Bhagavad-Gita: 18 Chapters in Sanskrit

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Tirumantiram Epilogue TMTM01  TMTM02 TMTM03 TMTM04

TirumantiramTamil-EnglishAll.htm  (Complete Tirumantiram)

TirumantiramTamil-EnglishAll.pdf        (Complete Tirumantiram)

 

CHENNAI: January 19, 2010. The State government will favourably consider setting up a publication house for Tamil religious books, said K. R. Periyakaruppan, Minister for Hindu Religious and Charitable Endowments.

Speaking at a function organised here on Sunday to launch the 10-volume series of the English translation of Tirumandiram, he said such a publication house would showcase to the world the greatness of Tamil language.

Tirumandiram, written by Tirumular, comprises over 3,000 verses. The religious poetic work, written more than 1,500 years ago, consists of a dozen chapters that praise Lord Shiva, deal with spirituality and ethics, yoga and tantra. The English translation has been done by a team of scholars and edited by T.N. Ganapathy.

 

Comment:

Further the Tantras are concerned with Science, Law, Medicine and a variety of subjects other than spiritual doctrine or worship. Thus Indian chemistry and medicine are largely indebted to the Tantrikas. The main subjects of Tantra are Mantra and Sadhana in all its forms. It is also the chief repository of Yoga  practice, and its general range of subject, as hereafter mentioned, is encyclopaedic.  --Woodroffe.

Tantra = (Tan + Tra) = (spread + save) = Spread to save = Spread the knowledge (Jnana) that saves.

  The means to knowledge are  Pratyaksha, Anumana and Upamana etc.      

Pramâ is knowledge; the means to acquire knowledge is Pramanâ.

Pramanâ according to Vedanta.

Pratyaksha Anumâna Upamâna Sabda or âpta Vacana An-upalabdhi or Abhâva-Pratyaksha Arthâpatti
Perception by the senses Inference Analogy Verbal authority or revelation (Agamas) Negative proof Inference from circumstances.

Nyâya accepts the first four as the means;  Samkhya admits the first three.

Other schools add Sambhava, equivalence; atihya, traditional or fallible testimony; and ceshtâ, gesture.

The great teaching of the Vedanta by itself and without accompanying Sadhana can achieve nothing of real worth. Its study may produce a Pandit. But to the Sadhaka the disputations of Pandits, whether philosophical or scientific, is like “the cawing of the crows.” There is both reason and humor in the Hindu saying that a logician will be reborn a jackass. The Tantra claims to be practical and to be a pratyaksa Sastra in that it affords the direct proof of experience. Woodroffe, Page 79-80 Principles of Tantra.

The soul is Consciousness, Intelligence, and repository of knowledge. It is left to the individual self (Jivatma) to analyze and weigh the evidence, consider the pros and cons, reconcile to differences, make an informed judgment and arrive at an independent conclusion. That is Saiva Siddhanta which does not recommend accepting anything on blind faith.  Once a Sadhaka comes to the realization of Brahman knowledge, Tantra Sastra advocates the Sadhaka should give up the rituals and rites, and Sabda Brahman for they serve no purpose to him, but actually are impediment. Puja and Yoga are redundant for the one who sees Brahman in all things.

Tantra condemns superficiality and ostentation. If smearing ashes and mud leads to realization, every dog rolling and mired in mud has  attained liberation. Rituals without knowledge, sincerity, and sadhana are meaningless. Knowing scriptures but not the essence (Truth) is like a ladle lying in sugary syrup, like a donkey carrying fragrant sandle-wood, like columns holding the roof, and like the hand carrying the food to the mouth; none of them know the essence or value of what they carry or hold. The perfected Yogi, who realized Para Brahman or attained Brahman knowledge--Brahman Jnana through studies of scriptures, abandons them as the grain gatherer discards the husk.

Tantra, as spoken by Lord Siva Himself, claims that man can enjoy the world of objects and yet attain liberation; between the two, liberation alone is enduring. This philosophy of enjoyment (Bhoga) and liberation (Mukti)  recognizes man's desire for both. "There is no Bhoga in Yoga and there is no Yoga in Bhoga." The Bhogi of the World can become the Yogi, if Tantratattva (Tantric principles) is followed. Bhoga is of five kinds: enjoyment arising from sound, sight, smell, touch and taste. End of comment.

Tirumantiram Tantra One

Verses 113 to 336

Some verses will be translated completely and some will be bundled into one paragraph.

V.113: Tirumular begins this chapter by saying that the form/formless Sadasiva came down from heaven in an embodied form, descended into his heart remaining inside and melting it with incomparable Bliss,  put His Feet  before him offering protection and granted him grace, removed the verdigris (dissipated all his sins) and conferred divine knowledge.

Siva gave protection, entered the heart, melted the verdigris of malas or impurities and conferred Grace. The Verdigris here is the recalcitrant Anava Mala

V.114: Siva with the third eye (sakti or power) on his forehead, which confers grace to devotees and destroys inimical forces, burned all impurities (Malas and karma) of Tirumular. He became as clear as a crystal upon contact with the cool coral feet of the Lord.

            V.115: Pati, Pasu, and Pasam are beginningless; Pasu and Pasam are never able to close in on the Supreme Pati; Pati’s mere touch brings the Pasu and Pasam to a standstill.  Pati, Pasu and Pasam are the Lord, the individual soul and the bondage, the classic triangle. (Primer in Saiva Siddhanta)

            V.116: With compassion and gentleness greater than those of a mother, the Lord destroys three impurities: ahamkara (Anava), Maya and Karma (ego, delusion and karma). The Lord was like the rising sun (dissipating the darkness of my soul-body). The King of bulls is the indweller of my body-temple like the rising sparks of fire laying hidden in the bamboo.

 (Comment: Pati, Pasu and Pasam: Pati is personal and impersonal, immanent,  transcendent and determinate. The relationship in the triad is integral and irrevocable and the soul enjoys bliss in union with Siva and yet keeps its identity.  If the entire space filled with sea is God (Pati), water is the soul (Pasu) and the salt is Pasam (bondage or impurity). This goes by the phrase: Viyapakan, Viyappiyam, Viapti.  God is the omnipresent Viyapakan, omnipresent God. Viappiyam = that which is pervaded, Viapti = immanence.

Pati: Chief, Elder, Senior, Master, Superior, spiritual preceptor, The Supreme Being.

Pasu: animal, cow, Jiva or individual soul.

Pasa: paste, glue, bondage, noose.

 Comment: Nandi, the King of bulls, the chief attendant, mount, agent, and prototypical devotee of Siva is the Soul and the theriomorphic form of Siva and projects the Sakti of Siva. Nandi stands for "a happy one," indicating Ananda (bliss). When Shiva descends into a soul, he comes down as Bliss--Ananda.

    Comment: Pati (Sorupam) is its own self (Pati in situ, transcendent) and uncreated. It has no beginning, middle, or end; is beyond creation, maintenance, destruction, obscuration (functions); is Sat-Cit-Ananda (Being, Consciousness, and bliss); is void (sunya) in Parabindu, which is Nirguna Siva without any attributes; does not possess a gross or subtle form; and is pure, all-pervasive, and transcendent. Pati in his Tatattam (Tatastam, immanent) form is manifest controller (Siva Isvara) of functions as mentioned earlier and Bliss. Tatattam as opposed Sorupam, causes Pancha Kiruttiyam, five functions. In Tattatam form, Pati forms a triangular relationship with Pasu and Pasa.  Tattatam is "the property of an object, distinct from its nature but arising  from its contact with other objects."  In Tattatam state, His forms are Arupa (formlessness), Rupa (visible form), and Rupa-Arupa (Visible form-Formlessness). Siva in his Arupa (formlessness) is represented in Chidambaram by formless Ether (Akasa). Rupa forms (Visible) are seen as idols or images in the temples: Lord Nataraja in Chidambaram. Rupa-Arupa forms are Sivalinga and Fire.

Tattatam = Tadastha in Sanskrit

    Pati and Pasa (Siva and fetter) exercise centripetal and centrifugal force respectively on Pasu, the individual soul. They are opposing forces; Siva pulls Pasu the soul or Jiva towards him and tries to morph it to its likeness, while Pasa the fetter gets him more and more entangled in its web of impurities. Jiva or individual soul is compared to a crystal; it assumes the color of the juxtaposed object; if there are two or more objects of different colors, the crystal projects all the colors. An observer passing by assumes that the crystal is a polychromatic object; in reality it is not. The dominant color prevails; thus, the soul is a "malleable" entity. Siva is Sat and Pasa is Asat. Sat = That which exists through all times, the Imperishable; Asat = That which is unstable. Under the influence of Pati and Pasa, Jiva or soul is neither Sat nor Asat nor neither; the siddhantist claims the soul is a blend of Sat and Asat, taking the qualities of both and thus is Sat-Asat, a two-tone entity.

    The soul being Sat-Asat, it is eternal and therefore, endowed with Iccha, Jnana and Kriya (desire, knowledge and action), though the Asat part of the soul renders the innate three qualities unexpressed and suppressed, meaning that an external force is necessary to activate the three qualities. The soul is compared to the flower bud which in order to exude its fragrance (quality) needs the sun to open the petals and let the fragrance waft in the wind.

Pati, Pasu and Pasa relationship.

Siva, Pati Sat     Sea Greater Soul Sound Taste Fire color
Soul, Pasu  Sat-Asat copper Rice Water Body melody Fruit hot water crystal
Pasa Asat verdigris on copper husk Salt in sea water         colors

 

Asat Soul with Pasa Kevala state unintelligent
Sat soul in Suddha state Sat State Intelligent
Sat-Asat soul
Sakala state
intelligent-unintelligent

 Comment: Based on Arupam, Iccha, Jnana and Kriya (Formlessness, Desire or Will, Knowledge, and Action), Siva goes by three names: Cattar (Ilaya Sivan, Arupa Sivan), Yutti-Yuttar, and Piraviruttar.

Cattar and Ilaya Sivan are the other names for Arupa Sivan meaning that he is formless, his pure power is in potent unmanifest form, he has no intentions, plans, or inclinations to create cosmos, his power is undifferentiated without any palpable entity, he is Nishkala (without parts or attributes), and his body is pure Consciousness.

Yutti-Yuttar: The name means that he is a logician or sophist. He is the embodiment of  skills and knowledge to create cosmos. He is NOT just Nishkala anymore, he is Nishkala-Sakala (Siva without and with parts and attributes). He is Nishkala because he has masses of unmanifest energy without parts, he is Sakala because he has parts and Pasus (individual souls in bondage waddling in Malas - impurities). His energy or Consciousness shows differentiation in five Suddha Tattvas: Siva Tattva, Sakti Tattva, Sadasiva Tattva, Isvara Tattva, and Suddha Vidya Tattva.

 Comment:

    Siva Tattva: He is Para Sakti, Nishkala-Sakala Siva, Sat-Cit-Ananda, and Cosmic Dancer after Mahapralaya (dissolution of the universe). He originates Para Nada and Nada, from which Bindu originates; Bindu is the progenitor of Prakritic Asuddha Tattvas. Of the five tattvas mentioned here Siva Tattva is Pure Consciousness; the other four take their birth from Siva Tattva in a father-son linear fashion with step-down dilution of Consciousness.

    Sakti Tattva: He is Paramesvara, the Supreme Soul, Nataraja (personal God), and Androgynous Ardhanaresvara. He is a Cosmic Dancer after Pralaya. He is endowed with Kriya Sakti, Action Energy. He is the Light of lights (Bindu).    

    Sadasiva Tattva: His energy has the revealing power (Anugraha) and Grace in conferring of liberation.  He is Sadasiva, he is ever auspicious. He has Jnana and Kriya Sakti. He has five faces. For details go to SADASIVA.htm.

    Isvara Tattva: He obscures and conceals Grace. In him knowledge translates into action. He is Para Bindu. Go to Bindu.htm.

    Suddha Vidya Tattva: He is pure Knowledge and his portfolio includes creation (Brahma), maintenance (Vishnu), and destruction (Rudra-Siva).

 Comment:

Piraviruttar: Pira-viruttan means he who exercises Pra-Vritti. Pra-vritti = moving forward, advance, manifestation, activity, function, prosecution of. Piraviruttan is Tamil spelling. Piraviruttar is honorific way of addressing God. This belongs to Suddha Vidya Tattva. The Consciousness compared to Siva Tattva is less, but activity (creation, maintenance, destruction) has enhanced. He is Sakalan here for he has many parts, attributes, and action saktis (powers); he is Mahesvara whose subsidiary manifestations are Brahma, the creator; Vishnu, the maintainer; and Siva-Rudra, the destroyer.

 Comment:

Pati has nine archetypical forms: Siva, Sakti, Nada, Bindu, Sadasiva, Mahesvara, Rudra-Siva, Vishnu and Brahma, who range from Nishkala, to Nishkala-Sakala and to Sakala. Sakti and Siva, Nada and Bindu form the Quadplex, essential in the manifestation of universe and beings. I name this quadplex as Tetralogy (four entities) of Saiva Siddhanta. Nadanta Dance forms the basis for Saiva Siddhanta philosophy where tetralogy plays an exclusive roll in the unfolding of the universe; this is evolution. Involution is the inverse order where the Tattvas (building blocks) involute backwards into Nada and Nadanta, the latter being the Void, Sunya or black hole, where only Siva and Sakti exist, having become the repository of all Tattvas in their subtle state. Nadanta Dance is a Dance in the void, beyond the limits or edges of sound, where there is deafening silence, where the air, the fire and the world are dead, and where the beginnings of movement (Nada or flow) and Light (Bindu) take place, where Siva and Sakti transform from pure Consciousness and Supreme Power and tone down to Suddha Tattvas, Suddha-Asuddha Tattvas, and Asuddha Tattvas of the material world.

 Comment:

Sadasiva as Yutti-Yuttar confers Grace and liberation eventually ending in Para mukti (Supreme liberation, likeness to Siva) to Vijnanakalars who are in advanced stage of ripeness (Sakti-nipatam).  Those blessed souls are Anu-sadasivars, Vittiyesurans, and Rudras who enjoy Divine Bliss in Sadakiya Tattuvam, where knowledge and action are in balance. Anusadasivar = Souls enjoying Divine Bliss in Sadakkiya Tattuvam.  Vittiyesurans = learned scholar, one who possesses Vidhi, knowledge. Sakti-nipatam: settling of Divine Grace in the soul when it is ripe.

Comment. Prevailing view of Saiva Siddhanta on the states of a soul.

As said earlier, soul is like a crystal; it takes the color of a juxtaposed object. Two common juxtaposed entities are Siva and Mala; the crystal of a soul can be colored by Siva, Mala or both, which define its three states (avastha): Suddha, Kevala, and Sakala.

Soul's natural state is Kevala with Mala (impurity) as the coloring agent; When the soul acquires a body on account of Karma, it is in a Sakala state, a multicolored state in which Mala and Siva are the coloring agents; When all Malas are extinct, the soul is in Suddha state, where Siva is the only coloring agent.

Kevala: Soul plus Mala.

Sakala: Soul plus Mala and Siva.

Suddha: Soul plus Siva.

Pasu: It is the individual soul. Before the soul stepped into this mundane world sporting a body, it was in Kevala state (Kevala-k-kitai), which is disembodied inactive condition of the soul mired in Anava (I-ness, Mineness, spiritual darkness) Mala, the inherent darkness of the soul. It was solitary (Kevala) and of low status, pining all the time for Bliss. It was wilted, with no iccha, Jnana and Kriya (desire, knowledge and action)-- a case of deep depression and darkness. Kevala state is a dormant state of the soul between destruction and creation of the universe. It is a time of sleep for the soul because there is no world to speak of and Maya and karma exist in a potential but inactive state. This is the interphase for the soul and the world, when there is no kinesis; the soul keeps company with Anava Mala, Maya, karma and Siva Sakti.

    Kevala Avastha of the soul during its sleep state is comparable to amblyopia (blindness) of the eye due to visual deprivation from abnormalities of the eyelid (hemangioma causing swelling of eyelid and blocking entry of light) and lens (cataract), and distortion of image from astigmatism, and corneal opacities. The eye itself is normal and can perceive light and sight, if light is allowed to pass without hindrance. In Kevala Avastha, the soul is unable to see from the veiling by Anava Mala; soul's intelligence (sight) diminishes and the soul takes on the qualities of Anava Mala (darkness of the soul). Thus deprived of its intelligence, the soul becomes matter.

    In Sakala state, there is some light coming in for the soul to gain knowledge necessary to merge with Siva in Suddha state. Without light the eye has no value; without knowledge the soul has no value. Knowledge proceeds from total absence in Kevala state, to limited knowledge in Sakala state to great knowledge in Suddha state.

Siva wakes up the soul first and other sleepers out of their slumber. Anava Mala is the next one to wake up. Siva sets in motion the creative process in which the now-awakened Maya gives body to the soul according to its karmic merits. Now the soul entered the Sakala state with the body and three Malas: Anava, Maya and Karma Malas.

Siva ordains that man in his Sakala state enjoys or suffers fruits of his Karma: this is known as Bhōga, experience, as a result of past karma, whether painful or pleasant and Bhōgya, Experience of good or evil karma; an object of enjoyment. Bhōga is the experience and Bhōgya is the object of enjoyment. The soul goes through many births and rebirths under the purview of Siva Sakti, performs Karmic deeds, eats their respective fruits and thus spends time on earth in Sakala Avastha.

Review and explanation: Siva wakes up the soul from its Kevala state. Siva takes pity, gives the soul a body and sends it to the world so it can enjoy the world, have varied experiences, births and rebirths, and through it all mature, ripen and come back to him in a state of Bliss, Suddha state. Now the soul has become the samsaric World traveler. This state is called Sakala Sate. Kanma and Maya Malas come into the soul during Sakala state along with a trace of Siva Consciousness (knowledge) in the spiritual heart. Anava Mala is intrinsic to every soul that is born, Maya Mala is conferred to the soul by God, Kanma (karma) Mala is generated by the soul on account of its thought, word and deed. Maya gives some spiritual light to soul but only  a little until it receives grace, which together with Karma tends to attenuate, and later destroys Anava Mala.  Siva has a presence in Sakala state along with the Malas; thus, Sakala state is Sat-Asat, Sat being Siva and Asat being the Malas. Siva-Sat gives the Soul some spiritual knowledge and Malas-Asat gives rise to spiritual ignorance. Anava Mala, the intrinsic Mala of the soul, is so recalcitrant that Siva employs Maya and Karma Malas to weaken it. Maya brings Tattvas to the soul thus giving the soul a body and organs, which help the soul acquire some rudimentary spiritual knowledge which to certain extent weakens Anava Mala. Maya is thus a faint light of the soul, while Siva in comparison is the sun.

In order to function in Sakala state, naturally man is endowed with Tattvas. Don't be disheartened; even gods, celestials, and worms are in Sakala state, according to Mular.  Soul has the susceptibility to accumulate surface impurities, when it comes into contact with Malas (literally feces, here it means impurities). Anava Mala is compared to verdigris on the surface of copper vessel. Anava is recalcitrant surface impurity burrowing deeper into the vessel.  Anava is the first Mala of the soul and the last Mala to leave the soul, when Siva confers Grace. Some students of Saiva Siddhanta wonder why the soul, which is or should be a pure entity, is affected by corrosive verdigris. Another common analogy given is that the soul is like a crystal which takes on the color of the object next to it. The soul has to graduate from its Sakala state to Suddha (pure) state. Now it is important to scrub and remove the verdigris before it attains liberation; it is removed only by the grace of God. The new soul, which is a magnet for this and that, cannot remain in isolation, must take qualities from God before it can obtain Bliss. Let me give you an example to illustrate the stickiness of the soul to anything that passes by. Calcium is good for the bone, but lead is not. When a child eats paint chip with lead, the child gets lead poisoning and lead deposits in the bone, which over time releases  lead into the bloodstream causing anemia and brain damage. The lead in the bone and blood is like impurities (Malas) sticking on the soul. How do you get rid of the lead from the bone? It is done by use of therapeutic modality of  competitive binding and substitution.  EDTA likes to combine with calcium and lead; but it likes lead more than it likes calcium. If you give Calcium EDTA to a child, the lead in the bone leaches out into the blood, kicks out the calcium from calcium EDTA and takes its place. Then the lead EDTA circulating in the blood is excreted in urine; the child gets the calcium, gets rid of the lead EDTA in the urine and gets better. In the same manner, Sivaness (calcium) likes to replace Malas (lead) by competitive binding and substitution, thereby making the soul pure (suddha). 

When Sakalars with three impurities get rid of Kanma or Karma, they graduate to a higher class, Pralayakalars. Sakalars  with three Malas were wallowing in Asuddha (impure) Maya ( 24 Tattvas beginning with #13 to #36) Go to Tatttvas-36. Man's soul is #12. Having moved to a higher ground, the Pralayakalars swim in Suddha-Asuddha Maya Tattvas (Pure and impure Maya). Srikanta Rudras also belong to this category. Once the Pralayakalars lose their Maya Malam, they become Vijnanakalars with Anava Mala. You might remember that anyone having only Anava Mala is said to belong to Kevala state; now Kevala state is the lowest rung of the ladder that Vijnanakalars have to scale; they are still enveloped by Asuddha Maya. There are four steps they have to ascend to reach Point Bliss: Each step one above the other is a purer state,  Kevala-kevala, Kevala-sakala,  Kevala-suddha, and Kevala-Arul. The 24 tattvas  (#13 to #36), known as Anma Tattvas belonging to the body and involute into the soul of the aspirant (Tattva #12), as he moves from Sakalar state to Pralayakalar state. This aggregate of 25 Tattvas merge into six Vidya Tattvas (Suddha-Asuddha Tattvas, #6 to #11).  This aggregate of 31 Tattvas  (#6 to #36) merges into Suddha Vidya Tattva (#5) of Suddha Tattvas, which involutes into Isvaram(#4), Sadakhyam (#3) and finally into Sakti Tattva (#2).  Sakti stands with all the lower Tattvas involuted (dissolved or merged) in her (#2) and Siva  (#1) stands with her. 

Sakalar Pralayakalar Vijnanakalar
3 Malas: Anava, Maya and Kanma Anava and Maya Malas Anava Malam

avastha2-TIRUMA1.gif

 

 

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Mular says that there are nine  states for the soul to pass through: three Kevala series, three Sakala series, and three Suddha series.

 States of Jiva

Kevala-Kevala—1 Atita-atitia state

Kevala-Sakala—2 Vaindava manifestation

Kevala-Suddha--3 (Vijnanakala state)

Sakala-Kevala—4 Jagrat-Atita State

Sakala-Sakala—5  Jagrat within jagrat State

Sakala-Suddha—6  Tat-Para State

Suddha-Kevala—7  State of Upasantha

Suddha-Sakala—8  Expansive Turiya State

Suddha-Suddha—9  Siva-becoming State.

Kevala-kevala—1: Atita-atitia state

Kevala-sakala—2: Vaindava manifestation

Kevala-suddha—3: Vijnanakala state

Ref: Madras university: Lexicon

Sakala-kevala--4 = Jagrat-atita: state: condition of the soul while awake, when it loses its breath and consciousness.

Sakala-sakala--5: Jagrat within Jagrat state = Condition of the soul in waking state, in which all its powers are in full display, as when a person is alert and wide awake.

Sakala-suddha--6 = State of Tat Para state (self-illumined, Final Bliss)

Suddha-Kevala--7 = State of Upasantha  (Calmness, tranquillity, peacefulness; Mitigation, alleviation.)

Suddha-Sakala--8 = Expansive Turiya state (Transcendental consciousness)

Suddha-Suddha—9  Siva-becoming State

The soul has to climb nine stages in order to become one with Siva.

    Unless the soul acquires Brahman knowledge (Brahma Vidya or Siva Consciousness) during Sakala state and goes on to Suddha state it will go to Sakala-kevala (stage 4)) or Suddha-kevala (stage 7) state between destruction and creation of the universe. All knowledge acquired in previous lives are not wasted but retained, accounted for, and factored in, when the soul is born in a higher Avastha; the soul is closer to salvation in stage nine (Suddha-Sudda state). If there is no destruction of the universe the soul goes back into Sakala state in endless cycles of birth and death, until one of two things happen: 1. the soul graduates to Suddha state and gets Arul (Grace); 2. the soul is shunted into Sakala state again until Malas ripen and drop off.

    Considering Siva's Panchakrityas (five functions: creation, maintenance, destruction, veiling and liberation), the aim of four preceding functions is to liberate the soul. As opposed to Vaishnava view that this world is his playground, and the Lord's functions are his play activity, the Siddhantist says that Siva by his five functions creates this universe for the soul to enjoy the fruits of karma, bring the Malas to a ripe state (ripe Malas fall like ripe fruits), obscures soul's vision of knowledge long enough for the soul to eat its fruits in the Sakala state and then confer Arul (Grace) in Suddha state. This is the soul's journey from Kevala to Sakala to Suddha state.

End of comment.

             V.117: Sunstone (Suriya-kaantha-kal) wrapped in cotton does not burn it, but when the sun's rays hit the stone, the cotton goes up in flames and turns to ash; so also the glance of the Lord reduces the impurities (Malas) into ash.

            V.118: Sadasiva descends as Nandi into Citsabha (Hall of Consciousness) of our soul, takes his abode there, showers his Grace, and destroys all our Malas and passions that burden our soul and senses.

            V.119: Our intelligence (Arivu) caught by the senses, knows not the virtuous path and descends into (perilous) deep waters. Our knowledge and intelligence caught up in the senses drown without a clue into deep waters. 

            V.120: As the consciousness delved deep into superconsciousness, the Supreme Guru gave me (Tirumular) indicators to supreme realization. The Lord, dancing alone in the expanse of my consciousness, winnowed the impurities mixed with my senses and roasted the seeds of samsara. The Lord separated the impurities mixed with the senses as a mythical swan separates the water from the milk.

            V.121: Having destroyed the seed of rebirth, and becoming dead to the world of senses, body, and life, the Sivayogis, although living nominally, attain to Turiya state of consciousness. (Sivayogis attain Jivan Mukta, liberation while alive. Ramanuja does not believe in Jivan Mukta.)

            V.122.) Sivayoga is to know the nature of Cit and Acit (Spirit and matter) and the difference between them, entering into Tapayoga practice, gaining self-illumination, and avoiding the pitfalls of Apayogam (Apa+yogam = contrary+yogam). 

            V.123.) He granted me the Truth about his all-pervasiveness, the knowledge about worlds unknown even to Devas, the vision of the sacred dancing feet in the sacred hall, the Supreme Bliss (Peerinbam), and a spaceless vastness of immense Grace (Arul-Veli). 

            (V.124.) Siva Siddhas, who had clarity of vision, realize that the space spreads into a greater space, love merges with love and light dissolves in Light.

            (V.125.) The Siddhas visioned Sivaloka (Siva’s world) here. They realized the sound and the limits of sound. They are immortal and pure, enjoy eternal bliss and attained liberation beyond 36 tattvas. 

            The very first sound is an unstruck sound, soundless sound, called Paranaada (Supreme Sound). The creation proceeds from here. Pranava or AUM ( Om ) proceeds from Paranada.  Sound and its evolute, the language, are useful in the removal of ignorance. When ignorance of the Self is removed, the yogi has reached the limit of sound, where there is no need for sound. Silence or Mauna is the norm. Click here for tattvas: SIVAM.htm

              (V126.) The Siddhas, having climbed the 36 steps of Mukti's (liberation) ladder, entered the world of incomparable Light-Bliss, saw Siva who was beyond sound and speech, realized Siva and remained there in contentment. 

                (V127.) Having attained Sivamayam (Siva's essence), seeing themselves in all, witnessing the myriad activities of Siva, and knowing the nature of time (past, present and future), they remained there mourning the loss.   

                Comment: Mourning the loss is not such a bad thing after all. It is mourning the loss of bondage and Malas (impurities and 36 tattvas). The Sadhaka is dead and lost to the world. He remains in Siva Consciousness and tranquillity. Joseph Campbell says that the yogi dies to his flesh and is reborn into his spirit. End of comment.

                (V128.) Those who reached Parabrahman (Soombar) remain in pure space. He exists in pure space. Their consciousness begins where the Vedas come to an end. When they reach Parabrahman, they have no use for Vedas (Srutis) and enter a state of self-realization (sleep). 

                Comment: Here Soombar literally means those given to laziness; in this context it means the Yogis who transcend Sabdabrahman, meaning they possess realized knowledge and have no use for sacred texts any more at their stage of development of the soul. They have gone from the stage of Sabdabrahman to that of Parabrahman.  Sleep (Thookkam) does not mean sleep in the usual sense. It means self-realization. Refer to commentary on Verse 6.44 of .BG Chapter 6 The Yoga of Self-Control. End of comment.

                   V129: They who sleep (Parabrahman stage) vision Sivaloka (the world of Siva) inside them. They realize Siva yoga; they enjoy Siva Bhoga (Supreme Bliss); it would be impossible to describe their condition.

                    (V130.) Siva knows the boundary of knowledge of every one (every creature). Hara, the First Being, confers his Grace proportionate to his (its) understanding. He dances like a brilliant ruby on the unique stage of the red evening sky for Uma to behold. 

                    Comment: Siva is Supreme, Uma is his sakti or power, the universe is his stage, and Grace is his benevolence.  Siva's Grace extends to all creatures of this universe and is proportionate to its instincts, understanding, and wisdom. His Grace manifests in his Cosmic dance on the Cosmic stage of vast space. The witness is Uma, his sakti. Siva's Grace is in accordance (proportional) to one's receptivity, understanding, wisdom and endeavor. He, who goes beyond the boundaries of Sabdabrahman, gets the most Grace from Siva. End of comment.

                    (V131.) As the brilliant emerald green shines inside the red ruby, and as the emerald is inset inside the red ruby, he danced his sacred dance in the hall of pure gold.  Having cherished and worshipped the Lord, they  received his blessings. 

                    Comment: As the brilliant emerald green shines inside the red ruby, Lord Shiva shines when he dances in the Hall of Pure gold.  They who witnessed  the dance received his blessings and experienced rapture.  End of comment                    

                    (V. 132.) They received in this world the great deathless way; they received in this world  the great birthless means; they received the great bliss of not having to leave the Temple-hall (sabai); they received the pride (and privilege) of not having to speak to this world at large.

                    They tread the blameless path, Sivayogic path. They enjoy the deathless bliss; they take the path right to the outer limits; having shed the karmic loads, they enjoy birthless bliss. Having reached the Hall of Consciousness (Citrambalam) beyond the outer limits, they enjoy eternal life there. The only language they speak there is one of eternal silence, a silence of not having to speak to this material world.                     

                   (V. 133.)  Lord Siva (Piran) has the knowledge of greatness and smallness, the rare and the common. He (the Sivayogi) withdraws his senses inside, as tortoise withdraws its limbs under its shell. Having heard both, they are devoid of any blemish.

                    The Lord knows the greatness of the yogis and the smallness of the bhogis (epicures), and the rarity of the former and the commonness of the latter. The yogi withdraws and controls all his senses as a tortoise withdraws its limbs and head under its shell. The yogis have heard about and known this world and the other world, having destroyed all blemishes.

                    (V134.) As butter is latent in pure milk, God speaks in silent waveless thought .  They, who realize his silent thoughts without the medium of speech and become free from attachment to the body, bask in the Limitless Light of Sat (Being). 

                    When the yogi goes from sound to silence (from Sabdabrahman to Parabrahman), he is able to listen to the silent waveless thoughts of God, obtain realization, and freedom from bodily attachments (samsara), and bask in the Limitless Light of Being, Consciousness and Bliss (Sat-Chit-Ananda). 

                    (V..135.) When the five senses beginning with the Sound retrace their path, it becomes obvious that consciousness merges with its cosmic counterpart. When Light merges with Light in pure space, there is only Light (when flame merges with flame, there is only flame). That is the meaning to be understood.        

                    When the body separates from the soul, the elements go back to their source. The soul, when liberated, goes to the Greater Soul. This is merger.  Jivan mukti, liberation while alive, is one of the strong tenets of Saivism.  That means that one does not have to die to obtain liberation. The soul and the body are equipped to enjoy jivan mukti, though a transformation is necessary from the state of Pacukaranam to Sivakaranam. Pacukaranam consists of full functioning (at a material level) of all faculties of jiva , the individual soul, which is spiritually benighted and loaded with Malas or impurities. When these faculties, which are matter-born, are trained to serve the spirit instead of the sense organs with the purging of Malas, one is on his way to Sivakaranam, which is Grace of Siva manifesting in ‘a person who has attained the stage of self-effacement.’   

                    (V. 136.) When the sun’s heat evaporates the salty water, the dissolved salt assumes a name and a form. When the same salt dissolves in water, it disappears losing its identity. In like manner, jiva subsides in Sivam. 

                    (V. 137.) The truth is that the atom, wandering in the vast universe, knows no independent existence and merges in the vast universe. In like manner, jiva confined inside a body, upon seeing the sacred feet remembers its origin.  

                (V138.) Holy feet are Sivam, Holy Feet are Siva Lokam (Siva’s world), Holy feet are the destination, and Holy feet are the refuge for those whose souls are illumined. 

                   (V. 139.) Illumination (of the soul) is to see the Holy Form of the Guru, to chant the Guru’s Holy name, to hear the Guru’s holy words, to reflect on the form of the Guru. 

                    When yogi's own enlightened soul and his inner Guru engage in conversation in the language of silence it is called Sunya Sambashanam. For lesser souls with Malas (impurities), an external Guru is needed; that is the case with Pralayakalars and Sakalars, while Vijnanakalars serve as their own spiritual counselors.                     

                    (V140.) On their own, the five senses come under subordination; on their own, the five senses move away from subordination; on their own, the five senses change their course; on their own, they meet the Lord, when they are bereft.

                    0141: The five senses come under the control of citta (mind-buddhi-ahankara) in a living body. When the senses meet the Lord, they change their course and return home. 

                    0142: What we encounter are Nandi’s Holy Feet; what we reflect upon is Nandi’s Holy body; what we pay homage to, by my words, is Nandi’s name; and what stand in my mind are the golden words of Nandi.

                Transitoriness of Body           

                    ●143: The body akin to clay pots is twofold; it was vigorous and pure until evil tainted it; the clay becomes mere mud again, when it rains from the sky; in like manner men without knowledge die.

                    ●144: The roof of worldly pleasures falls, wife and children do not follow the departed soul.  None except wisdom and practiced vows accompany the departing soul.

                    ●145: The townsfolk wailed their grief loudly, called him a corpse but without a name, carried him to crematorium, burned his body, went home to take a ritual bath, and forgot about him.

                    ●146: Two pillars are supporting the roof, one beam, and 32 rafters spreading sideways. When the body-roof unravels, the departed life cannot get back inside. (The two pillars are the two legs, the beam is the spinal column, and the rafters are the ribcage. When the breath departs, it cannot trace its way back into the body.)

                    ●147: When man dies, they verify his death by holding the fingers below the nostrils, cover his body, perform cremation and throw rice ball offerings to the crows.

                    ●148: He ate his meal, had dalliance with ladies, complained of pain on the left side, laid himself down on the bed, and left for good.

                    ●149: He lived in a lavish mansion, rolled in wealth, slept in the best of beds, gave millions to charity, but never once uttered the name of God.

                    ●150: He lived a life of passion and cloyed conquests. Memories vanished with the body on the bier, mourners mourning, all passions in repose, and the body in flames.

                     ●151: The pulse ebbed and died, the mind’s axle broke, the five pampered senses abandoned their home, the fair ladies with beautiful eye makeup and his wealth stayed behind, but the sweet life took leave of the body.

                    ●152: The roof unraveled, the ties are broken, the nine gates closed shut for ever, Time’s misery was quickening, and  as the hand of time moved, so did the near and dear with teary eyes. (Nine gates = two eyes, two nostrils, two ears, mouth, anus and generative organ.)

                    ●153: He, the Nayakan (Lord) of the land and leader, had taken the final journey. With the resounding drums in front and the mourners behind, the bier tugged a long procession.

                    ●154: Thirty, thirty, and thirty-six tattvas (96 tattvas) were dwelling behind the temple walls; as the temple walls came crashing down, all alike ran and disappeared without a trace. (The temple is the body made of 96 tattvas or building blocks.) 

                    ●155: His darling wife, his wealth, and his mansion stayed behind; the fellowmen put him on a bier, and rushed his body to the crematorium.

                    ●156-158: Though they see death and corpse, men do not realize that it will happen to them. They lead a showy life, a fallen life, without resolving their karma. Family, friends, relatives and children in mourning and tears follow him to the river’s edge; the funeral pyre was lit; they dip in the river, and graceless, they go home. 

                    ●159: If the pot cracks, men keep the broken pieces; if the body-pot breaks, no one cares to keep it.

                    ●160: All parts end in ashes: five senses, six charkas, thirty joints, eighteen sides, nine ligaments, and fifteen lines.

                    ●161: Fig fruit and seeds of green, cut to pieces and ground to a paste, are consumed; they cried loudly and took the body in a rush. (The body is fig fruit and the seeds are karma.)

                    ●162: The crowd dissolved, leaving an empty hall; the ornamental floor drawings (Kolam) vanished in the foot traffic; dance and music came to an end; however, some still sang mournful songs, after committing the body to flames and reducing it to ashes.

                    ●163: The egg (Muttai – egg/newborn) is born in 300 days; O, ignorant souls, nothing remains of it now; it started to experience the odors of earth (adulthood) at 12 years of age; at seventy years of age, it comes to ruin and death.

                    ●164: The (reservoir) lamp remains, the flame is extinguished; the ignoramuses are loud in their grief, not knowing the lamp is empty; they (the world) become submissive and suffer intensely.

                    ●165: Not worshipping Mayan (the Lord) of Konrai blossoms, who gave us the body, life, and form, they remain in hell. What purpose do all these loud lamentations of near and dear serve?  

                    ●166: Man rides his horse with sword on hand at the head of a triumphant army; as the procession passes by, the life makes an unintended fatal right turn.

                    ●167: As the soul sustaining the leather bag of a body leaves, does it matter if the crows gorge on it, people slander the dead, pour milk and heap praise on it?

3.Transitoriness of wealth: 0168-0176

●168:  If he seeks refuge of the Lord during life before his grace, kingship, elephant, chariot, and wealth are seized by another, he does not have to perform any great austerities.

●169:  The waning radiant moon becomes darker; in like manner, the hoarded wealth erodes in time. When you seek the King of Heaven, great wealth will come to you like a pouring rain from the clouds.

●170: The foolish cling to and claim their wealth as their own, though they see their own shadow does not offer a shade. The life and body go their separate ways. They do not see the Light that gives light to all.

●171: The busy bee seeks flowers by smell, gathers honey and hoards it on a tree limb; man of skill drives away the bees and takes the honey, so also the wealth slips out of hand.

●172: Get it right and clear; do not get agitated and confused. Wealth comes in like swell of river and leaves. Uproot the desire for wealth. When Death comes, get ready to take a leap and jump (jump to defy death).

●173: In a manner like the capsizing of water-borne boat, happiness from wealth and cattle tumbles. No one knows how long the bonds of the body’s loosening ties with the soul will hold on its way to liberation.

●174: Wife, children, brothers and sisters will entreat for their share. Though one accumulates wealth all his life, no one will respond when you call out for help.

●175: Desires grow; there is no one holding fast the Truth. There is one post to hang on to; there are nine out-bound exits. The loyalists come and pay homage, while the betrayers forsake us.

●176: When life exits, and runs out of the body, no gratuity will get it back. Think of the Lord. The emissaries of Death are steady on their errand. The Lord alone can be our refuge.

Transitoriness of Youth, 0177- 0186

●177: The sun rises in the east, runs towards the west, and falls in the west. The ignoramuses have no insight into this.  The young calf grows, thrives, ages, and dies. The ignoramuses do not understand this wonder-world.

●178:  Many years passed by; no one holds the Lord dear in their bosom; no one has explored and knows him in depth. Though long years stretch longer, they know not the flame of the kindler-Light.

●179:  As youth wanes, atrophies, and comes to an end, lesser are the chances for excellent deeds. Concentrate your mind, while still living, on Nandi, in whose expansive locks Ganga River flows.

●180:  The jewel-shaped damsels with budding breasts gave their love and imbibed the sweet sugarcane juice of his youth (with their eyes). The sugarcane juice has become Strychnine nut (Strychnos nux-vomic), as old age crept on the youth.

●181:  Though they see the Time’s ravages, nobody seems to understand that boy becomes youth and the latter becomes an old man.  I like to seek the sacred feet of the transcendent Lord who presides over and beyond this universe.

●182: We wake up in the morning, we go to sleep in the night, and we pass time like this in perpetual cycles.  The noble Lord, though angry, bestows happiness to those who abide in him in loving memory.

●183: The five big needles live in the body; they run off like wild dogs (they lose control). When the five big needles tremble, the bag also flies off. (Here the five big needles are the five senses which are considered burrs on the side. When the five senses tremble and die, the bag of a body also dies.)

●184:  We know the eyes and the sun, but not the inner Light that is the light in the eyes and the sun. We know not that we fall from heaven to hell and die in our thirties (youth).

●185: We, the lowly and wretched, having seen the indwelling god in the sixteen kalas /kalais, do not think of the Lord. We wonder why we are put in the womb, and later suffer a fall into Yama’s (Death) pit. (The sixteen kalās are listed below):

Krpa

Mrduta

Dhairyam

Vairagya

Dhrti

Sampat

Trasya

Romanca

Mercy

Gentleness

Constancy

Desirelessness

Steadiness

Prosperity -Spiritual

Cheerfulness

Rapture

Vinaya

Dhyana

Susthirata

Gambhiram

Udyama

Akshoba

Audarya

ekagrata

Good conduct

Meditation

quietitude

profundity

Effort

Tanquillity

Magnanimity

Concentration

 

 

 

 

 

 

 

 

 

 

 

●186:  In your lifetime, before your youth passes by in waste, sing songs of praise to the Lord.

Transitoriness of Life

●187: They see the buds blossom on the tender branches and wither. They, who do not praise the feet of the Lord, do not know when the call will come from above.

●188: The filed was fertile for the five senses; the five senses guard the field; when the summons came from the Lord of death, all five abandoned the field and left.  (The field is the body with the five senses.)

●189: There is one drum and two rhythms; inside the drum live five kings. There lives the King of kings; when he departs, the drum is destroyed and what is left is a pile of clay.  (The drum is the body; the two rhythms (two sides) are the two breaths, the left and the right; the five kings are the five senses; the king of kings is jiva, the soul-life. When he leaves the drum, it is just a pile of clay.)

●190:  He is the Lord of the hill (body), Lord of Vedanta dance and Lord playing inside the hill of the body in the form of Nandi. Those, who do not know him as the Lord of the hill capable of supporting life, lack discriminative knowledge.

●191: The sun goes to all ten directions; they, who measure with their minor senses, know not this. Men on earth lack deeper understanding, for they, in their delusion, engage in satiation of the senses.

(Ten directions are N; NE; E; SE; S; SW; W; NW; Above and Below.)

●192:  Nobody seems to understand that the clothes (change in texture, color and integrity) tatter after repeated wear and wash. The black hair turns grey; birth and death happen in the span of one lifetime.

●193: The pot with the spatula contains rice. The hearth (fire-place) contains three fires and five kinds of firewood. Get the rice cooked without burning and give it in charity; the days are passing by fast.

●194: The bee sits on top of the flowers and enjoys imbibing the nectar; in like manner, life seeks the three lights beyond the reach of eyes. (Seek the Nectar-Light of immortality, which is beyond the reach of the naked eye.)

●195: Perform noble deeds to accrue good karma and realize man’s destiny. Praise the Holy One to reach the Holy Land .  This is the destiny we seek; this is the destiny for men.  

●196: Speak not envious words, seek not property of others. Keep your righteous ways, share your meals, and share what you have.

Nonviolence, 0197-0198

●197: Many flowers are used for the worship of the Lord; the one (best) flower is not killing the atoms of others. The tremorless (steady) flame is the peaceful mind. The soul resides in the highest place.

●198: They, who brought death on others, are snared in the noose of Death’s bullies and cast in the hell; they roast in hell.

Meat Eating—Forbidden 0199-0200

●199: They who eat meat are taken to hell by the Death’s emissaries who let fire consume them.

●200: They, who do not kill, steal, lust, and lie, attain the feet of Lord Siva and enjoy Bliss of Wisdom for ever.

Against Adultery, 0201- 0203

●201: Not eating jackfruit that is at hand, why would any one climb a spiky palm tree for dates?  When a pining wedded wife is at home, the amorous buck desires for the neighbor’s spouse.

●202: When there is ripe mango, grown with tender care, is at home, he who has no sense climbs a Tamarind tree to obtain the sour fruits and break his legs.

●203: The rich rolling in wealth and the youth roaming in darkness yield to the sensuous charms of other women. It is difficult to change the minds of those who do not know right from wrong.

Fall of Women, 0204-0208

From this verse forwards, the translation follows a free style, staying close to purport.

●204: The leaves of Nux Vomica are fine and its ripe fruits are attractive, though they are bitter to taste.  The round breasts and charming smiles of the temptress bring bitterness, so keep your heart steady in the midst of raging passions.

●205:  They seek woman and delight in connubial love. It is like getting caught in the whirlpool with swirling of emotions, and rising passions and pleasures, which are like ephemeral dreams and are not the Real. 

●206: A charming damsel holds a man in conjugal embrace; she will slyly talk him into waiting and abandon him for a more handsome man.

●207: It is fate that, in this world, we seek conjugal embrace with damsels. It is like having the juice expressed from the mill on hands and the bitterest Neem in the body. (On hand--immediately--we have the juice; in the body--the end-- it is bitter like Neem.)

●208: If we do not control ourselves from indulging in conjugal love, we dive into deeper waters of passion and love and ultimately perish.

Accumulation of wealth, 0209- 0213

●209-●213: Once rich men walk their lonely path in rags, sadness and misery like zombies, abandoned by family and friends, and deprived of their past glory, pomp and romp. We run around from daybreak to dusk making a living and filling the stomach-pit. We should get rid of the impurities and praise the Lord. We should seek spiritual wisdom and not material wealth. Only then we will fill our spiritual obligations.  Our near and dear are harsher than karma. One should have a lighted lamp of Wisdom and follow the lit path. One starts disliking life and seeks the Lord as refuge, when he is bothered by six tastes, five senses, myriad miseries and a pile of karma.

Sacrificial fire, 0214-0223

When Vedic Brahmins perform sacrifice, make offerings, and feed others before they eat, their knowledge and conduct become purer. When they chant the mantras, they invoke Gayatri and Savitri and the two birds of bad and good karma scoot in haste. When ego is erased, the Truth comes into view, the Supreme path opens and liberation is attained.  All our sins are extirpated. Karma with its attendant Maladies and evils are expunged. Worldly riches bring grievous hurt; sacrifices bring us immortal riches. The Lord’s eternal and pure flame shines in the spiritual heart. His eyes are the three flames; the sun, the moon and the fire. He transcends the seven worlds and is the head of all sacrifices.  Wherever there is fire, there is the Lord; he is the fire of Homa, the funeral pyre, the karma-extirpating fire, and the two fires in the sky, the sun and the moon. Those, who keep the sacrificial fire alive and aflame, are destined to become immortal.

Dharma of Brahmins, 0224-0237

Brahmins are obligated to perform six duties (sva-dharma): Performing sacrifices for himself, performing sacrifices for others, giving gifts, accepting gifts, studying, and teaching others-- (Garuda Purana 1.49.2).They perform sandhyavandana by chanting verses at the junctional times of the day, dawn, and dusk. They maintain the three holy fires. Desirous of hearing Vedanta, they dissolve in Pranava which transcends three syllables, AUM. Having seen the Lord, who is Nadanta, Vedanta and Bhodanta, they are absorbed in him who is the End of all and enjoy eternal bliss. Nadanta, Vedanta, Bhodanta: transcending sound, Vedas, and Pati- Pasu-Pasa triad.  With their attention focused on Gayatri and Savitri mantras, the meek holy Brahmin recites the mantras seeking to know their purport, ascends the Love’s Chariot, loses himself in Love’s hold and remains afloat in the sea of Maya .

Commentary:

Gayatri, the sacred mantra of 24 syllables, is recited by Brahmanas in their daily worship. When Gayatri has not been sung for three generations in a Brahmana family, the family loses its privilege and caste status and ceases to be Brahmanas. They still retain the Brahmin status; it is one or several notches below the real entity. Vaidika (Sanctioned by Vedas) Gayatri is a seed mantra and the Vedas are ensconced in it. Vaidika Gayatri:  Om bhur-bhuvah-svah tatsavitur varenyam bhargo devasya dhīmahi dhiyo yo nah prachodayāt Om , earth, atmosphere, and heaven, we meditate on the adorable glory of the radiant sun; may he inspire our intelligence—translation by Dr. Radhakrishnan.  Sandya (junctional [transitional time zones] prayers—sunrise, noon and sunset) is performed three times a day. Now let us read the translation of Gayatri Mantra by Woodroffe: "Om, let us contemplate upon the wonderful spirit of the Divine Creator of the terrestrial, atmospheric, and celestial regions. May he direct our minds (towards the acquisition of Dharma, Artha, Kama and Moksa)."

Brahma Gayatri: “paramesvaraya Vidamahe; Pasa-tattvaya dhīmahi; tan no Brahma Pracodayāt.” Purport: “may we know the Supreme Lord; let us contemplate on the Supreme Essence; and may that Brahman direct us – “Introduction to Tantra Sastras” by Sir John Woodroffe. Vaidika Gayatri is chanted only by twice-born Brahmanas; Sudras and women are forbidden to chant the Vaidika mantra.  Brahma mantra invoking Brahman has no exclusionary clause attached to it. Even a Chandala (One of the lowest castes—the mixed caste) can chant this mantra. It is also called Tantrika Gayatri.

Coming back to Vaidika Gayatri mantra, Yogi Yajnavalkya explains it as follows. Tat = that; Savitri, derived from Su, “to bring forth. Savitri (the Sun) is the Bringer-forth of all that exists. The universe begins and ends in the Sun, who is the eye and makes the day. Time is in him.  Bharagah is Aditya-devata. Adi = beginning from or source. Devata = god. Aditya-devata also means the dweller in the region of the Sun.  Since he is the indweller, he is compared to the soul (atma) that resides in our body. The sun is the light in our eyes, and the light in our soul. He resides in the outer ether and also in the inner ether of our spiritual heart which is located in right chest cavity. He is the smokeless fire. The indweller in the region of the sun is the same indweller in the spiritual heart. Bhargah is derived from Bhrij, “to ripen, mature, destroy, reveal, shine.”  The Sun brings forth, transforms, matures, and ripens, and (destroys) all entities on earth. He reveals by his light. He destroys the whole universe by his fire at dissolution (Pralaya). (Some scientific facts: Sun is 743 times the total mass of all planets and 333,000 times the mass of the earth. The central core of the sun is 100 times the density of water. It is a mass of gas; all elements exist as atoms with very few molecules. The temperature at the core is 15 million K and at the photosphere, it is 5,800K. The sun will continue to burn the hydrogen fuel for the next 100 billion years.) Bha = divide,  ra = color,  ga = go and come. The sun divides all objects, helps reveal their colors and comes and goes (sunrise and sundown). Devasya is the genitive of Deva and goes with Savituh.  Deva = the shining one or Radiant Player, in a nonphysical body, living in the astral plane. The Sun is the radiant player involved in creation, maintenance and destruction.  Varenyam = adorable.  Prachodayat = may He direct, inspire, urge, or impel along the fourfold path of Artha, Dharma, Kama and Moksa (Wealth, Duty, Desire and liberation.)  Dhīmahi = Let us meditate upon, we meditate upon, compare to Dhyana = meditation.

Some more on Gayatri mantra and Brahmanas

There are twice-born in three castes. They are the Brahmins, the Ksatriyas, and the Vaisyas and the Sudras are not the twice-born. By custom, it is said that a Brahmin is not a Brahmana until he goes through the triple-cord ceremony: That is his second birth. At his second birth, he is full of knowledge, and well versed in Sruti, the Veda. Brahma and Brahman are the eponyms for Brahmana, Brahmin, and Brahma-Bandhu. Brahmana is the one who knows Brahman. BU3.5.1 Brahmana is the one who originated from the mouth of Brahma.

Krishna declares: "Every Brahmana is my body, be he learned or unlearned. Even this four-armed form dwelling in Vaikuntha is not dearer to me than a Brahmana. A Brahmana is full of all Vedas, and I too, am full of all Devas." A Brahmana who neglects the Gayatri should not touch Tulsi leaves or take the name of Hari. A twice-born who neglects the Gayatri is like the lowest Chandala. What will he gain by worshipping Sri Krishna? If a miscreant is born in the family...sin will soon enter relatives of the same gotra...will share his guilt. ... should perform expiation for it. Page 214-215, Principles of Tantra by Woodroffe.

 

Ramanuja, a Brahmana, is the personification of wisdom, purity, honesty, celibacy, ahimsa, bhakti, prapatti, saranāgati etc. A nominal Brahmana or Brahma-Bandhu is the one who can recite and not understand the meaning of the Vedas. Chandogya Upanishad 6.1.1: Brahma-bandhu is not learned in Vedas, who is a Bahmana only by birth. Sāyana compares the Brahma-bandhu to one of the lifeless columns that bear the weight of a superstructure or a roof. He is also compared to a donkey that knows the weight, but knows not the fragrance of sandalwood. What the tongue knows, the hand knows not. So also, the one who mouths the Vedas knows not what practitioner, Guru, or Yogi knows. This Guru is worthy of our worship. According to Tait. UP (1.2.2-3-4-5), the mother, the father, the teacher, the guest, and the Brahmanas are worthy of our worship. It further says that we should ignore any defects in them and only follow what is blameless in them. A Brahmana by birth, if he does no japa or lacks faith in Gayatri, is a Yavana, a foreigner, according Tantra Sastra. Non-recitation of Gayatri is denying the existence of Mantrasakti, which controls Brahmanda (Brahma's egg = Hiranyagarbha =Golden Egg = Phenomenal world) and appears as eternal Consciousness. Gayatri may be mere letters and phrases to a non-believer but to a Sadhaka, it illumines his spiritual heart. Mantra carries energy and its contact and friction with the mind in the pit of consciousness generates the light of Brahman illuminating the spiritual heart. Sayings are advisory, but Mantra is the precursor of Sakti. Gayatri Manta is eternal like Brahman; it wastes not; it decays not; it dies not.

Gayatri (24-sylabble meter) is a name for Sakti Goddess. Gâya+trī  =  life-breath protector. Gâyatrī = Gâyat + trī = Song + liberator. Gâyatrī = Gâyat + Trī = Song + triplets of eight syllables. All these various meanings are explained below.

Gayatri is personified as a Goddess of four Vedas (Vedamatri). Here the reference is to Kundalini Devi. (There are several Gayatri Mantras according to the invoked god or goddess like Siva, Brahma, Vishnu, Kundalini Devi, and Kartikeya. Legend has it that Ganesa received Gayatri Mantra directly from Siva and passed it on to Parvati.) Gayatri Devi takes on the role of Brahmani invoked by the devotee in the morning, of Vaishnavi at noon and of Rudrani in the evening. Brahmani is the feminine aspect of Brahma, the creator. One wonders how it is possible? Everyman has a feminine aspect by virtue of the fact that he inherits his X Chromosome from his mother.  Brahmani is a lass of sun color in the morning. She bears two arms, rides a swan, and holds Rudraksha beads, thread, a Kamandalu, and a begging bowl. She presides over Rg Veda and lives in the disc of the sun. At noon, she transforms into Vaishnavi portraying the stigmata and sacred accessories of Vishnu. Vishnavi is Savitri in feminine exuberance of youth of dark complexion resembling the color of the petals of blue lotus, residing in the sphere of sun. She rides Garuda; she has four arms bearing a conch shell, discus, mace, and lotus; she presides over Yajur Veda.  In the evening, she becomes Sarasvati, a pristine white beauty. She is the three-eyed Rudrani sporting a crescent moon on the crest, sitting on a bull, wielding a trident, holding a drum and residing in the solar disc. She presides over Sama Veda.  The polymorphous goddess mutates into male form for the convenience of Sadhakas, when they engage in Pranayama (breath control); Gayatri is contemplated as male during Pranayama. During inspiration (Puraka phase) meditate focusing on Vishnu in the swirl of the navel, dark as the petals of blue lotus with four arms. During retention (Kumbhaka phase), meditate on Brahma seated on a lotus in the spiritual heart. He is the grandfather of the world of red complexion with four heads and mouths. At expiration (Rechaka phase) contemplate on Mahesvara (Siva), the annihilator of sins, pure, white and clear like a crystal seated in the forehead.

 

Brahminical Vaidik transitional-time-zone (sandhya, dawn and dusk) japas are forbidden to Sudras, while Tantrik Sandyas are available to Sudras and other proletariats. What about animals! All of us and the animals perform Ajapa Gayatri; Inspiration and expiration (gayâs, life-breaths) are chantless silent Mantra for all air-breathing beings. Go to Mantra -OM Namasivaya  for details on Ajapa Mantra. The main aim of Gayatri mantra is to invoke the god or goddess, meditate on him (or her), receive righteousness, wealth, love, and liberation (Dharma, Artha, Kama,  and Moksa) and finally attain merging with Brahman or Devi. Sadhaka sings her glory while meditating on the seven chakras; the Goddess enjoys the music of Vina and the hymns, helps pierce the chakras and offers liberation to the Sadhaka.

In sacrificial rites, Gayatri Mantra (Pasu Gayatri) is whispered into ear of a goat or any other approved animal; the utterance of Mantra releases the beast from its bond as animal.

The one who knows the Imperishable as Brahman is a Brahmana (Brhad Upanishad 3.8.10). This statement in the Upanishad absolutely eliminates any doubt that only Brahmanas have the privilege of knowing the sacred scriptures and learn about Brahman. The birth caste of a person is irrelevant. For Yoga sadhana, a Guru's guidance is recommended. A Guru transfers spirituality to his pupil by sparsa (touch), Dharshana (sight), and Sankalpa (thought). Ramana Maha Rishi was known to have conveyed his wisdom, grace and bliss just by casting his eyes on the visitors in silence.

End Commentary

●227-●237: Having realized the great Truth of Pranava, seeking the grace and guidance of Guru, and performing the sacred rituals prescribed in the four Vedas, the pure (flawless) Brahmins realize the Real form/nature (Svarupa).  Truth, penance, becoming one with the Lord (realizing you and he are one), lancing and roasting (controlling) the senses, and sundering the bondage between the soul and the body-life’s impurities will help attain the state of Brahman.  The Vedists (Brahmanas) desired to hear the Vedas; having heard the Vedas, they did not abandon desire. What Vedanta does is to abolish desires in the Vedists. The Vedists, who practiced Vedic Truths, abandoned their desires. Thread and tuft declare not the state of Brahmin; thread is cotton, fine tuft is mere hair; (true) thread is Vedanta, fine (true) tuft is Jnana (knowledge); the (true) thread-Brahmins do see the virtues of a real Brahmin.

Tirumular (●230-233) states that thread and tuft do not make a Brahmana. True Brahmana wears Vedanata as his thread and his knowledge as tuft.  They, who are devoid of pure wisdom, lack control over senses, remain spiritually bankrupt and vacuous of devotion, and fail to grasp the Truth, are mad fools and not Brahmanas. True and pure Brahmanas follow the path of neither Chit nor Achit, reach the Supreme Guru’s (Siva) feet with guidance from earthly guru, give up all actions, rituals, rites, and ceremonies, and finally slip into Turiya state.  Those who chant the Vedas are the Pure Brahmanas. The Vedanta that flows out of the pure Brahmanas is pure and conducive to salvation. The true Brahmanas realize that Vedanta preached by others is deficient; it is mere ostentation.

●234: The Brahmanas, who adopt pure life and reflect on the Truths of the Vedanta, have fertile lands, their king flourishing, if they maintain the sandhi fires.

●235: When Jnana of Vedanta shines, they receive relief from karma, tread the path to the Light of Nadanta, and reach the Bodhanta Light of the Great Lord; Nadanta mukti and Siddhi come within their reach.

 

Comment: (Nadanta, Vedanta, Bhodanta: transcending sound, Vedas, and Pati- Pasu-Pasa triad.)  According to Tirumular, there are six essences: Vedanta, Siddhanta, Nadanta, Bodhanta, Yoganta and Kalanta.  (V2370-2377)

Vedanta: I am the Supreme One

Siddhanta: I shall become the Supreme One.

Nadanta: Jiva transcends 36 tattvas and reaches the Nadanta.

Bhodanta: Jiva dispels the darkness of Anava Mala with the onset of divine Jnana.

Yoganta: Yama, Niyama and Samadhi are accomplished. Jiva reaches Parasiva, becoming Param. All desires relinquished.  Realizes Upasanta.

Kalanta: Ascend kalas and merge with Bindu.   End of Comment.

 

236: They speak well-worn words of praise; when they see the Truth, they seek the triumphant, resplendent, and transcendent (different from the material world) Lord and receive his Grace.

237: The attachment between the two (the external and the internal) breaks down; ego takes leave and mind ceases to wander; they enjoy bliss like the Lotus-seated Brahma who consumes the havis offered in homa.

The Path of kings, V238-247

●238: The unlettered king and Death are of the same ilk. Death is a better (fairer) person than unlettered king, who orders death without adhering to the law. Death does not seek out virtuous men.

●239: The king must observe the divine law daily; if he does not do it, the country will deteriorate and the ruler of men faces decline in his wealth.

●240: It is of no use that the impersonator disguises in sacred raiment. If the raiment rings true to his claim, it is real raiment. If the brave king converts the false ones to follow the straight path, both of them will reach house of liberation.

●241: When the (Brahmins) flaunt their tuft and thread out of rank stupidity, the land withers, and the high-life king drowns in sorrow. Therefore, after great deliberation, it is better the king cuts the thread and the tuft of the pretenders.

●242: The unwise don matted locks and sacred thread, and act like the wise. The ruler of men should employ the truly wise to test, and educate the unwise in ways of wisdom. That will bring goodness to the country.

●243: The king should protect the cow, the woman, the holy Brahmanas, and men in holy raiment, praised by Devas. If he does not offer protection, he will live in hell, with no chance of return to heaven.

●244: Pursuing a virtuous path should come natural (even in a moment of forgetfulness) to you, if you seek mukti (liberation) and wealth. The king has a claim to one sixth of what you produce in this ocean-encircled world.

●245: If the king protects his world (kingdom and subjects) exceedingly well the loyal subjects will stand by him in the virtuous path. When the enemy invades to usurp the kingdom, naturally the king will leap like a tiger to defend his land and subjects.

●246: They, who do not perform breath control, allow the inner fire rise upwards, and drink moon-nectar to attain samadhi, are stuporous ignoramuses drinking pure clarified toddy; moreover, it is the king’s duty to punish the drunkards.

●247: It is the duty of the ruler to punish those who do not abide by their professed faiths, according to the injunctions of Agamas revealed by Siva.

The Glory of Rains, 0248-0249

●248: The sap-giving great rains, by their water, help many trees flourish with sap: the areca-nut tree, coconut, sugarcane, plantain tree, and nux vomica.

●249: The mountain streams, fed from the sky, come rushing down; in like manner the wellspring, rushing from the inner springs, has no froth, no stain, crystal clear, and is fit for bathing My Lord and Master.  

The Glory of Charity, 250

●250: Give charity without any discrimination. Make sure that food is served to others, before you eat. Do not accumulate. Do not eat in a gluttonous greed. Know that the crow calls to share the food.

In Praise of Charity, 0251-0259

●251: They who are submissive at the feet of the Lord realize the Self; they who support the charitable causes realize the Self; they who understand the Siva Tattvas realize the Self; he becomes the Lord of those who realize the Self.

●252: It is easy for all to give a green leaf to the Lord in worship; it is easy for all to offer a mouthful to the cow; it is easy for all to give a fistful (of food) when he eats; it is easy for all to utter sweet words to others.

●253: The food that the needy eat is charity: such is the fragrance of wisdom of the learned men; the water remains unused in a lake; in like manner, those who eat without sharing know nothing of charity.

●254: You do not drive away impurities and fill your mind with wisdom. On prosperous days, you do not give to charity. When you become awake to and face the expansive heat of hell-fire what will you do? O, impoverished minds, what will you do when your eyes are open?

●255: You do not know yourself, you do not care about your welfare, and you do not care about the poverty of other youth. Before Death comes to you, perform charitable acts.

●256: He who neglected to give to charity has no relatives; he who dies has no pleasures to enjoy; the Lord does not come to the miserly; the Lord is known to him according to the extent of his charity.

●257: Those who give to charity become gods in the mind of men.  To those, who hold their body as god, Death (Yama) comes announcing, “I am your God.”

●258: Charity and Tapas are the two companions to heaven.

●259: Charity is your only companion in your afterlife.

The nature of the Uncharitable, 0260-0269

●260: The usurious moneylenders who never give to charity are sinners.

●261: Time flies; years pass; you are one step closer to the grave, pulled by some unknown force; and yet, you have no charity on your mind.

●262: Not giving to charity, they know neither the feet of Lord nor the abode of Siva. They lend their ears to false advice and go to hell.

●263: They suffer from many diseases, while the charitable enjoy healthy life.

●264: The miserly neither worship the Lord nor give to charity. Hell is their lot.

●265: The parsimonious travel a lonely road, they lose their way, they carry a heavy load of karma, and they are for ever condemned to repeated births.

●266: Charitable heart leads one to the feet of the Lord. The uncharitable fall into low passions and lose their way.

●267: Pleasure and pain flow from past actions; though they know this bliss, they continue to be mingy and loveless.  mingy = mean and stingy.

●268: The Lord is stainless and free from birth and death. He rewards the worthy and punishes the errant. It is always a pleasure to give and those who do not give are animals.

●269: Life is not mere accumulation of wealth. Do not waste your time praising the fools. Think of the abode of God, praise him, and aim your arrow to the mark.

Love, 0270-0279

●270: The ignorant ones declare that Love and Sivam are two. No one seems to know that Love is Sivam. When they find out that Love and Sivam are the same, they remain in Love of Sivam.

●271: Siva, brighter than gold, wears the tiger skin; he sports the splendorous waxing moon on his head; the Great Dancer has ash smeared all over him; I lay my love at his feet.

●272: You cannot reach Siva by mortification of the flesh, but only by true love.

●273: Love opens the eye to Siva; compassion finds Siva’s feet; the matter-bound fools see only the wheel of samsara, and tread a terrible path to hell.

●274: Seek Nandi (God) with love and he will seek you with love.

●275: The Lord is self-born with no beginning, middle or end; he is my soul guide; he wears Konrai flowers on his head; he stood in me with great love.

●276: No one knows that he is the creator of this universe; he is the Great Soul full of love; in this evil world, he fills us with love; he is the Lord of limitless space.

●277: He is the golden effulgent Light. Keep him deep and firm in the heart and worship him; seek his Grace and he will you give his boundless Grace.

●278: He is the cause of birth and death. We see this daily; yet, we cling to life dearly and fail to address and seek him as our Lord.

●279: He lives inside love; he is nature and body; he is the past, the present and future; he is the Lord of Munis; he is the Precious living inside Love; for those who reside in love, he is the close companion.

Siva knows those who love him, 0280-0289

●280: Isa (Siva) knows what we disparaged and what we gained. The righteous Lord showers his benevolence according to one’s merits. The pleased Lord confers Grace on them, who shower him with intense love and seek him.

●281: He made it possible for us to take birth on this earth to attain bliss; we spent our life by performing actions that bring unhappiness. If we entertain love for the Lord, he will end our rebirths.

●282: The Light that rises from love-laden mind merges with the blissful Divine Light of Mother-God. Cut asunder the constrictive painful bonds that seek the favor of woman. Let your mind seek the blissful Lord.

●283: Similar to the love you experience in coition with a jeweled woman is the perception you experience when you succumb to the Lord’s Love; all exultation, excitement, and embracing, stilled and sublimated, become the Supreme Bliss.

●284: A confluence of Siddhas did not vision the Supreme Light; the humble devotee’s worship brought forth the vision of the Lord who gives mukti, salvation.

●285: I saw the Feet of the Lord decorated with fragrant Konrai flowers; I saw the Feet of the Lord decorated dark in elephant skin. I saw the Feet of the Lord resting on the lotus blossom; I saw myself in love of the Lord’s feet.

●286: The heavenly beings declare and worship Siva as One in many forms; the Enjoyer (Siva) stands in the midst of happiness (love). The lover, that he is, nobody knows.

●287: They who do not know their previous birth and death declare that they will attain god through mundane physical love. Nandi is free from birth, physical love, and death. Only through devotion, he can be known.

●288: Isan (Siva) knows the devotees who hold him in love night and day; Isan stands before them as Inner Light, as they remain actionless (in a trance).

●289: To get and let go of the eminent Divine Light is of less value than continuous unending Greatness which I will seek. It is a holy ablution for me to merge with Isan who is my precious life itself.

Education, 0290-0299

●290: I learned the real purpose in the union of body and life; I learned it all from the Lord at close quarters; he entered my heart without any hesitation; I received great lessons in freedom from bondage of the flesh.

●291: The learned and intelligent sat in deep meditation; the learned and intelligent have an inner eye in their deep thinking; the learned and intelligent speak to us what they heard and saw in contemplation; their words show their learning and intelligence and open the inner eye. (When the yogi enters into samadhi, his inner eye opens; what he saw and heard during samadhi, he imparts to others; that in turn opens the inner eye of others.)

●292: Worship at the feet of the Eternal Existence (Siva), while you are still standing (living).  Show in your actions that you learned to purge yourself of all your sins. Worship and praise the Lord in no uncertain terms; having done that, behold that jeweled lamp with no other match (beyond compare).

●293: Men of (spiritual) learning rid themselves and run off (break their bonds with the world.) They meditate, know, and experience the snake power of Kundalini yoga, with their body alchemized with medicinal herbs.

●294: The guardian comes as the Pure Light; the guardian comes as Pure Words; the guardian comes as Pure Fragrance; the guardian comes as Pure Knowledge.

●295: They fail to soar to the very heights with the sacred books to guide them.  If learning makes them cling to the peripheral things in life, it has no value. When they hold on to the rod of desirelessness, the Birds of Desire take to their wings. When they cling to delusion, they become confused. (Sacred books are our guide to supreme knowledge; fruitless is learning from books promoting worldly pursuits. When you perch on the pole of Vairagya, the Birds of Desire take to their wings. Deluded men are confused on this aspect of life and learning.)

296: Hara reveals himself to the spiritually learned and enlightened men. Pure Gems emerge from the radiant fire of knowledge (Kundalini fire). For those capable of reaching the waxing moon of samadhi or kaivalya, it is like climbing up the ladder of knowledge to eternal wisdom.

297: He is the protector, guide, and Elixir of Life on my journey. To the spiritually uneducated mind, he does not lend support and guidance. In all the seven worlds, he is support and guide of great (benevolent) nature on my journey.

298: If there is a desire to seize, that desire is to seize God. When you obtain the Grace of the First One (God), all goals are realized. Like Devas endowed with resplendent Light of discriminative knowledge, the spiritually learned obtain great Bliss.

299:  He owns the high seas, he owns the mountains, and he owns the body made of five bhutas (five gross elements). He mounts (rides) the bull, being the god of the immortals through ages after ages, to reach the heart of his devotees.

Listening to words of wisdom and contentment, 0300-0309

●300: Listening to Dharma, the words of Brahmanas, God’s valorous acts, Devas many mantras, enthused talks and reports on my Isa of  golden body are all for attaining Siva state.

●301: Who would know the God of Devas (gods), the Divine Form?  Known him, chant his praise, listen to the sacred words, and realize him. They who realized him stand tall (above everybody else.)

●302: At Great Nandi’s bidding Maya obeys and listens (produces Tattvas); at Hara’s bidding, Brahma obeys, and listens (creates the universe); at Siva’s bidding; they become Devas; If you are asking for fruits of actions, you are bound to attachments.

●303: The pious people, who point to and praise him as the Supreme Lord, later become devas (gods). The Supreme Being of rare asceticism showers his joyous grace on the great ascetics.

●304: God gave us birth and death; we talk about him; we babble and praise him; he shows his friendship and stands like the abiding Light; he is like fragrance in flower when he comes to us in Grace.

●305: The heavenly Lord will without hesitation be yours for countless years, if you are good, listen (to Siva’s glory), remain true to Wisdom, come to realization in mind, slip not and fall.

●306: Children are satiated thinking sand as rice (pretend play of children); in like manner, they think they can attain Bliss through union with the senses. They, who do not comprehend that he is beyond mark (cannot be identified by any mark), remain for ever ignorant.

●307: Life and body provide a sure support to the soul; listening to holy things of the world is a sure support. Thinking about Siva’s Feet is a close support.  Seeking the Great Support of the Lord means absence of rebirth.

●308: our Isan is the ancient God for those who praise him. Suffering is the lot of those who pile contempt on him. If they do not chant, realize and enter into rapture, they stand to perish, and consider that he is a mere stone cow.

●309: Realize him in your heart, mind and speech. Realize that his form is one merging into another. Though the life-axel is violently shaking loose from the holding pin, they, who hanker after the primal Lord, will draw near him.

Not Learning, 0310-0319

●310: If the Unlearned are endowed with understanding and vision of the Truth, Siva approves them with the Eye of Grace. The learned do not find (see) Grace of the Unlearned, if the Learned do not hold on to the Truth of the Unlearned.

Comment; Jesus Christ, Mohammad, and Ramakrishna Paramahamsa were not learned men by the standards prevalent at their time of existence, though they were very learned by the standards of God. End of comment

311: The Learned live a life of one path only. The Unlearned declare that knowledge is many-branched. Our God is present in all places. The unlearned are unaware of his pervasiveness.  

0312: Transient states stand firm in the heart and mind. You regard transient body as permanent. God pervades all life, but not in the mind of the unlearned.

0313: I did not learn the ways of Lord. In my ignorance I fell in to hell. Life is impermanent.

0314: The Learned seek austerity and dharma. The Unlearned, immersed in sense pleasures, accumulate karma’s misery.

0315: Born in the heavens is the fruit of Shining Light which merged with the eyes where it remained.  Men of earth sought the fruit inside the earth, wrote and withered.

0316: They, who are not familiar with the calculus (of Tattva), do not see; it is a sight unto itself. Only the Learned know the calculus of Truth, plumbing the outer limits of Tattvas. They who know the calculus are the truly learned.   

0317: Better it is sight of fool with no learning goes unseen. Better it is the words of fool with no learning go unheard; we are in no debt to hear him. To a fool with no learning, the Unlearned is a fine fellow. The fool, with no learning, knows no wisdom.

0318: The Learned without Sivajnana (Knowledge of Siva) are wicked men indeed. They are lost men.

0319: The ancient Lord is the Supreme Light to the immortals. The devotees seek the Light of the Supreme God.  

The Middle (Centrist’s) Path, 320-323

320: There is wisdom in the centrist’s stand. There is no hell for the centrists, who become the heavenly Beings. I (Siva) walk the centrist’s path.

321: The cloud-colored Vishnu stands in the centrist’s path. Brahma does so too.  So do the Jnanis and Our Supreme Lord (Namban/Siva).

322: Some centrists become Jnanis; some become Devas; some become gods; I (Siva) too stand with them.

323: Let us hold high his feet, let us chant his name.

Abstaining from liquor, 0324-0336

324-336:  Toddy leads men away from righteousness. The true drink is Sivananda (Siva’s bliss). Drink the Lord’s Grace; lose your self in Siva Sammadhi; drown yourself in Sivananda (Siva’s bliss); fall at the feet of Siva. Lust and drink are the evils of wicked men.  The wise imbibe the nectar at the feet of Siva. The Vamas drink and die; the lecherous are lost in their senses; the pure souls find their inner Light; they who chant his name attain him. Comment: (Vamas belong to a sect whose believe in rituals involving pancha makara, the five Ms: Mithuna, Matsya, Mamsa, Madhu, and Mudra [coition, fish, meat, liquor, and strange signs.) End of comment. The drunkards do not know anything about soul and bondage; they do not live in Siva’s Grace; they do not seek Siva Jnana and Siva Yoga; drunkards do not realize truth. The drunks do not seek or see Māmāya’s home for they are bound by the fetters of Māya. Once they are free from Maya’s hold, they merge in the Lord. Comment: Māmāya is Pure Māya, also known as Suddha Māya, which is pure universe giving pure unadulterated happiness. Maya of Savism is of two kinds: Pure Maya (Mamaya) and Impure (asuddha) Maya. Maya, when it emanates from Siva, manifests itself as a world of beings and matter and thus is a creative force. Suddham literally means purity or being untainted. Suddha Maya is the material cause of pure universe, giving pure happiness. Asuddha Maya is the material cause of impure universe (phenomenal world) End comment. The drunk drinks not the Bliss-nectar, which is drunk by Siva yogis who are in meditation where day and night are not known. Yogis enjoy the Bliss of the Lord’s feet which knows not day or night. I (Tirumular), caught in the maya’s day and night, struggle to attain bliss. Comment: Siva Yogis enjoy bliss in several ways: Kundalini yoga, deep meditation, and devotional song and dance—Bhakti. End comment.  Some sects seek sakti (power) by drinking intoxicating toddy in a ritual; once they are inebriated and the senses deaden, the sakti dies. Sakti finds its birth in Sivajnanam (Knowledge of Siva) to merge in Satya-Jnana-Anandam (Truth-Knowledge-Bliss). Jnanam = knowledge or wisdom. If Saktan (Siva) offers his Grace, we have Sakti’s Grace; if Sakti offers her grace, we have Saktan’s Grace.  If both Sakti and Siva enter (into our heart), the eight siddhis truly shine in us. Comment: please refer to BG for eight siddhis of Yogi. End comment. Siddhi and Sivananada are at hand, when all tattvas, ignorance, ego, false austerities, and worldly enjoyments are removed and you are drunk on Supreme Bliss. While yogis seek breath control, the joyous Bliss of contemplation, and the eight siddhis, the fools in pursuit of stuporous joy lose their senses from toddy. Drink deep, drink from the rushing stream of nectar. Take your yoga-breath up the channel in Samadhi to his holy feet. End of Tantra One.

What is obvious to Sadhikas and Sadhakas?

"There is no Sastra superior to Tantra, no guru superior to Tantra, no path superior to Tantra, no method superior to Tantra."

 

Sir John Woodroffe pioneered research on Tantra in the 1920s.

 

Tamil Verses Download from Madurai Project  English download from Himalayan Academy-Dr. Natarajan

1. கடவுள் வாழ்த்து

1 IN PRAISE OF GOD

 

1. ஒன்றவன் தானே இரண்டவன் இன்னருள்
நின்றனன் மூன்றினுள் நான்குணர்ந் தான்ஐந்து
வென்றனன் ஆறு விரிந்தனன் ஏழும்பர்ச்
சென்றனன் தானிருந் தான்உணர்ந் தெட்டே. 1

 

1: One Is Many

The One is He, the Two His sweet Grace,

In Three He stood, in all the Four witnessed,

The Five He conquered, the Six He filled,

The Seven Worlds pervades, manifests the Eight

And so remains.

 

2. போற்றிசைத்து இன்னுயிர் மன்னும் புனிதனை
நாற்றிசைக் கும்நல்ல மாதுக்கும் நாதனை
மேற்றிசைக் குள்தென் திசைக்கொரு வேந்தனாம்
கூற்றுதைத் தானையான் கூறுகின் றேனே. 2

2: Defies Death

The Holy One who all life sustains,

Lord of Her, beloved of all the world,

He who spurned Yama, the Southern Qrarter's King

Of Him I sing, His glory and praise.

 

3. ஒக்கநின் றானை உலப்பிலி தேவர்கள்
நக்கனென்று ஏத்திடும் நாதனை நாள்தொறும்
பக்கநின் றார்அறி யாத பரமனைப்
புக்குநின்று உன்னியான் போற்றிசெய் வேனே. 3

3: Immortals Adore

He who stands the same to all,

The Pure One, whom immortal Gods adore,

Whom, even they, that daily stand beside, know not,

Him I seek, praise, and meditate.

 

4. அகலிடத் தார்மெய்யை அண்டத்து வித்தைப்
புகலிடத்து என்றனைப் போதவிட் டானைப்
பகலிடத் தும்இர வும்பணிந் தேத்தி
இகலிடத் தேஇருள் நீங்கிநின் றேனே. 4

4: Dispells Gloom

The Truth of Spaces Vast, Seek of the Universe orb,

Our Haven of Refuge, He bade me seek and find,

Him I praised by night and day,

And praising thus, gloom{-}dispelled,

I held firm in this world of strifes.

5. சிவனொடுஒக் கும்தெய்வம் தேடினும் இல்லை
அவனொடுஒப் பார் இங்கு யாவரும் இல்லை
புவனம் கடந்தன்று பொன்னொளி மின்னும்
தவனச் சடைமுடித் தாமரை யானே. 5

5: Siva Is Nonpareil

Search where ye will, there's no God like Siva,

None here below to equal Him in glory;

Lotus like, He, of gleaming matted locks,

Golden in splendour, beyond the worlds, apart.

 

6. அவனை ஒழிய அமரரும் இல்லை
அவனன்றிச் செய்யும் அருந்தவம் இல்லை
அவனன்றி மூவரால் ஆவதொன் றில்லை
அவனன்றி ஊர்புகு மாறு அறியேனே. 6

6: Omni-Competent

Without Him, there be Celestials none,

Without Him, penance is not,

Without Him, naught the Three accomplish,

Without Him, I know not the City's Gate.

 

7. முன்னைஒப் பாயுள்ள மூவர்க்கும் மூத்தவன்
தன்னைஒப் பாய்ஒன்றும் இல்லாத் தலைமகன்
தன்னைஅப் பாயெனில் அப்பனு மாயுளன்
பொன்னைஒப் பாகின்ற போதகத் தானே. 7

7: Divine Father

Primal First is He, older than the Co-eval Three

But the Lord is He peerless, unequalled;

Call Him "Father," and Father He to thee,

Inside you He flames in the Lotus of golden hue.

 

8. தீயினும் வெய்யன் புனலினும் தண்ணியன்
ஆயினும் ஈசன் அருளறி வாரில்லை
சேயினும் நல்லன் அணியன்நல் அன்பர்க்குத்
தாயினும் நல்லன் தாழ்சடை யோனே. 8

8: Kinder Than Mother

Hotter is He than fire, cooler than water;

And yet none knows of His Grace abounding;

Purer than the child, kinder by far than the mother,

Nearest to Love is He, of the flowing matted locks.

 

9. பொன்னால் புரிந்திட்ட பொற்சடை யென்னப்
பின்னாற் பிறங்க இருந்தவன் பேர்நந்தி
என்னால் தொழப்படும் எம்இறை மற்றவன்
தன்னால் தொழப்படு வாரில்லை தானே. 9

9: All Worship Him

Gold-bewrought, His matted locks fall back and gleam;

Nandi, His name,

My Lord is He, ever by me worshipt;

But none there be whom He worships.

 

10. தானே இருநிலம் தாங்கிவிண் ணாய்நிற்கும்
தானே சுடும்அங்கி ஞாயிறும் திங்களும்
தானே மழைபொழி தையலு மாய்நிற்கும்
தானே தடவரை தண்கட லாமே. 10

10: Omnium Gatherum

Holding the worlds apart, as the Heavens high He spreads;

Himself the scorching Fire, Sun and Moon,

Himself the Mother that sends down the rains

Himself the mountains strong and oceans cold.

 

11. அயலும் புடையும்எம் ஆதியை நோக்கில்
இயலும் பெருந்தெய்வம் யாதுமொன் றில்லை
முயலும் முயலில் முடிவும் மற் றாங்கே
பெயலும் மழைமுகிற் பேர்நந்தி தானே. 11

11: Effort And Fruit

Near and far I look; but around the Being First,

No other God, I see, mightier than He;

Himself the effort, and Himself, too, effort's end;

Himself the rains, Himself the clouds rain-laden,

The Nandi named.

 

12. கண்ணுத லான்ஒரு காதலின் நிற்கவும்
எண்ணிலி தேவர் இறந்தார் எனப்பலர்
மண்ணுறு வார்களும் வானுறு வார்களும்
அண்ணல் இவன் என்றுஅறியகி லார்களே. 12

12: Beyond Comprehension

The One of the fore-head eye, in Love Supreme, unmoved,

Dead were the countless Devas,

Born were the myriads on earth;

Upward they climbed to lives beyond count,

Yet none did know the Lord was He.

13. மண்ணளந் தான்மல ரோன்முதல் தேவர்கள்
எண்ணளந் தின்னும் நினைக்கிலார் ஈசனை
விண்ணளந் தாந்தன்னை மேலளந் தாரில்லை
கண்ணளந் தெங்குங் கடந்துநின் றானே. 13

13: Immeasurable

Mal who spanned the earth and Brahma the Lotus seated one,

And others of the Gods fathomed Him not;

There be none to measure Him that measured the Heav'ns

And thus He stood, all visions transcending.

 

14. கடந்துநினின் றான்கம லம்மல ராதி
கடந்துநின் றான்கடல் வண்ணம்எம் மாயன்
கடந்துநின் றான்அவர்க்கு அப்புறம் ஈசன்
கடந்துநின் றான்எங்கும் கண்டுநின் றானே. 14

14: Transcends All

Transcended He Brahma on the lotus-seat,

Transcended Mayan, the ocean-hued,

Transcended He, Isan, who transcends all,

Transcended He space infinite, witnessing all.

 

15. ஆதியு மாய்அர னாய்உட லுள்நின்ற
வேதியு மாய்விரிந்துஆர்ந்துஇருந் தான்அருள்
சோதியு மாய்ச்சுருங் காததோர் தன்மையுள்
நீதியு மாய்நித்த மாகிநின் றானே. 15

15: Blossoms As All

Into Brahma did He expand, into Hara did He,

And into the soul of the body He pervades

As the Effulgence Divine, the Dharmic law limitless,

The Eternal and the Everlasting.

16. கோது குலாவிய கொன்றைக் குழற்சடை
மாது குலாவிய வாள்நுதல் பாகனை
யாது குலாவி அமரரும் தேவரும்
கோது குலாவிக் குணம்பயில் வாரே. 16

16: Confers Wisdom On Gods

He, of the matted locks, the odorous Konrai clustering,

He, of the Divine Consort with forehead divinely gleaming,

He, whom the Immortals and Devas sought,

Wisdom to learn, Ignorance to dispel.

17. காயம் இரண்டுங் கலந்து கொதிக்கினும்
மாயங் கத்தூரி யதுமிகும் அவ்வழி
தேசங் கலந்தொரு தேவனென் றெண்ணினும்
ஈசன் உறவுக் கெதிரில்லை தானே. 17

17: Love Profound

Howe'er well the two garlics and musk boil and mix,

Yet will musk's fragrance stand o'ertopping all,

So may all space mix and hold the God as One,

Yet, upwelling, pours forth Isan's love profound.

18. அதிபதி செய்து அளகை வேந்தனை
நிதிபதி செய்த நிறைதவம் நோக்கி
அதுபதி ஆதரித்து ஆக்கமது ஆக்கின்
இதுபதி கொள்என்ற எம்பெரு மானே. 18

18: Munificent

The Supreme Lord saw Alagai King's penance devout,

Much pleased, He made the King Lord of all Riches;

Even so, approach the Lord, noble deeds performing;

For thus says the Lord, "Hold this lordship!"

19. இதுபதி ஏலங் கமழ்பொழில் ஏழும்
முதுபதி செய்தவன் மூதறி வாளன்
விதுபதி செய்தவன் மெய்த்தவம் நோக்கி
அதுபதி யாக அமருகின் றானே. 19

 19: Created Universe

He, the Wisdom Primeval, He made the City Ancient

Of the seven meadows, fragrant-spiced;

He fixed the Moon, and to penance inclining,

He abides there, making that His seat.

20. முடிவும் பிறப்பையும் முன்னே படைத்த
அடிகள் உறையும் அறனெறி நாடில்
இடியும் முழக்கமும் ஈசர் உருவம்
கடிமலர்க் குன்ற மலையது தானே. 20

20: In Mount Kailas

Seek the Abode of the Holy,

Who, of yore, created Birth and Death

A high hill it is, where thunders roar and lightnings flash,

Where fragrant flowers bud and bloom,

His mighty likeness it bears.

21. வானப் பெருங்கொண்டல் மாலயன் வானவர்
ஊனப் பிறவி ஒழிக்கும் ஒருவனைக்
கானக் களிறு கதறப் பிளந்தனம்
கோனைப் புகழுமின் கூடலு மாமே. 21

21: Comes Speeding

Sing His praise! Oh how quick He comes!

He, the Lord, who in one fell sweep the wild elephant slashed,

The Lord who ends this muddy vesture's mortal coil,

Of the Heavenly Hosts, of Brahma Divine,

Of Mal, hued like the clouds rain-borne.

22. மனத்தில் எழுகின்ற மாயநன் நாடன்
நினைத்தது அறிவன் என்னில்தான் நினைக்கிலர்
எனக்குஇறை அன்பிலன் என்பர் இறைவன்
பிழைக்கநின் றார்பக்கம் பேணிநின் றானே. 22

22: Seek Him, He Seeks You

This Lord of Maya-land that has its rise in the mind,

He, the Being without thought, knows yet all our thoughts;

Some be who groan,"God is not to me a friend;"

But, sure, God seeks those who seek their souls to save.

 

23. வல்லவன் வன்னிககு இறையிடை வாரணம்
நில்லென நிற்பித்த நீதியுள் ஈசனை
இல்லென வேண்டா இறையவர் தம்முதல்
அல்லும் பகலும் அருளுகின் றானே. 23

23: Infinite Grace

The Mighty Lord, the God of Fire, set amidst the seas,

Whom the comprehending souls never deny;

He, the Lord of the Heavenly Beings all,

Who , day and night, pours forth His Divine Grace.

24. போற்றிசைத் தும்புகழ்ந் தும்புனி தன்அடி

தேற்றுமின் என்றும் சிவனடிக் கேசெல்வம்

ஆற்றிய தென்று மயலுற்ற சிந்தையை

மாற்றிநின் றார்வழி மன்னிநின் றானே. 24

24: Firm In Minds Firm

Sing His praise, Sing of His Holy Feet!

Pour all your treasures at Siva'a Sacred Feet!

And they who shake off the clouded eye and disturbed mindWith them He ever stood, benignantly firm.

25. பிறப்பிலி பிஞ்ஞகன் பேரரு ளாளன்

இறப்பிலி யாவர்க்கும் இன்பம் அருளும்

துறப்பிலி தன்னைத் தொழுமின் தொழுதால்

மறப்பிலி மாயா விருத்தமும் ஆமே. 25

25: Illusions Vanish

The Birthless is He, the Divine Mad, of Compassion vast,

The Deathless is He, the Boundless One, Granter of Joys all,To Him kneel, and, kneeling, shall find

Naught becomes Maya, the bond immemorial.

26. தொடர்ந்துனின் றானைத் தொழுமின் தொழுதால்

படர்ந்துநின் றான்பரி பாரக முற்றும்

கடந்துநின் றாம்கம லம்மலர் மேலே

உடந்திருந் தான்அடிப் புண்ணிய மாமே. 26

26: Attain Grace

Adore the Lord, who in unbroken continuity stood,

The Lord who protecting over all earth expanded,

Transcending all He stood; over the lotus bloom aloft,

In smiling glory He sat; Holy be His feet!

27. சந்தி எனத்தக்க தாமரை வாண்முகத்து

அந்தமில் ஈசன் அருள்நமக் கேயென்று

நந்தியை நாளும் வணங்கப் படும்அவர்

புந்தியி னுள்ளே புகுந்துநின் றானே. 27

27: He Enters Into You

The Infinite of Lotus-Face, rivalling twilight ineffable,

May ours be His Grace Divine!

And they who thus Nandi daily beseech,

Into their Heart, creeping, He comes! He comes!

28. இணங்கிநின் றான் எங்கும் ஆகிநின் றானும்

பிணங்கிநின் றான்பின்முன் னாகிநின் றானும்

உணங்கிநின் றான்அம ராபதி நாதன்

வணங்கிநின் றார்க்கே வழித்துணை யாமே. 28

28: Your Guide

Beckoning He stood, He, the All-pervading;

But they who, doubt-tossed, in self-contention lost,

They stood withered at the root;

To those who freely give themselves to the Lord on High,

To them is He the certain, immutable Guide.

29. காணநில் லாய்அடி யேற்குஉறவுஆருளர்

நாணநில் லேன்உன்னை நான்தழு விக்கொளக்

கோணநில் லாத குணத்தடி யார்மனத்து

ஆணியன் ஆகி அமர்ந்துநின் றானே. 29

29: Axle-Pin

Oh! You, the Unseen, only kin to this forlorn slave,

Let me not falter to embrace Your feet!

For to the heart of Your servant, pure and true

You ever stood even as the axle-pin.

30. வான்நின்று அழைக்கும் மழைபோல் இறைவனும்

தானினறு அழைக்கும்கொல் என்று தயங்குவார்

ஆன்நின்று அழைக்கு மதுபோல்என் நந்தியை

நான்நின்று அழைப்பது ஞானம் கருதியே. 30

30: Yearn For Him

As the Heavens draw the rains;

Even so will my Lord draw me to Him?

Thus, doubting, many ask.

But like to the mother-cow, for my Nandi I yearn

And all the world, all the world know it too!

31. மண்ணகத் தான்ஒக்கும் வானகத் தான்ஒக்கும்

விண்ணகத் தான்ஒக்கும் வேதகத் தான்ஒக்கும்

பண்ணகத்து இன்னிசை பாடலுற் றானுக்கே

கண்ணகத் தேநின்று காதலித் தேனே. 31

31: Seek Him In Love

Of the Earth is He, of the sky is He! Well He be!

Of the Heaven is He, of truest Gold is He! Well He be!

Of sweetest song's inmost rapture is He!

Him my love besought, from heart's central core.

32. தேவர் பிரான்நம் பிரான்திசை பத்தையும்

மேவு பிரான்விரி நீருலகேழையும்

தாவு பிரான்தன்மை தானறி வாரில்லை

பாவு பிரான்அருட் பாடலு மாமே. 32

32: Sing Of Him

The Lord of Gods, and of ours too,

The Lord who all space pervades,

And the seven Worlds, ocean-bound, transcends;

None do know His nature true,

How then may we sing His Grace Divine?

33. பதிபல வாயது பண்டுஇவ் வுலகம்

விதிபல செய்தொன்றும் மெய்ம்மை உணரார்

துதிபல தோத்திரம் சொல்ல வல்லாரும்

மதியிலர் நெஞ்சினுள் வாடுகின் றாரே. 33

33: Adore Him

Many the Gods this hoary world adores,

Many the rituals; many the songs they sing;

But knowing not the One Truth, of Wisdom bereft

Unillumined, they can but droop at heart.

34. ந்து கமழுங் கவா஢யின் கந்தம்போல்
 வேந்தன் அமரர்க்கு அருளிய மெய்ந்நெறி
ஆர்ந்த சுடரன்ன ஆயிர நாமமும்
போந்தும் இருந்தும் புகழுகின் றேனே. 34

34: Chant His Names Thousand

Like the fragrance of the musk the musk-deer constant emits,

Is the True Path which the Lord to Celestials imparts.

Sitting or moving, I chant the rich essence of His Name,

His thousand Names that are with spark divine.

35. ஆற்றுகி லாவழி யாகும் இறைவனைப்

போற்றுமின் போற்றிப் புகழ்மின் புகழ்ந்திடில்

மேற்றிசைக் கும்கிழக் குத்திசை எட்டொடு

மாற்றுவன் அப்படி ஆட்டவு மாமே. 35

35: Path Crossed

Even the Path impassable is foot-easy made,

If you the Lord praise and Him adore;

The East and West and directions all

He does transmute--and thus dances He the Lord.

36. அப்பனை நந்தியை ஆரா அமுதினை

ஒப்பிலி வள்ளலை ஊழி முதல்வனை

எப்பரி சாயினும் ஏத்துமின் ஏத்தினால்

அப்பரி சீசன் அருள்பெற லாமே. 36

36: Praise And Be Blessed

Oh, Heavenly Father, Nandi, the unsurfeiting nectar sweet,

Oh, Bounteous One, Unequalled, First of Time!

Praise Him ever; and even as you praise,

So thine reward will also be.

37. நானும்நின் றேத்துவன் நாள்தொறும் நந்தியைத்

தானும்நின் றான்தழல் தான்ஒக்கும் மேனியன்

வானில்நின் றார்மதி போல்உடல் உள்ளுவந்து

ஊனில்நின் றாங்கே உயிர்க்கின்ற வாறே. 37

37: Throbs Within

Daily I kneel and chant Nandi's holy Name;

Envisioned, He stands, the Fire-Hued One,

Flaming like the moon in sky; into me He comes,

And throbs and breathes through my mortal flesh.

38. பிதற்றொழி யேன்பெரி யான்அரி யானைப்
பிதற்றொழி யேன்பிற வாஉரு வானைப்
பிதற்றொழி யேன்எங்கள் பேர்நந்தி தன்னைப்
பிதற்றொழி யேன்பெரு மைத்தவன் தானே. 38

38: Greatness Unceasing

I will not cease to speak of Him, the Great, the Rare,

I will not cease to prate of Him, the Form Unborn,

I will not cease to talk of Nandi, the Mighty,

I will never cease, for pure and great am I then!

39. வாழ்த்தவல் லார்மனத் துள்ளுறு சோதியைத்

தீர்த்தனை அங்கே திளைக்கின்ற தேவனை

ஏத்தியும் எம்பெரு மான்என்றுஇறைஞ்சியும்

ஆத்தம் செய் தீசன் அருள்பெற லாமே. 39

39: Adore And Attain Grace

He, the Divine Light, shining bright in devotee's heart,
He, of the Holy Waters, wherein He sports,
Him shall we praise, Him call, "Our Lord,"
And, thus adoring, His Grace attain.

40. குறைந்துஅடைந் தீசன் குரைகழல் நாடும்

நிறைந்துஅடை செம்பொனின் நேர்ஒளி ஒக்கும்

மறைஞ்சடம் செய்யாது வாழ்த்தவல் லார்க்குப்

புறஞ்சடம் செய்வான் புகுந்துநின் றானே. 40

40: In The Heart Of The Pure
Humbled and meek, seek thou the Lord's Feet,
Feet that equal the rays of purest gold serene;
Praise Him with songs of the humble heart
And unpenurious tongue;
To such He comes, the all-fashioning Lord.

41. சினஞ்செய்த நஞ்சுண்ட தேவர் பிரானைப்

புனஞ்செய்த நெஞ்சிடை போற்றவல் லார்க்குக்

கனஞ்செய்த வாள்நுதல் பாகனும் அங்கே

இனஞ்செய்த மான்போல் இணங்கிநின் றானே. 41

41: In Depths Of Devotee's Heart
To them He comes, who, in heart's deep confines Treasure His Name,
The Lord who consumed the deathly poison of hatred born,
Consorting with Her of the gleaming brow,
Conjoint, like the pairing deer in amity sweet.

42. போய்அரன் தன்னைப் புகழ்வார் பெறுவது

நாயக னான்முடி செய்தது வேநல்கும்

மாயகம் சூழ்ந்து வரவல்ல ராகிலும்

வேயன தோளிக்கு வேந்தொன்றும் தானே. 42

42: Grants All
They alone attain His Feet, who seek and praise;
To them He shall grant the world the Four-Headed one made;
Full well the elect come, the world of Maya girdling,
One is He with Her of the shoulders reed-shaped.

43. அரனடி சொல்லி அரற்றி அழுது

பரனடி நாடியே பாவிப்ப நாளும்

உரன்அடி செய்துஅங்கு ஓதுங்கவல் லார்க்கு

நிரன்அடி செய்து நிறைந்துநின் றானே. 43

43: Eternal Grace
To them that speak of Hara's Holy Feet and weep,
To them that daily muse at the Great One's mighty feet,
To them that, in deep devotion fixed, wait to serve,
To them comes the Eternal's all-filling Grace.

44. போற்றிஎன் பார்அம ரர்புனி தன்அடி

போற்றிஎன் பார்அசு ரர்புனி தன்அடி

போற்றிஎன் பார்மனி தர்புனி தன்அடி

போற்றிஎன் அன்புள் பொலியவைத் தேனே. 44

44: Shines In Love
"Glory to the Holy Feet," the Devas chant,
"Glory to the Holy Feet," the Asuras hymn,
"Glory to the Holy Feet," the humans, too, echo,
Thus I gloried Him, and in my love He shone.

45. விதிவழி அல்லதுஇவ் வேலை உலகம்

விதிவழி இன்பம் விருத்தமும் இல்லை

துதிவழி நித்தலும் சோதிப் பிரானும்

பதிவழி காட்டும் பகலவ னாமே. 45

45: Divine Path
Except by Fate He decrees this sea-girt world revolves not,
Except by Fate He decrees do joys and age arrive not,
Daily pray to the Light Effulgent;
The Divine Path He'll prove, the Sure Sun He'll be.

46. அந்திவண் ணாஅர னேசிவ னேஎன்று

சிந்தைசெய் வண்ணம் திருந்தடி யார்தொழ

முந்திவண் ணாமுதல் வாபர னேஎன்று

புந்தி வண்ணன்எம் மனம்புகுந் தானே. 46

46: In Heart's Center
"You of the Twilight Hue! O! Hara! O! Siva!"
Thus, His Holy Feet devotees praise and sing;
He of the Primary Hue, the First, the Infinite
Entered my being, my heart's center held.

47. மனையுள் இருந்தவர் மாதவர் ஒப்பர்

நினைவுள் இருந்தவர் நேசத்துள் நிற்பர்

பனையுள் இருந்த பருந்தது போல

நினையாத வர்க்கில்லை நின்இன்பந் தானே. 47

47: Bliss Denied
In Home is He, like Holy Men is He,
In Thought is He;
Like the kite concealed in the palm's leafy depths,
Your Bliss is for them alone who muse upon You steadfast.

48. அடியார் பரவும் அமரர் பிரானை

முடியால் வணங்கி முதல்வனை முன்னிப்

படியால் அருளும் பரம்பரன் எந்தை

விடியா விளக்கென்று மேவிநின் றேனே. 48

48: Unflickering Lamp
The Lord of Gods, whom the pious adore,
To Him I bend my knees and His Grace invoke,
The Lord, Our Father, blessing us of earth,
The Lamp that flickers not, Him I seek.

49. நரைபசு பாசத்து நாதனை உள்ளி

உரைபசு பாசததுஒருங்கவல் லார்க்குத்

திரைபசு பாவச் செழுங்கடல் நீந்திக்

கரைபசு பாசம் கடநது எய்த லாமே. 49

49: Sea Of Bondage
Who, on the Lord, Shakti-Consort, meditate,
And take the way of Pasu-Pasa,
They swim across the foaming sea of Sin,
And, swimming, reach the shore of Pasu-Pasa.

50. சூடுவன் நெஞ்சிடை வைப்பன் பிரான்என்று

பாடுவன் பன்மலர் தூவிப் பணிந்துநின்

றாடுவன் ஆடி அமரர்ப்பி ரான்என்று

நாடுவன் நான்இன் றறிவது தானே. 50

50: Seeking Is All
I'll wreathe Him in garland, I'll hug Him to heart;
I'll sing Him His Name and dance with gift of flowers;
Singing and dancing seek the Lord;
This alone I know, only too well I know.

51. வேதத்தை விட்ட அறமில்லை வேதத்தின்

ஓதத் தகும்அறம் எல்லாம் உளதர்க்க

வாதத்தை விட்டு மதிஞர் வளமுற்ற

வேதத்தை ஓதியே வீடுபெற் றார்க்களே. 51

51: Vedas Proclaim Dharma
No Dharma is, barring what the Vedas say;
Its central core the Vedas proclaim;
And the Wise ones ceased contentious brawls,
Intoned the lofty strains and Freedom's battle won.

52. வேதம் உரைத்தானும் வேதியன் ஆகிலன்

வேதம் உரைத்தானும் வேதா விளங்கிட

வேதம் உரைத்தானும் வேதியர் வேள்விக்காய்

வேதம் உரைத்தானும் மெய்ப்பொருள் காட்டவே. 52

52: Truth Of Maker
Brahma spoke the Vedas, but Himself not the goal supreme;
He spoke the Vedas only the great Maker to reveal;
He spoke them for the Holy sacrifices to perform,
He spoke them, the True One to manifest.

53. இருக்குஉரு வாம்எழில் வேதத்தின் உள்ளே

உருக்குஉணர் வாயுணர் வேதத்துள் ஓங்கி

வெருக்குஉரு வாகிய வேதியர் சொல்லும்

கருக்குஉரு வாய்நின்ற கண்ணனும் ஆமே. 53

53: Moving Mood
In the beauteous Veda, aptly named the Rig,
As the moving mood behind, He stood;
In the trembling chant of the Vedic priests He stood,
Himself the Eye of vision Central.

54. திருநெறி யாவது சித்தசித் தன்றிப்

பெருநெறி யாய பிரானை நினைந்து

குருநெறி யாம்சிவ மாம்நெறி கூடும்

ஒருநெறி ஒன்றாக வேதாந்தம் ஓதுமே. 54

54: Supreme Path
The Holy Path is naught but the Path Supreme,
Who muse on the Lord, Himself the Path Supreme,
As Material-Immaterial, as Guru Divine,
They reach Siva's Pure Path-so Vedantas all declare.

55. ஆறங்க மாய்வரும் மாமறை ஓதியைக்

கூறங்க மாகக் குணம்பயில் வாரில்லை

வேறங்க மாக விளைவுசெய்து அப்புறம்

பேறங்க மாகப் பெருக்குகின் றாரே. 55

55: One In Several
Of the One, the Vedas chant in divisions six,
The One who yet in parts divisible does not be,
As divided parts they swam into their ken,
Then upgathered and swelled into the patterned whole.

56. பாட்டும் ஒலியும் பரக்கும் கணிகையர்

ஆட்டும் அறாத அவனியில் மாட்டாதார்

வேட்டு விருப்பார் விரதமில் லாதவர்

ஈட்டும் இடஞ்சென்று இகலல்உற் றாரே. 56

56: Vedic Sacrifices
Uncaught in the world's web of woman, song and dance,
Such alone seek the holy sacrifice to perform;
But the unpracticed in austerities do but reach
Desire's Abode, misery to find.

3 THE GREATNESS OF THE AGAMAS. ஆகமச் சிறப்பு

57. அஞ்சன மேனி அரிவையோர் பாகத்தன்

அஞ்சொ டிருபத்து மூன்றுள ஆகமம்

அஞ்சலி கூப்பி அறுபத்து அறுவரும்

அஞ்சா முகத்தில் அரும்பொருள் கேட்டதே. 1

57: Agamas From The Fifth Face Of Siva
The Lord that consorts the blue-hued One
Has the Agamas twenty-five and three;
Bowing low, the six and sixty sought
The Fifth-Faced One the Agamas' deep import to expound.

58. அண்ணல் அருளால் அருளும் சிவாகமம்

எண்ணில் இருபத்தெண் கோடிநூ றாயிரம்

விண்ணவர் ஈசன் விழுப்பம் உரைத்தனர்

எண்ணிநின் றப்பொருள் ஏத்துவன் நானே. 2

58: Agamas Innumerable

The Sivagamas the Lord by Grace revealed;

In number a billion-million-twenty-eight

In them the Celestials the Lord's greatness gloried;

Him, I too shall muse and praise.

59. பண்டிதர் ஆவார் பதினெட்டும் பாடையும்

கண்டவர் கூறும் கருத்தறி வார்என்க

பண்டிதர் தங்கள் பதினெட்டுப் பாடையும்

அண்ட முதலான் அறஞ்சொன்ன வாறே. 3

59: Agamic Truths In 18 Languages

In eighteen various tongues they speak

The thoughts which Pandits alone know;

The Pandits' tongues numbering ten and eight

Are but what the Primal Lord declared.

60. அண்ணல் அருளால் அருளுந்திவ் யாகமம்

விண்ணில் அமரர் தமக்கும் விளங்கரி

தெண்ணில் எழுபது கோடிநூ றாயிரம்

எண்ணிலும் நீர்மேல் எழுத்தது ஆகுமே. 4

60: Agamas Deep In Content

The Agamas, the Lord by Grace revealed,

Deep and baffling even to the Gods in Heaven;

Seventy billion-millions though they be;

Like writing on the waters, eluding grasp.

61. பரனாய் பராபரம் காட்டி உலகில்

தரனாய்ச் சிவதன்மந் தானேசொல் காலத்

தரனாய் அமரர்கள் அர்ச்சிக்கு நந்தி

உரனாகி ஆகமம் ஓங்கிநின் றானே. 5

61: Agamas Revealed

The Infinite revealing the Infinite Vast

Came down to earth, Siva's Dharma to proclaim,

The immortals, then, Him as Nandi adored,

And He stood forth the Agamas artic'lating.

62. சிவமாம் பரத்தினில் சத்தி சதாசிவம்

உவமா மகேசர் உருத்திர தேவர்

தவமால் பிரமீசர் தம்மில்தாம் பெற்ற

நவஆ கமமெங்கள் நந்திபெற் றானே. 6

62: Agamas Transmitted

From Siva the Infinite to Shakti and Sadasiva,

To Maheswara the Joyous, to Rudra Dev and Brahmisa,

So in succession unto Himself from Himself,

The nine Agamas our Nandi begot.

63. பெற்றநல் ஆகமங் காரணம் காமிகம்

உற்றநல் வீரம் உயர்சிந்தியம் வாதுளம்

மற்றவ் வியாமளம் ஆகும்கா லோத்தரந்

துற்றநற் சுப்பிரம் சொல்லு மகுடமே. 7

63: Nine Agamas

The Agamas so received are Karanam, Kamigam,

The Veeram good, the Sindam high and Vadulam,

Vyamalam the other, and Kalottaram,

The Subram pure and Makutam to crown.

64. அண்ணல் அருளால் அருளும் சிவாகமம்

எண்ணிலி கோடி தொகுத்திடும் ஆயினும்

அண்ணல் அறைந்த அறிவுஅறி யாவிடின்

எண்ணிலி கோடியும் நீர்மேல் எழுத்தே. 8

64: Import Of Agamas

Numberless the Sivagamas composed,

The Lord by His Grace revealed;

Yet they know not the wisdom He taught;

Like writing on water, the unnumbered fade.

65. மாரியும் கோடையும் வார்பனி தூங்கநின்று

ஏரியும் நின்றங்கு இளைக்கின்ற காலத்து

ஆரிய முந்தமி ழும்உட னேசொலிக்

காரிகை யார்க்குக் கருணைசெய் தானே. 9

65: Revealed Alike In Sanskrit and Tamil

Devoid alike of rain and summer's gift of dew

Even the flashing lake had lost it's vernal bloom

Then did He in Sanskrit and Tamil at once,

Reveal the rich treasure of His Compassion to our Lady Great.

66. அவிழ்கின்ற வாறும் அதுகட்டு மாறும்

சிமிட்டலைப் பட்டுயிர் போகின்ற வாறும்

தமிழ்ச்சொல் வடசொல் எனும்இவ் விரண்டும்

உணர்த்தும் அவனை உணரலு மாமே. 10

66: Key To Mystery Of Life

Life takes its birth, stands preserved awhile,

And then its departure takes; caught

In that momentary wave of flux, Him we glimpse,

The Lord who in Tamil sweet and northern tongue

Life's mystery revealed.

4. குரு பாரம்பரியம் = THE GURU HIERARCHY

67. நந்தி அருள்பெற்ற நாதரை நாடிடின்

நந்திகள் நால்வர் சிவயோக மாமுனி

மன்று தொழுத பதஞ்சலி வியாக்ரமர்

என்றிவர் என்னோ டெண்மரு மாமே. 1

67: Eight Masters
Seekest thou the Masters who Nandi's grace received
First the Nandis Four, Sivayoga the Holy next;
Patanjali, then, who in Sabha's holy precincts worshipt,
Vyaghra and I complete the number Eight.

68. நந்தி அருளாலே நாதனாம் பேர்பெற்றோம்

நந்தி அருளாலே மூலனை நாடினோம்

நந்தி அருளாவ தென்செயும் நாட்டினில்

நந்தி வழிகாட்ட நானிருந் தேனே. 2

68: Eight Nathas
By Nandi's Grace I, His Masters elect,
By Nandi's Grace I Primal First sought;
By Nandi's Grace, what can I perform not?
Nandi guiding, I here below remained.

69. மந்திரம் பெற்ற வழிமுறை மாலாங்கன்

இந்திரன் சோமன் பிரமன் உருத்திரன்

கந்துருக் காலாங்கி கஞ்ச மலையனோடு

இந்த எழுவரும் என்வழி யாமே. 3

69: Seven Disciples
By merit of instruction imparting,
Malangan, Indiran, Soman and Brahman,
Rudran, Kalangi and Kancha-malayan,
These seven in my line successive come.

70. நால்வரும் நாலு திசைக்கொன்று நாதர்கள்

நால்வரும் நானா விதப்பொருள் கைக்கொண்டு

நால்வரும் யான்பெற்ற தெல்லாம் பெறுகென

நால்வரும் தேவராய் நாதர் ஆனார்களே. 4

70: Four Nandis
The Four, each in his corner, as Master ruled,
The Four, each his diverse treasure held,
Each in his turn spoke, "Take all I've;"
And thus, Immortals and Masters became.

71. மொழிந்தது மூவர்க்கும் நால்வர்க்கும் ஈசன்

ஒழிந்த பெருமை இறப்பும் பிறப்பும்

செழுஞ்சுடர் மூன்றொளி யாகிய தேவன்

கழிந்த பெருமையைக் காட்டகி லானே. 5

71: Lord Transcends What He Revealed
The Lord it was who spoke to the Three and to the Four,
He spoke of Death futile and of Birth according;
At once of God and the three Radiant Lights;
Yet His surpassing greatness ne'er fully revealed.

72. எழுந்துநீர் பெய்யினும் எட்டுத் திசையுஞ்

செழுந்தண் நியமங்கள் செய்யுமின் என்றண்ணல்

கொழுந்தண் பவளக் குளிர்சடை யோடே

அழுந்திய நால்வர்க்கு அருள்புரிந் தானே. 6

72: Nandis Attain Celestial State
"The Heavens in eight directions may rain,
Yet shall you the Holy rites and pure perform;"
So spoke He of the matted locks and coral hue,
And His Grace conferred on the steadfast Four.

5. திருமூலர் வரலாறு

73.

நந்தி திருவடி நான்தலை மேற்கொண்டு

புந்தியின் உள்ளே புகப்பெய்து போற்றிசெய்

தந்தி மதிபுனை அரனடி நாள்தொறும்

சிந்தைசெய் தாகமம் செப்பலுற் றேனே. 1

73: In Meekness And Prayer
High on my bowed head Nandi's sacred Feet I bore,
Intoning loud His Name in my heart's deepest core,
Daily musing on Hara wearing high the crescent moon,
Thus I ventured the Agamas to compose.

74.

செப்புஞ் சிவாகமம் என்னும்அப் பேர்பெற்றும்

அப்படி நல்கும் அருள்நந்தி தாள்பெற்றுத்

தப்பிலா மன்றில் தனிக்கூத்துக் கண்டபின்

ஒப்பிலா எழுகோடி யுகமிருந் தேனே. 2

74: Witnessed Divine Dance
Flashed in my mind the mystic name of Sivagama;
Straight I rose to Arul Nandi's Holy Feet;
These eyes witnessed, enthralled,
The surpassing Dance in Holy Sabh;
Thus I lived and joyed for seven crore Yuga.

75. இருந்தஅக் காரணம் கேள்இந் திரனே

பொருந்திய செல்வப் புவனா பதியாம்

அருந்தவச் செல்வியைச் சேவித்து அடியேன்

பரிந்துடன் வந்தனன் பத்தியி னாலே. 3

75: Lost In Sakti Devotion
Hear O! Indra, what urged me thus?
She the Holy One, Lady of the Universe, rich and vast
In devotion deep and true, Her I adored
And with ardour unceasing, here I pursued.

76. சதாசிவந் தத்துவம் முத்தமிழ் வேதம்

மிதாசனி யாதிருந் தேன்இன்ற காலம்

இதாசனி யாதிருந் தேன்மனம் நீங்கி

உதாசனி யாதுடனே உணர்ந் தோமால். 4

76: Mystic Truths Flashed
Sadasiva, Tattva, the Muthamil and Veda
Them I sought not while here I stood;
I held them not in the heart; but soon my mind turned,
And indifference abandoning, realised them all.

 

77. மாலாங்க னேஇங்கு யான்வந்த காரணம்

நீலாங்க மேனியள் நோரிழை யாளொடு

மூலாங்க மாக மொழிந்த திருக்கூத்தின்

சீலாங்க வேதத்தைச் செப்பவந் தேனே. 5

77: Import Of Siva Dance
This it was, O Malanga, urged me here to come,
The Veda to expound and the Dance Divine's deep import;
These mysteries occult the Lord first unveiled
To Her of the azure hue and jewels bright.

 

78. நோ஢ழை யாவாள் நிரதிச யானந்தப்

பேருடை யாளென் பிறப்பறுத்து ஆண்டவள்

சீருடை யாள்சிவன் ஆவடு தண்டுறை

சீருடை யாள்பதம் சேர்ந்திருந் தேனே. 6

78: Devotion To Sakti
Bright jewelled, the Eternal Bliss named,
She my Saviour, sundering all bonds of birth;
Siva's treasure, Mistress of Avaduthurai cool,
Her Feet I reached and in devotion fast remained.

 

79. சேர்ந்திருந் தேன்சிவ மங்கைதன் பங்கனைச்

சேர்ந்திருந் தேன்சிவன் ஆவடு தண்டுறை

சேர்ந்திருந் தேன்சிவ போதியின் நீழலில்

சேர்ந்திருந் தேன்சிவன் நாமங்கள் ஓதியே. 7

79: Under The Sacred Bodhi Tree
Fixed in devotion fast I clung to Her Lord-elect,
Rooted firm to Siva who in Avaduthurai smiled;
In devotion fast sought repose under Siva Bodhi's shade,
In devotion fast I chanted
The lyric spell of His countless names.

 

80. இருந்தேன் இக்காயத்தே எண்ணிலி கோடி

இருந்தேன் இராப்பகல் அற்ற இடத்தே

இருந்தேன் இமையவர் ஏத்தும் பதத்தே

இருந்தேன் என்நந்தி இணையடிக் கீழே. 8

80: Countless Years In Mortal Body
Remained thus prisoned in mortal coil for ages beyond count;
Remained in space where day nor darkness is;
Remained in places where Devas offered praise,
Remained immutably fix't at Nandi's holy Feet and true.

 

81. பின்னைநின்று என்னே பிறவி பெறுவது

முன்னைநன் றாக முயல்தவம் செய்கிலர்

என்னைநன் றாக இறைவன் படைத்தனன்

தன்னைநன் றாகத் தமிழ்செய்யு மாறே. 9

81: Agamic Truths In Tamil
If in a former birth one does not do penance,

Who can say what the next birth will be,

The Lord, however, gave me a good birth,

So that I may sing His glory in sweet Tamil.

 

82. ஞானத் தலைவிதன் நந்தி நகர்புக்கு

ஊனமில் ஒன்பது கோடி யுகந்தனுள்

ஞானப்பா லாட்டி நாதனை அர்ச்சித்து

நானும் இருந்தேன்நற் போதியின் கீழே. 10

82: Through Ninety Milliion Yugas
Entering the city of nandi, the Lord of the Goddess of Wisdom

I sat under th bodhi tree for ninety million Yugas

Worshipping the Lord with the milk of widsom

And I remained under the sacred Bodhi tree.

 

83. செல்கின்ற வாறறி சிவமுனி சித்தசன்

வெல்கின்ற ஞானத்து மிக்கேள் முனிவராய்ப்

பல்கின்ற தேவர் அசுரர்நரர் தம்பால்

ஒல்கின்ற வான்வழி யூடுவந் தானே. 11

83: From Kailas To Earth
I sought the way countless Devas, Asuras, humans take
To scale the heights; all wisdom conquered;
Thus a Shiv Muni I grew and Siddha true,
Came down here through the cerulean blue.

 

84. சித்தத்தின் உள்ளே சிறக்கின்ற நூல்களில்

உத்தம மாகவே ஓதிய வேதத்தின்

ஒத்த உடலையும் உள்நின்ற உற்பத்தி

அத்தன் எனக்குஇங்கு அருளால் அளித்ததே. 12

84: Scriptures and Body
Of Books that enthrall the heart and the mind (
சித்தம்)

The Vedas remain Supreme.

This auspicious body thus produced by Inner creative Father

Was given to me through His Grace. (Krishnaraj)

 

85. யான்பெற்ற இன்பம் பெறுக இவ் வையகம்

வான்பற்றி நின்ற மறைப்பொருள் சொல்லிடின்

ஊன்பற்றி நின்ற உணர்வுறு மந்திரம்

தான்பற்றப் பற்றத் தலைப்படுந் தானே. 13

85: Bliss To Humanity
All the world may well attain the Bliss I have;
Who hold firm to the Heavenly secret the Books impart,
Who chant the hymns that thrill the flesh
And swell the heart,
They, sure, take their place in foremost rank.

86. பிறப்பிலி நாதனைப் பேர்நந்தி தன்னைச்

சிறப்பொடு வானவர் சென்றுகை கூப்பி

மறப்பிலர் நெஞ்சினுள் மந்திர மாலை

உறைப்பொடுங் கூடிநின்று ஓதலு மாமே. 14

86: Garland Of Mantras
The Heavenly Beings with folded hands approach
Nandi the Lord above and free of the bonds of Birth;
Deep in their hearts the Holy Hymns revolve
And, devoutly fixed, chant the immortal strains.

87. அங்கிமி காமைவைத் தானுடல் வைத்தான்

எங்குமி காமைவைத் தான்உலகு ஏழையும்

தங்குமி காமைவைத் தான் தமிழ்ச் சாத்திரம்

பொங்கிமி காமைவைத் தான்பொருள் தானுமே. 15

87: Splendour Of Tamil Agamas
In Himself He contained the glowing Fire,
In Himself the Seven Worlds, and yet all space not filling
He contained too the Tamil Sastra, in lone splendour set,
Pregnant of import, deep yet recondite.

88. அடிமுடி காண்பார் அயன்மால் இருவர்

படிகண் டிலர்மீண்டும் பார்மிசைக் கூடி

அடிகண் டிலேன் என்று அச்சுதன் சொல்ல

முடிகண்டேன் என்று அயன் பொய்மொழிந் தானே. 16

88: Baffling Quest Of Brahma And Vishnu
Ayan and Mal, His Head and Foot toiling sought,
Baffled in their quest, again on earth they met;
"I saw not the Foot," Achuth plained,
"The Head I saw," Ayan falsely claimed.

89. பெற்றமும் மானும் மழுவும் பிரிவற்ற

தற்பரன் கற்பனை யாகும் சராசரத்து

அற்றமும் நல்கி அடியேன் சிரத்தினில்

நற்பத முமளித் தானெங்கள் நந்தியே. 17

89: Lord Blessed Tirumular
Nandi, by bull, deer and axe ever attended,
Nandi, my Lord, the Cause without Cause,
Creation's limit in His Thought conceived to me revealed,
And on my lowly head He planted His Holy Feet.

90. நேயத்தை ஞானத்தை ஞாதுரு வத்தினை

மாயத்தை மாமாயை தன்னில் வரும்பரை

ஆயத்தை யச்சிவன் தன்னை யாகோசர

வீயத்தை முற்றும் விளக்கியிட் டேனே. 18

90: Basic Spiritual Categories
So impelled, streamed out of me in measures full
The Jneya, the Jnana, and the Jnathuru,
The Maya, and the Parayaya that in Mamaya arise,
The Siva and the Agochara Veeya.

91. விளக்கிப் பரமாகும் மெய்ஞ்ஞானச் சோதி

அளப்பில் பெருமையன் ஆனந்த நந்தி

துளக்கறும் ஆனந்தக் கூத்தன்சொற் போந்து

வளப்பில் கயிலை வழியில்வந் தேனே. 19

91: From Siva's Seat To Earth
Thus expounding I bore His Word
Down Kailas's unchanging path,
The Word of Him, the Eternal, the Truth Effulgence,
The Limitless Great, Nandi, the Joyous One,
He of the Blissful Dance that all impurity dispels.

 

92. நந்தி அருளாலே மூலனை நாடிப்பின்

நந்தி அருளாலே சதாசிவன் ஆயினேன்

நந்தி அருளால்மெய்ஞானத்துள் நண்ணினேன்

நந்தி அருளாலே நானிருந் தேனே. 20

92: Form-Formless Sadasiva State
With Nandi's Grace I sought the Primal Cause,
With Nandi's Grace I Sadashiv became,
With Nandi's Grace Truth Divine attained,
With Nandi's Grace I so remained.

93. இருக்கில் இருக்கும் எண்ணிலி கோடி

அருக்கின்ற மூலத்துள் அங்கே இருக்கும்

அருக்கனும் சோமனும் ஆரழல் வீச

உருக்கிய ரோமம் ஒளிவிடுந் தானே. 21

93: God Within Vedic Hymns
In the countless measures that are in Veda Rig, He indwells with His radiant locks;
The Sun and Moon with their splendid argent rays,
In vain they melt the waxing lustre of His glowing locks.

94. பிதற்றுகின் றேனென்றும் பேர்நந்தி தன்னை

இயற்றுவன் நெஞ்சத்து இரவும் பகலும்

முயற்றுவன் ஓங்கொளி வண்ணன்எம் மானை

இயற்றிகழ் சோதி இறைவனு மாமே. 22

94: Night And Day Yearn For Him
Unceasing, I prattle daily Nandi's name,
By day praise Him in thought and ;by night as well,
Daily I yearn for my Master, the Light-Hued,
The Lord of the uncreated Radiant Flame.

6. அவையடக்கம் = IN HUMILITY

 

95. ஆரறி வார் எங்கள் அண்ணல் பெருமையை

யாரறி வார்இந்த அகலமும் நீளமும்

பேரறி யாத பெருஞ்சுடர் ஒன்றதின்

வேரறி யாமை விளம்புகின் றேனே. 1

95: Infinite Greatness!

Who can know the greatness of our Lord!

Who can measure His length and breadth!

He is the mighty nameless Flame;

Whose unknown beginnings I venture to speak.

96. பாடவல் லார்நெறி பாட அறிகிலேன்

ஆடவல் லார்நெறி ஆட அறிகிலேன்

நாடவல் லார்நெறி நாட அறிகிலேன்

தேடவல் லார்நெறி தேடகில் லேனே. 2

96: Poor Qualifications

I know not the way singers sing,

I know not the way dancers dance,

I know not the way seekers seek,

I know not the way searchers search.

97. மன்னிய வாய்மொழி யாலும் மதித்தவர்

இன்னிசை உள்ளே எழுகின்ற ஈசனைப்

பின்னை உலகம் படைத்த பிரமனும்

உன்னும் அவனை உணரலு மாமே. 3

97: Power Of Prayer

By words spoken in Truth's luminous accents,

Rising on sweetest music's pious heights

Even Brahma who after Him created this our world,

All, all, seek His imperishable Light.

98. தத்துவ ஞானம் உரைத்தது தாழ்வரை

முத்திக்கு இருந்த முனிவரும் தேவரும்

இத்துடன் வேறா இருந்து துதிசெயும்

பத்திமை யால் இப் பயனறி யாரே. 4

98: God's Deep Mystery

At the foot of the Sacred Hills, the Rishis and Devas sat,

Seeking Liberation's endless Bliss,

Devoutly praising, yet knowing not,

So this deep Mystery I here expound.

7. திருமந்திரத் தொகைச் சிறப்பு = 7 THE HOLY HYMNS THREE THOUSAND

99. மூலன் உரைசெய்த மூவா யிரந்தமிழ்
ஞாலம் அறியவே நந்தி அருளது
காலை எழுந்து கருத்தறிந் தோதிடின்
ஞாலத் தலைவனை நண்ணுவர் அன்றே. 1

99: Path To God

Three Thousand Holy Hymns,

Mula in Tamil composed, Did He,

Nandi, reveal for all the world to know,

Wake early at dawn and pour forth the strains

Surely you'll win the splendid soft repose

Of the Bosom of the Lord.

100. வைத்த பரிசே வகைவகை நன்னூலின்
முத்தி முடிவிது மூவா யிரத்திலே
புத்திசெய் பூர்வத்து மூவா யிரம்பொது
வைத்த சிறப்புத் தருமிவை தானே. 2

100: General And Specialised Knowledge

In the Holy Three Thousand is the Salvation Finale

Of the diverse works, true and good;

In the Divine Three Thousand, original and wise,

All knowledge is, special and general

8. குரு மட வரலாறு = 8 THE SPIRITUAL HIERARCHY

101. வந்த மடம்ஏழும் மன்னும்சன் மார்க்கத்தின்
முந்தி உதிக்கின்ற மூலன் மடம்வரை
தந்திரம் ஒன்பது சார்வுமூ வாயிரம்
சுந்தர ஆகமச் சொல்மொழிந் தானே. 1

101: Seven Holy Orders

Seven are the Holy Order, spiritual and true;

Mula, of the first, from the Himalayas sprung,

In the Tantras Nine and Hymns Three thousand

Propounds the Word of Agama in beauty dight.

102. கலந்தருள் காலாங்கர் தம்பால்அ கோரர்
நலந்தரு மாளிகைத் தேவர்நா தாந்தர்
புலங்கொள் பரமானந் தர்போக தேவர்
நிலந்திகழ் மூவர் நிராமயத் தோரே. 2

102: Heads Of Seven Orders
Kalanga immanent-living, Agora his very next,
Maligai Deva the goodly and the holy Nadhanta,
Paramananta, who the senses conquered and Bhogadeva,
And Mula here breathing--of the Eternal are they all.

The Three Gods = மும்மூர்த்திகள் முறைமை

103. அளவில் இளமையும் அந்தமும் ஈறும்

அளவியல் காலமும் நாலும் உணரில்

தளர்விலன் சங்கரன் தன்னடி யார்சொல்

அளவில் பெருமை அரியயற் காமே. 1

103: Hara, Hari And Aya
Limitless youth, the beginning, and end
And measuring out the Time, these four considered
Sankara stands supreme and of His devotees
To Hari and Aya infinite Grace goes.

104. ஆதிப் பிரானும் அணிமணி வண்ணனும்

ஆதிக் கமலத்து அலர்மிசை யானும்

சோதிக்கில் மூன்றும் தொடர்ச்சியில் ஒன்றெனார்

பேதித் துலகம் பிணங்குகின் றார்களே. 2

104: Trinity--One Continuity
He, the Being First, and He, the Emerald-hued,
And He of the glowing, original Lotus-seat--
Are these three separate or one continuous whole?
Thus the world in divisions many wrangle!

105. ஈசன் இருக்கும் இருவினைககு அப்புறம்

பீசம் உலகல் பெருந்தெய்வம் ஆனது

ஈசன் அதுஇது என்பார் நினைப்பிலார்

தூசு பிடித்தவர் தூரறிந் தார்களே. 3

105: God Is One
Beyond the Two Karmas is Isa seated,
The seed of this world, the mighty God become;
"This" and "That" is Isa--so the thoughtless contend,
The dross but know the basest sediment low.

106. சிவன்முதல் மூவரோடு ஐவர் சிறந்த

அவைமுதல் ஆறிரண்டு ஒன்றோடு ஒன் றாகும்

அவைமுதல் விந்துவும் நாதமும் ஓங்கச்

சவைமுதற் சங்கரன் தன்பெயர் தானே. 4

106: Nine Aspects Of One Being
Siva the First, then the Three, and the Five following,
With whom flourished Bindu and Nada,
Nine are they all, yet one and the same--
All these but names of Sankara First.

107. பயன் அறிந்து அவ்வழி எண்ணும் அளவில்

அயனொடு மால்நமககு அன்னியம் இல்லை

நயனங்கள் மூன்றுடை நந்தி தமராம்

வயனம் பெறுவீர் அவ் வானவ ராலே. 5

107: Trinity Are Kin
But if we thus the soul of truth probe and bare,
Aya nor Mal to us no alien Beings are
But Indissolubly Kin to Nandi, the Three Eyed
Blessed be ye all by the Heavenly Three.

108. ஓலக்கம் சூழ்ந்த உலப்பிலி தேவர்கள்

பாலொத்த மேனி பணிந்தடி யேன் தொழ

மாலுக்கும் ஆதிப் பிரமற்கும் ஒப்புநீ

ஞாலத்து நம்மடி நல்கிடுஎன் றானே. 6

108: Trinity Are Co-Equals
Lying prostrate I adored the Milk-hued One,
While countless Devas stood around in melting prayers lost;
Then spoke the Lord to me:
"To Vishnu and Brahma are I equal;
Be it Yours to give the world
The Grace of My Feet."

109.வானவர் என்றும் மனிதர் இவர் என்றும்

தேனமர் கொன்றைச் சிவனருள் அல்லது

தானமர்ந்து ஓரும் தனித்தெய்வம் மற்றில்லை

ஊனமர்ந் தோரை உணர்வது தானே. 7

109: All Gods Are But The One Siva
Devas here be none, nor humans that breathe,
Save for Siva's grace, Siva in honeyed-Konrai decked;
No other God could dwell in the silence of your soul,
Other Gods you worship, know they but mortals be.

110.சோதித்த பேரொளி மூன்று ஐந்து எனநின்ற

ஆதிக்கண் ஆவது அறிகிலர் ஆதர்கள்

நீதிக்கண் ஈசன் நெடுமால் அயனென்று

பேதித் தவரைப் பிதற்றுகின் றாரே. 8

110: Assign Not Ranks To Trinity
The ignorant know not, from the First did leap
The Light that flamed into Three and Five;
So blindly groping, lost in maze of words,
Isa, Mal and Aya, to graded ranks assign.

111.பரத்திலே ஒன்றாய் உள் ளாய்ப்புற மாகி

வரத்தினுள் மாயவ னாய்அய னாகித்

தரத்தினுள் தான்பல தன்மைய னாகிக்

கரத்தினுள் நின்று கழிவுசெய் தானே. 9

111: One And Many
The Supreme is one, Absolute, without lapse,
In descent thereof, Mal and Aya becoming;
Thus He, the One into many ranked;
By conscious choice a Self-deduction made.

112.தானொரு கூறு சதாசிவன் எம்மிறை

வானொரு கூறு மருவியும் அங்குளான்

கோனொரு கூறுஉடல் உள்நின்று உயிர்க்கின்ற

தானொரு கூறு சலமய னாமே. 10

112: Siva Is Jeeva
In one Part, He, Sadasiva my Lord;
One heavenly Part in Heaven resides;
One Kingly Part, the spirit that the body heaves;
One His Part to all motion transformed.

பாயிரம் முற்றிற்று திருமந்திரம் திருமூலர் அருளியது

முதல் தந்திரம்

1. உபதேசம் = 1 DIVINE INSTRUCTION

113. விண்ணின்று இழிந்து வினைக்கீடாய் மெய்க்கொண்டு

தண்ணின்ற தாளைத் தலைக்காவல் முன்வைத்து

உண்ணின்று உருக்கியோர் ஒப்பிலா ஆனந்தக்

கண்ணின்று காட்டிக் களிம்பறுத் தானே. 1

113: He Descended From Heaven and Filled Me With Grace
He come down from Heaven, clothed in body,
Karma to match, stretched forth His cool Feet of Grace, planting them firm
On my head; and lo! inside me He stood, melting my yielding heart;
And filled my eyes with peerless bliss, past all compare,
All impurity dispelled.

114. களிம்பறுத் தான்எங்கள் கண்ணுதல் நந்தி

களிம்பறுத் தான்அருள் கண்விழிப் பித்துக்

களிம்பணு காத கதிரொளி காட்டிப்

பளிங்கிற் பவளம் பதித்தான் பதியே. 2

114: He Planted His Feet on My Heart
All impurity He shattered--our Nandi, Forehead-eyed,
Shattered to pieces before His opening Eye of Grace,
His Eye, at whose radiant light impurity quails;
So transfixed He His Coral Feet on heart of mine,
Crystal turned.

115. பதிபசு பாசம் எனப்பகர் மூன்றில்

பதியினைப் போற்பசு பாசம் அனாதி

பதியினைச் சென்றணு காப்பசு பாசம்

பதியணு கிற்பசு பாசம் நில் லாவே. 3

115: Pati (God), Pasu (Soul) and Pasa (World) are Eternal
They speak of the Three--Pati, Pasu and Pasa;
Beginningless as Pati, Pasu and Pasa are:
But the Pasu-Pasa nears not the Pati supreme:
Let but Pati touch! the Pasu-Pasa is as naught.

116. வேயின் எழுங்கனல் போலேஇம் மெய்யெனும்

கோயி லிருந்து குடிகொண்ட கோன்நந்தி

தாயினும் மும்மலம் மாற்றித் தயாஎன்னும்

தோயம தாய் எழுஞ் சூரிய னாமே. 4

116: He Shattered Impurities Three--Egoity, Illusion and Karma
Like the spark that within the bamboo indwells,
So, Nandi Lord, from this body-temple flamed;
With sweet compassion gentler than a mother's,
He shattered the Impurities Three
And like unto the sun on the ocean of mercy arose.

117. சூரிய காந்தமும் சூழ்பஞ்சும் போலவே

சூரிய காந்தம் சூழ்பஞ்சைச் சுட்டிடா

சூரியன் சந்நிதி யிற்சுடு மாறுபோல்

சூரியன் தோற்றமுன் அற்ற மலங்களே. 5

117: At His Glance, Impurities Vanish
The sunstone sleeps in cotton enclosed,
The sunstone burns not the fragile stuff;
Let but the sun's rays fall! How it shrivels and flames!
Even so the impure wilts before the Lord's cathartic glance.

118. மலங்கள்ஐந் தாமென மாற்றி அருளித்

தலங்கள்ஐந் தானற் சதாசிவ மான

புலங்களைந் தான்அப் பொதுவினுள் நந்தி

நலங்களைந் தான்உள் நயந்தான் அறிந்தே. 6

118: He Broke Into My Soul's Silent Depths
"All impurities we shall expell," said the Lord in Grace
And saying so, from Sadsiva of the Five Spheres came down,
In the sovereign Sabha through His Five Acts Divine,
He broke into my soul's silent depths, Knowing all.

119. அறிவுஐம் புலனுட னேநான் றதாகி

நெறியறி யாதுற்ற நீர்ஆழம் போல

அறிவுஅறி வுள்ளே அழிந்தது போலக்

குறியறி விப்பான் குருபர னாமே. 7

119: He Made Sensory Consciousness Merge in God Consciousness
Consciousness hanging on to the senses five,
Knowing not its course as on deep waters drifting,--
Consciousness sensory merging in the Consciousness deep,--
Thus He pointed the Way,--He, the Guru Supreme.

120. ஆமேவு பால்நீர் பிரிக்கின்ற அன்னம்போல்

தாமே தனிமன்றில் தன்னந் தனிநித்தம்

தீமேவு பல்கர ணங்களுள் உற்றன

தாமேழ் பிறப்பெரி சார்ந்தவித் தாமே. 8

120: He Roasted the Seeds of Recurring Births
Like unto the swan that from milk the water parts,
So the Lord, Himself, alone, in this Sabha unique,
Grasped the senses many that scorch like fire,
And thus the Seven Births unto roasted seeds rendered.

121. வித்தைக் கெடுத்து வியாக்கிரத் தேமிகச்

சுத்தத் துரியம் பிறந்து துடக்கற

ஒத்துப் புலனுயிர் ஒன்றாய் உடம்பொடு

செத்திட் டிருப்பார் சிவயோகி யார்களே. 9

121: Sivayogins Attain Turiya State in Mortal Body
Sivayogins are they that the seed destroy,
Who, in waking state, the pure awareness induce;
Who in harmony unbroken, achieve the tranced breath,
When life, senses, body--alike simulate death.

122. சிவயோக மாவது சித்தசித் தென்று

தவயோகத் துள்புக்குத் தன்னொளி தானாய்

அவயோகஞ் சாராது அவன்பதி போக

நவயோக நந்தி நமக்களித் தானே. 10

122: Sivayoga is to Attain Self-Lumination
Sivayoga it is to know the Cit-Acit,
And for the Yoga-Penance qualify;
Self-light becoming Self,
To enter undeviating, His lordly domain;
He granted me this--Nandi of the Nine Yogas.

123. அளித்தான் உலகெங்கும் தானான உண்மை

அளித்தான் அமரர் அறியா உலகம்

அளித்தான் திருமன்றுள் ஆடுந் திருத்தாள்

அளித்தான் போ஢ன்பத்து அருள்வெளி தானே. 11

123: He Granted Me Bliss Supreme
He made me see the truth that He pervades all,
Granted me the vision of the world that even Devas know not,
The vision of the Sacred Feet in Holy Sabha's cosmic dance,
Granted me His infinite Grace and the Bliss supreme.

124. வெளியில் வெளிபோய் விரவிய வாறும்

அளியில் அளிபோய் அடங்கிய வாறும்

ஒளியில் ஒளிபோய் ஒடுங்கிய வாறும்

தெளியும் அவரே சிவ சித்தர் தாமே. 12

124: Who Are the Siva-Siddhas
Space intermingling with space,
Nectar drowning in nectar,
Light dissolving in light--
The elect are they, the Siva-Siddhas,
Who these splendid visions perceive.

125. சித்தர் சிவலோகம் இங்கே தரிசித்தோர்

சத்தமும் சத்த முடிவுந்தம் முள்கொண்டோ ர்

நித்தர் நிமலர் நிராமயர் நீள்பர

முத்தர்தம் முத்தி முதல்முப்பத் தாறே. 13

125: Siddhas Ascend the Thirty-Six Tattvas
Siddhas they that Siva's world here visioned,
Nada and Nadanta deep in them realized,
The Eternal, the Pure, reposing in Bliss unalloyed,--
Thirty and Six the steps to Liberation leading.

126. முப்பதும் ஆறும் படிமுத்தி ஏணியாய்

ஒப்பிலா ஆனந்தத் துள்ளொளி புக்குச்

செப்ப அரிய சிவங்கண்டு தான்தெளிந்து

அப்பரி சாக அமர்ந்திருந் தாரே. 14

126: They Walk Into Light of Siva
Ascending thus the steps,
Thirty and six of Freedom's ladder high,
Into the peerless Light of Bliss they walked;
And Siva, the inexplicable, they saw--
Having seen, realized and so stayed.

127. இருந்தார் சிவமாகி எங்குந் தாமாகி

இருந்தார் சிவன்செயல் யாவையும் நோக்கி

இருந்தார் முக்காலத்து இயல்பைக் குறித்தங்கு

இருந்தார் இழவுவந்து எய்திய சோம்பே. 15

127: Siddhas Lose Themselves in Divine Impassivity
In Siva they remained, seeing themselves in all,
Remained thus mutely gazing at Siva's works manifold,
In silence witnessing Time's three tenses,
They remained, lost,
While Divine Impassivity spread its sable wings.

128. சோம்பர் இருப்பது சுத்த வெளியிலே

சோம்பர் கிடப்பதும் சுத்த வெளியிலே

சோம்பர் உணர்வு சுருதி முடிந்திடஞ்

சோம்பர் கண் டார்அச் சுருதிக்கண் தூக்கமே. 16

128: Nature of Divine Impassivity
In space pure is Impassivity seated,
In space pure It does repose,
Impassivity begins where Vedas end,
Who Impassivity saw, inside Vedas they slept.

129. தூங்கிக்கண் டார்சிவ லோகமும் தம்முள்ளே

தூங்கிக்கண் டார்சிவ யோகமும் தம்முள்ளே

தூங்கிக்கண் டார்சிவ போகமும் தம்முள்ளே

தூங்கிக்கண் டார்நிலை சொல்வதெவ் வாறே. 17

129: Sleeping Still They Perceive
Sleeping, in themselves they saw Siva's World,
Sleeping, in themselves they saw Siva's Yoga,
Sleeping, in themselves they saw Siva's Bhoga,
How then describe the minds
Of those who sleeping saw?

130. எவ்வாறு காண்பான் அறிவு தனக்கெல்லை

அவ்வாறு அருட்செய்வன் ஆதிஅரன் தானும்

ஒவ்வாத மன்றுள் உமைகாண ஆடிடும்

செவ்வானிற் செய்ய செழுஞ்சுடர் மாணிக்கமே. 18

130: As Much as You Strive, So Much is His Grace Bestowed
Even as you strive to reach Wisdom's bounds,
Even so on you, Hara, the Being First, His Grace bestows,
In Sabha unique He dances for Uma to behold.
Like a Flaming Ruby in the Flaming Sky.

131. மாணிக்கத் துள்ளே மரகதச் சோதியாய்

மாணிக்கத் துள்ளே மரகத மாடமாய்

ஆணிப்பொன் மன்றில் ஆடுந் திருக்கூத்தைப்

பேணித் தொழுதென்ன பேறுபெற் றாரே. 19

131: The Glorious Beauty of Divine Dance
Inside the ruby like the emerald flaming
Inside the ruby like the emerald inset,
He dances the Holy Dance in the Sabha of purest gold
What oh the reward, to those who Him adored!

132. பெற்றார் உலகிற் பிரியாப் பெருநெறி

பெற்றார் உலகிற் பிறவாப் பெரும்பயன்

பெற்றார் அம்மன்றில் பிரியாப் பெரும்பேறு

பெற்றார் உலகுடன் பேசாப் பெருமையே. 20

132: Attainment of Deathlessness and Birthlessness
In this world they received the Deathless Way great
In this world they attained the Birthless End great
The Gift unique of inseparateness from the Sabha pure
The ineffable rapture, the glory beyond reach of words.

133. பெருமை சிறுமை அறிந்தெம் பிரான்போல்

அருமை எளிமை அறிந்தறி வார்ஆர்

ஒருமையுள் ஆமைபோல் உள்ஐந்து அடக்கி

இருமையுங் கேட்டிருந் தார்புரை அற்றே. 21

133: Senses Controlled, They Saw This World and Next
Who there be who, like our Lord, distinct know
The great and the small, the difficult and the facile?
They, unto tortoise, drawing in senses five under the shell,
They heard and saw This and Next, all impurities dispelled.

134. புரைஅற்ற பாலினுள் நெய்கலந் தாற்போல்

திரைஅற்ற சிந்தைநல் ஆரியன் செப்பும்

உரையற்று உணர்வோர் உடம்பிங்கு ஒழிந்தால்

கரையற்ற சோதி கலந்தசத் தாமே. 22

134: Silentness of Waveless Thought
Like the ghee subtly latent in purest milk,
Into the waveless Thought the Lord in silentness speaks;
They who, in silentness realise, this mortal coil shuffled,
Purity they become, in Limitless Light mingling.

135. சத்த முதல் ஐந்துந் தன்வழித் தான்சாரில்

சித்துக்குச் சித்தன்றி சேர்விடம் வேறுண்டோ

சுத்த வெளியிற் சுடா஢ற் சுடர்சேரும்

அத்தம் இதுகுறித் தாண்டுகொள் அப்பிலே. 23

135: When the Five Senses Take Cit's Way, They Reach Cit
When the senses Five, sound commencing, Cit's way take,
Where shall the Cit go but to the Cit?
In space light mingles but with Light,
Note this, as doth salt in the sea vast.

136. அப்பினில் கூர்மை ஆதித்தன் வெம்மையால்

உப்பெனப் பேர்ப்பெற்று உருச்செய்த அவ்வுரு

அப்பினிற் கூடிய தொன்றாகு மாறுபோல்

செப்பினிற் சீவன் சிவத்துள் அடங்குமே. 24

136: Jiva Lies Enclosed in Siva
The fierce rays of the sun beating upon the water,
The incontained salt does in crystal shapes emerge;
Even as that salt is in the water contained,
So does Jiva in Siva lie enclosed.

137. அடங்குபேர் அண்டத்து அணுஅண்டம் சென்றங்கு

இடங்கொண்டது இல்லை இதுவன்றி வேறுண்டோ

கடந்தொறும் நின்ற உயிர்க்கரை காணில்

திடம்பெற நின்றான் திருவடி தானே. 25

137: As Atom Merges in the Vast, Jiva Merges in Siva
The tiny atom, swimming the Universe vast,
Merges in the Vast--no separate existence knows;
So the Spirit's plastic stress sweeping through bodies all,
At sight of His Holy Feet, discovers its Ancient Home.

138. திருவடி யேசிவ மாவது தோ஢ல்

திருவடி யேசிவ லோகஞ்சிந் திக்கில்

திருவடி யேசெல் கதியது செப்பில்

திருவடி யேதஞ்சம் உள்தெளி வார்க்கே. 26

138: Lord's Feet is the Final Refuge of Souls Illumed
The Holy Feet is Siva, if you but know,
The Holy Feet is Siva's world, if you but think,
The Holy Feet is Freedom's bliss, truth to say,
There is the final refuge for souls illumed.

139. தெளிவு குருவின் திருமேனி காண்டல்

தெளிவு குருவின் திருநாமஞ் செப்பல்

தெளிவு குருவின் திருவார்த்தை கேட்டல்

தெளிவு குருவுரு சிந்தித்தல் தானே. 27

139: Guru's Role in Soul's Illumination
It is but to see the Guru's Holy Form,
It is but to chant the Guru's Holy Name,
It is but to hear the Guru's Holy Word,
It is but to muse the Guru's Holy Being
--Thus it is the soul its illume receives.

140. தானே புலன்ஐந்துந் தன்வசம் ஆயிடும்

தானே புலன்ஐந்துந் தன்வசம் போயிடும்

தானே புலன்ஐந்துந் தன்னில் மடைமாறும்

தானே தனித்துஎம் பிரான்தனைச் சந்தித்தே. 28

140: Seek His Grace, the Senses Get Controlled
Surely then the senses five under your control come,
Surely then the senses five back to their native homes retreat,
Surely then the senses five change their course,
If, alone, you seek the sole felicity of our Lord's perfect Grace.

141. சந்திப் பதுநந்தி தன்திருத் தாளிணை

சிந்திப் பதுநந்தி செய்ய திருமேனி

வந்திப் பதுநந்தி நாமம்இன் வாய்மையால்

புந்திக்குள் நிற்பது நந்திபொற் பாதமே. 29

141: Fill Thy Thoughts With Nandi
All they see is Nandi's Holy Feet twain,
All they think is Nandi's Holy Form divine,
All they chant is Nandi's Name, I trow,
In all their thoughts Nandi's golden Words and wise.

142. போதந் தரும்எங்கள் புண்ணிய நந்தியைப்

போதந் தனில்வைத்துப் புண்ணியர் ஆயினார்

நாதன் நடத்தால் நயனங் களிகூர

வேதுதித்திடப் போயடைந்தார் விண்ணே. 30

142: Thus They Reached Heaven
Who, in their minds, kept our Nandi's Holy Name,
Nandi, Wisdom's Lord,--they holy became;
As the Lord danced, they beheld Him with eyes enthralled,
While the Vedas sang in praise,
Reached Heaven's sacred shores.

2 TRANSITORINESS OF BODY 2.. யாக்கை நிலையாமை

143. மண்ணொன்று கண்டீர் இருவகைப் பாத்திரம்
திண்ணென்று இருந்தது தீவினைச் சேர்ந்தது
விண்ணின்று நீர்விழின் மீண்டுமண் ணானார்ப்போல்
எண்ணின்றி மாந்தர் இறக்கின்ற வாறே. 1

143: Dust Into Dust-That is Body's Way
The Vessel's clay was one, but of two Karmas made,
Firm-set, until Fate its grim summons gave;
Then the rains poured and back to clay the vessel turned;
Thus countless hordes perish and pass to the grave.

144. பண்டம்பெய் கூரை பழகி விழுந்தக்கால்
உண்ட அப் பெண்டிரும் மக்களும் பின்செலார்
கொண்ட விரதமும் ஞானமும் அல்லது
மண்டி அவருடன் வழிநட வாதே. 2

144: Your Vigil and Wisdom Alone Accompany Departing Soul
This roof of delights, when by use, to pieces falls,
Wife nor children who all enjoyed follow the parting Soul
Only the holy vigils kept and wisdom gained
Remain to save--others dwindle and desert us all.

145. ஊரெலாம் கூடி ஒலிக்க அழுதிட்டுப்
போ஢னை நீக்கிப் பிணமென்று போ஢ட்டுச்
சூரையங் காட்டிடைக் கொண்டுபோய்ச் சுட்டிட்டு
நீரினில் மூழ்கி நினைப்பொழிந் தார்களே. 3

145: How Soon the Dead are Forgotten
The neighbours gathered wailing loud and long,
Denied him now a name, called him corpse,
And bore him to the burning ghat and the body burnt,
Then a ceremonial dip--and memory dies as the hours lapse.

146. காலும் இரண்டு முகட்டலகு ஒன்றுள
பாலுள் பருங்கழி முப்பத் திரண்டுள
மேலுள கூரை பிரியும் பிரிந்தால்முன்
போலுயிர் மீளப் புக அறி யாதே. 4

146: When Body Roof Falls, It Falls Forever
Two pillars support this roof and one single beam,
Thirty and two the rafters extend side ways,
But as the roof above decays and breaks,
Back to its mansion the breath of life fails its way to trace.

147. சீக்கை விளைந்தது செய்வினை மூட்டிற்ற
ஆக்கை பிரிந்தது அலகு பழுத்தது
மூக்கினிற் கைவைத்து மூடிட்டுக் கொண்டுபோய்க்
காக்கைக் குப்பலி காட்டிய வாறே. 5

147: Body Dead is but a Feed for Ravens
Gangrened the sore, the body that Karma shaped
Grew loose of joints, the roof's beam rotted and fell;
And with finger on nose, they bore the body dead,
A plenteous feast for the ravens to feed.

148. அடப்பண்ணி வைத்தார் அடிசிலை உண்டார்
மடக்கொடி யாரொடு மந்தணங் கொண்டார்
இடப்பக்க மேஇறை நொந்தது என்றார்
கிடக்கப் படுத்தார் கிடந்தொழிந் தாரே. 6

148: Death Comes Sudden
The rich repast was laid and he dined and joyed,
With damsels sweet in amorous dalliance toyed;
"A little little pain--on the left" he moaned
And laid himself to rest to be gathered to dust.

149. மன்றத்தே நம்பி மாடம் எடுத்தது
மன்றத்தே நம்பி சிவிகைபெற் றேறினான்
மன்றத்தே நம்பி முக்கோடி வழங்கினான்
சென்றத்தா என்னத் திரிந்திலன் தானே. 7

149: Pomp and Glory Lead But to the Grave
In pride of pomp a stately mansion he built,
In rage of wealth into the palanquin he stept,
In vain excess gave away largesse in crores,
But ne'er his soul sought the Lord's green retreat.

150. வாசந்தி பேசி மணம்புணர்ந்து அப்பதி
நேசந் தெவிட்டி நினைப்பொழி வார்பின்னை
ஆசந்தி மேல்வைத்து அமைய அழுதிட்டுப்
பாசந்தீச் சுட்டுப் பலியட்டி னார்களே. 8

150: Alive They Embraced the Body, Dead They Consigned it to Flames
Lips met lips, bodies licked in close embrace,
And love in surfeit cloyed--then died memories long cherished,
Soon the body on bier was set while mourners mourned;
All passions spent, the body in the leaping flames perished.

151. கைவிட்டு நாடிக் கருத்தழிந் தச்சற
நெய்யட்டிச் சோறுண்ணும் ஐவரும் போயினார்
மையிட்ட கண்ணாளும் மாடும் இருக்கவே
மெய்விட்டுப் போக விடைகொள்ளு மாறே. 9

151: Nothing Remains, When Life Departs
The pulse failed, the mind lost its axle-hold,
The senses five, that buttered sweets enjoyed, left their home;
The fair-eyed beloved and dear treasures remained to stay,
But the spark of life for ever quitted
The warm precincts of clay.

152. பந்தல் பிரிந்தது பண்டாரங் கட்டற்ற
ஒன்பது வாசலும் ஒக்க அடைத்தன
துன்புறு காலந் துரிசுவர மேன்மேல்
அன்புடை யார்கள் அழுதகன் றார்களே. 10

152: Kith and Kin Wept and Left
The roof to pieces went, the bonds of life broke loose,
The mansion's nine gates closed fast for ever and aye,
Time's painful march fast gaining apace,
One by one weeping they left him as the hours passed by.

153. நாட்டுக்கு நாயகன் நம்மூர்த் தலைமகன்
காட்டுச் சிவிகையொன்று ஏறிக் கடைமுறை
நாட்டார்கள் பின்செல்ல முன்னே பறைகொட்ட
நாட்டுக்கு நம்பி நடக்கின்ற வாறே. 11

153: Final Procession to Grave
Lord was he of our land, sole leader of our place,
Mounted now on palanquin for the ultimate journey's end;
Mourners walked behind, clashing drums beat afore;
Thus did the solemn show, in ample length, extend.

154. முப்பதும் முப்பதும் முப்பத் தறுவரும்
செப்ப மதிளுடைக் கோயிலுள் வாழ்பவர்
செப்ப மதிலுடைக் கோயில் சிதைந்தபின்
ஒப்ப அனைவரும் ஓட்டெடுத் தார்களே. 12

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.

155. மதுவூர் குழலியும் மாடும் மனையும்
இதுவூர் ஒழிய இதணம் தேறிப்
பொதுவூர் புறஞ்சுடு காடது நோக்கி
மதுவூர வாங்கியே வைத்தகன் றார்களே. 13

155: They Hurried the Body to Flames
Death strikes from life's enchanted cup
Honeyed delights of wife, cherished treasures of heart;
Kinsmen bore him on bier to the common burning ghat,
And the burden discharged hurried home,
Having done their part.

156. வைச்சகல் வுற்றது கண்டு மனிதர்கள்
அச்சக லாதென நாடும் அரும்பொருள்
பிச்சது வாய்ப்பின் தொடர்வுறு மற்றவர்
எச்சக லாநின் றிளைக்கின்ற வாறே. 14

156: Coveting Riches of the Dead Some Remain Back
The body to its final fate consigned,
Friends and kinsmen all dispersed;
But some remained; long had they lusted for the dead man's wealth,
Intent on riches, men deem they could for ever hold,
Panting and pining for what they might carry by stealth.

157. ஆர்த்தெழு சுற்றமும் பெண்டிரும் மக்களும்
ஊர்த்துறைக் காலே ஒழிவர் ஒழிந்தபின்
வேர்த்தலை போக்கி விறகிட்கு எரிமூட்டி
நீர்த்தலை மூழ்குவர் நீதியி லோரே. 15

157: They Too Finally Depart Cleansing Themselves by a Bath
Mourning friends, weeping spouse, dear children all,
They but followed him to the river's edge--not a step beyond;
Then sorrow dropped its mark, quick the pyre was lit,
Then the plunge in water, heart-whole they, graceless band.

158. வளத்திடை முற்றத்தோர் மாநிலம் முற்றுங்
குளத்தின் மண்கொண்டு குயவன் வனைந்தான்
குடமுடைந் தால் அவை ஓடென்று வைப்பர்
உடலுடைந் தால்இறைப் போதும் வையாரே. 16

158: When Body-Pot Breaks None Cares To Retain It
This universe entire of treasures vast compact,
The Great Potter from watery clay wrought to shape;
If the moulded pot breaks, men keep the pieces still,
But if the vital body cracks, who even a while cares it to keep?

159. ஐந்து தலைப்பறி ஆறு சடையுள
சந்தவை முப்பது சார்வு பதினெட்டுப்
பந்தலும் ஒன்பது பந்தி பதினைந்து
வெந்து கிடந்தது மேலறி யோமே. 17

159: Body is Burnt to Ashes; Beyond That We Know Not
Five the segments of the head, six the plaits of hair,
Thirty the joints, eighteen the sides,
Nine the roofs, fifteen the rows--
All to ashes burnt--no more we know besides.

160. அத்திப் பழமும் அறைக்கீரை நல்வித்தும்
கொத்தி உலைபெய்து கூழட்டு வைத்தனர்
அத்திப் பழத்தை அறைக்கீரை வித்துண்ணக்
கத்தி எடுத்தவர் காடுபுக் காரே. 18

160: Body is Karmic Fruit
Fruit of fig and seeds of green to pieces chopped,
In a pot they placed, mixed and ground to paste;
Seeds of green the fruit of fig consumed,
Loud they wailed, and bore the body in haste.

161. மேலும் முகடில்லை கீழும் வடிம்பில்லை
காலும் இரண்டு முகட்டலக் கொன்றுண்டு
ஓலையான் மேய்ந்தவர் ஊடு வா஢யாமை
வேலையான் மேய்ந்ததோர் வெள்ளித் தளிகையே. 19

161: Body is Fragile Frame
No roofing above nor standing ground below,
Two legs to support and a central beam athwart,
Rudely thatched on top but unlined within,
An empty vessel, in Karmic garb enwrapt.

162. கூடம் கிடந்தது கோலங்கள் இங்கில்லை
ஆடும் இலையமும் அற்றது அறுதலும்
பாடுகின் றார்சிலர் பண்ணில் அழுதிட்டுத்
தேடிய தீயினில் தீயவைத் தார்க்களே. 20

162: The Lute Lay in Dust; the Music Ceased
Deserted the banquet-hall, unlit, unadorned,
Gone the dancer's swaying shape and flashing feet;
Another song now they sang to a wailing tune,
And, seeking fire, flung the body to its consuming heat.

163. முட்டை பிறந்தது முந்_று நாளினில்
இட்டது தானிலை ஏதேனும் ஏழைகாள்
பட்டது பார்மணம் பன்னிரண்டி ஆண்டினில்
கெட்டது எழுபதில் கேடறி யீரே. 21

163: What Did the Body Leave Behind?
Three hundred days agone, the foetus emerged,
Naught remains of it now, dear friends, you know;
In twelve years' time it learned to smell the rich odours of life
At seventy it turned to dust--thus briefly ends the show.

164. இடிஞ்சில் இருக்க விளக்கொ஢ கொண்டான்
முடிஞ்ச தறியார் முழங்குவர் மூடர்
விடிஞ்சுஇரு ளாவது அறியா உலகம்
படிஞ்சு கிடந்து பதைக்கின்ற வாறே. 22

164: Lamp Remained; Flame Died
The lamp remains but the flame is out,
Loud the fools lament but the truth ignore;
Night follows day--this they fail to grasp,
And thus immersed fall and moan,
Ever sobbing more and more.

165. மடல்விரி கொன்றையன் மாயன் படைத்த
உடலும் உயிரும் உருவந் தொழாமல்
இடர்ப்படந்து ஏழா நரகிற் கிடப்பர்
குடர்ப்பட வெந்தமர் கூப்பிடு மாறே. 23

165: Those Who Do Not Adore Lord, Lie Writhing in the Seventh Hell
While the body the Lord of blooming Konrai wrought
And Life worshipping not the Divine,
In the Seventh hell, neglected lie,
Writhing in pain and wordless agony keen,
The kith and kin, widely crying, did shout and howl and sigh.

166. குடையும் குதிரையும் கொற்றவா ளுங்கொண்டு
இடையும்அக் காலம் இருந்தது நடுவே
புடையு மனிதனார் போக்கும்அப் போதே
அடையும் இடம்வலம் ஆருயி ராமே. 24

166: Life's Procession Leads But to Grave
With horse and sword and canopy outspread,
Man fills his fugitive years with pride of life;
But even as the grand cavalcade sweeps past,
Circling from left to right, expires the breath of life.



167.
காக்கை கவா஢லென் கண்டார் பழிக்கிலென்
பாற்றுளி பெய்யிலென் பல்லோர் பழிச்சிலென்
தோற்பையுள் நின்று தொழிலறச் செய்தூட்டுங்
கூத்தன் புறப்பட்டுப் போன இக்கூட்டையே. 25

167: Nothing Can Lure Back the Life that Left
What though the ravens on him feed and way-farers scorn?
What though you feed with parting drops of milk; or many scoff?
For, know that this bag of leather, inflated awhile,
The Great Show-man blows and batters with a smile.

3.. செல்வம் நிலையாமை = 3 TRANSITORINESS OF WEALTH

 

168. அருளும் அரசனும் ஆனையம் தேரும்

பொருளும் பிறர்கொள்ளப் போவதன் முன்னம்

தெருளும் உயிரொடும் செல்வனைச் சோ஢ன்

மருளும் பினையவன் மாதவ மன்றே. 1

168: Kingly Regalia, Domains and Riches are Impermanent

Before others seize and away your riches take,

Your elephant and car, your kingship and grace,

Even while life pulses, if you the Lord's asylum seek,

To you thus in fear dazed, the penance true its reward pays.

169. இயக்குறு திங்கள் இரும்பிழப்பு ஒக்கும்

துயக்குறு செல்வத்தைச் சொல்லவும் வேண்டா

மயக்கற நாடுமின் வானவர் கோனைப்

பெயற்கொண்டல் போலப் பெருஞ்செல்வ மாமே. 2

169: Wealth Waxes and Wanes Like Moon

The radiant moon that life animates into massive darkness turns;

Why then speak of riches which no better fate can meet?

If the Heaven's King, you unwaveringly seek,

Like pouring clouds choicest treasures fall at your feet.

170. தன்னது சாயை தனக்குத வாதுகண்டு

என்னது மாடென்று இருப்பர்கள் ஏழைகள்

உன்னுயிர் போம்உடல் ஒக்கப் பிறந்தது

கண்ணது காணொளி கண்டுகொ ளீரே. 3

170: Your Shadow is With You, Does it help You? How About Wealth Then?

Foolish they who claim their wealth their own,

Seeing their own shadows to them useless though nearby;

The life that with the body comes as surely departs;

They see not ;the light that lends lustre to the seeing eye.

171. ஈட்டிய தேன்பூ மணங்கண் டிரதமும்

கூட்டிக் கொணர்ந்தொரு கொம்பிடை வைத்திடும்

ஓட்டித் துரந்திட்டு அதுவலி யார்கொளக்

காட்டிக் கொடுத்தது கைவிட்ட வாறே. 4

171: The Bee Stores Honey Only to be Appropriated by Others; So is Your Hoarded Wealth

The industrious bee from flower to flower hops,

Seeking, scenting, gathering its store of honey sweet;

But soon the subtle thief digs and steals the hoarded wealth;

Likewise, our earthly treasures the same story repeat.

172. தேற்றத் தெளிமின் தெளிந்தீர் கலங்கன்மின்

ஆற்றுப் பெருக்கிற் கலக்கி மலக்காதே

மாற்றிக் களைவீர் மறுத்துங்கள் செல்வத்தைக்

கூற்றன் வருங்கால் குதிக்கலு மாமே. 5

172: Wealth is a Flood that Ebbs and Flows

Weigh well the pros and cons, and having weighed, waver not,

Lose not your bearings, caught in wealth's eddy;

Fling aside the transient trappings of earthly treasures

And thus when the Pale Sargeant comes, for the great leap be ready.

173. மகிழ்கின்ற செல்வமும் மாடும் உடனே

கவிழ்கின்ற நீர்மிசைச் செல்லும் கலம்போல்

அவிழ்கின்ற ஆக்கைக்கோர் வீடுபே றாகச்

சிமிழொன்று வைத்தமை தேர்ந்தறி யாரே. 6

173: Wealth is a Boat in Dangerous Waters

How fast we cling to stock of cattle and riches gay

Less stable even than the boat which midstream upturns!

They but see the dissolving body and know not

The Binding Knot to salvation eternal.

174. வாழ்வும் மனைவியும் மக்கள் உடன்பிறந்

தாரும் அளவு ஏது எமக்கென்பர் ஒண்பொருள்

மேவும் அதனை விரிவுசெய் வார்கட்குக்

கூவும் துணையொன்று கூடலு மாமே. 7

174: Earthly Treasures are Fleeting

"Joys of life and wife, children and brothers--all ours," they claim

Little knowing how fragile and fleeting these delights be;

But the yearning souls that seek and build on treasure true,

Find support firm and ne'er failing company.

175. வேட்கை மிகுத்தது மெய்கொள்வார் இங்கிலை

பூட்டுந் தறியொன்று போம்வழி ஒன்பது

நாட்டிய தாய்தமர் வந்து வணங்கிப்பின்

காட்டிக் கொடுத்தவர் கைவிட்ட வாறே. 8

175: Worldly Desires are Never-Ending

Our desires grow, but none the truth to find;

There's one stake to hold but nine exits to leave;

The old familiar faces come smiling to greet and bow;

Deceivers ever, they abandon us without a reprieve.

176. உடம்போடு உயிரிடை விட்டோ டும் போது

அடும்பரிசு ஒன்றில்லை அண்ணலை எண்ணும்

விடும்பரி சாய்நின்ற மெய்ந்நமன் தூதர்

சுடும்பரி சத்தையுஞ் சூழகி லாரே. 9

176: All Your Wealth Cannot Bribe Death Away

When the vital spark leaves this mortal mould,

Bribe be none to lure it back; think, think of the Lord;

Death's loyal servants on restless mission bent,

Do nothing consider that with hot breath you pulse.

4.. இளமை நிலையாமை

44 TRANSITORINESS OF YOUTH

 

177. கிழக்கெழுந்த் தோடிய ஞாயிறு மேற்கே

விழக்கண்டும் தேறார் விழியிலா மாந்தர்

குழக்கன்று மூத்தெரு தாய்ச்சில நாளில்

விழக்கண்டும் தேறார் வியனுல கோரே. 1

177: Rising Sun Sets; Glowing Youth Fades
They see the sun rises in the east and sets in the west,
Yet blind of eye, the truth they ne'er apprehend,
The tender calf grows, fattens for a while and dies;
But this wonder-pageant of the world they do not comprehend.

178. ஆண்டு பலவுங் கழிந்தன அப்பனைப்

பூண்டுகொண் டாரும் புகுந்தறி வாரில்லை

நீண்டன காலங்கள் நீண்டு கொடுக்கினும்

தூண்டு விளக்கின் சுடரறி யாரே. 2

178: Even a Life-time is not Enough to Know Him
The years roll; but none the Lord in his bosom holds;
None to probe and perceive Him profound;
Even if Time's thread be to the utmost stretched,
Still they know not the spark that kindles all the lamps around.

179. தேய்ந்தற் றொழிந்த இளமை கடைமுறை

ஆய்ந்தற்ற பின்னை அரிய கருமங்கள்

பாய்ந்தற்ற கங்கைப் படர்சடை நந்தியை

ஓர்ந்துற்று கொள்ளும் உயிருள்ள போதே. 3

179: While Life Still Throbs, Fix Your Mind on Lord
When youth had danced its way to palsied age,
Scarce the chance to fill the years with good deeds more and more;
So while life still throbs, fix your mind on Nandi,
Into whose spreading locks
The holy waters of Ganga eternally pour.

180.விரும்புவர் முன்என்னை மெல்லியன் மாதர்

கரும்பு தகர்த்துக் கடைக்கொண்ட நீர்போல்

அரும்பொத்த மென்முலை ஆயிழை யார்க்கும்

கரும்பொத்துக் காஞ்சிரங் காயுமொத் தேனே. 4

180: Youth is Sugar-cane; Age is Nux Vomica
Time was when fond damsels on him their love bestowed;
Like cane's sugary juice, slow sucked, was he to them,
The idol of wenches with budding breasts and jewelled shapes;
But now the sweetest cane has bitter nux vomica become.

181. பாலன் இளையன் விருத்தன் எனநின்ற

காலங் கழிவன கண்டும் அறிகிலார்

ஞாலம்கடந்து அண்டம் ஊடறுத் தான்அடி

மேலுங் கிடந்து விரும்புவன் நானே. 5

181: Time Fleets, So Center on Lord
The boy grows to youth, and youth as surely to old age decays,
But time's changes teach them not that nothing abides;
And so, in ceaseless pursuit, His Sacred Feet, I seek
Him who, transcending this world, beyond the universe presides.

182. காலை ஏழுந்தவர் நித்தலும் நித்தலும்

மாலை படுவதும் வாணாள் கழிவதும்

சாலும்அவ் ஈசன் சலவிய னாகிலும்

ஏல நினைப்பவர்ககு இன்பம்செய் தானே. 6

182: Think of Lord Through Time's Cycles
Day after day we wake to greet the morn,
Day after day we seek the nightly couch;
Even though God, good and great, may frown in wrath,
True devotees ne'er miss His great Love's avouch.

183. பருவூசி ஐந்துமோர் பையினுள் வாழும்

பருவூசி ஐந்தும் பறக்கும் விருகம்

பருவூசி ஐந்தும் பனித்தலைப் பட்டால்

பருவூசிப் பையும் பறக்கின்ற வாறே. 7

183: Subdue the Senses, Birth Cycle Ends
The five needles thick, this bag of senses holds
The five needles thick in this bestial body roam free;
If the five needles thick you tame and subdue,
No more this bag that life's cycle involves.

184. கண்ணதும் காய்கதி ரோனும் உலகினை

உண்ணின்று அளக்கின்றது ஒன்றும் அறிகிலார்

விண்ணுறு வாரையும் வினையுறு வாரையும்

எண்ணுறும் முப்பதில் ஈர்ந்தொழிந் தாரே. 8

184: Deeds in Youth Seal Fate's End
They know not that the radiant Sun we daily see
Measures the arch of life and its span doth appraise;
Heaven we reach or fall into Karma's grip;
Thus our fate is sealed by what we do in spring of youth.

185. ஒன்றிய ஈரெண் கலையும் உடனுற

நின்றது கண்டு நினைக்கிலர் நீசர்கள்

கன்றிய காலன் கருக்குழி வைத்தபின்

சென்றதில் வீழ்வர் திகைப்பொழி யாரே. 9

185: The Sixteen Kalas are Within; Why Then the Grave?
The ignorant ponder not even awhile,
The Kalas twice-eight within them stand;
When Death sets his snare-pit for them to fall,
Headlong they drop to utter stupefaction abandoned.

186. எய்திய நாளில் இளமை கழியாமை

எய்திய நாளில் இசையினால் ஏத்துமின்

எய்திய நாளில் எறிவ து அறியாமல்

எய்திய நாளில் இருந்துகண் டேனே. 10

186: Before Youth Passes, Praise Him in Songs
In the days assigned to you, before youth passes,
In songs of praise to the Lord, pour out your heart;
In the days to me assigned, wasting not the minutes away,
In the days to me assigned, I, seeing all, remained apart.

5. உயிர் நிலையாமை

5. TRANSITORINESS OF LIFE

187. தழைக்கின்ற செந்தளிர்த் தண்மலர்க் கொம்பில்

இழைக்கின்றது எல்லாம் இறக்கின்ற கண்டும்

பிழைப்பின்றி எம்பெரு மானடி ஏத்தார்

அழைக்கின்ற போதுஅறி யாரவர் தாமே. 1

187: The Bud Blossoms and Fades; So is Human Life
They see the sprouting wanton buds on tender twigs
They see how soon they flash their beauty and die;
Yet they seek not the Holy Feet;
Alas they know not when the sure call comes from High.

188. ஐவர்க்கு ஒருசெய் விளைந்து கிடந்தது

ஐவரும் அச்செய்யைக் காத்து வருவர்கள்

ஐவர்க்கு நாயகன் ஓலை வருதலால்

ஐவரும் அச்செய்யைக் காவல் விட்டாரே. 2

188: When Death's Summons Come, the Five Senses Desert the Body
One field lay ready and ripe for the Five senses to work,
The Five, that one field watched and tilled;
But when the grim summons came from the Lord of the Five,
All the Five for ever fled and quitted the field.

189. மத்தளி ஒன்றுள தாளம் இரண்டுள

அத்துள்ளே வாழும் அரசனும் அங்குளன்

அத்துள்ளெ வாழும் அரசன் புறப்பட்டால்

மத்தளி மண்ணாய் மயங்கிய வாறே. 3

189: Life's Drum Shatters to Pieces
One this body-drum, two the rhythms keeping time,
Five the masters who, inside, make display;
But when the great king, indwelling, departed,
The drum lay shattered, a heap of inert clay.

190. வேங்கட நாதனை வேதாந்தக் கூத்தனை

வேங்கடத் துள்ளே விளையாடு நந்தியை

வேங்கடம் என்றே விரகுஅறி யாதவர்

தாங்கவல் லாருயிர் தாமறி யாரே. 4

190: Body is an Empty Vessel
The Lord of this body frail that to ashes turns, the Lord of Vedanta dance
Nandi He is, who in this crumbling frame disports
They, who know not what an empty vessel this body is,
They know not what the life sustains and supports.

191. சென்றுணர் வாந்திசை பத்துந் திவாகரன்

அன்றுணர் வால் அளக் கின்ற தறிகிலர்

நின்றுண ரார்இந் நிலத்தின் மனிதர்கள்

பொன்றுணர் வாரிற் புணர்க்கின்ற மாயமே. 5

191: Our Days are Numbered
The sun's rays visit all the quarters ten,
But men measuring with their little sense know this not;
They ponder not nor on the deep mystery muse,
These men on earth--their minds in low passions caught.

192. மாறு திருத்தி வரம்பிட்ட பட்டிகை

பீறும் அதனைப் பெரிதுணர்ந் தாரிலை

கூறும் கருமயிர் வெண்மயி ராவது

ஈறும் பிறப்புமொ ராண்டெனும் நீரே. 6

192: Birth and Death are Two Faces of the Coin
The deed is drawn, the terms clear specified,
Yet torn to shreds it is--of this men think not much;
The shining dark tresses to full grey turn,
Even so birth and death are one--not two.

193. துடுப்பிடு பானைக்கும் ஒன்றே அரிசி

அடுப்பிடு மூன்றிற்கும் அஞ்சொ஢ கொள்ளி

அடுத்தொ஢ யாமற் கொடுமின் அரிசி

விடுத்தன நாள்களும் மேற்சென் றனவே. 7

193: Give in Charity Now and Here
Same the rice of life that in all body-pots boil;
The Five are the fuel that feeds and kindles the burning Three,
Gifts of rice in charity give, lest birth flame anew,
The days missed of such deeds are for ever lost to Thee.

194. இன்புறு வண்டிங்கு இனமலர் மேற்போய்

உண்பது வாச மதுபோல் உயிர்நிலை

இன்புற நாடி நினைக்கிலும் மூன்றொளி

கண்புற நின்ற கருத்துள்நில் லானே. 8

194: Lord is the Light Beyond Visible Reach
The bee, that nectar seeks, flies high for its flower on top
And there, alone, it sucks the fragrant juice;
Even so, they who seek the blessed grace divine,
Aspire for the Light beyond visible reach of eyes.

195. ஆம்விதி நாடி அறஞ்செய்மின் அந்நிலம்

போம்விதி நாடிப் புனிதனைப் போற்றுமின்

நாம்விதி வேண்டும் அதென்சொலின் மானிடர்

ஆம்விதி பெற்ற அருமைவல் லார்க்கே. 9

195: Pray and Perform Noble Deeds-This is the Law of Life Eternal
Perform thou noble deeds, good Karma to shape,
Praise thou the Holy One, the Holy Land to reach;
This is the law we need, this the law for men
Who, blessed with earthly life, seek the Life eternal.

196. அவ்வியம் பேசி அறங்கெட நில்லன்மின்
வெவ்விய னாகிப் பிறர்ப்பொருள் வவ்வன்மின்
செவ்விய னாகிச் சிறந்துண்ணும் போதொரு
தவ்விகொ டுண்மின் தலைப்பட்ட போதே. 10

196. Share With Others Before You Eat
Speak not in envy, stray not from the Dharmic way,
Covet not other's riches with lustful greedy glances;
With heart to pity attuned, as you sit down to eat,
Share with others before the feast commences.

6.. கொல்லாமை

6 NOT KILLING

197. பற்றாய நற்குரு பூசைக்கும் பன்மலர்

மற்றோர் அணுக்களைக் கொல்லாமை ஒண்மலர்

நற்றார் நடுக்கற்ற தீபமும் சித்தமும்

உற்றாம் ஆவி அமர்ந்திடம் உச்சியே. 1

197: Don't Kill Even an Atom of Life
Flowers many to dear, loved Master's worship;
Even one atom of life, kill not:
The lovely garland, the steady flame, the firm will,
The passionate heart--such the worship's crowning part.

198. கொல்லிடு குத்தென்று கூறிய மாக்களை

வல்லக் காரர் வலிக்கயிற் றாற்கட்டிச்

ல்லிடு நில்லென்று தீவாய் நரகிடை

நில்லிடும் என்று நிறுத்துவர் தாமே, 2

198: They Who Kill Reach Hell
The men who shouted,"Kill and stab,"
Them with strong ropes Death's ruffians bind;
And stationing them at the fire-gates of Hell,
The agents yell, "Stand, go; and in the fire pit roast."

7. புலால் மறுத்தல்

7 MEAT EATING--FORBIDDEN

199. பொல்லாப் புலாலை நுகரும் புலையரை
எல்லாரும் காண இயமன்றன் தூதுவர்
செலாகப் பற்றித் தீவாய் நரகத்தில்
மல்லாக்கத் தள்ளி முறித்துவைப் பாரே. 1

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

200. கொலையே களவுகள் காமம் பொய்கூறல்
மலைவான பாதகமாம் அவை நீக்கித்
தலையாம் சிவனடி சார்ந்தின்பம் சார்ந்தோர்க்கு
இலையாம் இவைஞானா னந்தத் திருத்தலே. 2

200: Shun Sinful Living
Killing, theiving, drinking, lusting, lying--
These horrid sins detest and shun; to those
Who Siva's Holy Feet attain and the Bliss eternal,
They come not; such men in Wisdom's bliss ever repose.

8.. பிறன்மனை நயவாமை

8 NOT COMMITTING ADULTERY

201. ஆத்த மனையாள் அகத்தில் இருக்கவே

காத்த மனையாளைக் காமுறுங் காளையர்

காய்ச்ச பலாவின் கனியுண்ண மாட்டாமல்

ஈச்சம் பழத்துக்கு இடருற்ற வாறே. 1

201: Seek not the Thorney Date; Ripened Jack-Fruit is at Hand
The dear, wedded wife pines within the home,
But the lusting youth covets the guarded neighbour's mate;
Even as one, declining the luscious ripeness of the jack,
Yearns for the tamer taste of the thorny date.

202. திருத்தி வளர்த்ததோர் தேமாங் கனியை

அருத்தமென் றெண்ணி அறையில் புதைத்துப்

பொருத்தம் இலாத புளிமாங் கொம்பேறிக்

கருத்தறி யாதவர் காலற்ற வாறே. 2

202: Seek Not the Sour Tamarind: Sweet Mango is at Hand
The sweet, ripe mango, tended with loving care,
They bury deep, deeming it unripe still;
And up the gnarled tamarind they climb for the sour fruit,
Only to break their limbs--they whom the senses beguile.

203. பொருள்கொண்ட கண்டனும் போதத்தை யாளும்

இருள்கொண்ட மின்வெளி கொண்டுநின் றோரும்

மருள்கொணட மாதர் மயலுறு வார்கள்

மருள்கொண்ட சிந்தையை மாற்றகில் லாரே. 3

203: Adulterers Rush to Doom
The king of treasures vast, and the lordly souls
Whose light of wisdom dispels the encircling gloom--
Even such yield to woman's sensuous charms;
Their judgment thus enslaved, they rush to their doom.

9.. மகளிர் இழிவு

49 EVIL WOMEN'S IGNOMINY

204. இலைநல வாயினும் எட்டி பழுத்தால்

குலைநல வாங்கனி கொண்டுண லாகா

முலைநலங் கொண்டு முறுவல்செய் வார்மேல்

விலகுறு நெஞ்சினை வெய்துகொள் ளீரே. 1

204: Pledge not Your Heart to Lust
Fine though the leaves be of the nux vomica tree,
Its wealth of fruit is bitter on tongue, unfit to eat;
To them with rounded breasts and luring smile,
Pledge not your wavering heart in passion's heat.

205. மனைபுகு வார்கள் மனைவியை நாடில்

சுனைபுகு நீர்போல் சுழித்துடன் வாங்கும்

கனவது போலக் கசிந்தெழும் இன்பம்

நனவது போலவும் நாடவொண் ணாதே. 2

205: Incontinent Passion Spells Ruin
The worldly folk who seek connubial delights
Are, like eddying water, sucked into whirling pool;
Such is passion, incontinent, fleeting as a dream;
Real it is not; let not its siren spell you befool.

206. இயலுறும் வாழ்க்கை இளம்பிடி மாதர்

புயலுறும் புல்லின் புணர்ந்தவ ரேயினும்

மயலுறும் வானவர் சாரஇரும் என்பார்

அயலுறப் பேசி அகன்றொழிந் தாரே. 3

206: Lust Destroys
Decoyed into passion's snare by tender woman's grace,
They fell into her arms and swooned in the warm embrace;
"This is life's crowning glory, fit for the gods to share--"
Thus speaking, they parted leaving not a trace.

207. வையகத் தேமட வாரொடும் கூடியென்

மெய்யகத் தோடும் வைத்த விதியது

கையகத் தேகரும் பாலையின் சாறுகொள்

மெய்யகத் தேபெரு வேம்பது வாமே. 4

207: Sweet Beginning, Bitter End
"What are the joys that in woman's charms we seek or find?"
The truly wise of heart pronounce thus their course:
"In the hand like the sugary juice from crushing mills,
But in the body bitterer than bitterest neem."

208. கோழை ஒழுக்கம் குளமூடு பாசியில்

ஆழ நடுவர் அளப்புறு வார்களைத்

தாழத் துடக்கித் தடுக்ககில் லாவிடில்

பூழை நுழைந்தவர் போகின்ற வாறே. 5

208: Irretrievable Loss in Lust
Those unfirm of mind who, in folly vain,
Struggle to plant seeds deep in moss-covered tank--
If such betimes we bind not and restrain,
Irretrievably lost are they in lust of sex, sordid and rank.

10..நல்குரவு

10 IN VAIN PURSUIT OF ACCUMULATION

209. புடைவை கிழிந்தது போயிற்று வாழ்க்கை

அடையப்பட் டார்களும் அன்பில ராயினார்

கொடையில்லை கோளில்லை கொண்டாட்ட மில்லை

நடையில்லை நாட்டில் இயங்குகின் றார்கட்கே. 1

209: Misery of Making a Living
Garments to tatters torn, life a joyless desert becomes;
Loved ones and dear friends forsake, with no more love to spare;
Nothing more to give or ask, void of glory and pomp,
Neglected, like automatons they walk, sad and bare.

210. பொய்க்குழி தூர்ப்பான் புலா஢ புலருதென்று

அக்குழி தூர்க்கும் அரும்பண்டம் தேடுவீர்

எக்குழி தூர்த்தும் இறைவனை ஏத்துமின்

அக்குழி தூரும் அழுக்கற்ற போதே. 2

210: Pre-Occupation With Filling Stomach-Pit
Even as the day dawns, men strive the stomach-pit to fill;
With needed tools, they seek hard the hungry void to stop;
But our only way is to praise Him whatever the way of life we pursue;
Sure then that pit is filled when, what in us is impure, is swept off.

211. கற்குழி தூரக் கனகமும் தேடுவர்

அக்குழி தூர்க்கை யாவர்க்கும் அரியது

அக்குழி தூர்க்கும் அறிவை அறிந்தபின்

அக்குழி தூரும் அழுக்கற்ற வாறே. 3

211: Seek not to Fill Stomach's Pit; Fill the Birth's Pit
To fill the stomach's stony pit, they seek the precious gold;
But little do they know how hard it is to fill births' pit;
Only when true wisdom you attain that pit to rule,
Then that pit is filled, when life is washed clean and rendered fit.

212. தொடர்ந்தெழு சுற்றம் வினையினுந் தீய

கடந்தோர் ஆவி கழிவதன் முன்னே

உடந்தொரு காலத்து உணர்விளக்கு ஏற்றித்

தொடர்ந்துநின்று அவ்வழி தூர்க்கலு ம் ஆமே. 4

212: Light of Wisdom's Lamp in Good Time
Our kith and kin, unrelenting, like Karma stern,
Unrelaxing us pursue; so, ere life from body goes,
In good time, light thou Wisdom's lamp,
And intent thus, to that new-lit track, keep close.

213. அறுத்தன ஆறினும் ஆனினம் மேவி

அறுத்தனர் ஐவரும் எண்ணிலி துன்பம்

ஒறுத்தன வல்வினை ஒன்றல்ல வாழ்வை

வெறுத்தனன் ஈசனை வேண்டிநின் றானே. 5

213: Lord Alone is Refuge from Harrying Births
Him the Six harried, Passion's form assuming,
Him the Five maligned, countless miseries giving,
Him Karma tortured through birth after birth pursuing--
Thus he learned to despise life--in the Lord alone refuge finding.

11.. அக்கினி காரியம்

11 RELATING TO SACRIFICIAL FIRE

214. வசையில் விழுப்பொருள் வானும் நிலனும்

திசையும் திசைபெறு தேவர் குழாமும்

விசையும் பெருகிய வேத முதலாம்

அசைவிலா அந்தணர் ஆகுதி வேட்கிலே. 1

214: Prosperity Springs From Sacrifice
Riches from obloquy free, the spreading sky and earth,
The directions all, and the godly hosts who there hold sway,
All flourish in Victory's wake when Brahmins true,
With Vedas commencing, pursue the sacrificial way.

215. ஆகுதி வேட்கும் அருமறை அந்தணர்

போகதி நாடிப் புறங்கொடுத்து உண்ணுவர்

தாம்விதி வேண்டித் தலைப்படு மெய்ந்நெறி

தாமறி வாலே தலைப்பட்ட வாறே. 2

215: They Give Before They Eat
The Vedic Brahmins who holy sacrifices perform,
On Salvation intent, give before they eat;
Even as in knowledge true, supreme they stand,
So in conduct they lead--to the One Goal headed straight.

216. அணைதுணை அந்தணர் அங்கியுள் அங்கி

அணைதுணை வைத்ததின் உட்பொரு ளான

இணைதுணை யாமத்து இயங்கும் பொழுது

துணையணை யாயதோர் தூய்நெறி யாமே. 3

216: Sacrifices Lead to Heaven
They who invoke our Lord--the Fire within the Fire,
The Brahmins true are they and our goodly support;
Who, night and day, raise the Sacrificial flame
Guiding us along the pure Path to our heavenly port.

217. போதிரண் டோ திப் புரிந்தருள் செய்திட்டு

மாதிரண் டாகி மகிழ்ந்துட னேநிற்குந்

தாதிரண் டாகிய தண்ணம் பறவைகள்

வேதிரண் டாகி வெறிக்கின்ற வாறே. 4

217: Karma's Depart When Mantras are Chanted
Morn and eve, when in devotion rapt they chant,
The two damsels (Gayatri and Savitri) with them in smiling grace stand;
Then do the two birds of one seed sprung
Karmas, good and bad, fluttering, in haste depart.

218. நெய்நின்று எரியும் நெடுஞ்சுட ரேசென்று

மைநின்று எரியும் வகையறி வார்க்கட்கு

மைநின்று அவிழ்தரும் அத்தின மாம் என்றும்

செய்நின்ற செல்வம் தீயது வாமே. 5

218: Sacrificial Fires Consume Sins
They who know in the sacrificial ghee's steady flame,
All dark things are for ever consumed;
They also know when from Karma's hold we're freed,
That day is our day of abiding wealth,
The holy Fire's truest meed.

219. பாழி அகலும் எரிய