o n g s w a s f o u n d a b a n d o n e d i n
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. Thir uvasakam

Mannikkavasagar one whose words are like gems wrote
t h e e i g h t h T h i r u m ur a i c o n s i s t i n g o f T h i r u v a c h a k a m ,
T h i r u v e m p a v a i a n d T h i r uk k o v a i y a r. H e w a s b or 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
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. Thiruppuga zh
Thiruppugazh ( Glory to the Lord or Divine glory)
is a 15th century anthology of Tamil religious songs dedicated
t o M u r u g a n , t he s on o f S h i v a , w r i t t e n b y t h e p o e t saint Arunagirinathar. The anthology is considered one of the
central works of medieval Tamil literature, both for its poetical
and mu sical qualities, and for its religious, moral and
philosophical content.
The wor k 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
t he p earl s o f de vo t io n and wi sdo m. Th e son g s co nt ai n
philosophical musings onGod, expressed in simple terms,
p l a c i n g p a r t i c u l a r e m p h a s i s o n t he r ol e o f
Gods 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,
i n particular, cont ain ed many l oan words, part icularly
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
Santhamsetting 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
p ro d u ces h undre ds of c om p oun d rh y t hm i c word s su ch
as, tatta, taatta, tantha, thaantha, thaiya, thanna, thaana, thanana,
etc. . . At the beginning of each poem in the Thiruppugazh,
Arunagirinathar gives the rhythm notations.
Arunagiris poems can be enjoyed for their literary value
as well as for their devotional. Arunagirinathar has combined
his poetic skill and his devotion towards Muruga with
remarkable ease. Scholars hail Thiruppugazh both as a literary
masterpiece and as a work of devotion.
Arunagiri was neither a born poet nor a devotee but rather
started out in a different way of life and transformed himself

into an erudite scholar and versatile poet. (Arunagirinathar
describes this in Kandhar Anuputhi) (The Adoration to God)
thus: This talent, this skill, this knowledge and this devotion,
do not belong to me. These are the gifts of Muruga. It is only
you, Lord Muruga, who make me sing. (Yaam Odhiya
Kalviyum Em Arivum Thame Pera Velavar Thandhadhanal).
Arunagiri has woven a beautiful garland, made not of
fragrant flowers (Poomalai) but of beautiful verses of Tamil
and has presented it to all so that they also could offer it to the
Lord and derive immense inspiration, knowledge and Blessings
from Him. Thiruppugazh is an ideal form of prayer, a beautiful
set of songs, a panacea for all ills and above all a way of life.
40. Dhurvasa
Durvasas, was an ancient sage, the son of Atri and Anasuya.
He is supposed to be an incarnation of Shiva. He is known for his
short temper. Hence, wherever he went, he was received with great
reverence from humans and Devas alike..
According to local tradition in modern Azamgarh,
Durvasas Ashram or hermitage, where many disciples used to
go to study under him, was situated in the area, at the
confluence of the Tons and Majhuee rivers, 6 km north of
the Phulpur Tehsil headquarters.
Bir th
According to Chapter 44 of the Brahmananda
Purana, Brahma and Shiva once got into a heated quarrel. So
violent was Shivas 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 Shivas anger, he had an irascible nature.
The Bhagavata Purana gives a somewhat different account

of Durvasas 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 (Brahmas incarnation), Dattatreya (Vishnus), and
Durvasa (Shivas).
Role in the Churning of the Ocea n

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 ur a na 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 Durvasas 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 Airavatas
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 Durvasas forgiveness, but
the sage refused to retract or even soften his curse, and went
on his way. Because of the curse, Indra and the Devas were
diminished in strength and shorn of their lustre. Seizing this
opportunity, the Asuras led by Bali waged war against the gods.
The gods were routed and turned to Brahma for help. Brahma
directed them to seek refuge with Vishnu. Vishnu in turn,
advised them to call a truce with the Asuras and work together
with them to churn the Milky Ocean and obtain the Nectar of
Immortality, on the pretext of sharing it with them. Vishnu
promised that he would ensure only the Devas drank the Nectar
and obtained immortality so they could once again defeat the
Asuras. The Devas took Vishnus 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 Abhijn a nasha kuntala, written by Kalidasa, when
the maiden Shakuntala ignored Durvasas 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, Shakuntalas 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 sages 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 Valmikis Ramayana, Durvasa
appears at Ramas doorstep, and seeing Lakshmana guarding
the door, demands an audience with Rama. At the time, Rama
was having a private conversation with Death disguised as an
ascetic. Before the conversation began, Death gave Rama strict
instructions that their dialogue was to remain confidential, and
anyone who entered the room and saw or heard them was to be
executed. Rama agreed and entrusted Lakshmana with the duty
of guarding his door and fulfilling his promise to Death. Thus,

when Durvasa made his demand, Lakshmana politely asked the
sage to wait until Rama had finished his meeting. The sage
g re w a ng ry a nd t hre a t e ne d t o c ur s e a l l o f Ay o dh ya 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 Durvasas
curse, and so interrupted Ramas meeting to inform him of the
sages 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 guests 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. OnVasishtas 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. Kar aikka rar

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 peacocks 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 Gods Grace to help rid
bad karmas that we may be facing or that we may face in the

future. Gurus explain that God absorbs the effort we put out
and devotion we express during the penance, and uses it to
dissolve or reduce the impact of bad karmas.) :
43. Da kshinamoorthy
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 ks h i n a m ur t h y St ot r a . i n S a n s k r i t , m e a ns 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 or d i ng 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
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 statues ear that
extends to the next ear was an wonderful sculpturing.
Dakshinamurthy is portrayed as being in the yogic state of
abstract meditation - and as a powerful form brimming with ever
flowing Bliss and supreme joy. Variations of this iconic
representation include Veenadhara Dakshinamurthy (holding
a Veena), Rishabharooda Dakshinamurthy (mounted on a Rishabha
- the bull) etc. Maharshi Kardamshankara Jnanadeva, a mystic seer
says that Dakshinamoorthy means the abstract or hidden power of
the absolute which expressed in all enlightened masters.
Indian tradition accords a special reverence to the Guru
or the teacher. Dakshinamurthy, in the Hindu system of beliefs
is regarded as the ultimate Guru - the embodiment of knowledge
and the destroyer of ignorance (as represented by the demon
being crushed under the feet of the deity). The Jnana Mudra is
interpreted in this way: - The thumb denotes the God and the
index finger denotes the man. The other three fingers stand for
the three congenital impurities of man viz. arrogance, illusion
and bad deeds of the past births. When man detaches himself
from these impurities, he reaches God. Another interpretation
is that the other three fingers denote the three states of life:
Jagruti (Fully awake through senses and mind), Swapna (Sleep
state - When the mind is awake) and Sushukti (Tru-self - When
the senses and mind go into soul - Atma). The Abhaya Mudra,
a gesture with the hand lifted above thigh with palm facing
out, fingers pointing, is interpreted as His grace upon His
students. The rosary or the snake signifies Tantric knowledge.
The fire represents illumination, removing the darkness of
ignorance.
44. Da sa 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. Sivara thiri

Maha Shivratri is a Hindu festival celebrated every year
in reverence of Lord Shiva.It is also known as padmarajarathri.
A l t e r n a t e c o m m o n n a m e s / s p e l l i ng s i n c l u d e M a h a
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
lifes summum bonum steadily and swiftly.
Legends
Hindus celebrate Mahashivratri, because according to Vedic
Literatures ; there is a legend associated with Samudra Manthan
(churning of ocean), a process in which the asuras (demons) and
the Gods joined hands to churn out amrut(nectar) from the depths
of the ocean, using a mountain as a churn-dash and a snake as a
rope. The devas ( deities) and the asuras (demons) counterparts
were churning for a nectar of immortality Among many things that
came out, a pot of poison came out of the ocean. This poison was
so potent that it has the power to destroy the whole universe. The
problem that arose was that the poison could not be discarded, it
had to be drunk by one of the devas or asuras. No one wanted to
drink the poison because they all felt that they were too valuable
or sacred to drink it. Shiva, upon the request of the Gods, came
forward in a calm disposition and said that he would drink the
Halahala (poison) for the sake of his family to sustain peace and
allow them to find the nectar of immortality. By drinking the
Halahala, he eliminated its destructive capacity. Shocked by his
act, Goddess Parvathi strangled his neck and hence managed to
stop it in his neck itself and prevent it from spreading all over the
universe supposed to be in Shivas 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.
P ralaya (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 waxduring the long
period of pralaya (deluge) night, that they should, upon becoming

active again, have His Blessings, but only if they worshipped Him
just as she did. Her prayer was granted. Parvati named the night
for the worship of Ishwar by mortals Maha-Sivaratri, or the great
night of Shiva, since Pralaya is brought about by Him Om.
The Lord Shivas F avourite Day

After creation was complete, Parvati asked Lord Shiva
which devotees and rituals pleased him the most. The Lord
replied that the 14th night of the new moon, in the dark
fortnight during the month of Phalgun, is his most favourite
day. Parvati repeated these words to her friends, from whom
the word spread over all creation.
Mysticism
According to the mystic mythology of the Puraanaas, the
Kailasa peak of the Himalayas is the abode of Shiva and He bears the
Ganges on His head. As the Lord of creatures, He is metaphorically
called as Pashupathi (with Nandi, the bull, His favourite animal) and
His fearless nature is euphemised as Sarpabhushana. Shivas posture
in the meditation is ascribed to Him as the head of Yogis (Yogiraja)
who practises various spiritual feats to attain salvation. Lord Shivas
divine consort, Goddess Parvati (who is also the daughter of
Himalaya), is the deity of strength.
46. Sanyasa
Sannyasa (saAnya sa) is the life stage of the renouncer
within the Hindu scheme of a u ramas. It is considered the
t op mo s t a n d f i nal s ta ge of t he a s h ra m s ys t em s and i s
t raditi on al ly tak en by men o r wom en ov er fift y or b y
young monks who wish to renounce worldly and materialistic
pursuits and dedicate their lives to spiritual pursuits. People
in this stage of life develop vaira gya, or a state of dispassion
and detachment from material life, renouncing worldly thoughts
and desires in order to spend the remainder of their lives in
spiritual contemplation. A member of the sannyasa order is
known as a sannyasin (male) or sannyasini(female).
During the sannyasa phase of life, a person abandons fire,

or Agnihotra, allowed to the Grihastha ashram or householder
phase of life. People who have entered the sannyasa ashram
may choose not to cook, perform fire rituals or take heat from
fire. In practice, however, Sannyasis do various services and
partake in sacred rituals to set an example for others. Sannyasa
focuses only on the self and spirituality and not even the Gods
(as abandoning fire suggests). Symbolically, a sannyasi casts
his physical body into fire by wearing saffron robes when
entering this phase, signifying purification of body through fire
thus freeing the soul while the body is still alive. Hence,
sannyasis are not cremated after death as most Hindus are, but
may instead be buried.
Sannya sa means renunciation or abandonment. It
i s a t r i p a r t i t e c o m p o u n d of s a C - w i t h a c o l l e c t i v e
meaning, ni- which means down and a sa 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
o n t h e s p e c i f i c t r a di t i o n , w i t h p r a y e r s t o t h e i r
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
o ri en ted tradi tions, lib eration is the experience of the
highest sama dhi (enlightenment) and for the Advaita tradition,
liberation is the removal of all ignorance and realising oneself
as one with the Supreme Brahman.
Wi th in th e B hagavad Git a, s ann yas a is des crib ed
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)
S an s k rit an d I nd i c s ch ol ar B arb ara Stol er M i ll er

translates chapter 18, verse 2 as follows:
Givin g up act ion s b a sed on d esir e, t h e poet s k now
a s r en u nciat ion ; r elin qu ish in g a ll fr u it of a ct ion , lear ned
m en call r elin q u ish m en t .
Disciplined action and r elinq uishment ar e sp ir itually
m or e effective t h a n r en un ciat ion .
Maharishi Mahesh Yogis translation of verse 3, Chapter
5 of the Bhagavad-Gita, says:
K n ow h im t o b e ever a m a n of r en u n cia t ion wh o
n eit h er ha t es n or desir es; fr ee fr om t h e pa ir s of op posit es,
h e is easily r elea sed fr om b on da ge, O m igh ty-ar m ed .
Renunciation in Dharma Literature
The Dharmasu tras and Dharmau a stras 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

M an ik kav asakar (l iteral ly wo rd s lik e jewel s) 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

M a n i k k a v a s a ka r i s s a i d t o h a v e b e e n b or n i n
Vadhavoor(Thiruvadhavoor, near by melur(madurai Dt)), seven
miles from Madurai on the banks of river Vaigai. He was an
adi saiva Brahmin servitor who wore the top tilted knot to
denote his servitorship to sivan as a part of profession, like

other servitors like sambandar etc. A poetic and elaborate
hagiography of manikkavasagar and his works was written in
16th century and is called tiruvilayadal puranam meaning
An account of divine deeds . The same is not available now
in its original form. Another called vadhavoorar puranam and
yet another Sanskrit work of 12th century .C.E on the same
saint is now missing.
A c c o r d i n g t o l e ge n d t he k i n g h a d s e l e c t e d
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
e n t i rel y i n t h i l l ai chi d a mba ra m . Th r ou gh o ut h i s wo rk
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 kk 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
N o n b u a n d p r a i s i n g S h i v a . Th e t w e n t y s o n g s
of Tiruvembavai and ten songs of Tiruppalliezhuchi on the
Tirupperunturai Lord are sung all over Tamil Nadu in the holy
month of Margazhi ( The 9th month of the Tamil calendar,

December and January).
His festival is celebrated in the Tamil month of Aani .
Manikkavasakars 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.
Th e p eace an d th e s ol itu de surro un din g the hermit ag e
impressed him deeply and he entered inside. There, he and his
army were Rishi Vishwamitra is considered to be one of the
most revered rishis (sages) of the ancient India. As per the holy
Puranas, there have been only 24 Rishis in India who have the
Gayatri Mantra. It is believed that Sage Vishwamitra is the first
saint of the 24 saints, and Sage Yajnavalkya the last. He also
claims the distinction of being the author of the majority portion
of the Mandala 3 of the Rig-Veda. Read on to explore the
biography of Sage Vishwamitra further rRishi Vishwamitra was
born as Kaushika and was the great-grandson of a great sage
king, known as Kusha. He was born to Gadhi, one of the four
sons of Kusha. Like every other prince, Kaushika also
succeeded his father to the throne of his kingdom.Meeting Sage
Vasishta well received and served a splendid feast. Surprised
at the welcome received by him, Kaushika asked sage Vasishta
that how he managed to feed such a large army.
The sage replied that the food was provided to him by
his calf, Nandini, gifted to him by Lord Indra himself. Kaushika
offered the sage a large amount of wealth in return of the calf.
However, the sage declined the offer. Enraged at the refusal of
sage Vasishta, he ordered his army to forcefully take the calf
to his kingdom. The sage used his yogic powers to bring forth
a huge militia of fierce warriors, who defeated the army of
Kaushika. Kaushika was captured and brought before the sage,
who pardoned him.
49. Pr ana va Ma nthir am

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:
pr anavo dhanu sharo hyaatmaa br ahm tallakshya muchyate.
apr amatten vedadhavyam shar avattanmayo bhavet.
The Sacred Word (AUM) is called the bow, the arrow is
the soul and Brahman is its target; He shall be pierced by him
whose attention does not swerve. Then he will become one
with Him as the arrow becomes one with the target whence it
has pierced it. (Mundakopanisad II.ii.4)
Take my friend, this bow, this great weapon of Upanisad;
place veneration on it as the whetted arrow; stretch it with the
thought fixed on the nature of that (brahman); that very
imperishable is the target, my friend. Strike it! (MU II.ii.3)
That alone is the self; On which are woven the earth,
intermediate region and sky, the mind, together with all its
breaths. Put away all other words, for AUM is the channel to
the immortal Brahman. (MU II.ii.5)
Where the veins come together like spokes (in the space
within the heart!), in it resides Brahman, taking birth in many
ways. It is AUM - meditate thus on this self. Good luck to
you, as you cross beyond the darkness. (MU II.ii.6)
The significance of Pranava mantra is evident from the
fact that it is considered one of the faces of Lord Shanmukha.
It is said that if a person dies in Kasi, Goddess Parvati

puts the dead person on Her lap, and gently strokes the body,
while Siva recites Aum Nama Sivaya, and the soul departs
for Kailasa, His abode.
Aum is a mantra that will help us cross the ocean of
samsara.
So important is the Pranava mantra that when Lord
Brahma says he does not know its meaning, Lord Shanmukha
imprisons him.
Lord Brahma says he has the knowledge of the Vedas,
but is unable to explain the meaning of the Pranava mantra.
If Lord Brahma, the Creator, himself did not know the
meaning, how can one believe anyone who claims he has
understood the meaning of the mantra? It is not given to
everyone to understand its meaning. Only those with gnana
understand the mantra.
After imprisoning Lord Brahma, Lord Shanmukha takes
on the task of creation. Siva pacifies Shanmukha and points
out that Brahma cannot be kept in prison for long and he should
be released.
Lord Siva asks Brahma what his sojourn in prison was
like. Brahma says he saw the prison as a place for performing
penance. Siva then puts Shanmukha on His lap and asks Him
the meaning of Pranava. Shanmukha says He will convey it to
Siva secretly.
The whole universe is created from Aum. Souls are
born on this earth, because God wants to release them from
bondage. When we take a birth, depending upon the kind of
life we lead in this birth, we take further births. And so on the
cycle goes, until we become God realised and liberated. So it
is to Aum that souls owe their liberation.
After the deluge, when God again decides to create,
Aum is heard. Thus everything has its origin in Aum.
AUM, Great OM
For thousands of years, Indian rishis, munis, and sages
have been meditating on aum. In samadhi, they felt very subtle
Universal Vibrationsanahata nadaand 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 agesall have done japa of aum. Even Shri Rama and
Shri Krishna used to chant the gayatri and om mantras.
Meditating on aum, Brahma reached brahmatva (the essence
of Brahma), Vishnu reached vishnutva (the essence of Vishnu),
and Shiva reached shivatva (the essence of Shiva).
When you look at aum, your brain waves calm down from
beta levels to alpha level and eventually further down to
gamma and delta levels. When you hear aum, the same thing
happens. Chanting aum allows the mind to become Blissful
and quiet so that very few new thoughts originate in your mind.
Aum is the sound of kundalini shakti moving through the body,
the sound of the purification of the nervous system. Aum is
the sound of Mother Nature in us. It is the supreme mantra, an
ultimate mantra. Nothing can replace this mantra; nothing is
greater than aum.
It is very easy to pronounce aum. Aum is very delicate,
extremely sweet, and easily attainable. Omkar is medicine for
the soul. It gives us salvation (nirvana, moksha). It is also
known as pranava, omkar, or udgitha (worthy of singing in
higher notes).
A represents rigveda, water, earth, rajas, Brahma the
Creator, and the past
U represents yajurveda, space, air, sattva, Vishnu the

Preserver, and the present
M represents samaveda, fire, tamas, Mahesha the
Destroyer, and the future
AUM-OM is Brahma, Vishnu, and Mahesha all in one.
It is a single syllable mantra. It is made up of akar, ukar, makar,
ardhamatra, bindu (dot), nada (sound), kala (crescent), and
shakti (energy).
Many mantras start with aum, and many end with aum.
In meditation, I have visualized many types of aum. Aum which
has all the religious symbols, as in the panchshila or unity aum.
Aum which has all numbers, many organs of the body, all
mathematical symbols.
Two Techniques of AUM meditation 1. Lord Shivas 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 thr ee pranavas:

1
1) the vedic pranava, AUM

2) the saiva pranava, HUM
3) the sakta pranava, HRIM
Each should be chanted 7 or 11 times.

2.
Trataka Meditation on AUM
Place an aum on the wall at eye level. Sit in cross-legged

or padmasana (lotus pose) with the head, neck, and trunk in a
straight line. Look at aum for a few seconds without blinking
the eyes. Do not strain the eyes. When tired, gently close the
eyes and visualize aum or the after image of aum. Eventually,
increase the duration of trataka to 1 minute, and then to a
maximum of 3 minutes.
50. 8.4 million Living beings

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

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

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

Vaasi Yoga is an art of living taught by Siddhars more
than 3000 years ago, initiated by Lord Shiva. This is an
advanced type of yoga which should be practiced only under
the guidance of Guru. The specialty of this yoga is that, it has

been practiced and mastered only by a very few in this world.
Vaasi Yogam is the attainment of consciousness about the
silent sound in our breath. To attain this consciousness, the
body should be devoid of any waste. To remove all the waste
from ones body, one should be taught with asanas by Guru
who should be in a position to analyze the Nadi functionality
of ones 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 ni 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 .
2.
3.
Asanas to empower body Based on the above analysis,

Guru must have the capacity to teach breathing techniques
and asanas to bring the body and breath to a stable condition
devoid of any waste. During this period 5 kinds of waste
disposal happens. Motion, urine, sweat, mucous and gas.
This will happen for minimum of 3 months. Only at the end
of 3 months with devoid of all the waste from the body, the
breath will be in control. Only when breath is under control,
Vaasi can act upon us.
Realizing self - Only through Vaasi Yoga, one can attain the
consciousness of the true Self. Another benefit of Vaasi yoga
is being younger in appearance. Because Vaasi yoga will
burn out all the waste in our body and will only look leaner
and younger without any excess muscles in our body . This
is the reason why Siddhars lived for years together.
SIDDHA LINEAGE
All Siddhars in order, one of the best-known Siddhars
was Agasthyar or Agasthya, who is believed to be the founding
father of Siddha culture. Many of the great Siddhars are
regarded to have powers magical and spiritual.
All Sitthars were among the highest disciples of God
Shiva, and are considered equal in their powers and devotion
to the supreme God.
1.
Lord Nandi, principal disciple of God Siva
2.
Agastyar Maha Munivar disciple of Lord Muruga from
Anantasayana, head of the monasteries at Pothigai and
Kumbakonam
3.
Bogar of Pazhani, disciple of Agathiyar and Kalangi
Nathar, 12th c. BC
4.
Thaeraiyar Muni of Thenpothigai, disciple of Agastya,
10th c. BC
5.
Kalaingai Nathar of Kalahastri monastery,10th c.BC
6.
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.
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
K u d h a m b a i S i d dh a r o f M a y i l a a d u t h u r a i a nd
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
N a a n gu n a e r i ,
he a d
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
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.
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
S iv avaak kiyar from Kol li malai , of Thi rumazh is ai
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
Karuvo orar fro m 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
59.
60.
61.
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 ha m u ni , 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 . S r i P a t h a n j a l i S i dd h a r 2 . S r i A ga s t h i a r S i d d h a r
3. Sri Kamalamuni Siddhar 4. Sri Thirumoolar Siddhar
5 . S r i K u t h a m b a i S i d dh a r 6 . S r i K or a k k a r S i d dh a r
7. Sri Thanvandri Siddhar 8. Sri Sundaranandar Siddhar
9 . S r i K o n g a n a r S i d d h a r 1 0. S r i S a t t a m u n i S i dd h a r
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
P owers 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 rd i n g t o t h e Ta m i l L e x i c on 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
siddhiis 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.
An im a or the ability to turn oneself into an atom.
2.
Mahima or the ability to transfigure to the size of a mountain.
3.
L ah ima or the capability to become as light as air.
4.
K ar ima or the capability to become heavy as gold.
5.
P r a p t h i or the ability to rule over everything.
6.
Va sith u vam or the ability to attract every one.
7.
Br ak a m iyam or the art of transmigration.
8.
E esa t h uva m or the ability to achieve everything one
wished and the ability to enjoy it These are called as Eight
Great Siddhis or Ashtamaa Siddhi.
Sri Agasthiar Siddhar

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

Th e foll owin g info rmati on is avai labl e abo ut Sri
Kamalamuni in the book Bogar 7000 written by siddhar
Bogar.Kamalamuni was born on the Tamil month of Vaikasi
(May - June), his birth star being 2nd part of Poosam.. He lived
for six-eight generations.Kamalamuni is 4000 years and some
300 odd (days) old. He lived in China for a long time. Many
people believe that Sri Kalangi Nathar is siddhar Kamalamuni.
In the 63 rd song of Kamalamuni Suthiram 76 , a line says
that Kamalamuni alias Kalangi . Hence it can be true that
Sri Kalangi Nathar is siddhar Kamalamuni himself.In Bogar
Janana Sasthra , it is mentioned that Kamalamuni attained
samadhi atMadurai.
Sr i M ach a m uni Sid dh ar Machamuni is a siddhar. He
w a s t h e c h i l d b r o u g h t up b y P i n n a k e e s a r. H e i s a l s o
Pinakeesars disciple. There is a story that once Lord Siva was
preaching Uma Devi. Uma Devi had slept when Lord Siva was
preaching her. However, a fish was listening to the lecture.
Later on that fish was transformed into Siddhar Machamuni
by Lord Siva.Machamuni was born on the Rohini star in the

Tamil month of Adi (July-August).
Machamuni in his 97th song of his book Machamuni
Thandagam 100 , mentions the words Guru Nandhi and Guru
Bogar, while offering prayers to his guru. Hence, it can be said
that Siddhar Bogar and Siddhar Nandeeswarar were his gurus.
Machamuni also mentions about the Siva Thandava
witnessed by siddhar Pathanjali in one of his songs. Hence, it
can be said that he had lived in the period when siddhar
Pathanjali and Sri Viyakrabathar witnessed the Siva Thandava
in Thillai Thillai is the other name of Chidambaram and is one
of the 5 dance halls of Lord Siva.
In the book Agasthiar 12000 , in the fifth Kandam,
siddhar Agasthiar says that Machamuni had taken lessons from
Kaga Pujaandar. He also says that he donated all his wealth to
poor people on attaining spiritual salvation. Machamuni
attained samadhi at Thiruparankundram.
Some of the books written by Machamuni are
Machamuni Perunool Kaviyam 800

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

The most popular and well known of the siddhars 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 Sundar anandar Siddhar

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

Thaniparai area of Saptur reserve forests in Tamil Nadu. It is
located in Watrap, Viruthunagar district. Srivilliputtur is the
big city located near Saduragiri. For thousands of years,
realized sages and siddhars lived there worshipping the Siva
Linga called Sundara Mahalingam . Sundaram means, the
handsome One, Maha means great and lingam means Siva,
the Supreme Self . This mountain shrine is a considered as a
dwelling place of siddhars. This can also be attributed to the
n u mero us med ici nal pl ant s avail abl e in the S aduragi ri
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
a nd 5 9 2 1 , B o ga r g i v e s t h e f o l l o w i n g i n f o r m a t i o n .
Sundaranandar was born on the Tamil month of Aavani (August
September) on the star Revathi (3 rd part). He is the grand
son of Navakanda Rishi lived in the Kishkinta hills
The following are the books of Sundaranandar.
Sundaranandar Vaithiya Thirattu 1500

Sundaranandar Vaithya Kaviyam 1000
Sundaranandar Merpadi Suthiram 500
Sundaranandar Vagaram 200
Sundaranandar Aathetha Suthiram 104
Sundaranandar Vatha Suthiram 100
Sundaranandar Visha Nivarani 100
Sundaranandar Vakiya Suthiram 66
Sundaranandar Kesari 55
Sundaranandar Suttha Gyanam 51
Sundaranandar Thitchavithi 50
Sundaranandar Thandagam 47
Sundaranandar Kesari Poojavithi 37

Sundaranandar Athisaya Karanam 36
Sundaranandar Sivayoga Gyanam 32
Sundaranandar Muppu 25
Sundaranandar Sivagyana Botham 16
Kor a kka r
K o ra k k a r S i d dh a r i s o ne of t h e 1 8 S i d d h a r s , t h e
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
work ship s. Korakk ar Brahma gnanam1,Korakk ar 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 pl 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.
Kala ngi 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
t h e d i v i n e M u s i c T h i r u vi c h a i p pa , w h i c h i s t h e n i n t h
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
m e n t i o n e d i n e p i c S i l a p p a di k a r a m a s A d a h a m a a d a m
Ranganathar whose blessings Cheran Senguttuvan sought
before his north Indian expedition.
Bhoga -Natha r
Belongs to the group of Nath sadus or holy sages. Sivanath,
Kalangi Nath, Macchindra Nath etc..etc.. Their names end with
Nath. Boganathar is also one of the Tamil 18-siddas. Boganathar
is the direct disciple of Kalangi Nath. Kalangi Nath is associated
with South India and later migrated and lived in China and spread
the knowledge of yoga to the Chinese people. Boganathar installed
a Thandayutha pani idol made of nine herbs (nava-pasanam) at
the famous place Palani in South India. There is also a shrine
dedicated to Bogar next to this Palani andavar temple, where
thousands of people pay homage.
A Yantra associated with Bogar, is installed in Palani,

south India, Siddha Boganathar is credited with inscribing a
mystical Yantra geometric design, etched into a metallic plate
and installed it at the sanctum sanatorium of Palani.
A similar Yantra also installed by Bogar at Kathir-kamam
Pertaining to the present cycle of the four yuga, namely Satya,
Treta, Dwapara and Kali, confirms Bhogars 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 naths mission in China.
People in China didnt 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
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
Da nva ntr i
Danvantri is also known as an Incarnation of lord
Krishna. During Kumbamela time, Danvantri appears to save
the amirtha (nectar) from the asuras and to save the devas.
Danvantri is known as doctor of medicine amoung the siddha
circles. Lord shiva is known as Vaitheeswarn (doctorof
medicine), in vaitheeswaran koil. Here underneath a neem tree
(famous for lord shiva, also caled Sivanar-Vembu), Lord shiva
taught the sience of siddha medicine to Danvantri. His Samadhi
is at Vaidheesvaran kovil of Tamil Nadu
Ku ta mba i
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
Konga na r
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.
I da ikka da r
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:
Azh u ga nni sidd har was born during 11-12th century in
vairagiri.He was a disciple of Idaikkadar. He has written
Sidhdhar Gnakkovai.All his poems are addressing pathetically
towards a lady.He attained Samadhi at Nagappattinam
Ra m ad eva r. 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
Sr i Kagapujandar is considered to be an eminent siddha
in Siddhar tradition of the Hindu religion, a saint who has reached
particularly exalted a high degree of physical and spiritual
perfection. According to legend he lived around 7th c. CE and his
samadhi is at Uraiyur, Trichy, Tamil nadu. His birth star is
Ayilyam.Sri Kagapujandar was mentioned by Karuvoorar as one
of the 18 siddhars - People search God in this world, i.e outside,
ignoring that God resides within us.
Sri Kagapujandar, according to legend, has seen many
destructions of the universe(pralaya) and recreation of new one as a
crow, hence the name Kaga. Kagam in Tamil means crow. Sri
Kagapujandar is the master in the art of Immortality. He is the one
who gives diksha (initiation) to Lord Shiva in every era. Sri
Kagapujandar gave upadhesa (instruction) to Sri Vashistar, guru of Sri
Rama .Siddhar Sri Roma rishi is said to be son of Sri Kagapujandar
Once the gods Brahma, Vishnu and Shiva ended up in a
heated argument to know who is the eldest, finally Narada told
them that there is only one Maharishi who can tell who is the
eldest. Trimurti wondered how old that Maharishi would have

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

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MANUMURAIKANDA VASAKAM

(ESSAY ON ESTABLISHING THE JUSTICE OF MANU)

Rajaram, the son hails from the lineage of service,

Translation becomes perfect,

Om Ramalinga Swamigal Thiruvadi Potri

Om Ramalinga Swamigal Thiruvadi Potri

Om Ramalinga Swamigal Thiruvadi Potri

Om Ramalinga Swamigal Thiruvadi Potri

Om Ramalinga Swamigal Thiruvadi Potri

Om Ramalinga Swamigal Thiruvadi Potri

RENGARAJ A DESIGA SWAMIGAL

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

The Nineteenth Century was a remarkable period in the

for him. Sabapathy Pillais wife, a very compassionate and good

Mayas and eventually enter the portals of surpassing bliss of

to spread the message of Samarasa Sudha Sanmargam. He feels

(ii) MANUMURAI KANDA VASAKAM- A Study

create mental obsession. He thought that he must have done

ca u sed b y t h e pr in ce, t h e K in g en t er s in t o ir r et r ieva b le

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

(iii) THE STORY OF MANUNEETHI CHOZHAN

This exemplifies the impartial judicial practice the ruler or the

ministers said he should make his son undergo the penance

(iv) SIVARAJAYOGI, PARAMANANDA SADASIVA

A personification of this universally accepted dictum is

awareness. Swamiji was very well aware of the predicamens

and His disciples are exceptionally parental.The disciples go

(V) SWAMIJIS TREATISE ON MANUMURAI KANDA VASAKAM

Saint Siva Vakkiyar

I also place on record the yeoman services rendered by

16. Did I ever, Ignore the hunger stricken?

THE EXPLANATORY NOTES RENDERED BY

RENGARAJ A DESIGA SWAMIGAL

MANUMURAI KANDA VASAKAM

SAINT. RAMALINGA SWAMIGAL

MANUMURAI KANDA VASAKAM

Throttle the mind of the Samaritans?

Pull them to court on false allegations and spoil their

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?

Was a spy for thieves?

Enamour the things and lie?

Lure and cheat?

Close the thorough fare to prevent trespass?

Reduce wages for work?

Ignore the hunger stricken?

Refuse alms for beggars?

Carry tales and spoil the relationship?

Desert in the midway?

Expose the refugees under distress?

Be in the company of unchaste?

Seduce the modest girl under guard?

Abort and enjoy?

Feel reluctant to worship my preceptor?

Forget to pay preceptors fee?

Exhibit displeasure of countenance to the learned?

Find fault in the composition of great men?

Enslave a bird trembling in a cage?

Prevent the calf to feed on the mother?