Bhagavad-Gita: 18 Chapters in Sanskrit
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TirumantiramTamil-EnglishAll.htm (Complete Tirumantiram)
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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.
Tantra Two, 0337-0548
The earth is moving out of its normal axis. Siva ordered Agastya to go and sit in Tapas on the globe’s upswing side and restore the balance. Agastya Muni unerringly, like the rising of the sun, lighted the sacrificial fire and performed tapas (penance).
Comment: It was a marriage of Siva and Parvati at
Kailasin Himalayas. Narada Muni read Parvati’s horoscope and predicted that a naked Yogin, without parents and qualities (attributes: Nirguna), free from lust, not seeking honors, and scruffy in manners and dress would be her husband. The parents Himavat and Mena sank into depression. Little did they knew then that it was the Lord of universe who would become their son-in-law. Narada identified the prospective bridegroom. They were unhappy about the inauspicious side of Siva. Parvati was delighted knowing that her future husband would be the God of gods. She grew in beauty and grace like the digits of the waxing moon. Narada Muni assured the parents that by penance, Parvati will claim half the body of Siva, the Lord would become androgynous and she will be seated on his lap for ever. After much distress, Mena accepted Lord Siva when he appeared as a handsome young bridegroom. Gods, celestials, Gurus, Munis and people gathered in Kailasfor the wedding. South of India was depleted of all people for they all went for the wedding. Bhudevi (goddess of earth) was a little tilted from redistribution of weight. Siva immediately ordered Agastya Muni to go to South Indiato restore the balance; such is the power and weight of tapas (penance) of Agastya Muni. The earth’s axis and balance were restored. This legend says that Savism and Tapas were exported from North Indiaand found a thriving home in South India. End of comment.
Eight Heroic Deeds of Siva, 0339-0346
Antaka, more ferocious than the God of Death and endowed with divine boons, harassed men and gods; the celestials lodged a complaint with Siva, who destroyed him with his trident. Daksa was the son of Brahma and challenged the Lord’s authority. The Lord cut his head off and put a goat’s head in its place, which should serve as an object lesson and stop others from challenging his universal authority. The Lord’s feet are all-pervasive and life-sustaining. Brahma and Mal (Vishnu) challenged his authority; Siva cut off one of the five heads of Brahma and asked Achuta (Vishnu) to fill the skull of Brahma with his blood. Thus Siva put them in their place. Jalandhara was a titan and the son of Varuna. He received a boon that he would not be killed by anyone. Comment: Jaladhara was very arrogant for he knew that no one could kill him. He found a match in an inanimate object to be his killer. He (Jaladhara) had an eye on Parvati, the consort of Siva and sent a messenger-scalawag Rahu to persuade Siva to give up Parvati for Jaladhara, for Siva, being an ascetic and frequenter of cremation grounds, would not deserve or need a consort. Like a reflex, thunder and flash emanated from Siva’s third eye. Soon a leonine being with a whip-like tongue and fiery eyes appeared in front of the messenger Rahu. He had the appearance of the man-lion avatar of Vishnu, Narasimha and was ready to devour Rahu, who begged Siva that he being a Brahmin and messenger did not deserve to die and he sought his protection from Siva’s eye-born man-lion. Siva, out of compassion, asked his gana (servant) to leave Rahu alone. Jaladhara, coming to know of Rahu’s failure to bring Parvati, went to battle Siva, who drew a line around him in a circle, which transformed itself into a wheel. Siva persuaded him to lift the wheel up to his neck, which, being a test of his strength, would make him eligible to fight with him. Jaladhara lifted the wheel up to his neck; the wheel spun on orders from Siva and severed his head. That was the end of Daitya Jaladhara. End of Comment.
The Primal Lord wears the sacred River Ganga on his crimson matted locks. The ignorant say that he destroyed three cities, but what he destroyed was a triad of malas: Anava, Karma and Maya. The celestial lit sacrificial fires, which rose to the heavens out of which came an elephant, Gajasura which attacked Siva on orders from the celestials. Siva peeled the skin of the elephant and wore it as raiment. Siva made the same sacrificial fires to consume them. The kundalini fire rose from Muladhara up the spine to Brahmaranda, and destroyed god of Death himself. That happened in Kadavur. Comment: Mrikandu Muni, a devotee of Siva was asked to make a choice between a stupid son with a long life and a gifted son with a short life of 16 years. He chose the latter and when the boy died at 16 years of age, the minions of Yama came to take his life. They could not do so, because he was worshipping Siva Lingam at that time. The god of Death himself came to take his life. Markandeya was praying and the noose of Yama landed around Markandeya and the Lingam he embraced, out of which emerged Siva himself in fury and thunder. Siva killed Death with his trident, but later revived him back to life under the stipulation that the youth (Markandeya) would live and remain sixteen for ever. End of Comment.
The Lord was seated in yogic meditation.
Kamacame along to disturb his meditation, but was destroyed by Siva. Comment: Siva, the destroyer, was in meditation for sometime, which resulted in the increase in the population of earth and a heavy burden on Mother Earth. The gods sent Kama (god of love)to shoot flowery Harshana (one of the five erotic arrows) on Siva and disturb his penance at the precise moment he woke up to receive his Divine Consort Parvati. He also by his magical power created an ambience of spring in the air, earth, and trees, conducive to love. Siva woke up from meditation, took one look at Parvati, and could not stop enjoying and articulating his appreciation of beautiful features of Parvati, who, in the privacy of Siva’s presence, lay bare gracefully, with sidelong glances. Siva felt like two persons, one imbibing the beauty of Parvati and another Yogi of all yogis bent on control of the senses. He felt that if seeing is great pleasure, embracing must offer even greater pleasure. Suddenly it dawned on him that he was stung by Kama’s arrows and bitten by love. How could that happen to a Yogi of yogis, who have complete control over their senses? The Paramayogi Siva addressed Parvati in a loving manner and wondered aloud to her, how he became a victim to Kamaand how that downfall is harmful to his excellent reputation as the Lord of Vairagya (desirelessness). He advised Parvati, in a spirit of detachment, not to sit by his side on the couch, and looked around for he felt uncomfortable in being aroused. He felt that the Vairagin and Yogi (in him) was associating with a wife of someone else; such was the depth of his Vairagya. Kama continued to shoot the arrows at Siva with no effects. Siva's anger was coming to surface. A fire rising from the third eye of Siva incinerated Kamainto ashes. That incident happened in Korukkai. End of comment. Linga Puranam.
Saying that she will reach the sacred Feet of the ancient Lord, Parvati became the daughter of the mountain king (Himavat) and performed penance. Comment: Parvati, the daughter of Mountain King Himavat and Mena entered into tapas to marry Siva. Parvati is sakti in Siva. End of comment. The Lord is within the reach of all his devotees whose devotion is true and to whom he gives Grace bountifully. Brahma and Vishnu, to find the ends of Linga went around the worlds and oceans for eons with no avail. The Lord is the effulgent Light with no ends. He rewarded Achuta with Divine discus and Brahma with Jnana’s sword. The Purest of the Pure Lord conferred Grace to Ravana, who out of self-conceit, lifted Mount
Kailaswith his 20 shoulders and suffered humiliation when the Lord gently pressed it down with his toe.
Ravana shaking Mount Kailash. Siva pressing toe on Ravana. credit: exoticindia.com. It is obvious that ancient sacred texts recorded earthquakes in the Himalayas in ancient times.
Big earthquakes of magnitude 8 or larger have been recorded in the Himalayas in 1803, 1833, 1897, 1905, 1934, and 1950. The present one in 2005 was of the magnitude of 7.6. Dr. Molnar was a co-author of a 2001 article in the journal of Science that looked at the history of Himalayan (Kailas) earthquakes and how much tectonic stress is building up as the Indian subcontinent crashes into Asia.
The Indian subcontinent slides northward about 1.6 inches a year as part of the natural movement of continental plates. Half of that motion is absorbed farther to the north in Asia, but the other half goes to pushing up the Himalayan mountains, continually building up strain in the rocks.
Dr. Wesnousky and his colleagues have found that one or two mega-earthquakes, magnitude 8.5 to 9, struck sometime in the 1400's or 1500's. He said it was not yet clear whether the faults all broke at once or whether two sections broke at different times to cause two quakes.
Dr. Wesnousky said indications so far were that it took a fault 1,000 years to build up enough strain to unleash a mega-earthquake. Because the last mega-earthquakes occurred about 500 years ago, the next mega-earthquakes could be several centuries in the future. On the other hand, a section of the fault near Nepal may not have broken since about the year 1100, so it may be due.
Dandi, knowing the way of the hereafter, gathered sand, shaped it into a Linga and poured five products of cows on it; seeing the boy’s doings, his father smacked the boy and destroyed the Lingam with his feet. The boy became very angry, and hit his parent’s leg hard with a sword. The Lord gave Dandi his own garland of flowers to play with. The Devas came there with long-drawn withering faces and grief, worshipped and pleaded with Siva, saying “We pray to you.” The God of great fame said, “Arise.” Comment: Dandi, a Brahmin lad, who doubled as a cowherd, made sand Lingams and worshipped and poured on it five products of cow. Ablution is an important ceremony in the worship of Siva. His father kicked the Lingam saying that he was wasting the precious cow’s milk on a sand Lingam. The boy was so angered by his father’s disrespectful act, that he hit him hard with a sword, resulting in death of his father. Siva appeared in front of the boy, blessed him, presented him his own garland, and revived his father back to life. End commentary.
Daksha’s Sacrifice, 0353-0366.
●353: When Father-God walked on to the raging fire of Daksha’s sacrifice, his wrath knew no bounds. The Devas ran in all directions having not completed the sacrifice. Comment: Daksha was one of the ten sons of Brahma, a secondary creator (Prajapati) born of sexual union between Brahma and Aditi. Brahma’s first and only mind-born sons were not interested in sexual reproduction and therefore Brahma out of frustration fathered Daksha, who willingly carried out his father’s legacy of sexual reproduction. Daksha, Vasistha, and Marici held a great sacrifice for which all gods, demigods, celestials, gurus, munis and sages including Siva, Brahma, and Vishnu were invited, and present. When Daksha walked into the assembly hall, all except Siva rose up and applauded Daksha, who was so offended by the perceived slight that he spoke very disparagingly of Siva, who was married to Daksha’s daughter Sati, also known as Dakshayini. Brahma, Vishnu, and Siva are ontologically superior to Daksha, but Daksha felt that he deserved respect from his son-in-law, Siva. Daksha did not have a good opinion even before the sacrifice, because Siva looked poor by external appearance. There is a reason for it. Siva does not own anything, not even a house; He is a Yogin and Vairagin, One who has no desires, possessions. Daksha called Siva names: spoiler; mental dwarf; a refuge of the refuse, destitute and poor; boorish demigod; monkey’s eyes; a Sudra unfit to learn Vedas; a crematorium-dweller; wearer of a garland of skulls and bones; sloven. Daksha regretted his decision to have given his daughter in marriage to Siva on the recommendation of his father, Brahma. Daksha washed his hands and mouth and went to pile some more insults on Siva. Daksha’s sacrifice was performed to increase the material prosperity of the world. Siva was a renouncer and wanted no part in it. Daksha left the assembly hall abruptly in a fury against the advice of Brahma and other gods. Daksha did not allow Siva to savor the oblations of the sacrifice. Nandisvara, Siva’s close associate was very angry with Daksha for the egregious treatment of Siva. Nandisvara spoke to the assemblage, saying that they who participated in the sacrifice were materialistic, considered body superior to Soul, the repository of transcendental knowledge and therefore, would lose that sacred knowledge. He further said that since Daksha considered body over soul and sex-life over spiritual life, he would soon acquire the face of a goat. They who have vidya-buddhi, avidyam, and karma-mayam (material knowledge, ignorance, and delusion of karma) would be castigated to a life of repeated births and rebirths. Nandisvara cursed all the Dvija-kulayas (the twice-born Bahmanas) for their materialistic pursuits in the performance of the sacrifice, by saying that the Brahmanas of their ilk – Vedas-for-sale, Vedas-for-livelihood—would be wandering beggars, glorifying wealth, creature comforts and satiation of senses. Bhrgu Muni came upon the stage and dished out counter-curses: the Siva followers were heretics. Siva never uttered one word in the assemblage and left the assembly hall. Years passed without incident. Puffed with false pride, Daksha arranged another sacrifice; this time he did not invite Siva, which is against all the canons of sacrifice—no sacrifice was complete without Siva. Daksha’s daughter, consort of Siva, heard the news over the celestial grapevine. She saw finely attired celestials and their consorts whisk by by aerial cars on their way to Daksha’s sacrifice. Sati felt left out for she wanted to meet her mother, sisters and their consorts at the sacrifice, which was the place to be then. She pleaded with Siva to attend the sacrifice. Siva tried to reason with her as follows: Daksha’s learning, austerity, wealth, beauty, youth, and pedigreed heritage were vitiated by his wickedness, lack of judgment, and failure to see the greatness of exalted Souls. They (Siva and Sati) should not visit Daksha clouded by poor judgment, suspicious mind, and anger. He dissuaded her from attending the ceremony, for he foresaw death of Sati, and of Daksha who would inflict indignity on Siva, the Supreme Being. Against the advice of Siva, Sati left Siva for Daksha’s sacrifice. Daksha and his followers, except his sisters and her mother, did not come near Sati to greet and hug her. Not received and addressed by her father Daksha, she refused to take the exalted seat or presents offered by her mother and sisters. Seeing that sacrificial offerings were not reserved for Rudra (Siva) which was mandatory according to the canons of sacrifice, Sati, Siva’s spouse flew into a rage and leveled criticism against the Brahmanas and Daksha as follows: Brahmanas have more regard to wealth over Soul. They failed to recognize and praise the greatest Soul in the universe, Lord Siva. His two-syllable name SIVA, when uttered, erased the sins. Brahma wore the flowers that fell from the feet of Lord Siva. She told her father in the assembly hall that she was ashamed to own the body born of Daksha, who offended the most exalted Soul, Siva. She, thereafter, went into deep meditation to remove the body inherited from her father and the last impurities from her soul, commanded the air and fire to come to her limbs and removed consciousness from her body; her body went into flames subsequently. Unmindful of the self-immolation of Sati, Bhrgu Muni continued to pour oblations on the fire, Daksinagni (Daksha’s fire), chanting Yajurveda which had the power of destroying the obstructers of the sacrifice; the opponents scattered in all directions from the force of the mantras.
Narada, the omniscient Muni, told Lord Siva about Daksha’s insult of Sati and Siva, self-immolation of his consort, Sati, and the routing of his attendants by Bhrgu Muni. Siva’s rage at this personal loss knew no bounds. He pulled one of his beautiful locks, jumped up on his feet, laughed like thunder and flung the lock on the ground. From that dashed lock, that looked like a flash of lightning, rose a gigantic being whose form scraped the skies with a thousand arms, with three eyes shining like a sun, dark complexion like a cloud, fierce teeth, a garland of skulls, matted locks resembling ropes of fire, and a host of weapons at the ready. That was Virabhadra, a part manifestation of Siva in his fierce form. He immediately sought and received his mission which is to destroy Daksha and Daksha’s sacrifice. After circumambulating Siva, Virabhadra left like a thunder, hoisting his trident, and with Siva’s ganas at tow, he ran towards Daksha. He was so powerful that even Death could not defy him. Dust rose from the earth, the ankle bells of the ganas jingled, the army was on the march. Daksha’s Brahmanas, their wives and other attendees saw a great cloud of dust obscuring the sky, and wondered what it was and where it was coming from. There was no wind, there were no hanging clouds, it was not from the cows, and it was not from the gang of thieves. What else could it be? "Is it the end of the world?" Daksha’s wife had premonition of danger on account of her husband’s evil act and his (their) innocent daughter Sati’s death. Could it be Rudra in rage? She had vision of Rudra: matted hair, his long arms flailing with terrible weapons, his trident, his thunderous roar and laughter, his screwed eyebrows, his horrible teeth. The attendees showed signs of panic and imminent doom: their eyelids twitched, their faces contorted, they turned pale from fright, they wobbled, and they murmured. What was this world coming to? Suddenly out of nowhere, waddling dwarfs appeared and ran amok in their midst knocking them off their feet. They never saw an army of dwarfs in their life. Was this for real? This must be a bad dream. They came in all shades and colors, mostly red-brown and yellow. They had alligator faces and abdomens to match. They surrounded the whole sacrificial arena and raised a ruckus frightening the attendees. Some of them started knocking down the pillars supporting the eastern and western parts of the sacrificial hall. Some of them waddled off and destroyed the quarters housing the sacrificer, the priests, and their wives. Assembly hall, kitchen, and utensils also suffered destruction. They passed urine on and doused the sacrificial fires and later destroyed the barricades around the sacrificial pit. The priests and the Devas were molested, and their wives were threatened. Bhrigu Muni, who spoke ill of Siva and his followers, was bound by Maniman; Virabhadra tied down Daksha. The priests and the Devas took off in different directions. Bhrgu Muni was caught by Virabhadra unawares and before he knew what happened, his mustache and beard of which he was so proud and which he stroked in bravado during the ceremony, were yanked out of his face and were hanging dripping blood from the hands of Virabhadra. To add to humiliation, they were exhibited in public. Bhaga was next in line for Virabhadra’s fury. Bhaga turned his eye towards Daksha and winked, when he was slandering Lord Siva. An act of revenge by Virabhadra: He knocked Bhaga down and gouged out his eyes. Pusa had his teeth knocked out by Virabhadra for smiling and showing his teeth to Daksha while the latter was slandering Siva. Virabhadra had no match to offer any resistance; he was the manifestation of Siva and his fury; none could resist his onslaught. He proceeded to "dress" Daksha. Daksha was on the ground in a trice with the foot of Virabhadra planted on his chest. Virabhadra with one swing of the sword cut his head, which was still clinging to the body and neck; he waited for a moment, and thought how the animals were sacrificed; a second swing completed the job. Immediately, the head rolled off and was tossed into the sacrificial fire. Brahma foresaw this tragedy and did not attend the sacrifice. The Devas and other attendees went to Siva in
Kailasand propitiated him. Shiva was eulogized by gods and had a plan for the slain and mutilated beings. A goat’s head was attached to the body of Daksha who woke up as if he was in slumber. Bhaga, whose eyes were gouged out, was allowed to look at his share of the sacrificial offerings through the eyes of Mitra. Bhrgu Muni had the beard and mustache of a goat attached to his face. All damages were ameliorated one way or another. Daksha was now free from his malice towards Siva. End of comment. ●
●354-361: Hari tried to assert his superiority, but was quickly put down and sent to the netherworld. Soon the Lord forgave him and bestowed boons on him. Everyone at the Daksa’s sacrifice received justice according to their merits. The yogis performing Kundalini experience Siva's (Kundalini) energy rising from Muladhara plane to Sahasrara plane. Hari, Brahma, Daksha, the Sun, the Moon, the Fire, Indra and other gods lost their body parts according to their merits and demerits: limb, face, nose, hand and shoulder; thus, lacking Siva’s Grace, the High, the Mighty and the Handsome were mutilated and disfigured for having challenged Siva. The gods who recite audibly the mantras, use Pranava to uncoil the Kundalini power which rises from Muladhara with the help of Ajapajapa (chantless chanting through inhalation and exhalation). The Lord destroyed the Asura’s city and protected the holy sacrificial pits. Having been defeated, Daksha and others performing unholy sacrifices, repented and begged for forgiveness; Siva blessed them and gave them knowledge of enlightenment.
When the rising tide of waters submerged the earth, Siva rescued Vishnu, Brahma and other gods, when they sought his refuge. He saved the mortals from the raging mountain of fire and the swelling oceans. When Brahma committed an infraction, he was punished by decapitation of one of his five heads.
Vishnu received the Discus, 0367-370
Vishnu overcome with arrogance and ego lost his discus, when Lord Siva of the Silver Mountain made it to fly off from Vishnu. It went around the seven worlds. When Vishnu prayed to Siva, he received half the Chakra (discus) for its power was so great that one half became the body of Sakti and the other half became the discus of Vishnu. Lord Vishnu sent the discus to cut the head of Veerabhadra, but Siva sneezed and that developed into a storm and brought down the discus.
A garland of Skull and bones, 0371
The Lord wears the skulls and bones of defeated gods as a garland so that they do not become dust; the Lord one day would redeem and restore them to their past glory out of his Grace.
(According to Kundalini, the fifty skulls of Kundalini Devi represent the 50 letters of Sanskrit alphabet, each rising from the primordial Sound and subsiding in Devi at sublation.)
Expedition in search of head and feet of Siva, 0372-0380
Brahma and Mal (Vishnu) were fighting with each other to establish supremacy, but the Lord manifested himself as a column of Fire. They went ahead to look for its ends. Tirumular says that he knew through Lord Siva’s Grace that the column of Fire rose beyond the seven worlds. The Lord is body, life and consciousness. He pervades this space and supports the universe. Vishnu and Brahma went seeking the end of the fiery column of Linga, but failed to do so. Adored and begged by Devas, Vishnu established their supremacy over the Asuras by asking Asura Mahabali to give him three feet of his land and thus strode the heavens and the earth by two steps and gained the third foot of land by stepping on the head of Bali . Brahma was praised by the Rishis. Brahma and Vishnu were arguing over the dominance of one over the other. Siva is the soul inside Vishnu who sleeps on a bed of snake in the high seas and the four-headed Brahma who is seated on the lotus flower. They are of the same essence. Tirumular says that the Lord granted him the Grace, as he became his devotee. Brahma and Vishnu did not seek refuge at his feet. Siva revealed himself to Brahma as the dazzling Divine Light.
Paraparam has neither beginning nor end. Paraparam, the Supreme God, joined with Paraparai, Siva’s Supreme energy and Param was born in Pure Light. Param upon union with Parai gave birth to Nada. Nada united with Bindu with the birth of Nada-Bindu from which Siva and Sakti were born. From Siva came Jnana; from Sakti came Iccha and Kriya. Sakti is the mother of Maya. Siva, who made maya to appear, is very far away from it. Way back in time, Paraparam and Paraparai united, as did Nada and Bindu, and Sadasiva and Sakti. Mahat (Maan) was thus born (V384). Space, air, fire, water, and earth were born of Maya in succession. From Maya came the subtle elements Tanmatras, from which the gross elements were born. Siva, the He-She creates this universe. He has five sons: Sadasiva, Mahesvara, Rudra, Brahma and Vishnu. Holy Nandi, that is Sadasiva, unites with Maan Sakti or Mahat and the universe blossoms forth in gentle unfolding. From Fire came Water, from Wind came Light, from Space came Sound, and from Water came Earth. The Primal One, the Lord of the Celestial Beings created this vast universe with the help of Brahma, the four-headed creator and preserved the universe in the stomach of Vishnu who regurgitated the seven worlds for Brahma to proceed with creation. By pure Consciousness, the Supreme Lord, Siva, who stays on top of Mount Kailas, created this universe through the lotus-seated Brahma and ocean-dwelling Vishnu. The Primal One, Lord Siva, is the First cause; he is Brahma; he is Vishnu; he is Veda; he is sound and matter; he is all love and compassion. He is the rarest of the Rubies, though easy of reach and love. He is the Light within Brahma. He orders death and birth in his Grace; when creation starts, he, the compassionate One, pervades and expands in all directions. The pure One creates all; he created me too (Tirumular); he is the life in me; he is my guide; he creates jivas, bodies, tattvas and settings (conditions and circumstances) according to one’s karma; and he is the repository of all liberated souls. He stands refulgent with his ornament of bones and Konrai flowers; his resplendent form exceeds the luster of red-hot gold. He is the repository of all souls. He and She started playing; thereby, all this is produced; the seasons appear; their holy union brings this creation to fruition. Siva enters Bhuvanapati (Rudra); he enters the discus-wielding Lord, Vishnu; he enters the lotus-seated Lord, Brahma; he does all their respective functions. Anava Sakti in union with Bindu caused the birth of five Gods (Brahma, Vishnu, Rudra, Sadasiva and Mahesvara), who perform the five functions of creation, preservation, destruction, grace and veiling. Being born of Anava sakti, they were not devoid (were full) of it (anava malam). Comment: Verse 398 states that even gods are burdened with Anava mala (I-ness, ego, and mineness). End of comment.
V399: Maya (female gender connotation) in union with Bindu gave rise to three Mayas: Suddha, Asuddha and Prakrti. Bindu (male gender connotation) was born of Nada, which was born of Parai. This is the natural play of the renunciating Parasivan. Gracious Tiripurai (Parvati) became Sadasiva. She performs the five karmas (actions). Comment: Gracious Tiripurai, born of Bindu, is the personification of Maya which gave rise to five manifest gods and the elements. Triangle is the sign of Tiripurai in the words of Tirumular. Parvati or Tiripurai, the consort of Siva, is his Sakti or power. End of comment.)
She is Manonmani with beautiful breasts, she is Mangali, the auspicious; she is Arani roaming the forests; she is Mohini of extraordinary beauty; she is Poorani, the perfect Being. She is cause and effect in One and Consciousness beyond consciousness. It was Sadasiva who pervades Mahesvara, Hara, Mal (Vishnu), and the lotus-seated Brahma; thus, One became five.
It was Sadasiva who created the seven worlds, who protected the seven worlds, who destroyed the seven worlds, and who is the life and soul of the seven worlds. Our Lord is of the color of red lotus and of fire; he cut asunder the fetters of birth (and rebirth) brought on by Maya-induced pasam (fetters) of the cloud-colored Lord Vishnu.
Siva is eight directions. He is the Great Nandi who brings the body and soul together in birth. He stands in the heart of those reluctant men and seeks them. That I know very well. He creates the seven worlds, he maintains the seven worlds, he destroys the seven worlds, and he is life of the worlds.
Nathan (Siva) joins the two (Sadasiva and Mahesvara) and engages in 'blending and mixing' the impure matter. The two asked the Lord what they should make. The Lord confers his grace (instructions) on them.
He creates 400,000 (four times100 thousand) species and pervades all of them as life within. Those men, who call it false or untrue, get the reward of enveloping darkness. The sun, moon, Agni, the celestials (Balars), the space, air, fire, water and earth, the sound, word, mind and the rest: all these are born of Maya in union with Bindu (Vindu).
He pervades as Light and Darkness, he remains the same in honor and dishonor (praise and reproach), he pervades body and life, and he remains constantly in my thoughts. He stands as directions and celestials, he stands as body, life and tattvas, he stands as sea, mountain and valley, and he is the head (Supreme Lord) of the whole universe. He stands as body, life, world, sea, dark clouds, and pouring sky. He remains everywhere and stands as Lord of path of Truth that never closes. He is the eight directions, he is the body and life, he is the Great Nandi, he pervades life, he brings the body and the soul together at birth, he stands in the heart of hesitant souls, and he seeks them from their hearts. I know this from his habit (of seeking hesitant souls.) One time he stands as pure Light, one time he stands as a hurricane, one time he rains, and one time he is a Mayin (Vishnu). He stands as love, wisdom, and calmness; he stands as pleasure and in union with pleasure, he stands as beginning and end of Time; and he abides in five elements with love. He creates the world with utmost focus, he gives life and birth, he does big and small things, he is the potter who spins and makes the pots, he does more and he is mighty. He is life inside and body outside; he is pure spirit, and expansive and infinite space; he is effulgent Light; he is Consciousness and breathes life into the body, and he is Nandi. It is a wonder that he maintains innumerable lives in this universe. After dissolution, he absorbs them into himself. He supports the Seventh World, the destination of the yoga path. Fire rituals do not help you, though you may seek him hard; he is far away from you. Seek him in earnest love and fall prostrate at his feet on the ground. Seek him in your many lives, he will grant you immortality.
The Lord incinerated the space, the oceans, and the asuras; fire is the Lord’s arrow on hand. There are three layas (lysis or dissolution). I (Tirumular) saw one of them, Kalpanta. Everything was uprooted and destroyed. It was like the pot full of boiling rice. The mountains and valleys were burnt to ashes. The earth, the snow-clad mountains, the seven seas, the sky were enveloped in great fire. The fire of Muladhara chakra rises and spreads; the sky and earth look alike (lost their distinction). The woman of noble birth (River Ganga) descended from the cloud-shrouded and rain-drenched mountains; the waters spread in eight directions and soaked the earth. And the waters drained into and accumulated in the deep pit, the ocean, which sings the praise of the Lord, chanting OM. The fire consumed that ocean too. Sleep is daily dissolution; the next dissolution is beyond sleep; pure dissolution is when the soul remains actionless; salvation by dissolution is attaining the Lord’s True Grace. Daily dissolution is to leave –transcend-- two bodies (gross and subtle); the other dissolution is of the Mayaic body; pure dissolution is of the mind and its cognates in the Infinite; Salvation by dissolution is the True Grace of Siva. Daily dissolution is to remove the instruments (the senses); pure dissolution is the freedom of the soul; Salvation-dissolution is the true Grace of Siva. The daily dissolution is the long repose (death); the other one has no beginning (Anaadi: long repose of the soul); pure dissolution is to immerse in Siva’s Grace; thus, the salvation-dissolution are four. That plant—soul-- sprang from the Beginning-Void (Siva); it returns to the Void; it becomes one with the ancient Void. It is the fate of the protector, Vishnu (and Brahma) to dissolve in the Void. That Void is that which dissolves that plant (soul). Destroy the accumulating karmas. There is the master (Lord) who deals death to the karma. He gave us the body and mind with all the attendant 'hodge-podge- mix' (Tattvas); he gave us abundant wisdom (to discriminate).
●He is within you; He is the Jyoti (Light) within; He never leaves you ever; though He and your heart stay together, the heart does not know His form.
●The Lord gave me the sweet life; he confined me in Pasa’s miseries; He hooked the muscles on to the skeleton, and clothed them with skin, animating them with a spark of life; He then rushed me into the jaws of death.
●God Madhavan gave happiness, as the three Lords, Brahma, Vishnu and Rudra assembled my body with internal organs. We do not know the treasure-trove he left inside us.
●He is the Light in our eyes; He is Isa in love with us; He is in the form of He, She, and Neuter; with praise on their tongues and feelings in their heart, they (the ignoramus) seek not the path to the lofty pond.
●He (the Lord) is a delight to both the world and the celestials. The ancient Piran (Lord) showers Grace on us. He is of the form of the spiraling pure white flame, dispelling the darkness of the chamber of the soul from within, with his wisdom.
●My body and soul yearn for your Grace in loud voice, expressing desires. In the world of incongruity (one incongruous from another), you are the expansive form of unity, which you conceal from our seeing (sight). (purport: God is the pervasive unitary force in the world of incongruous elements like desires, and pleading voices of the body and soul for Grace, which he conceals from our vision.)
●I held Isa (Siva) inside me in concealment; he stood in Grace and revealed himself, coming down and causing exultation in me. That (revealing Grace) pleases him.
●There stood (Sadasiva) as One; he stirred Mahesvara into action, then Hara, Tirumal, and the lotus-seated Brahma; thus, Siva became all of them—five. (Siva is the One who became Sadasiva, Mahesvara, Brahma, Vishnu and Rudra.)
● The Supreme Siddha has his Pasa under restraint. Seated down on this shore, he seeks the Grace up there. But you, sitting on the banks of Ganges River, remain unwashed and dirty.
●One clay becomes many vessels; the One pervades many forms (all living beings). Eye (as one) sees many things; it does not see itself. Annal (God) stands in like manner. Comment: Siva is One but has five forms; he delegates each one to do a special function. Mahesvara, the surrogate of Siva, performs the function of obscuration, veiling of Grace of God. It is concealment of Grace. Seeking or receiving Grace of God is neither a passive act nor an entitlement. The purpose of obscuration is to propel the Jiva or soul to seek God in the inner recesses of the soul, shrouded in darkness and ignorance, which block the Light of Siva. End of comment.
◄►Grant of Grace, 0441-0450◄►
●The wind blows in eight directions. He is the undulating ocean that surrounds the great earth; he is the fire and the sky. Let it be known that he ties and unties the body that holds life. Comment: Sadasiva undoes what Mahesvara does: Grace in the place of obscuration. Obscuration is rite of passage for the soul to go from impure state of the Malas to a pure state of Grace. Grace is the end point, when the last of the three Malas—Anava Mala—is extirpated. Tying means putting the building blocks (Tattvas, elements) together to form the body; untying means the building blocks involute (retrograde involution) into Siva. This raises an interesting question in this age of cloning. Are we in our scientific arrogance try to take over the functions of God in cloning people? According to Tirumular, Tying and Untying (Creation and dissolution) are the functions of the Lord. This is revealed wisdom of the Lord to Tirumular. Click: primer_in_saiva_siddhanta.htm End of Comment.
●They, who desire Nada that soars high and sparkles with splendor at the pinnacle, obtain joy and do not have to face Naman (Death or Yama). He is the creator and the carpenter (Architect / Creator) of the vast universe and the three Lights, the Sun, the Moon and the Fire.
●The potter who mounts the clay on the potter’s wheel makes shapes which fancy his mind. Like the potter, our Lord Nandi shapes the world in every which way he wants.
●He is the Supreme Lord, who has the bull as his mount. He maintains an army of demons (bhutham). He offers this world as a gift to us; his attributes alone are the best attributes. He of the matted locks lives in my thoughts.
●As a favor, he created the seven worlds; he created many eons; he created the five gross elements; he created life and body.
●He created the seven worlds; long ago, he created the Devas; long ago, he created many beings; he stood as the (uncreated) Param.
●The Primal One created the five gross bhutas (elements); the Primal One created the endless eons; the Primal One created countless Devas; The Primal One created and supported them all.
●He transcends the limitless space of the seven worlds. You cannot finger him as someone of meager means (Eliyan: poor man; man, easy of access). Siva becomes 'many many' jivas. He is One Namban (Siva, God) of this entire world.
●Inside he is the Light; outside he is one body. He is the most desired object of the heaven’s immortals. He, of the holy body, is worthy of praise of the earthbound celestials (Siddhas). He is the Great Ruby of your eyes and the knowledge itself.
● He is the holy form of the universe that no one knows. He is the limitless space of the universe and the space in the pot too. He is the water in the milk. Knowing that His goodness—Grace-- remains unabated gives me sukham (happiness).
◄►Production of embryo, 0451-0491◄►
●From what departed in my past life, the twenty-five tattvas, he creates my precious life from inside the globe of womb; the Primal One, that he is, knows what he creates of me is what he only knows.
●Above the Muladhara plane, the kundalini fire rages (remains). The red tender feet of the fetus float in the waters of the womb. The sweet life lays in wait for its onward journey; he gives the ten pranas to the infant.
● When the two (parents) joined in pleasure, the Lord of the heavens ordained the house of sorrow (human body), grief of pasa, and quality of life on this earth. He ordained it at the hour of happy union.
●They, who saw the end of birth, know how the 25 tattvas entered the purusha’s body. No one else knows. The two forms went seeking the womb-pit and fell into it. At insemination, the first five elements, five Pranas, five elements, five Tanmatras, five sense organs, and five subtle elements entered and remained hidden inside the center of the forehead (of the fetus).
●As Vayu (air) spreads the fragrance of the blossoming flower all around, the Prana pervades the jiva and unfolds at the appointed time.
●The eight elements (that eventually leave) enter, the eighteen elements enter, and Muththan (Siva) is resident in all these elements. There are nine gates and the Kundalini serpent. If the charioteer (Siva) does not have a hand in this, the fetus may as well be a piglet.
● Male dominance in reproductive union begets an infant with Tamasic quality of Rudra-Siva; female dominance begets an infant with Sattvic quality of Hari; equality of both begets an infant with Rajasic quality of Brahma; all three gunas in equal proportion beget a king.
●The vital elements of the two joined to form an infant with Jiva which dwelled in many bodies in the past, and is under the influence of Maya and mind.
●460 In gravid womb, the soul enjoys Turiya; later, Maya and her eight relatives (evolutes or derivatives) arouse it from its sleep state and confer Consciousness: thus speak the sacred and true words of scriptures.
There lays in solitude that life in the womb where MAyA and her Tattvas induct the life, consciousness, memory, quality, and speech and confer the eight attributes: Dharmam, Jnanam, Vairagyam, Aisvaryam, Adharmam, Ajnanam, Avairagrayam, Anaisvaryam. This is what the sacred scripture say in truth.
● He strung and tied the skeletal frame with tendons and muscles; he laid down the blood vessels coursing through the body-house for life to move in. Him I seek with good conduct.
●He is milk-white and bright as the sun; he is wholesome and pervades the whole body; he drenches Agni’s (fire) rage in Muladhara plane; he ordained this in many diverse ways.
●Every day the harmful karma hounds the Jiva-fetus; he devised many ways to protect the fetus: bathing it in water, protecting the fetus from the vindictive pasas (bondage/impurities) by encircling it, keeping it from scalding by (mother’s) Muladhara fire.
●The silver (Velli = silver, Vital generative fluid also known as cukkilam) that originated from tubular structures mixed with the vaginal blood (curonitam) and gave birth to an infant, whose body measures eight finger-lengths of its own hand, inhaling eight finger-length breath and exhaling four finger-length breath. Comment: Air currents are measured in inches, feet, digits and finger lengths: a digit is 0.75 inches long for adult standard. The standard for the air current is 6 feet or 96 digits. As you inhale and exhale, the length of the disturbed air current from the nose could range from a hypothetical 0 to 6 feet. In Indian mythology and sacred writings, the vaginal or uterine blood (curonitam) plays the role of female gamete, while the male gamete is specifically identified as seed or sperm. It is portrayed that the womb serves more as fertile ground for the seed to grow than a place where (or in the Fallopian tube) fertilization takes place followed by formation of blastocyst (embryo) in the uterus and later the fetus. Another prevailing belief is the pregnant female is always blamed for the sex of the fetus, while, in fact, it is the sole responsibility of the inseminating man. It is possible that the health of the X-bearing or Y-bearing sperm and the maternal environmental conditions in situ where fertilization takes place may dictate the development of male or female fetus. It is said that excess of semen in comparison to uterine blood leads to the conception of male child while the reverse leads to the conception of female child. When they are in equal amounts, a "neuter" is conceived. Twenty-two units of uterine blood is equal to fourteen units of semen; this combination produces a "neuter" fetus; the other variations are obvious. Half a unit is the critical amount that determines the female neuter from the male neuter. The male neuter develops along male line while the female neuter develops along the female line. it appears that the Tantric doctors had advanced knowledge of intersex (ambiguous genitalia). Their clinical knowledge of medicine and external anatomy were fairly advanced, while they lacked advanced knowledge of internal organs. They knew the obvious that the testis was the site of semen production, while the they were not aware of the hidden ovaries in the females. Ardhanaresvara (He-She Form of Siva) gives a clue that Indian sacred texts were familiar with the idea that man is half female and half male (heterozygous) in his genetic makeup (XY). End of comment)
●The Pure One entered bhogam (coition); he brought his generous bequest of 31 tattvas (31? –36) into the sheath (body); he created a body (Mut-tai = egg, body) wrapped in delusion.
●The foolish five senses take birth in the body and later died; the Jiva remaining in the Andam (egg, earth, or universe) subside in Nada. (Comment: Siva, Sakti, Nada and Bindu form the Quadplex, the basis, on which all constructs of Saiva Siddhanta are built. I name this quadplex as Tetralogy (four entities) of Saiva Siddhanta. See file:Sound.htm. End of Comment.
●Isa mounted my body on to a (delicately balanced) leaf-like device; with the accuracy of a weighing machine, he placed the five senses, hooked up the 30 tattvas, and brought together the nine openings in body-furnace. (Comment: Nine openings: two eyes, two nostrils, two ears, mouth, one genital, and anus. Note by the author: Anatomically this is at variance for a female (10 openings), for the female has one opening for urination and a separate one as genital tract, where as in the male, the phallus serves both as generative and urinating organ. Tattvas: Various philosophers number the Tattvas differently; it may have contextual relevance: 25, 26, 30, 36, 96) End of comment)
● Joyous two fashioned the body-clay; a vessel of sorrow was born. The furnace blazed; out came the pot with nine openings and eighteen tattvas.
●You do not know the six maladies of the body, you do not separate from its great qualities, you know the siddhis within them, and you understand five elements make the body.
Maladies of Body and Soul
Miseries of body -TMTM
bondage of soul
BG—maladies of the soul
disease (Internal causes)
Six sins Kama (passion) Krodha (anger) Lobha (greed) Moha (delusion) Mada (madness or intoxication) Matsarya (jealousy)
● He gave the body, he gave life, he gave nine shuttered passages, and I hold hands with Isa who set up the (divine Jnana) fire (of thousand-petalled Sahasrara of Kundalini) inside the lotus-like head.
●The Lord is the Great Light; I seek him everywhere. He is the Primal Womb, kindling the fire of life; he stirs up the viscid liquid (vital generative fluid) and confers a form to it. (Comment: The Quadplex, Siva, Sakti [Power], Nada [Sound] and Bindu [Light]. Siva is the Supreme Light, Sakti is the womb, the viscid liquid gets a fillip from Nada, and bathing in the light of Bindu, it assumes a manifest form. End of comment)
● Light (infant) blossoms (is born) after the bud (mot-tu = bud, glans) meets the blossom; it is a fragile bubble in the watery mass, a mere shadow on earth below wrapped in subtle body made of eight sheaths. (Comment: Tirumular says the individual soul is wrapped by sheaths or kosas and is a microcosm of the Great soul. End of comment)
●Of the eight, five are Indriyas (senses), and three are karanams (cognitive instruments). He puts the body-bag (physical body, not the bag that carries the dead body) with the glue of desire and tied it and in due course of time unties it.
●It assumed a name and form; to remove the Pasu Pasam (soul’s impurities), he created earth and tattvas; thus say the Vedas.475
●There is no Grace but Hara’s; there is no Grace but of Hara, who bestows life. He bestows love and friendship of foster-mother
●The Jyoti that dispelled darkness and the woman (Sakti) caused the creation of all lives and pervaded them all. That is the Greatness!
● Seed of life grows like a steady flame and appears as Male, Female or hermaphrodite. The path (ritual observances) of father and mother at the time of union helps determine what the Lord chooses as the sex of the fetus. Such is the controlling power of the Brilliant Master.
●When masculinity dominates, the infant is male. When the femininity dominates, the infant is female. When both are equal, a hermaphrodite is born. If the masculine force is in plenty (at the time of union), the infant will rule over the entire earth. If there is paucity of force, there is no conception.
●After insemination, if man breathes five times, the infant will live for 100 years; after insemination, if man breaths four times, the infant will live for 80 years on this earth. Yogi, who is expert in breath control while he engages in coitus, can control his emission and breath.
●After emission, if the man is short of breath, the infant will be a dwarf. If a man has shallow breaths, the infant will be lame. If the breath is halting in the middle of the act, the infant will be a hunchback. These (criteria) do not apply to woman.
●If the mother is a hoarder of excess feces at the time of union, the infant will be retarded. If the mother’s urine is in excess, the infant will be a mute. If both exceed, the infant will be blind. This is the way a mother’s condition affects the infant.
●If the breathing occurs through the right nostril (Pingala breath) at the time of emission, the infant will be a male. If breathing occurs through the left nostril (Ida breath), the infant will be a female. If the descending Apana breath opposes the ascending Prana breath, twins will be born. If breathing is equal in both nostrils, a hermaphrodite will be born.
●If male and female breath are equal, the infant will be beautiful. If breaths are inconsistent, there will be no conception.
● Infant grows in the womb, thriving on the Light-Milk (?Bindu-Light), shining like the sun’s golden rays and taking the proper form.
● It grows to its full size by ten months. At the correct time it will come to the earth. It grows because of Maya. Who will ever know that Formless Maya?
● The donor knows not; the recipient knows not; the creator knew, though he did not tell anyone. The Lord who utters the Truth stays there. I heard how base this maya can be.
●The two met seeking pleasure. It was born in pasa’s misery and brought up to adulthood. Having grown to adulthood, he seeks the Ancient Lord who is more ancient than this world.
●The cuckoo bird deposits its egg in the crow’s nest; the crow entertains no suspicion, tends to the chick and watches it grow. It does not move it or expel it. It does not ask why. As the crow tends to cuckoo’s egg and chick in its confusion and ignorance, so does Maya tends to the fetus in the womb.
●The Lord supports the root, the sprout, the plant, the bush, and the fruit; so he offers each one its own (proper) pleasure (and consideration); he stands with each and satisfies its needs.
●The Lord is of infinite Greatness and Might; yet he 'mixes' with the insignificance of this body. The God of gods is beyond the knowledge of the denizens of heaven. Yet, by Tapas, he is knowable.
●As the salt comes from the wavy ocean, the dissolved tattvas came from Para to give form to the body and take birth in this world in the body; coming into birth for this body thus is Supreme Grace.
◄►Three Categories of Jivas, 0492-0500◄►
●Life came about from Sakti-Siva Play. Jiva was in a pure Kevala state enveloped in Turiya from which Jiva separated and united between the two Mayas. The Lord entered Citta (mind) and made it all Sivamayam (Siva in essence). Comment: Kevala in this context means the individual soul or Jiva was in a pristine Mukti (liberation) state enjoying Turiya, the fourth dimension beyond normal consciousness. There are three states: Kevala, Sakala and Suddha. End of comment.
●There are ten groups of souls (Pasus): Vijnanakalars with four subdivisions, Pralayakalars with three, and Sakalars with three.
●Vijnanakalars are of four subgroups: those in Anava state, those who are self-realized, those who reached the status of Eight Vidyesvaras, and those who belong to the 70 million Manthra Nayakas. The latter are realized beings free from ego or Anava.
●The Pralayakalars are of three subgroups: those who attained Mukti, those who still have bondage of Anava and Karma malas, and those who belong to 108 Rudras. The Sakalars still have all three malas.
●There are three subgroups of Sakalars: those who attained siddhis, those who attained Mukti, and those who have attained neither. The latter wallow in three malas, with no will to conquer them.
● They who rid themselves of five malas become Siva; free from blemish, they are siddhas; they attained Jivan Mukti; they cut asunder pasu pasam, Jiva’s bondage; they ended the cycle of births and rebirths. They realized the Tattvas.
● Vijnanakalars are of three types. There are those who still abide in Anava mala. There are in all nine classes of jivas in various stages of development. Comment: Sakti-Nipatam is the conferment of Grace to a soul when it is ripe. Ripening process is development of the soul from imperfection to the stage of Paramukti.
●Vijnanakalars get physical bodies by dint of karma. By doing holy acts they enter the womb of the celestials and gain Jnana form. By constant practice, they receive eternal wisdom and become Siva Himself.
●The Vijnanakalars remove all Anava mala and lose the memory of Jiva. They become Bindu and Nada, having attained oneness with Siva Tattva. The Sakalars carry a load of three impurities: Anava, Maya and Kanma. Comment: Losing memory of Jiva is a good thing. Loss of memory means the Jiva or the individual soul has removed the faulty notion that it (Jiva) is finite, when it attains liberation or mukti; Jiva's fountainhead is Siva and therefore it cannot be finite. But earthbound souls (fools) are so wrapped up in malas or impurities and body sheaths, they think they are finite as their body. End of comment.
◄►The Worthy ones, 0501-0504 ◄►
Give a little (the size of a sesame seed) to Sivajnani; you will gain perfection (siddhi), heavenly bliss and mukti. If you give a world of gold to an ignoramus, you will lose your power and joy (bhogam).
●Death devours lives at suitable moment; the Lord seizes the life of the seizer of life (Yama/Death). Nathan (Lord) confers grace to those who know him well; the few who realize his greatness become Devas.
●I (Tirumular) never let go off him from the time I was 'a fetus' (in the womb); I sought after his feet and the Truth; having given up untruth, I sought the Lord with matted locks and holy feet which are like a lamp that does not need any oil.
●Let what happens happen; let what perishes perish. Let what goes go; let what comes come. The Great Nandi is the protector (Kaavalan); he reveals (Kaat-tu) and is a realized Being (kandavan). He does favor like a sister would.
◄►The Unworthy ones, 0505-0508 ◄►
●Milking and drinking of milk from a barren cow, however much green grass you tenderly feed her, are comparable to charity given to those lacking virtue (seelam) and religious austerity (No-n-bu) and crops raised out of season.
●Give only to those who pursue Yoga, Yama, Niyama and entertain love (for God); giving to those who do not entertain love (for God) is the greatest of all crimes (perum-pizai).
●He who gives to Isa (God), Guru, and the desireless is morals teacher, who do not enter the hell meant for the perpetrator of five Great Sins who does not know the consequences. Comment: Ati-pancha-pathakan = great-five-sinner: he who is guilty of heinous crimes of killing, lying, stealing, drinking, and abusing one’s guru. Here abusing one’s Guru means the student under a Guru has illicit sexual relations with the spouse of the Guru, euphemistically characterized as defiling or violating the bed of Guru by student (sishya). End of comment.
●Though you give a mountain of wealth to any one who does not show reverence (Anjali: bringing two palms together in prayer), both (you and recipient) will go into the hellhole (naraka-kuzi = hellhole).
◄►Sacred Waters, 0509-0514◄►
●509: Within this body, sacred waters are many (Tirtham); to ward off and destroy Karma, they do not dive into the waters of the body. They are full of spiritual ignorance (Kallam) and are not learned (in spiritual ways); they wander far and wide over the hills and dales (in search of sacred waters and holy places). Comment: Tirtham: ceremonial purity, sacred bathing ghat, water used in bathing an idol, water used in washing the feet of holy men, water dispensed by priest to devotees and worshippers in the sanctum sanctorum. It is a holy site and a place of pilgrimage, usually found on the banks of rivers and bodies water. It is sacred for special reasons such as visit by a god or a guru. Tirtha could be a mountain, a pond, a stone, a tree, a forest (Vrndavana) or anything that is designated as sacred by a particular sect. Thirtha yatra is pilgrimage to holy places. To drink tirtha, to die at Tirtha, to visit a Tirtha, to live in a Tirtha, to think of Tirtha are liberating to the soul. The diety of Tirtham is called Tirtha-pada (Holy Feet). The devotees are called Tirtha-padiyas (common appellation for Vaishnavites). continued
Certain parts of the body are also Tirthas: The fingertips are sacred to the gods, the root of the thumb is sacred to Brahman, the web space between the thumb and the index finger is sacred to the manes (Pitrs), and the root of the 5th finger is sacred to Ka (Prajapati) –Laws of Manu 2.58-60. Before any important act, a Brahmana or a king washes hands and sips water (Acamana) out of the cup of the hand in a ritual fashion. Arjuna shot his Brahmastra after Acamana. Sati gave up her body after performing Acamana. Observant Brahmanas perform Acamana before and after meals and at Sandhya (transitional and junctional times of day—dawn, noon, dusk). Some do acamana before bodily functions such as urination. Hands should be washed before acamana. It appears that handwashing as a good habit has been in practice in India from time immemorial. End of comment.
●The Lord appears cool for those who love him; he does not appear so for those indulged in satiation of senses. He helps those who practice breath control. He abides in the Cinthai (thoughts) of the sage.
●The Lord is the Consciousness inside us; yet, the spiritually ignorant do not make any efforts to know him. They, burdened with karma, are not eligible for divine illumination (Panthar) and their evil runs like a flood into a ditch.
● The Immortals (Amarar) know the ancient primal Lord. Take a dip in the Ganges that descends from the Lord’s head and adore him. You will be freed of Malas, accrue good merits (punyam), and reach his heaven.
●They drop (something) in the ocean and look for it very hard in the lake. Their folly is beyond compare. They know not that steady Nandi entered their body carrying Supreme Grace and remains there.
●Mix it did, the body turned black; Mix it did, the body turned red; mix it did, the body turned white; the water removed the mixed colors. (Comment: There are three Gunas or modes of behavior, given three colors: Tamasa Guna, darkness and sluggishness, was assigned black color; Rajas, motion and passion, red color; and Sattva, virtue and goodness, white color. Water, the Grace of God, removed those impurities. End of Comment.)
◄►The Sacred Temple, 0515-0520◄►
●If a fixed Lingam is uprooted and erected in another shrine, even before the move, the kingdom will perish; he will be struck by the great disease (peru-noi) before he dies. So said the Great Nandi, the protector. Comment: Peru-No-i: literally means the great disease. It means most likely lepromatous leprosy, which is very disfiguring for the sufferer. It also means rinderpest, a cattle disease, characterized by fever, diarrhea, and skin and mucus membrane lesions. End of comment)
●If he removes one stone from the built temple wall, it will destroy the crowned king. Though he is a Muni or a Vedic Scholar, all will come to ruin according to the ordaining of the Lord.
●The diseases abound; there will be no rains; the king dwindles in his power and ability to prosecute a war; if worship of the Lord, who kicked Yama (Kur-rum), lapses in the temples.
●If Siva (Munnavan) puja halts or is prevented, the king’s fortunes dwindle, evils abound, and burglary and theft (kannam-kalavu) increase: The sacred Kasi Nandi declares these with emphasis.
● Let true Brahmana (Paar-paan = seer) perform worship (arcci-t-tal) to the Lord (Piraan); otherwise, war will envelop the country; wicked diseases (Pollaa-viyaati) will rage in the country; famine will ravish the country: thus declared the Great Nandi with precognition.
●When the celestials appealed to our Lord (em-perumaan) with cries of “O Lord,” at the prospect of war with the mighty demon (Asura), the Supreme Being (Tar-Paran) called on six-faced god with coral-hued body to kill the Asura.
◄►Darsan of the downward-looking face, 0521-0525◄►
●On the throat of downward looking face, there is darkness; they do not know the purpose behind swallowing the poison. He with the garland of white skulls and spreading matted locks supports this vast universe and the eight directions.
●Men live on this globe, surrounded by the seas, utter lies and flattery. He knows why his throat looks blue and who made it so. If you tell the truth, he who is worshipped by the celestials will make them bow their heads to you.
●Nandi, rising high in the middle of the blazing fire, stands as Siva; He pervades and circumambulates the world; he is of the crimson color of the evening sun; He is the downward-looking face –Adhomukha.
●Adhomukha is an ancient One; Adhokukha animates everything everywhere; Sadasiva is the ancient Lord with the lotus eyes; Adhomukha is the Lord of the eons’ end or destruction of the world.
●Listen to how Adhomuka became the huge flower; Adhomukha expanded itself as a hundred (worlds); the Limitless sakti that is Adhomukha became the enduring Adhomuka.
◄►Blasphemy against Siva, 0526-0529◄►
●They, with thoughts born of clear wisdom, seek him in love (Alivu) and reach the world of Celestials. If he (a lowlife) slights (Ekaz) Isan (Siva) as a common god of easy access (Eliyan), his position is like that of a parrot in the clutches of cat’s claw.
●Devas and Asuras wither (wasted lives) and die, if wisdom is not realized. Only they, who seek the Lord full of love and grace, comprehend the Truth. (Comment: Muli = dry. Daanavar = Asuras =descendants of Danu. Ali = love, clemency, grace. Tali-tal = to comprehend clearly. Vili-tal: to die, perish, to be ruined. Dannvar = demons or asuras. Danu is the daughter of Daksha (progenitor) and wife of Kasyappa, the common father of both Suras and Asuras (gods and demons). As you see the gods and demons are half brothers. End of comment)
●The Asuras and Devas entertained enmity towards Lord Siva, fell into enmity against each other and met destruction. Whatever may be the enmity, even a faked one in jest, gets greater by a factor of one to ten.
●They, knowing that God is within them and thinking that they are god themselves, indulge in worldly pleasures, and lose all thoughts of Isan (Siva). (Comment: Vikirtan: God as different from the world. The Rishis know that God resides within them and therefore think they are gods themselves, different from all other beings. That is their downfall.)
◄►Abuse of Guru, 0530-0536◄►
●The lowlifes do not take care of their parents; they inflict abusive language on their relatives. The truly blessed follow the path of the learned; others are not so.
●Guru taught one-letter mantra of One Reality (oru porul: One Reality, God). He, who uttered the injurious words against an eminent scholar, takes birth as a dog, lives the life of a dog for one Yuga (Mahayuga = 4.32million years), will take birth again as a worm and die in the dirt.
●Intimidation of a virtuous wife, devotees, and Tattva Jnanis brings his wealth and life to a fatal and grievous end. I swear this as truth and mandate of Sadanandi.
●He, who has inflicted hurt feelings to an ascetic who teaches one-letter Mantra, takes birth as a dog one hundred times, and subsequently as a low-caste person and suffers a mean death.
●If devotees of Isan suffer mental anguish (distress of heart), the nation, the people and their honor will come to ruin. Thrones of Vasavan and the kings will suffer destruction: I swear this is the mandate of Nandi. (Vasavan: the chief of Vasus = Indra, the chief of gods. Remember, Indra is only a chief of gods. He is not God, who is Siva)
●Jnanam (wisdom) will not remain and there will be decay of the path of goodness, if falsehood is uttered in the presence of Guru. The right path from antiquity will disappear from memory; all other paths will decay, leading to famine. (san-marga-sat-guru: virtue-path-good-guru)
●Who will discard a great gem on hand and suffer the fate of shouldering a heavy stone? Who will abandon butter, milk and curds on hand and eat the bitter (Kaip-pu)? Will they ever match the wisdom of the Jnani?
◄►Abuse of Mahesvara, 0537-0538◄►
●Andan Adiyavar lives by alms; they who show enmity to and speak disparagingly of Andan Adiyavar will fall into the lowly hell. (Andan = God or Ruler of earth and heaven. Adiyavar: the devotee who serves at the feet of the Lord or slave of God)
●Those who slander the Jnani will not come to any good; those who pay homage to the Jnani will benefit from their good deeds and expunge all evil deeds. Those, who come under his auspices, enter Siva Bhogam. (‘Not coming to good’ here means that good karma will not bear any fruits. ‘Expunge all evil deeds’ means that bad karmic deeds will be erased, nullified and not bear any bad results. Siva Bhogam: Spiritual experience of the soul, when the individuality merges in Siva.)
◄►Exercising patience, 0539-0542◄►
●In the heart and mind of those who stood firm, there lies a wall lizard (Lacerta geco of Vairagya yoga), holding his nose and mouth. Here lies in the tortured and withered cintai (mind) the succulence of great endurance. (Comment: Wall lizard is known for its tenacious suction toe pads. It means that the Yogi is tenacious in his yogic practice. I understand that ‘holding nose and mouth’ means Kechari Yoga. It consists of carrying the tongue backwards and flipping the tip of tongue backwards behind the soft palate and finding the posterior choanae—the back opening of the nostrils—and blocking one of the posterior nasal openings [Chaonae]. Now the tip of the tongue is under the sphenoidal sinus over which is the pituitary gland. Energy is said to flow from the tip of the tongue through the sphenoidal sinus walls to the pituitary gland and then to pineal body. This energy is compared to the fire under the pot in the stove. The aim is to experience oneness with the Supreme. The practitioners say that it is difficult and recommend not cutting the frenulum of the tongue to help the tongue achieve a longer reach. This yogic practice corresponds to the sixth Ajna Chakra of kundalini Yoga. Consult Yogic practitioners for further assistance. End of comment.)
●Countless number of Devas including Mal (Vishnu) and Adhi Brahma, whose king he (Siva) is, gathered in the assembly hall, bowed at the feet of the Lord of milk-white complexion and praised him saying that he exceeds in Jnana (wisdom) and grace.
●The Lord is ripe in wisdom; he is the king amongst us; his army (of devotees) grows (in numbers) and prays to him with palms held together. He is the creator of the material body and the most ancient of celestial Beings. Worship him and receive his grace.
●By force or by many other means, in the house and in the yard, the Lord trained you to become mellow. He performs his dance on the crematorium grounds; his dances are many and limitless.
◄►To seek the guidance of the sages, 0543-0548◄►
●He walks with those who go (run) after God; he lives in this world with those who sing his praise. Devar-Piran (God) confers grace to those who seek him. I seek the feet of those I associate with.
●You may shake like a tender shoot when you are in distress; but you do not love the Lord with your heart. O Heart, what will you do when you are in distress? Would you go with me to the place where the Lord gives refuge?
● The Knowledgeable seek the head (Lord) of Amarar (Celestials). They who seek will receive Siva Tattva. Truth will confer eternal grace in abundance. It is such great bliss to associate with great men.
●The holy have kinship with the Lord. He, of the matted locks, whose fame is far and wide in this world, blesses those who seek him in the silence of their hearts. They will attain to the golden feet of our father. When you reach Siva, you reached the destination of the righteous path.
●I went with the devotees of the Lord’s devotees and reached the City of Lord Siva of fire-colored body, the keeper of weapons. The gatekeepers (those who stood at the gate) announced the arrival to the Lord, who invited the devotees who appealed to the Lord in chorus for succor. Comment: The devotee is called Adiyaar, which means ‘he who serves at the feet of his Lord or master.’ Adiyaar’s adiyaar is the foot-server of the foot-server. Serving the devotee of the devotee of the Lord carries as much merit as serving God himself. End of comment.
●The Greatness of the devotee shows in the splendor of his wisdom. The great devotee will swim in the whirlpool of birth and conquer it. The deserving realized soul will remain immortal. I joined them who have abundance of grace.
End Tantra Two
Tantra Two: Shiva's glory, His divine acts, classification of souls etc.--Wikipedia
Tantra Two (Verses 337-548)
337: The Lord Corrects the Earth's Balance Through Agastya
338: Agastya--A Pervasive Light
1. பதிவலியில் வீராட்டம் எட்டு
1. Eight Heroic Deeds Of Siva
339. கருத்துறை அந்தகன் தன்போல் அசுரன்
வரத்தின் உலகத் துயிர்க்களை எல்லாம்
வருத்தஞ்செய் தானென்று வானவர் வேண்டக்
குருத்துயர் சூலங்கைக் கொண்டுகொன் றானே
339: The Eight Mighty Deeds of Siva--Destruction of Antaka
340. கொலையிற் பிழைத்த பிரசா பதியைத்
தலையைத் தடிந்திட்டுத் தானங்கி யிட்டு
நிலையுல குக்கிவன் வேண்டுமென் றெண்ணித்
தலையை யாந்திட்டுச் சந்திசெய் தானே
340: The Lord Punished Daksha
341. எங்கும் பரந்தும் இருநிலந் தாங்கியுந்
தங்கும் படித்தவன் தாளுணர் தேவர்கள்
பொங்கும் சினத்துள் அயன்தலை முன்னற
அங்குஅச் சுதனை உதிரங்கொண் டானே
341: How the Lord Punished Aya and Atchutha
342. எங்குங் கலந்துமென் உள்ளத் தெழுகின்ற
அங்க முதல்வன் அருமறை .(1).யோதிபாற்
பொங்குன்ய் சலந்தரன் போர்ச்செய்ய நீர்மையின்
அங்கு விரற்குறித் தாழிசெய் தானே
342: How the Lord Destroyed Jalandhara
343. அப்பணி செஞ்சடை ஆதி புராதனன்
முப்புரம் செற்றனன் என்பர்கள் மூடர்க்கள்
முப்புர மாவது மும்மல காரியம்
அப்புரம் எய்தமை யாரறி வாரே
343: The Lord Burnt the Cities Three
344. முத்தீ கொளுவி முழங்கொ வேள்வியுள்
அத்தி யுரியர னாவ தறிகிலர்
சத்தி கருதிய தாம்பல தேவரும்
அத்தீயின் உள்ளெழுந் தன்று கொலையே
344: The Lord
Unsloughed the Elephant
345. மூலத் துவாரத்து மூளும் ஒருவனை
மேலைத் துவாரத்து மேலுற நோக்கிமுற்
காலுற்றுக் காலனைக் காய்ந்தங்கி யோகமாய்
ஞாலக் கடவூர் நலமாய் இருந்ததே
345: The Lord Scorched the God of Death
346. இருந்த மனத்தை இசைய இருத்திப்
பொருந்தி இலிங்க வழியது போக்கித்
திருந்திய காமன் செயலழித் தங்கண்
அருந்தவ யோகங் கொறுக்கை அமர்ந்ததே
346: The Lord Vanquished Kama, the God of Love
3. இலிங்க புராணம்
அடிசேர்வன் என்னஎம் ஆதியை நோக்கி
347: The Benevolent Deeds Of The Lord--
How Sakti Won the Lord
"Of a certain will I espouse
My Lord of Divine Feet" thus saying
As Mountain King's daughter incarnate
Sakti performed penances severe;
For all celestial beings to witness,
For all earthly beings to delight,
In adoration intense to Primal Lord Divine.
திரிகின்ற முப்புரஞ் செற்ற பிரானை
Lord is not Beyond Reach
ஆழி வலங்கொண் டயன்மால் இருவரும்
Lord Blessed Aya and Mal
தாங்கி இருபது தோளுந் தடவரை
உறுவது அறிதண்டி ஒண்மணற் கூட்டி
Lord Blessed Chandeswara
ஓடிவந் தெல்லாம் ஒருங்கிய தேவர்கள்
Lord is the Refuge of the Heavenly Beings too
4. தக்கன் வேள்வி
353. தந்தைபி ரான்வெகுண் டாந்தக்கன் வேள்வியை
வெந்தழல் ஊடே புறப்பட விண்ணவர்
முந்திய பூசை முடியார் முறைகெட்டுச்
சிந்தினர் அண்ணல் சினஞ்செய்த போதே
353: What Befell Celestials at Daksha's Sacrifice
The Heavenly Father walked in boundless fury
Into the raging blaze of Daksha's sacrifice,
And lo! as the Lord in wrath rose
Helter-skelter ran the Devas
Deranged in directions all
--Their depraved worship unconsummated.
354. சந்தி செயக்கண் டெழுகின் றாதானும்
எந்தை யிவனல்ல யாமே உலகினிற்
பந்தஞ்செய் பாசத்து வீழ்ந்து தவஞ்செய்ய
அந்தமி லானும் அருள்புரிந் தானே
354: What Befell Hari
In a vain attempt to quell
The confusion that ensued
Hari rising bragged:
"Not He, but I am the beginning of things"
And so fell into this world below
A prey to Passion's consuming fetters;
Then repentant he performed tapas
And the Lord that has no beginning nor end
Bestowed His Grace on him.
355. அப்பரி சேயய நார்ப்பதி வேள்வியுள்
அப்பரி சேயங்கி அதிசய மாகிலும்
அப்பரி சேயது நீர்மையை யுள்கலந்
தப்பரி சேசிவன் ஆலிக்கின் றானே
355: To Each According to His Desert--the Way of Siva's Justice
And so it befell at Daksha's sacrifice,
And so indeed it befell;
A wonder though it be,
Verily that is what there befell;
Thus does the Lord lend His Grace
In the knowledge of each according to his desert.
356. அப்பரி சேஅயன் மால்முதல் தேவர்கள்
அப்பரி சேயவ ராகிய காரணம்
அப்பரி சங்கி யுளநாளும் உள்ளிட்
டப்பரி சாகி .(1).அலர்ந்திருந் தானே
356: Gods Got What They Deserved
And thus it is with Aya, Mal and the rest of Gods;
And thus it is they came to what they are;
And thus it is that they are there;
And thus does the Lord sit serene within
To reward the heart that daily seeks Him true.
357. .(1). அலர்ந்திருந் தானென் றமரர் துதிப்பக்
குலந்தரும் கீழங்கி கோளுற நோக்கிச்
சிவந்த பரமிது சென்று கதுவ
உவந்த பெருவழி யோடி வந்தானே
357: The Lord Comes to Those Who Seek Him in Yoga Way
While the heavenly Beings sang of Him
As seated in rapture serene,
He came rushing
To me along the highway of bliss that opened up
As from Muladhara the Kundalini fire shot up
To the crimson spheres of Sahasrara
In the way that is yoga.
358. அரிபிர மந்தக்கன் அருக்க னுடனே
வருமதி வாலை வன்னிநல் இந்திரன்
சிரமுக நாசி .(1).சிறந்தகை தோள்தான்
அரனருள் இன்றி அழிந்தநல் லோரே
358: For Want of Hara's Grace They Lost All
Lacking Lord's Grace
Many the high and handsome
That destruction and disfigurement met;
Thus Hari, Brahma, and Daksha
The Sun, Moon and Fire and Indra as well
All these Gods lost
Head, face, nose, hand and shoulder; some limb or other.
359. செவிமந் திரஞ்சொல்லுஞ் செய்தவத் தேவர்
அவிமந் திரத்தின் அடுக்களை கோலிச்
செவிமந் திரஞ்செய்து தாமுற நோக்குங்
குவிமந் திரங்கொல் கொடியது வாமே
359: Self-Seeking Mantra Has Fatal Consequences
If the holy Devas
Who should Upadesa mantra chant,
Instead in self-seeking power evoke
Sacrificial mantras in Japas numberless
That verily will spell
Their own deadly end.
360. நல்லார் நவகுண்டம் ஒன்பதும் இன்புறப்
பல்லார் அமரர் பரிந்தருள் செய்கென
வில்லாற் புரத்தை விளங்கொ கோத்தவன்
பொல்லா அசுரர்கள் பொன்றும் படிக்கே
Lord Destroyed Asuras to Protect the Sacrificial Rites of Devas
361. தெளிந்தார் கலங்கினும் நீகலங் காதே
அளித்தாங் கடைவதெம் ஆதிப் பிரானை
.(1).விளிந்தா னது தக்கன் வேள்வியை வீயச்
சுளிந்தாங் கருள்செய்த தூய்மொழி யானே
.(1). விளிந்தானத் தக்கனவ் வேள்வியை
and Pray; Lord Blesses
362. கருவரை மூடிக் கலந்தெழும் வெள்ளத்
திருவருங் கோவென் றிகல இறைவன்
ஒருவனும் நீருற ஓங்கொளி யாகி
அருவரை யாய்நின் றருள் புரிந் தானே
362: The Lord Blesses the Two Who for Primacy Contended
When the swelling deluge at the end of Time
Swallowed the black mountain tops
Hari and Brahma fought
For primacy contending;
And then from amidst the floods arose
As an immeasurable mountain of Light
The One Lord, manifesting the Truth,
And thus blessing both.
363. அலைகடல் ஊடறுத் தண்டத்து வானோர்
தலைவன் எனும்பெயர் தான்றலை மேற்கொண்டு
உலகார் அழற்கண் டுள்விழா தோடி
அலைவாயில் வீழாமல் அஞ்சலென் றானே
363: The Lord Saved Mortals
And as high amidst the surging flood
The Lord as Flaming Mountain stood
His primacy for the Gods to know
The mortal ones
Powerless to stand the Fire-Mountain's radiant glow
Rushed to the surging waters in trembling fear;
The Lord then said to them: "Fear not! you shall be saved."
364. தண்கடல் விட்ட தமரருந் தேவரும்
எண்கடல் சூழெம் பிரானென் றிறைஞ்சுவர்
விண்கடல் செய்தவர் மேலெழுந் தப்புறங்
கண்கடல் செய்யுங் கருத்தறி யாரே.
364: Lord is Ocean of Grace
As the Ocean's swell subsided;
The ocean of immortals and Devas sang;
"Praised be Our Lord;"
Little do they know
That He who created the ocean and the firmament
Rises beyond to the Ocean of his benignant grace.
365. சமைக்கவல் லானைச் சயம்புவென் றேத்தி
அமைக்கவல் லாரிவ் வுலகத்து ளாரே
திகைத்தெண் ணீரிற் கடலொலி ஓசை
மிகைக்கொள அங்கி மிகாமைவைத் தானே
365: To Quell Rising Tides Lord Placed Primal Fire
The Lord, He creates all
Himself the Being Uncreated--
Who is there in the world below
That thinking thus holds Him to heart?
When the oceans ebbed and roared
He placed the Primal Fire to quell the tides;
How compassionate He was!
366. பண்பழி செய்வழி பாடுசென் றப்புறங்
கண்பழி யாத கமலத் திருக்கின்ற
நண்பழி யாளனை நாடிச்சென் றச்சிரம்
விண்பழி யாத விருத்திகொண் டானே.
366: The Lord Severed Head of Brahma Who Sinned
Brahma that is seated on the lotus comely
Sauntered in the Lord's path in manner unseasonable
--The sinful wretch!
The Lord sought Him
And in his severed head gathered alms
In ways the Gods approved.
Gift of the Discus
367. மால்போ தகனென்னும் வண்மைக்கிங் காங்காரங்
கால்போதகங் கையினோ டந்தரச் சக்கர
மேல்போக வெள்ளி மலைஅம ராபதி
பார்ப்போக மேழும் படைத்துடை யானே
367: Through Arrogance Mal Lost His Chakra
Filled with arrogance as Guru Supreme
Mal vaunted his egoism about;
Then away flew his heavenly discus,
Atop the Silver Mountains
Of the Lord of Celestial Beings
That created the seven worlds of delight.
368. சக்கரம் பெற்றுநல் தாமோ தரந்தானும்
சக்கரந் தன்னைத் .(1).தரிக்கவொண் ணாமையால்
மிக்கரன் தன்னை விருப்புடன் அர்ச்சிக்கத்
தக்கநற் சக்தியைத் தாங்கூறு செய்ததே
368: The Lord Split Power of Chakra
He bestowed on Damodara the divine discus,
But potent far was it for him to hold
And so he prayed to the Lord in fervor
And the Lord split its power in twain.
369. கூறது வாகக் குறித்துநற் சக்கரங்
கூறது செய்து கொடுத்தனன் மாலுக்குக்
கூறது செய்து கொடுத்தனன் சத்திக்குக்
கூறது செய்து .(1).தரித்தனன் கோலமே
369: The Lord Split Power of Chakra*
Splitting thus the power of goodly Chakra
One part He gave to Vishnu,
One part He gave to Sakti,
And that part He on His forehead assumed.
370. தக்கன்றன் வேள்வி தகர்த்தநல் வீரர்பால்
தக்கன்றன் வேள்வியில் தாமோ தரந்தானுஞ்
சக்கரந் தன்னைச் சசிமுடி மேல்விட
அக்கி உமிழ்ந்தது வாயுக் கரத்திலே
370: At Daksha's Sacrifice Chakra Lost Power
At the crescent-bedecked head of Valiant Lord,
That destroyed the depraved sacrifice of Daksha,
Damodara aimed his discus;
And then the doughty Lord sent forth a sneeze;
And lo! a gusty tempest blew
And down fell discus, powerless against Supreme God.
7. எலும்பும் கபாலமும்
Skeleton and Skull
371. எலும்புங் கபாலமும் ஏந்தி எழுந்த
வலம்பன் மணிமுடி வானவ ராதி
எலும்புங் கபாலமும் ஏந்தில நாகில்
எலும்புங் கபாலமும் இற்றுமண் ணாமே
371: Why The Lord Wears Skull and Bone
He is the Lord of all Celestial Beings,
Who wear bejeweled crowns of dazzling beauty;
But the Lord did bedeck Himself in Skull and Bone
How is it?
If He bears not skull and bone.
Dust unto dust will theirs be.
8. அடிமுடி தேடல்
In Search of Crown and Feet of Siva
372. பிரமனும் மாலும் பிரானேநான் என்னப்
பிரமன்மால் தங்கள்தம் பேதைமை யாலே
பரமன் அனலாய்ப் பரந்துமுன் நிற்க
அரனடி தேடி அரற்றுகின் றாரே.
372: Brahma and Mal Seek His Feet
In ignorance gross, Brahma and Mal
Each bragged Himself as Lord Supreme;
Then as a pillar of Fire the Lord stood before them
And they search and scream
In vain His Feet to behold.
373. ஆமே ழுலகுற நின்றேம் அண்ணலுந்
தாமே ழுலகில் தழற்பிழம் பாய்நிற்கும்
வானே ழுலகுறும் மாமணி கண்டனை
யானே அறிந்தேன் அவன் ஆண்மையாலே
373: But I Knew Lord, By His Grace Abounding
Yet I knew the Lord
Through His Grace abounding;
He who fills the seven heavens
He who stood as Pillar of Fire
The seven worlds pervading,
He of the bejeweled throat.
374. ஊனாய் உயிராய் உணர்வங்கி யாய்முன்னஞ்
சேணாய்வா னோரங்கித் திருவுரு வாய் அண்டத்
தாணுவும் ஞாயிறுந் தண்மதி யுங்கடந்
தாண்முழு தண்டமு மாகிநின் றானே
374: Lord is Omnipresent
The Lord is life, body and consciousness
Fire that enveloped the firmament far
Transcending sun and moon
He pervades the Cosmic space--
Holy thus His Form of yore
Support of Universe vast.
375. நின்றான் நிலமுழு தண்டத்துள் நீளியன்
அன்றே யவன்வடி வஞ்சின ராய்ந்தது
சென்றார் இருவர் திருமுடி மேற்செல
நன்றாங் கழலடி நாடவொண் ணாதே.
375: The Two Saw not His Form Entire
He stood filling Cosmic space
And the two in fear trembled
They went searching His Form entire
The one seeking the crown
The other His Feet
Neither found them.
376. சேவடி ஏத்துஞ் செறிவுடை வானவர்
மூவடி தாவென் றானும் முனிவரும்
பாவடி யாலே பதஞ்செய் பிரமனுந்
தாவடி யிட்டுத் தலைப்பெய்து மாறே
376: The Two Contended For Primacy
Vishnu, adored of the Devas,
That asked of Mahabali for three feet land
Whom the rishis in hymnal praise please,
The two in ego contended
For primacy to gain.
377. தானக் கமலத் திருந்த சதுமுகன்
தானக் கருங்.(1).கடல் வாழித் தலைவனும்
ஊனத்தின் உள்ளே உயிர்போல் உணர்கின்ற
தானப் பெரும்பொருள் தன்மைய தாமே
377: The Lord Animates Within Brahma and Vishnu Also
The four headed God on lotus seated
The comely lord on dark sea sleepeth
They both are of the essence same
Of the One Great who cognizes all,
As unto life within the fleshly body.
378. ஆலிங் கனஞ்செய் தெழுந்த பரஞ்சுடர்
மேலிங்ஙன் வைத்ததோர் மெய்ந்நெறி முங்கண்
டாலிங் கனஞ்செய் துலகம் வலம்வருங்
கோலிங் கமைஞ்சருள் கூடலு மாமே
378: Know God's Truth and Be Blessed Now and Hereafter
The Truth of Divine flame that enveloped all
And hold fast unto that;
Then may you receive
The scepter to hold domain over earth
And the Grace to follow in heaven above.
379. வாள்கொடுத் தானை வழிபட்ட தேவர்கள்
ஆள்கொடுத் தெம்போல் அரனை அறிகிலர்
ஆள்கொடுத் தின்பங் கொடுத்துக் கோளாகத்
தாள்கொடுத் தானடி சாரகி லாரே
379: Only in Self-Surrender Will the Lord Be Truly Known
The Lord granted the Sword of Protection
To Beings Celestial that prayed to Him
But they know Him not entire
As I who His vassal became;
He granted me Himself
He granted me Bliss
And His Feet's grace as final prize;
They approach not His Feet thus.
380. ஊழி வலஞ்செய்தங் கோரும் ஒருவற்கு
வாழி சதுமுகன் வந்து வெளிப்படும்
வீழித் தலைநீர் விதித்தது தாவென
ஊழிக் கதிரோன் ஒளியைவென் றானே
380: Lord Decreed Brahma's Fate
Inscrutable is the Lord
He defies Time's infinite vistas;
The four-headed Brahma prayed;
"Do reveal Yourself
And on this bowed head decree my Fate,"
And the Lord,
Surpassing far the dazzle of the sun at end of Time
Revealed Himself as Light Pure.
381. ஆதியோ டந்தம் இலாத பராபரம்
போதம தாகப் புணரும் பராபரை
சோதி யதனிற் பரந்தோன்றத் தோன்றுமாந்
தீதில் பரையதன் பால்திகழ் நாதமே
381: Act of Creation by the Primal One
Paraparam that has neither Beginning nor End,
In pure Consciousness consorted with Paraparai
And in that Light Pure arose Param;
And from union of Param with Parai immaculate
Was Nada born.
382. நாதத்தில் விந்துவும் நாதவிந் துக்களில்
தீதற் றகம்வந்த சிவன்சத்தி என்னவே
பேதித்து ஞானங் கிரியை பிறத்தலால்
வாதித்த விச்சையில் வந்தெழும் விந்துவே.
382: Creation Continues
Nada united with Bindu
From the union of Nada-Bindu
Was Siva and Sakti born;
From them evoluted the three--
Jnana, Kriya and Iccha;
Iccha then sought union with Bindu.
383. இல்லது சத்தி இடந்தனில் உண்டாகிக்
கல்லொளி போலக் கலந்துள் ளிருந்திடும்
வல்லது ஆக வழிசெய்த அப்பொருள்
சொல்லது சொல்லிடில் தூராதி தூரமே
383: Latent Maya Evolutes
From thence evoluted Maya
Latent in Sakti like lustre in crystal
Mighty its power
Beyond power of speech to recount.
384. தூரத்திற் சோதி தொடர்ந்தொரு சத்தியாய்
ஆர்வத்து நாதம் அணைந்தொரு விந்துவாய்ப்
பாரச் சதாசிவம் பார்முதல் ஐந்துக்கும்
சார்வத்து சத்திஓர் சாத்துமா னாமே.
From Mahat evolved five elements: earth, water, fire, ether and space. Dr. B. Natarajan.
384: Evolution of Maan Sakti--the Substratum of Matter
Away in the far distance of Time
Paraparam and Paraparai conjoined
Then did Nada with Bindu;
And further on Sadasiva with Sakti;
Thus was Maan born (Maan = mahat)
The finite support of elements five.
385. மானின்கண் வானாகி வாயு வளர்ந்திடும்
கானின்கண் நீருங் கலந்து கடினமாய்த்
தேனின்கண் ஐந்துஞ் செறிந்தைந்து பூதமாய்ப்
பூவின்கண் நின்று பொருந்தும் புவனமே
385: Universe of Five Elements--Evolutes
Out of Maya evolved space
From space, ether
From ether, water
From water, earth's hard crust;
Thus they formed in succession
The elements five;
They were for the universe
The nectar unto Flower.
386. புவனம் படைப்பான் ஒருவன் ஒருத்தி
புவனம் படைப்பார்க்குப் புத்திரர் ஐவர்
புவனம் படைப்பானும் பூமிசை யானாய்
புவனம் படைப்பானப் புண்ணியன் தானே
386: Sadasiva is the Source of Creation
Sada-Siva, the He-She, creates universe all,
He has sons five
The Holy One that creates universe all
Himself as lotus-seated Brahma
The Creator became.
387. புண்ணியன் நந்தி பொருந்தி உலகெங்கும்
தண்ணிய மானை வளர்த்திடுஞ் சத்தியுஞ்
கண்ணியல் பாகக் கலவி முழுதுமாய்
மண்ணியல் பாக மலர்ந்தெழு பூவிலே
387: In the Union of Sadasiva with Maan Sakti Blossomed the Universe
The Holy Nandi that is Sadasiva
And the Sakti that devoluted Maan
Together in looks united in full;
And from that union arose the universe
As unto a blossom gently opening.
388. நீரகத் தின்பம் பிறக்கும் நெருப்பிடை
காயத்திற் சோதி பிறக்கும்அக் காற்றிடை
ஓர்வுடை நல்லுயிர்ப் பாதம் ஒலிசத்தி
நீரிடை மண்ணின் நிலைபிறப் பாமே
388: How the Elements Five Evoluted
From Fire emanated water
From Wind emanated light
From Space emanated sound
From Water emanated earth
This the way the elements five evoluted.
389. உண்டுல கேழும் உமிழ்ந்தான் உடனாகி
அண்டத் தமரர் தலைவனும் ஆதியுங்
கண்டச் சதுர்முகக் காரணன் தன்னொடும்
பண்டிவ் வுலகம் படைக்கும் பொருளே
389: The Primal One Created the Universe With Brahma and Vishnu
With Hari who spat out the seven worlds
With Brahma, the four headed maker
The Primal One, the Lord of Celestial Beings
Created, of yore, this universe vast.
390. ஓங்கு பெருங்கடல் உள்ளுறு வானொடும்
பாங்கார் கயிலைப் பராபரன் தானும்
வீங்குங் கமல மலர்மிசை மேலயன்
ஆங்குயிர் வைக்கும் அதுவுணர்ந் தானே
390: Creation is an Act of Pure Consciousness by the Primal One
The Supreme One aloft the Mount Kailas
With Hari in the ocean bed
And Brahma on the blooming lotus
By Consciousness Pure.
Verse 390. The Primal One created this vas universe by pure consciousness. He created Brahma the Creator and Vishnu who contains in himself the seven worlds. –Dr. B. Natarajan.
391. காரணன் அன்பிற் கலந்தெங்கும் நின்றவன்
நாரணன் நின்ற நடுவுட லாய்நிற்கும்
பாரணன் அன்பிற் பதஞ்செய்யும் நான்முகன்
ஆரண மாஉல காயமர்ந் தானே
391: The Primal One is Narayana and Brahma as Well
He is the First Cause,
All-pervasive in love;
He is Vishnu; He is Brahma,
He is Veda, the Cosmos, the Abiding One.
392. பயன்எளி தாம்பரு மாமணி செய்ய
நயன்எளி தாகிய நம்பன்ஒன் றுண்டு
அயஓளி யாயிருந் தங்கே படைக்கும்
பயனெளி தாம்வய ணந்தெளிந் தேனே
392: As Light Within Brahma, the Primal One Creates
A rare Ruby--He is easy of reach,
The One Lord--He is easy of love,
He is the light within Brahma;
And now I know why the Creator does it easy so.
393. போக்கும் வரவும் புனிதன் அருள்புரிந்
தாக்கமுஞ் சிந்தைய தாகின்ற காலத்து
மேக்கு மிகநின்ற எட்டுத் திசையொடுந்
தாக்குங் கலக்குந் தயாபரன் தானே
393: At the Creation the Compassionate One Pervades All Space
Death and birth, the Holy One in Grace ordained;
And in that hour when by His Thought
He Commenced the act of Creation
He fills and pervades in eight directions
He, the Compassionate One.
394. நின்றுயி ராக்கு நிமலன்என் னாருயிர்
ஒன்றுயி ராக்கும் அளவை உடலுற
முன்துய ராக்கும் உடற்குந் துணையதா
நன்றுயிர்ப் பானே நடுவுநின் றானே.
394: The Lord Animates the Body in Justice
The Immaculate One creates all;
And as He created me too,
He animates within me
A support to the body, an heir to karmic ills;
Verily, the Lord is the Just one.
395. ஆகின்ற தன்மையில் அக்கணி கொன்றையன்
வேகின்ற செம்பொனின் மேலணி மேனியன்
போகின்ற சீவன் புகுந்துட லாய்உளன்
ஆகின்ற தன்மைசெய் ஆண்டகை யானே.
395: Lord is the Refuge of All Departed Life
In the act of creations
He stands adorning death's bones and konrai's blooms,
His resplendent Form out-shines red-hot gold;
A refuge vast of all departed life;
The Lord that performs the act of Becoming.
396. ஒருவன் ஒருத்தி விளையாடல் உற்றார்
இருவர் விளையாட்டும் எல்லாம் விளைக்கும்
பருவங்கள் தோறும் பயன்பல வான
திருவொன்றிற் செய்கை செகமுற்று மாமே.
396: Creation the Play of He-She
He-and-She commenced play
The play of Two produced all;
With seasons changing, diverse the produce;
When He-and-She in holy union join
Complete be the act of creation.
397. புகுந்தறி வான்புவ னாபதி அண்ணல்
புகுந்தறி வான்புரி சக்கரத் தண்ணல்
புகுந்தறி வான்மலர் மேலுறை புத்தேள்
புகுந்தறி யும்முடிக் காகிநின் றாரே.
397: The Three Gods Enter Within Us and Know All
The Lord of universe vast enters within and cognizes
So does Hari that wields the Chakra;
And so too Brahma on the lotus flower seated;
They Three stood within
As treasure-heap of cognition all.
398. ஆணவச் சத்தியும் ஆம்அதில் ஐவருங்
காரிய காரண ஈசர் கடைமுறை
பேணிய ஐந்தொழி லால்விந்து விற்பிறந்து
ஆணவம் நீங்கா தவரென லாகுமே.
398: The Five Gods Were Born of Anava Sakti
Out of the union of Anava Sakti with Bindu
The Five Gods were born.
Brahma, Vishnu, Rudra, Sadasiva and Maheswara.
For the five acts to perform--
Creation, preservation, destruction, obscuration and redemption--
As One from the other in causative succession;
Born as they were of the Anava Sakti,
Of Anava they were not rid.
Dr. B. Natarajan: Out of Apara Bindu uniting with Anava (iccha) sakti in the impure maya sphere were born the five gods—Sadasiva, Mahesvara, Rudra, Vishnu, and Brahma— to perform their respective functions; and being born of anava sakti, they were not free from the taint of individualizing the malam (anava malam)
399. உற்றமுப் பாலொன்று மாயாள் உதயமா
மற்றைய மூன்று மாயோ தயம்விந்து
பெற்றவன் நாதம் பரையிற் பிறத்தலால்
துற்ற பரசிவன் தொல்விளை யாட்டிதே.
399: Creation the Play of the Ultimate
Out of Ichcha of the Saktis three arose Maya;
And Maya in union with Bindu yielded
The rest of Mayas three (Suddha, Asuddha and Prakriti)
(The Bindu was of Nada born)
And Nada was of Parai born;
And all this in the Creative play of Parasiva, the Unltimate.
400. ஆகாய மாதி சதாசிவ ராதியென்
போகாத சத்தியுட் போந்துடன் போந்தனர்
மாகாய ஈசன் அரன்மால் பிரமனாம்
ஆகாயம் பூமி காண அளித்தலே.
400: The Five Gods Were the Primal Family for Five Duties to Perform
From out of Anava Sakti
Arose the Primal Family;
Sadasiva was the First Born;
With Him came the brothers
Maheswara, Rudra, Vishnu and Brahma--
Each to perform on heaven and earth
His allotted function--Creation, Preservation and the rest.
401. அளியார் முக்கோணம் வயிந்தவந் தன்னில்
அளியார் திரிபுரை யாமவள் தானே
அளியார் சதாசிவ மாகி அமைவாள்
அளியார் கருமங்கள் ஐந்துசெய் வாளே.
401: Maya Sakti Born of Bindu Performs the Five Acts
From Bindu by Orderly triangle denoted
The honeyed Sakti Tripurai devoluted;
She it is the Compassionate Sadasiva became;
She it is the five merciful deeds performs.
402. வாரணி கொங்கை மனோன்மணி மங்கலி
காரணி காரிய மாகக் கலந்தவள்
வாரணி ஆரணி வானவர் மோகினி
பூரணி .(1).போதாதி போதமு மாமே.
402: Names of Glories of Maya Sakti
She is Manonmani, the ample-bosomed;
Mangali, the ever auspicious;
Varani of elephant form
Arani of haunting forests
Mohini of tempting beauty
Poorani--the Perfect Being,
Cause-Effect conjoint in one
--She, Consciousness beyond Consciousness.
403. நின்றது தானாய் நிறைந்த மகேசுரன்
சென்றங் கியங்கும் அரந்திரு மாலவன்
மன்றது செய்யும் மலர்மிசை மேலயன்
என்றிவ ராக இசைந்திருந் தானே.
403. One Sadasiva Became Five
Sadsiva that stood as One
And then Hara, Hari and Brahma,
Thus did the One become the familial Five.
404. ஒருவனு மேஉல கேழும் படைத்தான்
ஒருவனு மேஉல கேழும் அளித்தான்
ஒருவனு மேஉல கேழுந் துடைத்தான்
ஒருவனு மேஉல கோடுயிர் தானே.
404: Sadasiva Alone Performs the Five Functions
The One alone created the worlds seven;
The One alone spanned the worlds seven;
The One alone survived the worlds seven;
The One alone pervaded body and life.
405. செந்தா மரைவண்ணன் தீவண்ணன் எம் இறை
மைந்தார் முகில்வண்ணன் மாயஞ்செய் பாசத்தும்
கொந்தார் குழலியர் கூடிய கூட்டத்தும்
அந்தார் பிறவி அறுத்துநின் றானே
ஐந்தார் பிறவி அமைத்து நின்றானே
405: Of Red Lotus Hue is Our Lord!
Of red lotus hue is our Lord!
Of Crimson fire hue is our Lord!
He sundered the chain of births,
That the dark cloud hued Mal in pasa bound,
And to flower-bedecked Maya-Crowd, consigned.
406. தேடுந் திசைஎட்டுஞ் சீவன் உடல்உயிர்
கூடும் பிறவிக் குணஞ்செய்த மாநந்தி
ஊடும் அவர்தம் துள்ளத்துள் ளேநின்று
நாடும் வழக்கமும் நான்அறிந் தேனே
406: Sadasiva is in the Heart of Even Those Who Doubt Him
He is Nandi the Great;
In directions eight,
He is life pervasive;
He brings body and soul together in birth;
Even in the heart of those who doubt Him, He is;
And from there He seeks them;
This I have known Him oft perform.
407. ஓராய மேஉல கேழும் படைப்பதும்
ஓராய மேஉல கேழும் அளிப்பதும்
ஓராய மேஉல கேழுந் துடைப்பதும்
ஓராய மேஉல கோடுயிர் தானே.
407: The One Holy Family Performs All
The One Family creates the worlds seven;
The One Family preserves the worlds seven;
The One Family destroys the worlds seven;
The One Family pervades all life and body.
408. நாதன் ஒருவனும் நல்ல இருவருங்
கோது குலத்தொடுங் கூட்டிக் குழைத்தனர்
ஏது பணியென் றிசையும் இருவருக்
காதி இவனே அருளுகின் றானே.
408: The Act of Genesis
The One Lord and the goodly two (Maya Saktis)
Together stirred and Commingled the Family Impure (of matter)
The Two then besought of the Lord:
"What shall we make? Command us, O Lord"
And the Lord Himself then spells them out.
409. அப்பரி செண்பத்து நான்குநூ றாயிரம்
மெய்ப்பரி செய்தி விரிந்துயி ராய்நிற்கும்
பொய்ப்பரி செய்திப் புகலும் மனிதர்கட்
கிப்பரி சேஇருள் மூடிநின் றானே.
409: He Pervades All Creation as Life Within
Through creations four and eighty lakhs of species
He filled as life within;
Then men who in doubt ask: How is it?
Are verily to enveloping darkness condemned.
410. ஆதித்தன் சந்திரன் அங்கிஎண் பாலர்கள்
போதித்த வானொலி பொங்கிய நீர்ப்புவி
வாதித்த சத்தாதி வாக்கு மனாதிகள்
ஓதுற்ற மாயையின் விந்துவின் உற்றதே.
410: Varieties of Creation
The Sun, Moon, Agni and rest of celestials,
The space, air, fire, water and earth
The sound, word, mind andd the like
All these were of Maya born,
In union with Bindu.
411. புகுந்துநின் றான்வெளி யாய்இரு ளாகிப்
புகுந்துநின் றான்புகழ் வாய்இகழ் வாகிப்
புகுந்துநின் றான்உட லாய்உயி ராகிப்
புகுந்துநின் றான்புந்தி மன்னிநின் றானே.
411: The Spirit Pervades All
As Light and Darkness He pervaded,
As Fame and Blemish He pervaded,
As Body and Life He pervaded,
As my constant thought He pervaded.
412. தானே திசையொடு தேவரு மாய்நிற்குந்
தானே உடலுயிர் தத்துவ மாய்நிற்குந்
தானே கடல்மலை யாதியு மாய்நிற்குந்
தானே உலகில் தலைவனு மாமே.
412: He is the Totality
Himself as space and celstials stands,
Himself as body, life and matter stands,
Himself as sea, hill and dale stands,
Himself--all worlds' Lord Supreme.
413. உடலாய் உயிராய் உலகம தாகிக்
கடலாய் கார்முகில் நீர்ப்பொழி வானாய்
இடையாய் உலப்பிலி எங்குந்தா னாகி
அடையார் பெருவழி அண்ணல் நின்றானே.
413: The True Way*
As body, life, and world,
As sea, cloud and cloud-laden sky,
Permeating all, indestructible and continuous
The Lord stands in Majesty
The True way that never closes.
414. தேடுந் திசைஎட்டுஞ் சீவன் உடல்உயிர்
கூடு மரபிற் குணஞ்செய்த மாநந்தி
ஊடும் அவர்தம துள்ளத்து ளேநின்று
நாடும் வழக்கமும் நான்அறிந் தேனே.
414: Sadasiva is in the Heart of Even Those Who Doubt Him
He is Nandi the Great;
In directions eight,
He is life pervasive;
He brings body and soul together in birth;
Even in the heart of those who doubt Him, He is;
And from there He seeks them;
This I have known Him oft perform.
415. தானொரு காலந் தனிச்சுட ராய்நிற்குந்
தானொரு கால்சண்ட மாருத மாய்நிற்குந்
தானொரு காலந் தண்மழை யாய்நிற்குந்
தானொரு காலந்தண் மாயனு மாமே.
415: Lord is Diverse*
At the end of aeons,
Once He stands as Pure Light,
Once as the tempestuous typhoon,
Once as incessant rain,
Once as Vishu, floating on the deluge.
416. அன்பும் அறிவும் அடக்கமு மாய்நிற்கும்
இன்பமும் இன்பக் கலவியு மாய்நிற்கும்
முன்புறு காலமும் ஊழியு மாய்நிற்கும்
அன்புற ஐந்தில் அமர்ந்துநின் றானே.
416: He Stands in Divine Love*
As love, wisdom and meekness He stands,
As pleasure and pleasureable union He stands,
As Time's Beginning and End He stands,
As Five elements filled He stands in love divine.
417. உற்று வனைவான் அவனே உலகினைப்
பெற்று வனைவான் அவனே பிறவியைச்
சுற்றிய சாலுங் குடமுஞ் சிறுதூதை
மற்றும் அவனே வனையவல் லானே.
417: He Fashions Things Big and Small
Himself fashions worlds all in detail minute
Himself fashions life, conferring birth
Himself fashions things big and small
--The cauldron, the pitcher and the pot
Himself He fashions these and more
--He the Architect Almighty.
418. உள்ளுயிர்ப் பாயுட லாகிநின் றான்நந்தி
வெள்ளுயி ராகும் வெளியான் நிலங்கொளி
உள்ளுயிர்க் கும்உணர் வேயுட லுட்பரந்
தள்ளுயி ராவண்ணந் தாங்கிநின் றானே.
418: He is Nandi*
He is Life within; He is the body corporeal;
He is Spirit Pure; He is space Infinite;
He is Light Radiant; He is Consciousness inside;
Animating life in the body
He supports me;
--He is Nandi.
419. தாங்கருந் தன்மையுந் தானவை பல்லுயிர்
வாங்கிய காலத்து மற்றோர் பிறிதில்லை
ஓங்கி எழுமைக்கும் யோகாந்த மவ்வழி
தாங்கிநின் றானும்அத் தாரணி தானே.
419: He Supports All Worlds
A miracle indeed it is
To sustain the myriad lives in the Universe;
Not less so,
When after total destruction
He draws them unto Himself;
He supports too
That Seventh World
The Path of yoga leads to.
420. அணுகினுஞ் சேயவன் அங்கியிற் கூடி
நணுகினும் ஞானக் கொழுந்தொன்று நல்கும்
பணுகினும் பார்மிசைப் பல்லுயி ராகித்
தணிகினும் மண்ணுடல் அண்ணல்செய் வானே.
420: He Grants Immortal Body to Those Who Seek Him in Love
Well may you seek Him
Through rituals before fires,
Distant only shall He be;
Seek Him in yearning love
Bend low on ground
Hanker after Him life after life,
The great One Shall Grant you the body immortal.
421. அங்கிசெய் தீசன் அகலிடஞ் சுட்டது
அங்கிசெய் தீசன் அலைகடற் சுட்டது
அங்கிசெய் தீசன் அசுரரைச் சுட்டது
அங்கியவ் வீசற்குக் கைஅம்பு தானே.
421: Fire is Lord's Shaft*
With fire the Lord burnt all Space
With fire the Lord burnt the Oceans,
With fire the Lord burnt the Asuras
Fire, verily, is the Lord's shaft on hand.
422. இலயங்கள் மூன்றினும் ஒன்றுகற் பாந்த
நிலையன் றழிந்தமை நின்றுணர்ந் தேனால்
உலைதந்த மெல்லா போலும் உலகம்
மலைதந்த மானிலந் தான்வெந் ததுவே.
422: Three are His Layas*
Three are His layas--the moments of Repose
Of them one, karpandha--the end of aeons,
All things fell uprooted in destruction
This orb then was unto a boiling rice pot
Its mountains and valleys alike burnt to ashes.
423. பதஞ்செய்யும் பாரும் பனிவரை எட்டும்
உதஞ்செய்யும் ஏழ்கடல் ஓதம் முதலாங்
குதஞ்செய்யும் அங்கி கொளுவியா காசம்
விதஞ்செய்யும் நெஞ்சில் வியப்பில்லை தானே
423: The Fire Spreads*
The earth on which we tread
The snow-clad mountains eight.
The seven seas whose ebbing tides roar,
Over all these and else
The Fire that resides in Muladhara spreads;
And the spreading conflagration turned
Earth and sky seem alike;
--This the truth, imagination none.
424. கொண்டல் வரைநின் றிழிந்த குலக்கொடி
அண்டத்துள் ஊறி யிருந்தெண் டிசையாதி
ஒன்றின் பதந்செய்த ஓம்என்ற அப்புறக்
குண்டத்தின் மேலங்கி கோலிக் கொண்டானே.
The Descent of Grace
The grace of Bindu descended from the cloud-clad mountains
Pervaded the universe, and all the quarters
Entered in Pranava and abides as Kundalini in Muladhara.
Dr. B. Natarajan
424: The Fire Spreads to the Seas Also
From aloft the cloud laden mountains
The benign river Ganga;
Into the earth the waters seeped
In directions eight,
Emptying itself eventually
Into the deep pit that is the Ocean,
That Constant sings the praise of Lord
With Chant of "Aum"
--That Ocean too the fire gulped in fury.
425. நித்தசங் காரம் உறக்கத்து நீள்மூடம்
வைத்தசங் காரமுஞ் சாக்கிரா தீதமாஞ்
சுத்தசங் காரந் தொழிலற்ற கேவலம்
உய்த்தசங் காரம் பரன் அருள் உண்மையே.
425: Four Forms of Death or Mergence
Daily death is the state of sense loss in sleep;
Fated Death is no-return to waking;
Pure Death is when the Soul reacheth inertia;
Redeemed Death is being in Lord's Grace True.
426. நித்தசங் காரம் இரண்டுடல் நீவுதல்
வைத்தசங் காரமும் மாயாசங் காரமாஞ்
சுத்தசங் காரம் மனாதீதந் தோய்வுறல்
உய்த்தசங் காரஞ் சிவன் அருள் உண்மையே.
426: What Transpires in the Four Deaths
In Daily Death, are bodies gross and subtle transcended;
In Fated Death, is the Mayaic body annihilated;
In Pure Death, Mind and cognates merge in Infinite
In Redemption Death, Siva's Grace descends true.
427. நித்தசங் காரம் கருவிடர் நீக்கினால்
ஒத்தசங் காரமும் உடலுயிர் நீவுதல்
சுத்தசங் காரம் அதீதத்துட் டோ ய்வுறல்
உய்த்தசங் காரம் பரனருள் உண்மையே
427: Four Forms of Death (Mergence)
When but birth--impediment uprooted,
Daily Death is unto Fated Death
And Fated Death unto Pure Death
And Pure Death unto Redemption Death
In that alone is the Truth--Jiva becoming Siva.
428. நித்தசங் காரமும் நீடிளைப் பாற்றலின்
வைத்தசங் காரமும் மன்னும் அனாதியிற்
சுத்தசங் காரமுந் தோயாப் பரன்அருள்
உய்த்தசங் காரமும் நாலா மதிக்கிலே.
428: Thus Four are the Deaths (Mergence)
Thus are Deaths Four;
The Daily Death in deep Sleep;
The Fated Death that gives the soul a longer rest;
The Pure Death that puts the Soul in primal quiescence;
The Redemption Death that steeps the Soul in Lord's Grace.
429. பாழே முதலா எழும்பயிர் அப்பயிர்
பாழாய் அடங்கினும் பண்டைப்பாழ் பாழாகா
வாழாச்சங் காரத்தின் மாலயன் செய்தியாம்
பாழாம் பயிராய் அடங்கும்அப் பாழிலே.
429: Void the Beginning and End
Out of Void, a plant (soul) it sprang,
To the Void it returns;
Yet shall it not be Void again;
In that Void, exhausted, it shall die;
That the fate of Hari and Brahma too,
Who the holocaust of Samhara survive not.
430. தீயவைத் தார்மிங்கள் சேரும் வினைதனை
மாயவைத் தான்வைத்த வன்பதி ஒன்றுண்டு
காயம்வைத் தாங்கலந் தெங்கும் நினைப்பதோர்
ஆயம்வைத் தானுணர் வாரவைத் தானே.
430: Scorch Your Karmas
Scorch the gathering Karmas
And exhaust them;
There is One who annihilates them
And the city where He does it
He fashioned the body, He pervades everywhere.
He placed the Mind and cognate tattva group besides,
He gave us Wisdom ample to discriminate.
431. உள்ளத் தொருவனை உள்ளுறு சோதியை
உள்ளம்விட் டோ ரடி நீங்கா ஒருவனை
உள்ளமுந் தானும் உடனே இருக்கினும்
உள்ளம் அவனை உருவறி யாதே.
431: He is Within You Yet You Know Him Not
He is the One within; He is the Light within;
He moves not a wee bit from within
He and your heart are thus together,
Though, the heart His Form knows not.
432. இன்பப் பிறவி படைத்த இறைவனுந்
துன்பஞ்செய் பாசத் துயருள் அடைத்தனன்
என்பிற் கொளுவி இசைந்துறு தோற்றசை
முன்பிற் கொளுவி முடிகுவ தாமே.
432: The Lord Gave This Life
The Lord who gave life so sweet
Imprisoned me in pasa’s miseries;
A skeletal frame He fashioned,
With flesh and skin He clothed it;
Lighting then the spark of life
To annihilation He hastened me.
433. இறையவன் மாதவன் இன்பம் படைத்த
மறையவன் மூவரும் வந்துடன் கூடி
இறையவன் செய்த இரும்பொறி யாக்கை
மறையவன் வைத்த பரிசறி யாதே..
433: Even the Three Gods do not Know the Mystery of Life
With Hara, Hari and Brahma assembling
The Primal Lord fashioned this body,
The subtle organs of sense built-in;
Why the Holy One did it,
The three know not the mystery.
434. காண்கின்ற கண்ணொளி காதல்செய் தீசனை
ஆண்பெண் அலியுரு வாய்நின்ற ஆதியை
ஊண்படு நாவுடை நெஞ்சம் உணர்ந்திட்டுச்
சேண்படு பொய்கைச் செயலணை யாரே.
434: Adore and Attain
The Lord is the light of our eyes
He loves us
He is the Primal One
--Male, Female and Neuter is He;
Tongues praising and hearts melting,
They seek not the path
That leads to the Celestial Lake.
435. தெருளும் உலகிற்குந் தேவர்க்கும் இன்பம்
அருளும் வகைசெய்யும் ஆதிப் பிரானுஞ்
சுருளுஞ் சுடருறு தூவெண் சுடரும்
இருளும் அறநின் றிருட்டறை யாமே.
435: He Dispels the Darkness Within
The Primal Lord blesses all
Denizens of earth below and heaven above;
From the black chamber of the Soul
He dispels darkness;
And within radiates the pure rays of His dazzling light.
436. அரைகின் றருள்தரும் அங்கங்கள் ஓசை
உரைக்கின்ற ஆசையும் ஒன்றோடொன் றொவ்வாப்
பரக்கும் உருவமும் பாரகந் தானாய்க்
கரகின் றவைசெய்த காண்டகை யானே.
436: Dispel Darkness and Give Thine Light
Lord! Your Form fills all the worlds
Yet You are invisible;
How my eyes long to see You!
My senses clamor aloud
In desire contending;
Save me, my Lord;
And bless me with Your grace inscrutable.
437. ஒளித்துவைத் தேனுள் ளுறவுணர்ந் தீசனை
வெளிப்பட்டு நின்றருள் செய்திடு மீண்டே
களிப்பொடுங் காதன்மை என்னும் பெருமை
வெளிப்பட் டிறைஞ்சினும் வேட்சியு மாமே.
437: The Hidden One Will Reveal Himself
I held my Lord in me concealed,
I adored Him in my heart's depths,
Lo! He revealed Himself unto me
And blessed me--here below,
Well may you adore Him
Revealing the rapture abounding and love endearing
That too pleases Him far.
438. நின்றது தானாய் நிறைந்த மகேசுரன்
சென்றங் கியங்கும் அரந்திரு மாலவன்
மன்றது செய்யும் மலர்மிசை மேலயன்
என்றிவ ராகி இசைந்திருந் தானே.
438: One Became Five*
The Sadasiva that stood as one
And then Hara, Hari, and Brahma
Thus did the One become the familial five.
439. ஒருங்கிய பாசத்துள் உத்தமச் சித்தன்
இருங்கரை மேலிருந் தின்புற நாடி
வருங்கரை ஓரா வகையினிற் கங்கை
அருங்கரை பேணில் அழுக்கற லாமே.
439: He is the Pure One
He is the Pure One
The Siddha in whom Pasa lies prostrate;
Be firmly seated on land here below
And Seek Him in ways felicitous--
That you may vision the Land Beyond;
Not doing this,
You are like one
Who is seated on the banks of Ganga,
Yet remains unwashed and impure.
440. மண்ணொன்று தான்பல நற்கல மாயிடும்
உண்ணின்ற யோனிகட் கெல்லாம் ஒருவனே
கண்ணொன்று தான்பல காணுந் தனைக்காணா
அண்ணலும் இவ்வண்ண மாகிநின் றானே.
440: The Eye Sees Not Itself
One clay, many the receptacles
One God, pervades species all;
The eye sees things several
Yet itself it sees not;
Thus it is, we see not the God in us.
Bestowal of Grace
441. எட்டுத் திசையும் எறிகின்ற காற்றொடு
வட்டத் திரையனல் மாநிலம் ஆகாயம்
ஒட்டி உயிர்நிலை என்னுமிக் காயப்பை
கட்டி அவிழ்ப்பான் கண்ணுதல் காணுமே.
441: Life and Death are Acts of God
He is the Wind that Blows in Directions Eight
He is the wavy ocean that girdles the earth,
He is fire, earth and sky;
He is the One that binds and unbinds
The body that holds life precious.
442. உச்சியில் ஓங்கி ஒளிதிகழ் நாதத்தை
நச்சியே இன்பங்கொள் வார்க்கு நமன்இல்லை
விச்சும் விரிசுடர் மூன்றும் உலகுக்குத்
தச்சு மவனே சமைக்கவல் லானே.
442: Lord is the Substance and Architect
Who seeks the luminous Nada atop
And of its sweetness savor
Know of death--no more;
The Lord is the seed of all
Of Sun, Moon and Fire
Of the Universe Vast
That Architect that builds all as well.
443. குசவன் திரிகையில் ஏற்றிய மண்ணைக்
குசவன் மனத்துற்ற தெல்லாம் வனைவன்
குசவனைப் போல்எங்கள் கோன்நந்தி வேண்டில்
அசைவில் உலகம் அதுயிது வாமே.
443: Potter Fashions as His Fancy Takes
The potter mounts the clay on the wheel
The potter fashions as he conceives
Even as the Potter our Lord Nandi is;
He sways the world, this way and that
The way His Fancy takes.
444. விரியுடை யான்விகிர் தன்மிகு பூதப்
படையுடை யான்பரி சேஉல காக்குங்
கொடையுடை யாங்குணம் எண்குண மாகுஞ்
சடையுடை யாஞ்சிந்தை சார்ந்துநின் றானே.
444: He Dwells in My Thoughts
He is Lord Supreme;
He has bull for His mount;
Mighty demons for army;
Boundless is His munificence
He gifts the world for us;
His goodness alone is goodness;
He is of matted locks;
He dwells in my thoughts.
445. உகந்துநின் றேபடைத் தான்உல கேழும்
உகந்துநின் றேபடைத் தான்பல ஊழி
உகந்துநின் றேபடைத் தான்ஐந்து பூதம்
உகந்துநின் றேஉயிர் ஊன்படைத் தானே
445: In Love, He Created
In fondness for us He created the seven worlds,
In fondness for us He created the several eons
In fondness for us He created the five elements;
In fondness for us He created this body and breath.
446. படைத்துடை யான்பண் டுலகங்கள் ஏழும்
படைத்துடை யான்பல தேவரை முன்னே
படைத்துடை யான்பல சீவரை முன்னே
படைத்துடை யான்பர மாகிநின் றானே
446: God Created All, Himself the Param Uncreated
Of yore He created worlds seven
Of yore He created celestials countless
Of yore He created species numberless
He who of yore created all
Himself stood as Primal Param uncreated.
447. ஆதி படைத்தனன் ஐம்பெரும் .(2).பூதம்
ஆதி படைத்தனன் .(3).ஆசில்பல் ஊழி
ஆதி படைத்தனன் எண்ணிலி தேவரை
ஆதி படைத்தவை தாங்கிநின் றானே
447: He Who Created, Sustained As Well
The Primal One created the elements five;
The Primal One created the endless eons past;
The Primal One created the countless heavenly beings,
The Primal One created and sustained as well.
448. அகன்றான் அகலிடம் ஏழுமொன் றாகி
இவன்றா னெனநின் றெளியனும் அல்லன்
சிவன்றான் பலபல சீவனும் ஆகி
நவின்றான் உலகுறு நம்பனு மாமே.
448: The Pervasive Siva is Here as Well
The infinite spaces of the Seven worlds
He filled in oneness, expanding limitless
Yet is He not easy of reach;
Siva Himself into myriad Jivas pervaded
In this worlds as well, He our Lord.
449. உண்ணின்ற சோதி உறநின்ற ஓருடல்
விண்ணின் றமரர் விரும்பும் விழுப்பொருள்
மண்ணின்ற வானோர் புகழ்திரு மேனியன்
கண்ணின்ற மாமணி மாபோத மாமே.
449: He is the Object of All Knowledge
He is the light within
He is the body without
The precious object, beloved of immortals above,
The Holy Form, adored of saintly beings below,
He is the pupil of your eyes;
He the Object of all Knowledge.
450. ஆரும் அறியாத அண்டத் திருவுருப்
பார்முத லாகப் பயிலுங் கடத்திலே
நீரினிற் பால்போல நிற்கின்ற நேர்மையைச்
சோராமற் காணுஞ் சுகம்அறிந் தேனே.
450: The Lord Pervades All in Partiality to None
His is the Cosmic Form that none know
He is the infinite space that fills the universe;
He is the space in the tiny pot too;
Inseparable as water in milk
He pervades all in union close;
Impartial indeed His Goodness;
Unwearied His bliss--I knew.
14. கரு உற்பத்தி
451. ஆக்குகின் றான்முன் பிரிந்த இருபத்தஞ்
சாக்குகின் றானவ னாதிஎம் ஆருயிர்
ஆக்குகின் றான்கர்ப்பக் கோளகை யுள்ளிருந்
தாக்குகின் றான்அவன் ஆவ தறிந்தே
451: God Creates From Within the Womb
He conjoins the tattvas five and twenty
That in life past departed from me;
To my dear life awaken;
Thus He creates, seated within the globular womb
He the Primal One creates
Knowing what I am to be.
452. அறிகின்ற மூலத்தின் மேல்அங்கி அப்புச்
செறிகின்ற ஞானத்துச் செந்தாள் கொளுவிப்
பொறைநின்ற இன்னுயிர் போந்துற நாடிப்
பறிகின்ற பத்தெனும் பாரஞ்செய் தானே
452: The Lord Grants Breath and the Child is Born
Above the Muladhara
The Kundalini fire abides;
There in the water-filled womb
The infant lay, its tiny feet entangled;
That the sweet life in patience waiting
Its onward course may seek,
He ordained, releasing the Pranas ten.
453. இன்புறு காலத் திருவர்முன் பூறிய
துன்புறு பாசத் துயர்மனை வானுளன்
பண்புறு காலமும் பார்மிசை வாழ்க்கையும்
அன்புறு காலத் தமைத்தொழிந் தானே
453: The Course of Life Was Ordained at Time of Union
When parents two in pleasure united,
Then was ordained, this body,
The sorrow-house of vexing pasa;
When that is to be,
At that hour of union, He ordained;
He, the Heavenly Lord.
454. கருவை ஒழிந்தவர் கண்டநால் மூவேழ்
புருடன் உடலில் பொருந்துமற் றோரார்
திருவின் கருக்குழி தேடிப் புகுந்த
உருவம் இரண்டாக ஓடி விழுந்ததே
454: Through That Union Entered the 25 Tattvas to Make the Infant Body
They who birth's finale saw,
Alone knew how purusha,
Of Tattvas five and twenty
The body Corporeal entered;
None else know,
That which sought woman's birth-pit,
In form twain, rushed within.
455. விழுந்தது லிங்கம் விரிந்தது யோனி
ஒழிந்த முதல்ஐந்தும் ஈரைந்தொ டேறிப்
பொழிந்த புனல்பூதம் போற்றுங் கரணம்
ஒழிந்த நுதல்உச்சி உள்ளே ஒளித்ததே
455: The Tattvas Remained in the Forehead of the Foetus
The penis pierced; the vagina opened,
And together they rushed in
The Tattvas in groups of Five--
The Elements Five,
The tanmatras Five,
The sense organs Five gross,
And the Five Subtle,
And cognizing organs four--Mind, Intellect, Will and Egoity
And in the Centre of Forehead they all lay, concealed.
456. பூவின் மணத்தைப் பொருந்திய வாயுவுந்
தாவி உலகில் தரிப்பித்த வாறுபோல்
மேவிய சீவனில் மெல்லநீள் வாயுவுங்
கூவி அவிழுங் குறிக்கொண்ட போதே
456: Prana Enters Jiva at Birth
As unto when flower blossoms, the breeze spreads fragrance,
In spaces all around
So does Prana over Jiva extend,
Gently unfolding at the time destined.
457. போகின்ற எட்டும் புகுகின்ற பத்தெட்டும்
மூழ்கின்ற முத்தனும் ஒன்பது வாய்தலும்
நாகமும் எட்டுடன் நாலு புரவியும்
பாகன் விடானெனிற் பன்றியு மாமே.
457: The Lord Drives in the Tattvas into the Infant Body
The eight constituents of body subtle
That ultimately leave,
The eight and ten Tattvas that sneak in,
With Purusha in them immersed
The orifices nine,
The Kundalini that serpent-like coils,
The life breath twelve-finger breadth long,
--If these, the Divine Charioteer drives not in,
Verily may the infant be less than human (say, pig).
458. ஏற எதிர்க்கில் இறையவன் றானாகும்
மாற எதிர்க்கில் அரியவன் றானாகும்
நேரொக்க வைக்கின் நிகர்ப்போதத் தானாகும்
பேரொத்த மைந்தனும் பேரர சாளுமே.
458: The Child With the Three Gunas in Balance is Fit for Rulership
When in sex union,
The male flow in force dominates
The infant is born with Tamasic qualities of Rudra;
When the flow in reverse is,
The Sattvic quality of Hari dominates;
When the two in balance flow,
The Rajasic quality of Brahma prevails;
He is to kingship born
In whom gunas three proportionate sway.
459. ஏயங் கலந்த இருவர்தஞ் சாயத்துப்
பாயுங் கருவும் உருவா மெனப்பல
காயங் கலந்தது காணப் பதிந்தபின்
மாயங் கலந்த மனோலய மானதே
459: Into the Foetus Mayaic Mind was Placed
There two in accord united;
And from their vital flows
Emerged the infant form;
But when into it Jiva,
Who in myriad bodies has dwelt of yore,
Lo! it is dominated by Mind;
Maya subtle pervades it.
460. கர்ப்பத்துக் கேவல மாயாள் கிளைகூட்ட
நிற்குந் துரியமும் பேதித்து நினைவெழ
வற்புறு காமியம் எட்டாதல் மாயேயஞ்
சொற்புறு தூய்மறை வாக்கினாஞ் சொல்லே
460: Jiva Gets Consciousness and Desires
461. என்பால் மிடைந்து நரம்பு வாக்கட்டிச்
செம்பால் இறைச்சி திருந்த மனைசெய்து
இன்பால் உயிர்நிலை செய்த இறையோங்கும்
நன்பால் ஒருவனை நாடுகின் றேனே
461: How the Body is Fashioned
462. பதஞ்செய்யும் பால்வண்ணன் மேனிப் பகலோன்
இதஞ்செய்யு மொத்துடல் எங்கும் புகுந்து
குதஞ்செய்யும் அங்கியின் கோபந் தணிப்பான்
விதஞ்செய்யு மாறே விதித்தொழிந் தானே
462: The Lord Contains the Fire in Muladhara
Effulgent is He
unto the sun;
463. ஒழிபல செய்யும் வினையுற்ற நாளே
வழிபல நீராடி வைத்தெழு வாங்கிப்
பழிபல செய்கின்ற பாசக் கருவைச்
சுழிபல வாங்கிச் சுடாமல்வைத் தானே
463: The Lord Preserves the Fetus
464. சுக்கில நாடியில் தோன்றிய வெள்ளியும்
அக்கிர மத்தே தோன்றுமவ் வியோனியும்
புக்கிடும் எண்விரல் புறப்பட்டு நால்விரல்
அக்கரம் எட்டும்எண் சாணது வாகுமே
464: Breathing and Size of Infant
465. போகத்துள் ஆங்கே புகுந்த புனிதனுங்
கோசத்துள் ஆகங்கொணர்ந்த கொடைத்தொழில்
ஏகத்துள் ஆங்கே இரண்டெட்டு மூன்றைந்து
மோகத்துள் ஆங்கொரு முட்டைசெய் தானே
465: Body of 25 Tattvas
466. பிண்டத்தில் உள்ளுறு பேதைப் புலன்ஐந்தும்
பிண்டத்தி னூடே பிறந்து மாத்தது
அண்டத்தின் உள்ளுறு சீவனும் அவ்வகை
அண்டத்து நாதத் தமர்ந்திருந் தானே
466: After Death, Senses End With Body; Jiva Ends in Nada
467. இலைபொறி யேற்றி யெனதுடல் ஈசன்
துலைப்பொறி யிற்கரு ஐந்துட னாட்டி
நிலைபொறி முப்பது நீர்மை கொளுவி
உலைப்பொறி ஒன்பதில் ஒன்றுசெய் தானே
467: The 35 Tattvas Introduced
468. இன்புற் றிருவர் இசைவித்து வைத்தமண்
துன்பக் கலசம் அணைவான் ஒருவனே
ஒன்பது நீர்ச்சால் கலசம் பதினெட்டு
வெந்தது சூளை விளைந்தது தானே
468: Lord Creates
469. அறியீ ருடம்பினி லாகிய வாறும்
பிறியீ ரதனிற் பெருகுங் குணங்கள்
செறியீ ரவற்றினுட் சித்திகள் இட்ட
தறியவீ ரைந்தினு ளானது பிண்டமே
469: Lord Placed the Six Adharas
470. உடல்வைத்த வாறும் உயிர்வைத்த வாறும்
மடைவைத்த ஒன்பது வாய்தலும் வைத்துத்
திடம்வைத்த தாமரைச் சென்னியுள் அங்கிக்
கடைவைத்த ஈசனைக் கைகலந் தேனே
470: Lord Placed Divine Jnana in Cranium
471. கேட்டுநின் றேன்எங்குங் கேடில் பெருஞ்சுடர்
மூட்டுகின் றான்முதல் யோனி மயனவன்
கூட்டுகின் றான்குழம் பின்கரு வையுரு
நீட்டுநின் றாகத்து நேர்ப்பட்ட வாறே
471: Lord Creates Life From Primal Seed of Causation
472. பூவுடன் மொட்டுப் பொருந்த அலர்ந்தபின்
காவுடைத் தீபங் கலந்து பிறந்திடும்
நீரிடை நின்ற குமிழி நிழலதாய்ப்
பாருடல் எங்கும் பரந்தெட்டும் பற்றுமே
472: Body's Impermanence
473. எட்டினுள் ஐந்தாகும் இந்திரி யங்களும்
கட்டிய மூன்று கரணமு மாய்விடும்
ஒட்டிய பாச உணர்வென்னுங் காயப்பை
கட்டி அவிழ்த்திடுங் கண்ணுதல் காணுமே
473: Lord Gives and
Lord Takes Life
474. கண்ணுதல் நாமங் கலந்துடம் பாயிடைப்
பண்ணுதல் செய்து பசுபாசம் நீங்கிட
எண்ணிய வேதம் இசைந்த பரப்பினை
மண்முத லாக வகுத்துவைத் தானே
474: Lord Gave
Means of Redemption
475. அருளல்ல தில்லை அரனவன் அன்றி
அருளில்லை யாதலி னவ்வோர் உயிரைத்
தருகின்ற போதிரு கைத்தாயர் தம்பால்
வருகின்ற நண்பு வகுத்திடுந் தானே
475: He Placed Jiva
in Care of Two Foster-Mothers
476. வகுத்த பிறவியை மாதுநல் லாளுந்
தொகுத்திருள் நீக்கிய சோதி யவனு