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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.
PREFACE
(ENGLISH VERSION)
MANUMURAI KANDA VASAKAM
(i) Arul Jothi Ramalinga Swamigal - A Short
Sketch on his life and Teachings
The Nineteenth Century was a remarkable period in the
history of our country in that it produced some of the greatest
personalities who moulded and shaped the destiny of the country. In
this century was born Chidambaram Ramalinga Swamigal,
popularly known as “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
MANUMURAI KANDA VASAKAM 8
Teachings
The path of Samarasam contains four disciplines :
3. Jiva Ozhukkam
( Jiva Ozhukkam is the discipline that teaches one to treat
all human beings as equal, and feel the presence of
oneself in all human beings.
( One must not be affected by the various distinctions as
social, national, linguistic, caste, religion, etc. because
t h e s o u l b e l o n g s t o a d i ff e r e n t s p h e r e w h e r e n o
differences exist.
4. Anma Ozhukkam
( Anma Ozhukkam is further development of Jiva ozhukkam.
Here the soul looks upon all living beings alike ( not only
human beings but also other beings). Here the soul feels
great compassion for all the beings, considers ‘Anma’ as
the ‘Sabhai’ and the ‘Inner Light’ as God.
king and the minister came back to life. The cow and the king
got relieved of their agony. The devotees for whom such
magnificent deeds were possible lived in that holy
town Thiruvarur. Let the adherence of the great Chozha king
to justice in its true spirit stay in the mind.
INTERPRETERS
1 Parimelazhagar Thirukkural
2 Manakkudavar Thirukkural
3 Parithiyar Thirukkural
4 Kalingar Thirukkural
5 Dr. M.Varadarajan Thirukkural
6 J. Varadarajan Thirumanthiram
Swamji has quoted One hundred and fourteen
Thirukkurals to explain the maxims. He has quoted Nine, Twice
and Two, Thrice. He has also quoted Thirumanthiram(25
verses). Though Thirukkural has been translated nearly hundred
times in English, for the benefit of English reader, translation
by a Tamil student Rev. G.U. Pope has been used as it is
spiritually oriented. Thirumanthiram also has been translated
into English by many Scholars. For our better understanding,
a translation by spiritually oriented Himalayan Academy has
been used. For an erudite English scholar the translation may
appear to be very simple, but it is my endeavour that even a
beginner should be able to follow and understand. While all
precautions have been taken to bring nearest perfection in
translation, it is universally acknowledged that such a work is
yet to come. All the interpretations are Swamiji’s only. I have
made a small attempt to annotate some terms for the benefit of
English reader. The spiritual community shall make use this
book and be blessed.
That was Sri.Saravanan,a sincere servitor of AYYA from
Tirunelveli who brought this Sacred text for translation through
Smt.Sarada of Aravind Eye Hospital Tirunelveli and her noble
father Brahmashri. R.V.Doraisamy of Sankarashramam Five
falls courtallam and I profusely thank them for giving me an
opportunity to have Darshan of AYYA and undertake the
translation.
MANUMURAI KANDA VASAKAM 22
D u r i n g t h e r u l e o f m o n a r c h y, s o m e k i n g s t o o k
decisions in consultation with their ministers and courtiers.
But some took decision independently without consultation.
In their regime even good people were killed. Their rule
was unjust and cruel.
During the period of monarchy, the accused will be
brought to the court after thorough investigation, and
consultation with the Ministers and courtiers, the accused
will be punished. The punishment without consultation is
illegal. This is without any morality. The accused shall be
thoroughly examined and punishment shall be imposed
afterwards. It is just to impose punishment, pertinent to the
offence. If punishment is not in consistent with the offence,
and arbitrary, it is a Sin.
knowing to join “m” and “c”, and push them through the tenth
entrance (Sushumna ) and scared. The great Vallalar exclaims
them as “people of world living without an iota of sympathy “.
What benefit are they going to attain leading a life of
impermanency treating as permanent? To eradicate the curse
of birth,poor feeding only can reveal the fact to understand the
Ettirandu. Understanding that “m” and “c” is the means to
eradicate the birth. Ettirandu is equal to Ettu + Irrandu (8+2).
{Every one practicing Yoga should know this. This is the basic
concept. This is an inseparable entity of every thing. One
who knows its greatness only can be beneficient from all the
secrets of chittars. “There are no encumbrances for those
who have understood Ettirandu”
Idaikattu Sitthar
Before the other numerical system crept in, Tamil
numerical system was in vogue. In that Number 8 is denoted
by first letter “m” (Vowel) and 2 is denoted by another vowel
“c”. The Siddha clan has employed in their verses with hidden
meaning. The complete sound system of the universe has “m”
and “c” as their base. Every thing has emerged only from
these. Those who can understand and appreciate the greatness
and importance of “Aah” and “Voo” only can attain wisdom.}
Whatever may be one’s wealth and strength, whatever
may be his relative’s wealth and strength and whatever may be
his bondage with them, may not be able to protect him. If he
has not understood Ettirandu, definitely he will die. One who
understood, Ettirandu succeeded with its assistance conquers
death and attain deathless life.
The precious birth of human being is due to the penance
performed in multiples of earlier births. If only in our youth, we
appease the hungry, avoid killing, refuse meat eating, and pray
unto the lotus feet of Swami Ramalinga Vallalar, Swamy will be
with us in our thoughts and make us understand our body, our soul
and also about the blemish of our body and soul. He makes us
understand that blemish of mind is due to the blemish of the body
MANUMURAI KANDA VASAKAM 53
which led to the lack of clarity of knowledge and also blesses with
light of the soul to appear in our soul, by teaching us the remedies
for removal of blemish in the body leading to removal of blemish
in our soul. Those who have understood “light of soul” will attain
“deathless great life”. Once you are born a human being, you shall
be in the company of great men and lead life perfectly according
to their direction and cross this birth and that is the gain of Athma
in this birth. The same moral has been explained by Swamy
Ramalingar:
Thou claim to live with dignity and clan,
But will not take it to your head kindly the Doctrine,
THIRUVATUPA-VI CANTO 5556
Mid devotees they’re great who hunger’s pangs sustain,
Who hunger’s pangs relieve a higher merit gain.
The power of those who perform penance is the power
of enduring hunger. It is inferior to the power of those who
remove the hunger (of others).
Thirukkural 225
Let man relieve the wasting hunger men endure;
For treasure gained thus finds he treasure-house secure.
The removal of the killing hunger of the poor is the place
for one to lay up his wealth.
Thirukkural 226
Delight of glad’ning human hearts with gifts do they not know.
Men of unpitying eye, who hoard their wealth and lose it so?
Do the hard-eyed who lay up and lose their possessions not
know the happiness which springs from the pleasure of giving ?
Thirukkural 228
Believe in one, believe in God; remember all wealth
will leave one soon; look on the face of hungry folk;
Trust good deeds and friendship good; be
Just; content with your lot. O heart ’tis my advice to you
Saint Pattinathar, General verse 20
MANUMURAI KANDA VASAKAM 54
Some may undertake agriculture in acres of land. Among
them, some may share their food with the peasants working for
them and make them happy. For example, if he takes Iddli, dosa,
chutney and sambar (staple food of south Indians) for his breakfast,
he will give the same for his peasants also. But some may have
delicious food for them and provide stale food of previous night
for their peasants. Yet some other may take delicious food and
keep the peasants hungry without providing any food. In case of
peasants who were fed by the master of the first instance, even if
they are asked to take rest for a while, the peasants may not and in
turn work for some more time and weed out in two more segments
before the dusk. Whereas, in the fields of men who have not fed
the peasants, whatever may be their toil, day by day the fertility of
the soil and agriculture will be diminishing. What we have to
understand by this is,if we feed the peasants working with us and
make them happy, the yield may be of ten fold.
The very object of Almighty, providing us assets is to
feed the poor and appease their hunger. But not taking care of
poor and not feeding them is a breach of trust of the Almighty.
This is a sin. Poor feeding gives us good health, longevity of
life and unity in the family. Not only that, we will also be
blessed with off springs of good character. Moreover, we get
respectable friendship. We will have benign thinking of hosting
the guests and as a result to get an opportunity to enrich
friendship. Not only that, we can get the knowledge to
understand the curses of the birth and maturity.Only matured
can get the Blessings of the prime deity and consummate leader
preceptor and get rid of birth. These are the benefits of
eradicating hunger. Except these, though opportunity is
available, ignoring the hungry is a grave sin.
17. Did I ever refuse alms for beggars?
Some may be affluent as a result of their benign merits
in their past births. They may be approached for food by the
hungry, some poor may seek clothing and some poor may seek
financial assistance for their daughter’s marriage.
MANUMURAI KANDA VASAKAM 55
Such rich people shall fulfill the needs of the poor and
accrue punniyam (Merits). The very purpose of affluence is
only to assist others. Except that if they retain their belongings
firmly it is a sin. This act may subject them to the angry of the
Almighty.
Charity for poor will assist one in this birth and births to
follow. People, who have understood the impermanency of
materialism, shall accrue benefits for this birth and next
through such materials.
Unenduring is all wealth; if you wealth enjoy,
Enduring works in working wealth straightway employ.
Wealth is perishable; let those who obtain it immediately
practise those (virtues) which are imperishable.,
Thirukkural 333
See that thy life the praise of generous gifts obtain;
Save this for living man exists no real gain.
Give to the poor and live with praise. There is no greater
profit to man than that.
Thirukkural 231
When man is born, the body and soul are together. This
body extincts and not the soul. The intelligentsia preserve this
life, they donate and undertake virtuous acts when the richness
come to them and earn enrichment to their soul. This
knowledge is wrought through the preaching of the scholarly
preceptor. Except that, if one treats this nonpermanent and
destructible material as permanent and affiliate themselves
firmly to it and do not resort to benign activities, their soul
may not get enrichment.
Hence, if you take the birth of a human being, you shall
believe that there is papa and punniyam. Only those believe
in God can understand papa and punniyam. The atheist cannot
understand papa and punniya.Only those who have understood
papa and punniyam can remove papa and enhance punniyam.
Those who have enriched their punniyam can only get the
MANUMURAI KANDA VASAKAM 56
company of an enlightened preceptor. Once you get the
company of the enlightened master, he may preach the nature
of body and soul. The great preceptor who is the lord of virtue
merges with the body of the blessed, who received preaching
and unites the pupil of left eye known as Chandra kalai and
pupil of right eye known as Surya kalai in the Sushumna and
he also fuses in it. After fusing, removes the dirt of the body
and illumines it.
Knowledge of Science of Breath Leads to Immortality
Inhalation, Exhalation, and Retention both ways
The Science of Breath thus consisting
They know not;
They who know the Science of Breath
Are destined to spurn the God of Death.
Thirumanthiram 571
Let man relieve the wasting hunger men endure;
For treasure gained thus finds he treasure-house secure.
The removal of the killing hunger of the poor is the place
for one to lay up his wealth.
Thirukkural 226
When those you find from whom ’tis meet to ask,- for aid apply;
My very armlets told me long before.
My bracelets have understood before me the (mental)
separation of him who rules the cool seashore.
Thirukkural 1051
If one does not help poor, with the assets earned through
their benevolent acts in their earlier births and Blessings of
the Lord Almighty, the curse will befall on such recipients of
assets. People with riches and not helping the poor will be
known as lobis. If one has no sense to get rid of this birth,
while he is affluent and dies after becoming aged and sickly
will be called as a dead body. Knowledgeable men with their
assets earn Blessings and punniyam and as a result gain the
deathless great life and get the glorious name of Gnani.
MANUMURAI KANDA VASAKAM 57
For those who do not appease the hungry of the poor through
the assets earned from the past good deeds and Blessings of
Almighty, cough, anaemia, cold related diseases and severe fever
will land in. Except that one resort to kindness with the assets,
they will be protected from the instant death by the causes of wild
poisonous reptile’s bite and natural calamities like thunder and
lightning and ulcers formed in the stomach. So says Thirumoolar
the great. Hence, if we do not help those who beg we may have to
suffer due to various diseases.
As the kind hearted feed the hungry poor, no disease or
misery approach. They get diseaseless life, longevity of life and
also spiritual upgradation in this birth and births to follow. Hence,
once born as a human being, should have the strength of righteous
deeds and spirituality. Those who love strength of righteous deeds
and spirituality shall be vegetarians by food habit. Feed one or
two poor monthly once and chant the manthra as below for ten
minutes both during morning and evening.
“Ohm ! Thirumoola Devaya Nama:”
“Ohm ! Ramalinga Devaya Nama:”
“Ohm! Agasthisaya Nama”
“Ohm! Pathanjali Devaya Nama”.
If so done, all the sins of past are absolved and punniyam
enters. Body health and longevity of life happens. The cruel
poverty disappears and affluence enhances. The thought of
helping others, which is feeding those who are hungry, appears.
To appease the hungry of poor is the real spirituality. This is
the remedy to absolve the misery of birth.
“Denial Leads to Misery
Bliss and pain—these two woven into the web of life,
Result from deeds of our own devising;
The Bliss of giving they knew, and yet the fools gave not,
The shrivelled of heart, to charity unwise, its glory unknowing.”
Thrirumanthiram 267
MANUMURAI KANDA VASAKAM 61
Some lead a royal life with fame with all facilities of
wealth, good health and longevity of life. Some suffer
throughout their life being born in cruel poverty stricken family.
They yearn as what to do for next meal. They may not have
shelter. They may yearn as what to do for alternative dress other
than that is worn. This status is the result of the deeds of good
and bad in the past birth. Those who have appeased the hungry
poor in earlier birth live a royal life of richness. But the misers
who have not appeased the hungry though affluent in previous
birth suffer miserably in the present birth in utter poverty.
Hence one should understand the deeds of good done in this
birth bring not only lot of goodness in the present birth, but
also will be of assistance in the future births.
Do deeds of virtue now. Say not, ‘To-morrow we’ll be wise’;
Thus, when thou diest, shalt thou find a help that never
dies. Defer not virtue to another day; receive her now; and at
the dying hour she will be your undying friend
Thirukkural 36
Hence by feeding hungry poor, one should accrue
punniyam for this birth and that follows. It is a sin to say no
to those who beg.
18. Did I ever Carry tales and spoil the relationship ?
Normally, people live amicably with friendship in a
society. Under certain circumstances, due to enmity they may
get separated. Later on the inimical may pretend to be friendly
and join them with internal hatred. The very purpose of being
friendly with the family is to wreak vengeance with an internal
agenda. Unaware of this, the other side may be friendly as usual.
At an opportune time, when the husband is away, they may tell
the wife, “Your husband has illicit relationship with other
woman”, and may throw false allegations and split the
relationship of husband and wife’s well knit relationship.
Similarly, when wife is away, they may throw false allegations
over the wife and tell “the conduct of your wife is bad. In your
absence, she has illicit relationship with other man”.
MANUMURAI KANDA VASAKAM 62
Like this they carry tales to wife when husband is away and
to husband when wife is away and appease internal enmity. Because
of this, suspicion creeps in and finally the family is shattered.
Such an act is a grave Sin. If someone carries tales about the
husband to a wife without enquiry into its veracity, one shall not
jump to wrong conclusions. If one takes a decision without going
into the merits of such tales, the family will be shattered.
“Trivial is the reunited friendship
After it is separated if you look at
Removed husk, though be little
And pasted back to the paddy,
May lose potence to germinate”
Duraimangalam Sivaprakasa Swamigal Nanneri verse no.5
Almighty has created variety of grains. Paddy is one among
them. Paddy does not germinate even its small portion of husk is
given up. Even the given up part is pasted and sown, it shall not
germinate. Similarly, friends separated due to enmity, even if
reunited, it may not be with true love as it was earlier.
“The wife and Husband without any difference
Shall undertake an avocation,
In unison though are they two,
As the sight is one for eyes two”
Duraimangalam Sivaprakasa Swamigal Nanneri verse no.6
When the Almighty created human beings, He created them
with two eyes. Both the eyes simultaneously see only one sight.
Similarly, husband and wife are two different entities. They shall be
united and one in their thought. That is the favourable atmosphere
for living. When husband suspects wife or the wife suspects the
husband, they shall talk to each other with open mind and resolve
their issues. This is good for them and for their family. Except that,
if we allow suspicion to grow, that may shatter the family,
Dread not the foes that as drawn swords appear
Friendship of foes, who seem like kinsmen, fear!
Fear not foes (who say they would cut) like a sword; (but)
fear the friendship of foes (who seemingly act) like relations.
Thirukkural 882
MANUMURAI KANDA VASAKAM 63
disciples shall dedicate their body, property and soul to the holy
feet of their Guru. This is not enough. He has to worship the holy
feet of ascetic, who got his initiation and Blessings from the master
preceptor, follow him as his shadow, be at his holy feet, take his
preachings and get salvation from this birth. Except that, if he
leaves his holy feet even momentarily, gets entangled in family
bondage and cannot get salvation from this birth.
27. Did I ever exhibit displeasure of countenance
to the learned?
A scholar of repute in Devaram, Thiruvasakam and
Thiruppugazh was chanting them with a musical flavour. The
devotees were also listening with deep involvement. The
function was continuing and was extending beyond 10’O’ Clock
in the night. The neighbour was a very rude man. He came to
the place of the function and shouted vehemently “Why are
you still making noise even after 10 ‘o’ clock in the night.?
You shall stop it immediately” The scholar approached the
n e i g h b o u r a n d s a i d “ S i r, D e v a r a m , T h i r u v a s a k a m a n d
Thiruppugazh are masterpieces of scholarly great men. This
is a very big virtue to see, read and listen to such works. Instead
of benefiting by listening why do you want us to stop?” so
said the scholar with painful heart.
But the neighbor shouted again with displeasure of
countenance “Let Punniya be there, will the neighbor not sleep
even after ten o clock in the night? Do not spoil the sleep.
Stop immediately without making noise.”
The scholar and his disciples read the neighbor’s face
and with no other way, they stopped with reluctance. The
neighbour who caused heartburns to the scholar and his
disciples, had fallen on evil days, his family became sickly in
due course and suffered as the sin shrouded around him.
Hence exhibiting displeasure of countenance at learned and
scholars are a sin. Gnanis are instantaneous composers. They are
capable of composing poems and verses without attending schools.
MANUMURAI KANDA VASAKAM 76
may give ordinary meaning and thoughts but they are written
with very deep hidden meaning and secrets.
Ordinary book worms cannot understand the hidden
meaning of such compositions. Except with the assistance and
guidance of the preceptors in the lineage of gnosis one cannot
understand them fruitfully.
* Sacred books are written in more than in one level.
Most of the time they hint at deeper meanings than one
apparent on the surface. They often employ symbolism,
Metaphor, simile and parable to express realities that are too
subtle are multifaceted to explain outright. Often one
meaning is suggested by a single image or passage; this multi
layered style of composition is extremely prevalent in Hindu
writings and has given rise to a long standing tradition of
lively and penetrating textual interpretation. So the second
thing we are looking for is veiled meaning and this calls for
the art of interpretation.
In general ,there are two sorts of interpretation. The first
is to determine undercurrents of meaning which the author
consciously intended.The second is to identify and evaluate
elements which are indicative of the author‘s broader literary,
cultural and historical milieu or indicate psychological or social
realities of which the author might not have been consciously
aware or which representarchetypes or ideas which can be
traced cross- culturally
—Windows into the infinite; A Guide to the Hindu
Scriptures
Barbara Powell
29. Did I ever enslave a bird trembling in a cage?
Many of the winged are free birds flying high
independently. Birds like parrots are at times reared as pets.
Some may enslave a free bird like parrot in a cage and train
them to speak. Such parrots may learn and invite the guests
visiting the trainer’s house and greet them vocally.
MANUMURAI KANDA VASAKAM 81
Hence those who kill and eat flesh cannot obtain the
Blessings of Lord Almighty.
Some may woo ladies and after illicit relationship may
cheat them without marrying. Some may abuse the virtuous
acts of others. Some may abuse sincere devotees and may cause
heartburns. Some more criticise Gnanis. For such of those
sinners, later on the whole body may get scabies, itches and
ulcers and may emit foul smell after its decay. They will be
too awkward to look at. The great men of non meat eating when
looking at the mean, look at them only as ulcers of the body
and not as food.
If flesh you eat not, life’s abodes unharmed remain;
Who eats, hell swallows him, and renders not again.
Not to eat flesh contributes to the continuance of life;
therefore if a man eat flesh, hell will not open its mouth (to
let him escape out, after he has once fallen in).
Thirukkural-255
Whose souls the vision pure and passionless perceive,
Eat not the bodies men of life bereave.
The wise, who have freed themselves from mental
delusion, will not eat the flesh which has been severed from
an animal.
Thirukkural-258
Than thousand rich oblations, with libations rare,
Better the flesh of slaughtered beings not to share.
Not to kill and eat (the flesh of) an animal, is better than
the pouring forth of ghee etc., in a thousand sacrifices.
Thirukkural-259
St Thiruvalluvar, St. Thirumoolar and many other Gnanis
treat meat eating as Sin. St. Ramalingar also says for growing
one’s body eating other’s body as Sin. Hence, one shall eschew
from eating meat. Except that, if any one eats meat, one may
not get the Blessings of the Almighty.
MANUMURAI KANDA VASAKAM 84
13. NUMBERS
Oh Supreme Grace of Light! Thou shalt propagate
One in Oneness and negated thousands in one.
Attachments contracted Thousands
Thine scrutiny found crores and crores
Endless are the means to reach Thee
Thou made us to follow them
End is the Bliss of endless
Crores and crores thou bestowed.
Arutperumjyothi Agaval 622-628
MANUMURAI KANDA VASAKAM 85
Friendship with men fulfilled of good Waxes like the crescent moon;
Friendship with men of foolish mood, Like the full orb, waneth soon 782
The friendship of the wise waxes like the new moon; (but)
that of fools wanes like the full moon.
Learned scroll the more you ponder, Sweeter grows the mental food;
So the heart by use grows fonder, Bound in friendship with the good 783
Like learning, the friendship of the noble, the more it is
cultivated, the more delightful does it become.
Nor for laughter only friendship all the pleasant day,
But for strokes of sharp reproving, when from right you stray 784
Friendship is to be practiced not for the purpose of
laughing but for that of being beforehand in giving one another
sharp rebukes in case of transgression.
Not association constant, not affection’s token bind;
’Tis the unison of feeling friends unites of kindred mind 785
Living together and holding frequent intercourse are not
necessary (for friendship); (mutual) understanding can alone
create a claim for it.
Not the face’s smile of welcome shows the friend sincere,
But the heart’s rejoicing gladness when the friend is near. 786
The love that dwells (merely in the smiles of the face is
not friendship; (but) that which dwells deep in the smiles of
the heart is true friendship.
Friendship from ruin saves, in way of virtue keeps;
In troublous time, it weeps with him who weeps 787
(True) friendship turns aside from evil (ways) makes (him) walk
in the (good) way, and, in case of loss if shares his sorrow (with him).
As hand of him whose vesture slips away,
Friendship at once the coming grief will stay. 788
(True) friendship hastens to the rescue of the afflicted
(as readily) as the hand of one whose garment is loosened
(before an assembly).
MANUMURAI KANDA VASAKAM 107
Like him who, lamp in hand, would seek one sunk beneath the wave.
Is he who strives to sober drunken man with reasonings grave929
Reasoning with a drunkard is like going under water with
a torch in search of a drowned man.
When one, in sober interval, a drunken man espies,
Does he not think, ‘Such is my folly in my revelries’? 930
When (a drunkard) who is sober sees one who is not, it looks
as if he remembered not the evil effects of his (own) drink.
Here Toddy means all types of Alcoholic drinks.
Normally a father advises his son only out of affection
and love and also with genuine interest in his welfare. He has
understood good and bad out of his experience, moreover he
knows thoroughly the character and behavior of everyone in
the village. His advises should be taken as “Mantra” (Gods
utterances).
But he transgressed his father‘s advises. Finally he
became a slave to gambling, Alcoholism and frequently visited
brothel houses. Hence the villagers looked at him with no
respect.
His Character brought down the fall of family‘s dignity
and also the reputation. His mother became mentally ill.
When he was a child of five years in a rainy season he
fell sick due to severe fever and his mother had given birth to
a second child just three months back. Despite that she took
care of him throughout the night sleepless. This affected the
new born and contracted diarrhea. The body of the mother
immediately after delivery is very weak and may not be able to
do any strenuous work. Even in that state she gave medicine
to him and made him sleep. Meanwhile the kid went in lose
motion. In the midnight she thought the cold water may not be
suitable for the child. She boiled the water and cleaned up the
baby. Due to fever this fellow was murmuring. She could not
sleep but consoled him to sleep. The child was easing out once
MANUMURAI KANDA VASAKAM 117
again and she cleaned him up. Like that, unmindful of all her
discomforts, considering that as her responsibility took care
of the children very affectionately.
She was very much upset over the wrong direction chosen
by the son so carefully brought up. She repeatedly advised him
not to disobey the directions of his father as they were only for
his well being and any transgression may only land him in
trouble. But he abused her in vulgar and slang language.
Unmindful of all his abuses, next day morning invited
him for breakfast affectionately. unheedful of such an
affectionate mother‘s advices, he continued to indulge in bad
company. Finally, the bad habits brought disrespect to him and
his family.
As he had transgressed the advice of his parents, in
the next birth he had to take birth in a downtrodden and poverty
stricken family and suffered .This is what Swami Ramalingar
says “That ignoring the advises of Parents is a sin.” Avvaiyar
in her Kondrai Vendan says,
‘Mother and Father are the earliest known Gods’
St.Avvaiyar Kondrai Vendan 1
The mother is at par with God because during the
pregnancy she avoids whatever is detrimental to the health of
the child in the womb. She dedicates herself to the child‘s well
being and undergoes the labour pain which is no less than a
death. She cleans up everything and such a lovable and
sympathetic mother is equivalent to God.
The father is also equivalent to God ,as he unmindful of
his personal comforts dedicates himself to the upbringing of
his son, provides good education, conducts him with character
and discipline, gives the hard earned property for happy and
comfortable living. Hence he is also equivalent to
God.Moreover
“There is no other Greater Mantra than the father’s advice”
St.Avvaiyar Kondrai Vendan 37
MANUMURAI KANDA VASAKAM 118
6. RESPIRATORY SYSTEM
7. URINARY SYSTEM.
8. DIGESTIVE SYSTEM
9. REPRODUCTIVE SYSTEM
10. ENDOCRINE SYSTEM.
Their functions have been defined and described after
thorough study. But they have not yet unearthed the hidden
secrets of the system completely. But everyone accepts that
the body is a wonderful structure.
But in spirituality, the body is not described as in science
but also there is a force which can be visualized only by the
Siddha clan from the lineage of the chief of Gnosis Swami
Subramanya which helps one to attain the deathless great life
and that can be achieved only by the body and hence this body
is to be protected.
1823 Soul is Siva Linga
For the Bounteous Lord
This heart is the sanctum holy,
The fleshly body is temple vast
The mouth is the tower gate;
To them that discern,
Jiva is Sivalinga;
The deceptive senses but the lights that illume.
SIDDHARKAL POTRY
INVOCATION:
1598 Greatness of Jnana of Holy Feet
Jnana of Holy Feet makes you Siva,
Jnana of Holy Feet takes you to world of Siva,
Jnana of Holy Feet free you from imprisoned impurities,
Jnana of Holy Feet is Siddhi and Mukti too.
Thirumanthiram 1598
Worship of Holy feet of Saints, is the real spirituality.
Propagating this message to the world, Swamy Sivaraja Yogi,
Paramananda Sadasiva SadGuru (Universal Preceptor) Saint
Rangaraja Desiga Swamigal has compiled the Siddha‘s clan
for our worship.
1. Om Hail the Holy feet of St. Agasthiyar
2. Om Hail the Holy feet of St. Agappai Chittar
3. Om Hail the Holy feet of St. Aswini Thevar
4. Om Hail the Holy feet of St. Athiri Maharishi
5. Om Hail the Holy feet of St. Hanuman
6. Om Hail the Holy feet of St. Ambiganandar
7. Om Hail the Holy feet of St. Arunagirinathar
8. Om Hail the Holy feet of St. Arul Nandhi Sivachariyar
9. Om Hail the Holy feet of St. Allama Prabhu
10. Om Hail the Holy feet of St. Azhugunni Chittar
11. Om Hail the Holy feet of St. Idaikkadar
12. Om Hail the Holy feet of St. Ramalinga Swamy
13. Om Hail the Holy feet of St. Rama Devar
14. Om Hail the Holy feet of St. Ramanandar
15. Om Hail the Holy feet of St. Umapathi Sivachariyar
16. Om Hail the Holy feet of St. Avvaiyar
17. Om Hail the Holy feet of St. Kanjamalai Chittar
18. Om Hail the Holy feet of St. Kadaipillai Chittar
MANUMURAI KANDA VASAKAM 127
19. Om Hail the Holy feet of St. Kaduveli Chittar
20. Om Hail the Holy feet of St. Kannanandar
21. Om Hail the Holy feet of St. Kanni Chittar
22. Om Hail the Holy feet of St. Gananathar
23. Om Hail the Holy feet of St. Ganapathi Dasar
24. Om Hail the Holy feet of St. Kadhamba Maharishi
25. Om Hail the Holy feet of St. Kapilar
26. Om Hail the Holy feet of St. Kamala Munivar
27. Om Hail the Holy feet of St. Karuvoor Thevar
28. Om Hail the Holy feet of St. Kalluli Chittar
29. Om Hail the Holy feet of St. Kalaikottu Munivar
30. Om Hail the Holy feet of St. Kavubala Chittar
31. Om Hail the Holy feet of St. Ganaramar
32. Om Hail the Holy feet of St. Kagabhujandar
33. Om Hail the Holy feet of St. Kasibhar
34. Om Hail the Holy feet of St. Kalangi Nathar
35. Om Hail the Holy feet of St. Gugai Namachivayar
36. Om Hail the Holy feet of St. Kudambai Chittar
37. Om Hail the Holy feet of St. Kumara Gurubarar
38. Om Hail the Holy feet of St. Guru Dakshinamurthy
39. Om Hail the Holy feet of St. Guru Rajar
40. Om Hail the Holy feet of St. Kurumbai Chittar
41. Om Hail the Holy feet of St. Koormanandar
42. Om Hail the Holy feet of St. Konganeswarar
43. Om Hail the Holy feet of St. Gorakhar
44. Om Hail the Holy feet of St. Kowsikar
45. Om Hail the Holy feet of St. Gowthamar
46. Om Hail the Holy feet of St. Sanga Muni Chittar
47. Om Hail the Holy feet of St. Sankara Maharishi
48. Om Hail the Holy feet of St. Sangili Chittar
49. Om Hail the Holy feet of St. Sachidanandar
50. Om Hail the Holy feet of St. Satta Nathar
MANUMURAI KANDA VASAKAM 128
51. Om Hail the Holy feet of St. Chandikesar
52. Om Hail the Holy feet of St. Sathyanandar
53. Om Hail the Holy feet of St. Sivayoga Mamunivar
54. Om Hail the Holy feet of St. Siva Vakkiyar
55. Om Hail the Holy feet of St. Sivanandar
56. Om Hail the Holy feet of St. Sugabrahmar
57. Om Hail the Holy feet of St. Sundaranandar
58. Om Hail the Holy feet of St. Sundara Murthy
59. Om Hail the Holy feet of St. Soodha Munivar
60. Om Hail the Holy feet of St. Suriyanandar
61. Om Hail the Holy feet of St. Soola Munivar
62. Om Hail the Holy feet of St. Sethu Munivar
63. Om Hail the Holy feet of St. Sorubhanandar
64. Om Hail the Holy feet of St. Jambu Maha Rishi
65. Om Hail the Holy feet of St. Jamadagni
66. Om Hail the Holy feet of St. Janagar
67. Om Hail the Holy feet of St. Janandanar
68. Om Hail the Holy feet of St. Janadhanar
69. Om Hail the Holy feet of St. Janath Kumarar
70. Om Hail the Holy feet of St. Jagannathar
71. Om Hail the Holy feet of St. Jaya Munivar
72. Om Hail the Holy feet of St. Gnana Chittar
73. Om Hail the Holy feet of St. Damaranandar
74. Om Hail the Holy feet of St. Dhanvanthiri
75. Om Hail the Holy feet of St. Thayumana Swamigal
76. Om Hail the Holy feet of St. Dhanandar
77. Om Hail the Holy feet of St. Trikona Chittar
78. Om Hail the Holy feet of St. Thirugnana Sambandhar
79. Om Hail the Holy feet of St. Thirunavukkarasar
80. Om Hail the Holy feet of St. Thirumaligai Thevar
81. Om Hail the Holy feet of St. Thiru Moola Thevar
82. Om Hail the Holy feet of St. Thiruvalluvar
MANUMURAI KANDA VASAKAM 129
83. Om Hail the Holy feet of St. Durvasa Munivar
84. Om Hail the Holy feet of St. Theraiyar
85. Om Hail the Holy feet of St. Nandanar
86. Om Hail the Holy feet of St. Nandeeswarar
87. Om Hail the Holy feet of St. Nadanda Chittar
88. Om Hail the Holy feet of St. Naradhar
89. Om Hail the Holy feet of St. Nondi Chittar
90. Om Hail the Holy feet of St. Pattinathar
91. Om Hail the Holy feet of St. Badragiriyar
92. Om Hail the Holy feet of St. Pathanchaliyar
93. Om Hail the Holy feet of St. Bharadwajar
94. Om Hail the Holy feet of St. Paramanandar
95. Om Hail the Holy feet of St. Parasa Rishi
96. Om Hail the Holy feet of St. Pambatti Chittar
97. Om Hail the Holy feet of St. Pingala Munivar
98. Om Hail the Holy feet of St. Pidi Nageesar
99. Om Hail the Holy feet of St. Bhirugu Maharishi
100. Om Hail the Holy feet of St. Brahma Munivar
101. Om Hail the Holy feet of St. Peer Mohammadu
102. Om Hail the Holy feet of St. Punnakkeesar
103. Om Hail the Holy feet of St. Pulatheesar
104. Om Hail the Holy feet of St. Pulipani Chittar
105. Om Hail the Holy feet of St. Poonaikannar
106. Om Hail the Holy feet of St. Bhoga Maharishi
107. Om Hail the Holy feet of St. Macha Munivar
108. Om Hail the Holy feet of St. Mastan
109. Om Hail the Holy feet of St. Mayooresar
110. Om Hail the Holy feet of St. Manikkavasagar
111. Om Hail the Holy feet of St. Markandeyar
112. Om Hail the Holy feet of St. Malangan
113. Om Hail the Holy feet of St. Mirughanda Rishi
114. Om Hail the Holy feet of St. Muthanandar
MANUMURAI KANDA VASAKAM 130
115. Om Hail the Holy feet of St. Meiganda Thevar
116. Om Hail the Holy feet of St. Mouna Chittar
117. Om Hail the Holy feet of St. Yakobu
118. Om Hail the Holy feet of St. Yuhi Munivar
119. Om Hail the Holy feet of St. Yoga Chittar
120. Om Hail the Holy feet of St. Yoghanandar
121. Om Hail the Holy feet of St. Roma Rishi
122. Om Hail the Holy feet of St. Vashishta Maharishi
123. Om Hail the Holy feet of St. Varadha Rishi
124. Om Hail the Holy feet of St. Vara Rishi
125. Om Hail the Holy feet of St. Varahi Mihirar
126. Om Hail the Holy feet of St. Valmiki
127. Om Hail the Holy feet of St. Viswamitrar
128. Om Hail the Holy feet of St. Vyagramar
129. Om Hail the Holy feet of St. Vyasa Munivar
130. Om Hail the Holy feet of St. Vilayattu Chittar
131. Om Hail the Holy feet of St. Vedantha Chittar
Om Hail the Holy feet of countless Crores of Siddha Rishis
Long May They Be
Long may they be, Long may they be, our Nandi’s Holy Feet!
Long may they be, Long may they be, the Feet of Him who severed Malas!
Long may they be, Long may they be, the Feet of Him of Divine Jnana;
Long may they be, Long may they be, the Feet of Him who has Mala none.
Thirumanthiram: 3047
The extraordinary intelligence is to worship the Holy feet
of these 131 Saints and ascetics daily morning and evening.
For the people of extraordinary intelligence, Blessings like,
understanding family, progeny and general health, prosper and
evils like alcoholism, meat eating, and gambling leave away.
It is certain that one can become a Gnani, understanding
the difference between evil and merits, if poor feeding is
undertaken for hunger stricken for one or two times in a month.
MANUMURAI KANDA VASAKAM 131
GLOSSARY
(Arranged in the order of their use in the text)
1. Yama
Yama is the lord of death in Hinduism, first recorded in
t h e Ve d a s . Ya m a b e l o n g s t o a n e a r l y s t r a t u m o f I n d o -
Iranian theology. In Vedic tradition Yama was considered to
have been the first mortal who died and espied the way to the
celestial abodes, thus in virtue of precedence he became the
ruler of the departed. In some passages, however, he is already
regarded as the God of death. Yama’s name can be interpreted
to mean “twin”, and in some myths he is paired with a twin
sister Yamî.
Yama is assisted by Chitragupta who is assigned with the
task of keeping complete records of actions of human beings
on the earth, and upon their death deciding to have
them reincarnated as a superior or inferior organism, depending
on their actions on the earth (Karma). “In Hinduism, Yama often
is considered as ‘Kala’ or time, for Yama comes in a particular
time and that time is naturally selected; nobody can stop his
coming and change the timing. That after birth a living body
gradually approaches towards death through decay or disease
or because of accident is just a matter of time or duration of
time at the end of which there comes Death. The coming of
Death may be delayed by treatment of the patient or the sick
person or by the pursuit of a better way of life, but the
inevitability of death can never be stopped by any means. That
is why Yama is called ‘Kala’ or time, because the coming of
Death is just a matter of time in accordance with the law and
system of nature.”
Yama is also the lord of justice and is sometimes referred
to as Dharma, in reference to his unswerving dedication to
maintaining order and adherence to harmony.
MANUMURAI KANDA VASAKAM 132
2. 96 Tatvas
154 The Body Temple Crumbled; the Ninty-Six Tattvas Fled
The thirty and thirty and thirty-six they say,
They that behind temple walls safely dwelt,
They saw the temple walls crash and crumble,
And all alike, without a trace, thence did melt.
Tirumantiram 154
The ninety six tatvas are as under;
1 Elements 5
2 Organs of sense 5
3 Objects of sense 5
4 Organs of action 5
5 Organs of perception 5
6 Intellectual faculties 4
7 Intelligence intellect 1
8 Vital airs 10
9 Arteries 10
10 Sheaths or investitures of soul 5
11 Receptacles for the humor 5
12 Fundamental stations of the soul 6
13 Regions of the body in which the sun ,moon and fire have
their respective influence 3
14 The principles of moral evil has causes of actions,
enjoyments and sufferings. 3
15 Humors of the body 3
16 Chief desires 3
17 Natural principles 3
18 Predominant passions 8
19 Accumulations of moral actions2
20 The five states or stations of the soul 5
MANUMURAI KANDA VASAKAM 133
3. Tirumanthiram
The Tirumandhiram is a Tamil poetic work written in the
5th century CE by Tirumular and is the tenth of the twelve
volumes of the Tirumurai, the key texts of Tamil Saivism. It is
t h e f i r s t k n o w n Ta m i l w o r k t o u s e t h e t e r m S h a i v a
Siddhanta and the earliest known exposition of the
Saiva Agamas in Tamil. It consists of over three thousand
verses dealing with various aspects of spirituality, ethics and
praise of the God Shiva. But it is more spiritual than religious
and one can see the difference between Vedanta and Siddhanta
from Tirumular’s interpretation of the Mahakavyas. According
to historian Venkatraman, the work covers almost every feature
of the Tamil siddha cult. According to another historian,
Madhavan, the work stresses on the fundamentals of Siddha
medicine and its healing powers. It deals with a wide array of
subjects including astronomy and physical culture
4. Tirukkural
Also known as the Kural), sometimes spelt ‘Thirukkural,
is a classic of couplets or Kurals (1330 rhyming
Ta m i l c o u p l e t s ) or aphorisms.It was authored
by Thiruvalluvar poet who is said to have lived anytime
between 2nd century BC and 5th century AD. Although the
exact period of its composition is still disputed, scholars agree
that it was produced in the late Tamil Sangam period. The
Thirukkural expounds on various aspects of life and is one of
the most important works in the Tamil language. This is
reflected in some of the other names by which the text is
known: Tamil marai (Tamil Vedas); poyyamozhi (words that
never fail); and Deiva nool (divine text). The book is
considered to Precede Manimekalai and Silapathikaram since
they both acknowledge the Kural text.
Thirukkural (or the Kural) is a collection of 1330 Tamil
couplets organised into 133 chapters. Each chapter has a
specific subject ranging from “ploughing a piece of land” to
“ruling a country”. It preaches simplicity and truth throughout
MANUMURAI KANDA VASAKAM 134
its verses. the Tamil word Kuralliterally means “short verse”,
and is typified by the Venpa metre that consists of two lines.
In the aspect of metre & brevity, and the profoundity of
expression, Thirukkural comes under one of the four categories
of Venpas (Tamil verses) called Kural Venpa. The 1330
couplets are arranged into 3 main sections and 133 chapters.
Each chapter contains 10 couplets. A couplet consists of
seven cirs, with four cirs on the first line and three on the
second. A cir is a single or a combination of more than one
Tamil word. For example, Thirukkural is a cir formed by
combining the two words Thiru and Kural, i.e. Thiru + Kural
= Thirukkural. It has been translated to various other languages.
Most of the Researchers and great Tamil Scholars
like George Uglow Pope or G.U. Pope who had spent many
years in Tamil Nadu, translated many Tamil texts into English,
which includes Thirukkural.
5. Tirumular
Tirumular (also spelt Thirumoolar etc., originally known
as Sundaranâtha) was a Tamil Shaivite mystic and writer,
considered one of the sixty-three Nayanars and one of the
18 Siddhars. His main work, The Tirumantiram also sometimes
written Tirumanthiram, Tirumandhiram, etc.), which consists
of over 3000 verses, forms a part of the key text of the
Tamil Shaiva Siddhanta, the Tirumurai. Legend has it that
Tirumular was a travelling Shaiva saint and scholar from
Kailash who used his yogic powers to transmigrate into the
body of a southern cowherd, Mulan. He would wake up from a
state of intense meditation every once a year and composed
one verse until he completed the Thirumandiram.
The dates of Tirumûlar’s life are hotly contested and, because
his work makes reference to so many currents of religious thought,
the dates that different scholars assign are often appealed to for
anchoring the relative chronology of other religious literature in
Tamil and Sanskrit. Verse 74 of the Tirumantiram makes the claim
that Tirumûlar lived for 7 aeons (yuga) before composing
MANUMURAI KANDA VASAKAM 135
the Tirumantiram.Some are therefore inclined to place his
composition well before the Common Era.
6. Nandeesar
Nandi, Nandin or Nendi Tamil: eªâ, is now universally
supposed to be the name for the bull which serves as the mount
(Sanskrit:Vahana) of the God Shiva and as the gate keeper of Shiva
and Parvati, and in Hindu mythology. He is the chief Guru of
eighteen masters(18 siddhas) including Patanjali and Thirumular
A Guru of Saivism: In addition to being his mount, Nandi
is Shiva’s foremost disciple. In the Natha/Siddhar tradition,
Nandi is one of the primal Gurus. He was the Guru to Siddhar
Thirumulanathar, Patanjalinathar and others.
From the yogic perspective, Nandi/Nandhi/
Nandikeshvara is the mind dedicated to Lord Siva, the
Absolute. In other words, to understand and absorb Light, the
‘experience and the wisdom’ is Nandi which is the Guru within.
7. Devas and Asuras
Deva is the Sanskrit word for deity, its related feminine
term is devi. In, it modern Hinduismcan be loosely interpreted
as any benevolent supernatural beings. The devs in Hinduism,
also called Suras, are often juxtaposed to the Asuras, their half
brothers.Devas are also the maintainers of the realms as
ordained by the Trimurti. They are often warring with their
equally powerful counterparts, the Asuras.
The Asura are a group of supernatural creatures in
Hinduism and Buddhism.
In today’s Hinduism, the Asuras are demons. But this was
not always that way. The idea of the Asuras is very, very old,
from long before the time people learned how to read and write.
The Asuras only became demons much time had passed.
In Hinduism, the Asura are a group of creatures looking
for more power, sometimes called demons. They went against
the devas. The devas and asuras are the children of Kashyapa.
MANUMURAI KANDA VASAKAM 136
8. Ravana
Râvana is the primary antagonist character of
the Hindu epic Ramayana; who was the Rakshasa(demon) king
of Lanka (Heladiva). In the classic text, he is mainly depicted
negatively, kidnapping Rama’s wife Sita, to claim vengeance
on Rama and his brotherLakshmana for having cut off the nose
of his sister Surpanakha.
Ravana is described as a devout follower of the
God Shiva in addition to his tribe’s religious beliefs, a great
scholar, a capable ruler and a maestro of the Veena. He has
his apologists and staunch devotees within the Hindu
traditions, some of whom believe that his description as a ten-
headed person (Daúamukha or Daúagrîva) is a reference to him
possessing a very thorough knowledge over the 4 Vedas and 6
Upanishads, which made him as powerful as 10 scholars
The Great Ravana also authored Ravana Sanhita, a
powerful book on the Hindu astrology. Ravana possessed a
thorough knowledge of Ayurveda and political science.
(Kumara tantram of Ravana is one of Ayurvedic book of him)
He is said to have possessed the nectar of immortality, which
was stored under his navel, thanks to a celestial boon
by Brahma. The name ‘Ravana’ obtains from the root ‘ru’
‘raavayati iti raavanah’ ‘one who makes God love by his
compassion actions. The name Ravana obtains from the root,
‘Ra’ signifies the sun and ‘vana’ signifies generation .
Ravana’s family
This section deals with many members of Ravana’s
family. Since they are hardly mentioned outside the Ramayana,
not much can be said about them. They are presented here as
they are in the Ramayana, which is viewed by some as being
only the point of view of Rama devotees, but is the most
complete account of the story that is known.
Ravana’s maternal grandfather was Malyavan, who was
against the war with Rama.
MANUMURAI KANDA VASAKAM 137
25. Ettirandu
Refer 16th Aphorism
26. Moolakkanal:
Internal heat having its seat in the muladhara.
27. Kandasthanam
The kanda in Muladhara chakra is the meeting place of
the three main nadis and is known as Yukta Triveni (Yukta:
“combined”, tri: “three”, veni: “streams”). In Muladhara,
Shakti, the static unmanifested Kundalini, is symbolized by a
serpent coiled into three and a half circles around the central
axis Svayambhu-linga at the base of the spine. The serpent lies
blocking the entrance to Sushumna, the central channel with
his mouth. Sushumna remains closed at its lower end as long
as Kundalini is not awakened.
28. Sat — SATCHITANANDA
Truth (SAT) delivers us from falsehood, from the veils of
confusion/delusion. Truth leads us from unreality into reality — a
profound and sacred PRESENCE. Truth is realized through
practicing true awareness (surrendering preferences, desires, bias,
prejudice, self deceit. conceit, pride, fear, and doubt). Surrendering
to truth — to thusness leads us into acceptance of unbiased and
unconditioned/unconditional universal truth/reality. To desire only
THAT is a major aspect of mature spiritual practice. It provides
all the focus, direction, and energy that is required for success, but
in most of us this divine passion for SAT has become diffused,
dissipated, distracted, and hence impeded.
S AT t h u s i s t h e f i r s t s t e p , c l e a r i n g t h e p a t h o f
obstructions. A basic truth is that awareness can not come about
without truth. Consciousness of consciousness also cannot exist
in slumber, thus self realization, enlightenment, and gnosis will
not dawn without SAT. In SATCHITANANDA, SAT and CHIT
(consciousness) form integral parts of a greater and profound
sacred wholeness.
MANUMURAI KANDA VASAKAM 150
45. Sivarathiri
Maha Shivratri is a Hindu festival celebrated every year
in reverence of Lord Shiva.It is also known as padmarajarathri.
Alternate common names/spellings include Maha
Sivaratri, Shivaratri, Sivarathri, and Shivaratri. Shivaratri
literally means the great night of Shiva or the night of Shiva.
T h e f e s t i v a l i s p r i n c i p a l l y c e l e b r a t e d b y o ff e r i n g s
of Bael or Bilva/Vilvam leaves toLord Shiva, all-day fasting
and an all-night-long vigil. In accordance with scriptural and
discipleship traditions, penances are performed in order to gain
boons in the practice of Yoga and meditation, in order to reach
life’s summum bonum steadily and swiftly.
MANUMURAI KANDA VASAKAM 177
Legends
Hindus celebrate Mahashivratri, because according to Vedic
Literatures ; there is a legend associated with Samudra Manthan
(churning of ocean), a process in which the asuras (demons) and
the Gods joined hands to churn out amrut(nectar) from the depths
of the ocean, using a mountain as a churn-dash and a snake as a
rope. The devas ( deities) and the asuras (demons) counterparts
were churning for a nectar of immortality Among many things that
came out, a pot of poison came out of the ocean. This poison was
so potent that it has the power to destroy the whole universe. The
problem that arose was that the poison could not be discarded, it
had to be drunk by one of the devas or asuras. No one wanted to
drink the poison because they all felt that they were too valuable
or sacred to drink it. Shiva, upon the request of the Gods, came
forward in a calm disposition and said that he would drink the
Halahala (poison) for “the sake of his family to sustain peace and
allow them to find the nectar of immortality.” By drinking the
Halahala, he eliminated its destructive capacity. Shocked by his
act, Goddess Parvathi strangled his neck and hence managed to
stop it in his neck itself and prevent it from spreading all over the
universe supposed to be in Shiva’s stomach. However the poison
was so potent that it changed the color of His neck to blue. For
this reason, Lord Shiva is also called Neelkanta.. After drinking
the poison, Shiva went to the Himalayas to meditate. The nectar
of immortality was found, and the asuras tried to steal it from the
devas. They wanted to become more powerful than the devas to
be able to destroy them. After a “series of divine interventions”,
the devas emerged as the winners and received the gift of
immortality. By drinking the poison, Shiva sacrificed himself for
the safety of his family and humanity.
Pralaya (the Deluge)
Another version relates that the whole world was facing
destruction and Goddess Parvati worshipped her husband Shiva
to save it. She prayed for the jivs (living souls) remaining in se –
- like particles of gold dust in a lump of wax—during the long
MANUMURAI KANDA VASAKAM 178
AUM, Great OM
For thousands of years, Indian rishis, munis, and sages
have been meditating on aum. In samadhi, they felt very subtle
Universal Vibrations—anahata nada—and they associated this
with aum revere and recite aum. This is the only mantra which
can be called a Universal Mantra. It is made up of letters A,
U, M, or O, M (A+U=O).
The Vedas, Puranas, Upanishads, Smrutis, Tantras, Yoga
Darshana, Brahamanas, and the Bhagavad Gita all point to the
great strength that aum-pranava has, and all give special
techniques for meditation on aum. From Brahma Himself, to
Manu the first man and lawgiver, to many rishis throughout
the ages—all have done japa of aum. Even Shri Rama and
Shri Krishna used to chant the gayatri and om mantras.
Meditating on aum, Brahma reached brahmatva (the essence
of Brahma), Vishnu reached vishnutva (the essence of Vishnu),
and Shiva reached shivatva (the essence of Shiva).
When you look at aum, your brain waves calm down from
beta levels to alpha level and eventually further down to
gamma and delta levels. When you hear aum, the same thing
happens. Chanting aum allows the mind to become Blissful
and quiet so that very few new thoughts originate in your mind.
Aum is the sound of kundalini shakti moving through the body,
the sound of the purification of the nervous system. Aum is
the sound of Mother Nature in us. It is the supreme mantra, an
ultimate mantra. Nothing can replace this mantra; nothing is
greater than aum.
It is very easy to pronounce aum. Aum is very delicate,
extremely sweet, and easily attainable. Omkar is medicine for
the soul. It gives us salvation (nirvana, moksha). It is also
known as pranava, omkar, or udgitha (‘worthy of singing in
higher notes’).
‘A’ represents rigveda, water, earth, rajas, Brahma the
Creator, and the past
MANUMURAI KANDA VASAKAM 186
SIDDHA LINEAGE
All Siddhars in order, one of the best-known Siddhars
was Agasthyar or Agasthya, who is believed to be the founding
father of Siddha culture. Many of the great Siddhars are
regarded to have powers magical and spiritual.
All Sitthars were among the highest disciples of God
Shiva, and are considered equal in their powers and devotion
to the supreme God.
1. Lord Nandi, principal disciple of God Siva
2. Agastyar Maha Munivar disciple of Lord Muruga from
Anantasayana, head of the monasteries at Pothigai and
Kumbakonam
3. Bogar of Pazhani, disciple of Agathiyar and Kalangi
Nathar, 12th c. BC
4. Thaeraiyar Muni of Thenpothigai, disciple of Agastya,
10th c. BC
5. Kalaingai Nathar of Kalahastri monastery,10th c.BC
MANUMURAI KANDA VASAKAM 191
6. Korakkar of Paerur, from Thirukonamalai monastery, 4th c. BC
7. Pulippaani of Pazhani
8. Thadangann Siddhar
9. BramhaMuni, 3rd c. BC
10. Machamuni of Thirupparankundram, 3rd c. BC
11. Poonaikkannanaar of Egypt, 3rd c.BC
12. Romamunivar of Rome, 2nd c. BC
13. Kaaraichchiththar, 2nd c.BC
14. Kudhambai Siddhar of Mayilaaduthurai and
Kumbakonam, 2nd c. BC
15. Kabilar I of Mithila, 2nd c. BC.
16. Kaagaivanna Siddhar[i] of Kediya(South Sri Lanka),
from Pothigai monastery, 2 BC
17. Dhanvantri from Kasi, of Vaitheeswaran Koil, 1st c. BC
18. Valmiki, aka Vaanmeegar of Ettukkudi, 1st c. BC
19. Maarkkandeyanaar
20. Koonkannar
21. Kaalaichchittar II
22. Konganar of Tirupati, 1st c. BC
23. Punnaakkeesar from Naangunaeri, head of
Saanganachaeri monastery, 1st c. BC
24. Karuvurar from Karuvur monastery
25. Kaaduvelichchiththar
26. Aenaathichchittar, 2nd c. BC
27. Idaikkaadar of Oosimuri(in Thondai Nadu), from
Tiruvannamalaimalai monastery, 2nd-3rd c. BC
28. Pulasthiyarfrom Maanthai, head of Aavudaiya Koil and
Yaazhppaanam monasteries, 3rd c. BC
29. KamalaMuni of Thiruvaarur, 4th c. BC
30. Patanjali of Rameswaram, 4th c. BC
31. Azhaganiyaar of Nagapattinam, 4th c. BC
MANUMURAI KANDA VASAKAM 192
32. Kailasanathar, 5th c. BC
33. Kuranguchchittar of Pazhani, 5th c. BC
34. Sattaimuni of ThiruArangam, 5th c. BC
35. Vaamathevar of Azhagarmalai, 5th c. BC
36. Agappaei Siddhar of Azhagarmalai, 3rd c. BC
37. Sivavaakkiyar from Kollimalai, of Thirumazhisai
monastery, 4-5th c. BC
38. Sundarandandar of Madurai, 5th c. BC
39. Ramadevar of Azhagarmalai
40. Thirumoolar from Thiruvaduthurai, of Thiruvathavoor
monastery, head of Thillai Citrambalam monastery, 8th c. BC
41. Sri Jnyaaneswar of Gujarat
42. Kaagapujundar, Leader for all nathats, 8 BC
43. VaasaMuni
44. KoormaMuni
45. Visvamitrar
46. Kumbhamuni
47. Kaduveli of Irumbai
48. Nandeeswarar of Kasi, from Thillai monastery, 6th c. BC
49. Pattinattaar of Pugaar, 7th c. BC
50. Karuvoorar from Karuvoor, of Thanjai, master of
Rajaraja Chozha, 10th c. BC
51. PambattiSiddhar from Jnaneswaram(Sankarankovil), of
Vilaimalai (Vriddhachalam) monastery, 15th c.
52. Vaalai Siddhar of Valangaimaan
53. Edaikadar II, 15th c. BC
54. Ganapathi Siddhar
55. Subrahmanya Siddhar
56. Sooriyaananthar
57. Lokaayuthar
58. Bathragiriyaar of Badrachalam, from Thillai monastery
MANUMURAI KANDA VASAKAM 193
The 9 siddhars
The 9 listed as Abithana Chintamani states is as follows:
1. Sathyanathar
2. Sadhoganathar
3. Aadhinathar
4. Anadhinathar
5. Vegulinathar
6. Madhanganathar
7. Machaendranathar
8. Gadaendranathar or Gajendranathar
9. Korakkanathar
The 18 siddhars
Nandi Devar, Agastyar, Thirumoolar, Boganathar,
K o n k a n a v a r, M a c c h a m u n i , G o r a k n a t h , S a t t a m u n i ,
Sundaranandar, Rama Devar, Kudambai ,Karuvoorar, Idai
Kadar Kamalamuni, Valmiki, Patanjali, Dhanvanthri, Paambatti
These are 18 siddhars in the tamil siddha tradition.
1. Sri Pathanjali Siddhar 2. Sri Agasthiar Siddhar
3. Sri Kamalamuni Siddhar 4. Sri Thirumoolar Siddhar
5. Sri Kuthambai Siddhar 6. Sri Korakkar Siddhar
7. Sri Thanvandri Siddhar 8. Sri Sundaranandar Siddhar
9. Sri Konganar Siddhar 10. Sri Sattamuni Siddhar
11. Sri Vanmeegar Siddhar 12. Sri Ramadevar Siddhar
13. Sri Nandeeswarar Siddhar 14. Sri Edaikkadar Siddhar
15. Sri Machamuni Siddhar 16. Sri Karuvoorar Siddhar
17. Sri Bogar Siddhar 18. Sri Pambatti Siddhar
MANUMURAI KANDA VASAKAM 194
Powers of siddhars
The siddhars are believed to have had powers both major
and other ‘minor’ powers. They are explained iThese eight are
the Great Siddhis, or Great Perfections.If a yogi is to be
accepted as sidhdhar he should be able perform the following
feats:
A c c o r d i n g t o t h e Ta m i l L e x i c o n “ s i d d h i ” m e a n s
“realization”, “success”, “attainment”, “final liberation.” A
siddhi is an accomplishment on the psychic plane. Siddhi may
also mean mysticism in Tamil. In the Tevaram “siddhi” means
“success” in attaining God. The real meaning of the word
“siddhi”is best expressed by words as “attainment”, or
“accomplishment” connected with the super-physical worlds.
In Zen Buddhism we come across the term “satori” which may
be translated as “enlightenment” which is very near to the
Hindu concept of “siddhi”. Siddhi amounts to an actual
surpassing of the human condition and may be likened to an
“ontological mutation”. In the words of Mircea Eliade, by
attaining siddhi, “one is trying to break down the structures of
the “profane” sensibility” to make way for extra sensory
perception as well as an unbelievable control over the body.”
A siddhi, in short, is an effort directed to the “death of the
profane man” and a state of consciousness cosmic in structure.
1. Anima or the ability to turn oneself into an atom.
2. Mahima or the ability to transfigure to the size of a mountain.
3. Lahima or the capability to become as light as air.
4. Karima or the capability to become heavy as gold.
5. Prapthi or the ability to rule over everything.
6. Vasithuvam or the ability to attract every one.
7. Brakamiyam or the art of transmigration.
8. Eesathuvam or the ability to achieve everything one
wished and the ability to enjoy it These are called as Eight
Great Siddhis or Ashtamaa Siddhi.
MANUMURAI KANDA VASAKAM 195
Sri Agasthiar Siddhar
Siddhar Agasthiar, often referred to as Sage Agasthiar is the
most celebrated of the siddhars in Tamil language. Agasthiar wrote
‘Agathiyam’, the first grammar book of Tamil language. There are
numerous legends associated with Agasthiar in Tamil literature. There
is a temple and a water-falls dedicated to him near Papanasam, Tamil
Nadu. Almost all the information available on the internet is to do
with Agasthiar and Tamil language and it is difficult to come across
information relating to Agasthiar in the tradition of siddhar school of
thought. ‘Agasthiar Paribashai Thirattu’ and ‘Subramaniar Suddha
Jnanam 100’ are some of his well known books. Agathiyar has glorified
deities in the great Rig Veda. Agathiyar was not only a master Of
Tamil language (also known as the father of Tamil language) but also
Sanskrit, the language of the Aryans. He has glorified 11 deities and
these slokas are found in the Rig Veda. (Canto 1, Chapter 23 slokas
161 to 191).
Sri Kamalamuni Siddhar
The following information is available about Sri
Kamalamuni in the book “ Bogar 7000 ” written by siddhar
Bogar.Kamalamuni was born on the Tamil month of Vaikasi
(May - June), his birth star being 2nd part of Poosam.. He lived
for six-eight generations.Kamalamuni is 4000 years and some
300 odd (days) old. He lived in China for a long time. Many
people believe that Sri Kalangi Nathar is siddhar Kamalamuni.
In the 63 rd song of “ Kamalamuni Suthiram 76 ”, a line says
that “Kamalamuni alias Kalangi ”. Hence it can be true that
Sri Kalangi Nathar is siddhar Kamalamuni himself.In “ Bogar
Janana Sasthra ”, it is mentioned that Kamalamuni attained
samadhi atMadurai.
Sri Machamuni Siddhar “ Machamuni is a siddhar. He
w a s t h e c h i l d b r o u g h t u p b y P i n n a k e e s a r. H e i s a l s o
Pinakeesar’s disciple. There is a story that once Lord Siva was
preaching Uma Devi. Uma Devi had slept when Lord Siva was
preaching her. However, a fish was listening to the lecture.
Later on that fish was transformed into Siddhar Machamuni
MANUMURAI KANDA VASAKAM 196
Kalangi Nather
Kanjamalai hill is located in india-tamilnadu-salem.
Kanjamalai sidar is known as “kalangi nather” he is One of
The well known 18 siddars of south india .He worshiped lord
siva,which is located in the top of the kanjamalai hill. In the
bottom of the hill there is a temple for the kalangi nathar so
called lord sideswara(sidarkoil).As in all sivan temples, this
temple is also crowded in all fullmoon days and nomoon days,
especially this temple is callel ammavasai koil(no moon
temple) there are many medicated ponds (rich in herbs and
minerals, it cures all skin diseases) all round this temple.
Karuvoor Thevar
Born in Karur, is one among the nine devotees who sung
the divine Music Thiruvichaippa, which is the ninth
Thirumurai. He is the single largest composer among the nine
authors of Thiruvichaippa. He lived during the reign of the
great Rajaraja Chola-I. In addition to the famous Siva Temple.,
there is a Vishnu Temple at Thiruvithuvakkodu suburb of Karur,
sung by famous Kulasekara Alwar, 7th century AD, who was
the ruler of Kongu nadu. The same Temple is presumably
mentioned in epic Silappadikaram as Adaha maadam
Ranganathar whose blessings Cheran Senguttuvan sought
before his north Indian expedition.
Bhoga-Nathar
Belongs to the group of Nath sadus or holy sages. Sivanath,
Kalangi Nath, Macchindra Nath etc..etc.. Their names end with
Nath. Boganathar is also one of the Tamil 18-siddas. Boganathar
is the direct disciple of Kalangi Nath. Kalangi Nath is associated
with South India and later migrated and lived in China and spread
the knowledge of yoga to the Chinese people. Boganathar installed
a Thandayutha pani idol made of nine herbs (nava-pasanam) at
the famous place “Palani” in South India. There is also a shrine
dedicated to Bogar next to this Palani andavar temple, where
thousands of people pay homage.
MANUMURAI KANDA VASAKAM 201
Idaikkadar
Idaikkadar, a shephered siddha attained soruba samadhi in
Tiruvannamalai. This place is well known for Arunaigiri-Nathar,and
Ramana-maharishi . According to purana stories in this place Yogi
shiva appeared as a big tree. Brahma and vishnu tried to search for
the top and bottom of this tree and failed. Idaikkadar, attained soruba
samadhi in Thiruvannamalai or Thiruvarunaiyoor:
Azhuganni siddhar was born during 11-12 th century in
vairagiri.He was a disciple of Idaikkadar. He has written
Sidhdhar Gnakkovai.All his poems are addressing pathetically
towards a lady.He attained Samadhi at Nagappattinam
Ramadevar. He belongs to 6-8 th century A.D.He is also
knowns as Yakob.It is believed that he was born in Mahendra
Hills in Pothigai Ranges.He was a disciple of Pulasthiyar.He
has written Rama Devar1000.He was capable of converting
Sthula sariram into Sukkuma Sariram.He was instrumental in
converting Kayakalpa as an art and science
Sri Kagapujandar is considered to be an eminent siddha
in Siddhar tradition of the Hindu religion, a saint who has reached
particularly exalted a high degree of physical and spiritual
perfection. According to legend he lived around 7th c. CE and his
samadhi is at Uraiyur, Trichy, Tamil nadu. His birth star is
Ayilyam.Sri Kagapujandar was mentioned by Karuvoorar as one
of the 18 siddhars - People search God in this world, i.e outside,
ignoring that God resides within us.
Sri Kagapujandar, according to legend, has seen many
destructions of the universe(pralaya) and recreation of new one as a
crow, hence the name Kaga. Kagam in Tamil means crow. Sri
Kagapujandar is the master in the art of Immortality. He is the one
who gives diksha (initiation) to Lord Shiva in every era. Sri
Kagapujandar gave upadhesa (instruction) to Sri Vashistar, guru of Sri
Rama .Siddhar Sri Roma rishi is said to be son of Sri Kagapujandar
Once the gods Brahma, Vishnu and Shiva ended up in a
heated argument to know who is the eldest, finally Narada told
them that there is only one Maharishi who can tell who is the
MANUMURAI KANDA VASAKAM 204