Om… Om… Om…
Eternal boon and supreme wisdom,
The divine consort of Shiva, radiant and vast,
Boundless mystic powers and bliss,
Transcending illusions with mighty strength,
Manifesting in a complete form, overflowing,
Uniting the essence of the Vedas and Agamas,
Beyond intellect, at the peak of my awareness,
Dancing gloriously in the sacred hall,
O nectar of true wisdom!
O essence of Sat-Chit-Ananda (Existence, Consciousness, Bliss)!
O divine nectar of absolute truth and grace!
O blissful nectar, radiant nectar of compassion!
O infinite essence of truth, boundless nectar of reality!
O purest divine nectar that grants ninefold states,
O inner essence united in the state of Shiva!
O nectar of unfailing compassion and virtue,
O unattainable celestial nectar of the Supreme Lord!
Within, without, beyond within and beyond without,
Ever-present in all four realms, exalted divine nectar!
O supreme nectar that dispels all suffering,
O primordial nectar of Chidambaram (the realm of consciousness)!
O nectar, boundless even if the whole universe were to contain it!
O immeasurable, magnificent, wondrous divine nectar!
I seek nothing else but for all beings
To receive the nectar of Shiva and attain liberation!
O Supreme Guru, this is my only wish!
Guru, my refuge… Guru, may you live long… Guru, be my guide!
We extend our humble respects and blessings to all the wisdom birds eagerly waiting to join our “Seed within a Seed” platform and savor the nectar of knowledge.
Today, we will be discussing the sacred wisdom found in the hymn “Thiruvarutperu” from the sixth Thirumurai of Thiruvarutpa, as revealed by Vallalar Peruman. Come, let us engage in a delightful conversation.
- Thiruvarutperu
This refers to praying to receive the divine grace of the Supreme Lord.
In the grand meter of Eṇcir Kliineḍil Aṭi Aciriyaviruttam
You have guided me through every step,
And led me to the sacred abode,
Where the Supreme Dance takes place.
You have revealed the temple adorned
With majestic towers and fluttering banners,
And bestowed it upon me.
At the temple’s grand entrance,
You unlocked the holy doors once sealed,
Only to close them again.
O Divine Feet, this is the moment—
I can no longer bear even a half-second delay!
You, who dance in the Celestial Hall,
Grant me Your grace at once!
(Verse 3780)
O Lord, who performs the Dance of Wisdom in the Hall of Consciousness (Ambalam),
You have graciously guided me step by step,
Helping me ascend each spiritual stage one by one,
So that I may finally reach Your divine presence in the Pure Wisdom Hall (Suddha Jnana Sabha).
Within this sacred abode, where You eternally reside,
I see the radiant flags of divine wisdom fluttering gloriously.
Among these wisdom flags, I behold a grand temple tower studded with divine gems.
I realize that this magnificent structure exists within Your holy temple itself.
At the entrance of the temple, You reveal a pure, resplendent sacred door,
Only to close it immediately after showing it to me.
O Lord, how can I continue to behold Your divine presence if You close the door so soon?
I cannot, can I?
Thus, O Divine One, You must open the temple’s sacred door
And bestow Your grace upon me.
This is the right moment, the perfect time—I can wait no longer!
O Lord, if You delay even for a moment,
I will cease to exist, unable to sustain myself.
So, my Lord, You must open the sacred gateway of the Pure Wisdom Hall
And grant me Your boundless divine grace without delay.
Spiritual Interpretation by Vallalar Peruman
Vallalar Peruman conveys a profound truth in this verse:
- The Supreme Lord resides in the Pure Wisdom Hall (Suddha Jnana Sabha).
- This divine temple is constructed not of material stone but of wisdom and realization.
- The grand temple tower (Mani Maadam) symbolizes true spiritual essence (Mei Porul).
- The divine abode is where the true essence of the sacred feet (Tiruvadi) resides—not the external physical feet,
but the inner, pure consciousness where the Supreme resides within us.
This inner journey is the path undertaken by Brahma Jnana Yogis,
Who always focus their vision on this divine temple within.
To behold the divine presence with our own spiritual vision,
One must ascend all spiritual steps (Padigal) one by one.
The 96 Spiritual Steps
To enter this divine temple, one must cross 96 stages of realization, which include:
- 24 Stages of Individual Soul’s Principles (Anma Tattva Padigal)
- 7 Stages of Higher Knowledge (Vidya Tattva Padigal)
- 5 Stages of Shiva Consciousness (Shiva Tattva Padigal)
Total = 36 Steps
Beyond these, there are 60 stages of transcendental wisdom (Tattva-atheetha Padigal).
Thus, together, they form 96 total spiritual steps to enlightenment.
How to Cross These Steps?
- To ascend these 96 steps, one must realize their nature, power, attributes, and application.
- This realization is possible only through a true Guru who imparts wisdom.
- Once this wisdom is gained, one can transcend all 96 stages
And enter the Pure Wisdom Hall (Suddha Jnana Sabha)
To witness Shiva’s divine presence.
Path to True Enlightenment
If you wish to deeply understand the process of crossing these 96 steps,
You can participate in the Jnana Meditation Camp conducted by the Brahma Jnana Golden Sabha Gurukulam.
Through this, one can:
- Attain visions of transcendental wisdom (Sakiratita Jnana Yoga experiences).
- Reach the Tattva-atheetha Cosmic Plane (Beyond Material Existence).
- Open the Sacred Door to the Pure Wisdom Hall
- Attain Shiva’s divine vision and experience ultimate bliss.
This is the sacred wisdom that Vallalar Peruman conveys in this first hymn.
Within this box, there lies a great treasure—one that does not roam outside.
You have given me this box, saying,
“Take it! The key to unlock it is also yours.”
Yet, I do not understand its eight and two secrets (8+2 = 10 mystical principles).
Why then have You placed this key in my hands?
Now, this is the right moment, the perfect opportunity—
I am trying to open the box and claim the treasure within.
O Lord, do not delay or hesitate,
For even a fraction of a second, I cannot bear to wait!
To me, even a single moment of delay feels like millions and millions of ages.
I am willing to pay any price, any interest, any cost
To receive this divine wealth from You.
O Lord, who performs the Cosmic Dance in the Hall of Wisdom (Mani Mandapam),
Come swiftly! Bestow Your divine grace upon me without delay.
O Lord, the divine dancer, who eternally performs the sacred dance in the magnificent hall of wisdom!
You have given me a mystical box, saying that it contains a precious treasure that has remained intact through time. You also placed in my hands two keys, saying:
“These are the keys to unlock the box.” The names of these keys are Eight and Two.
Even though I hold these keys, I find myself unable to open the box! I am now trying with all my might, but my efforts are in vain. If I fail, O Lord, I cannot survive even for a fraction of a second!
If You delay, even for an instant, then I will place a thousand, thousand crores as interest and take Your divine grace as my rightful inheritance—this is my vow to You, O Lord!
When Vallalar speaks of the box, he is referring to the sacred chest of divine knowledge (Shiva Jnana Box). The treasure inside is none other than Shiva’s blissful grace (Shiva Jnana Amrita).
The keys to open this divine box are the “Eight and Two”, representing the sacred feet of the Lord (Thiruvadi). But these two keys must not be used separately—if one attempts to use them independently, the effort will fail.
They must be used together, in unison, at the precise gateway where the Eight and Two become One—the Supreme Foot of Liberation (Maha Rath Thiruvadi). Only by unlocking this divine gateway can one journey inward and reach the Pure Hall of Wisdom (Suddha Gnana Sabha).
That is why the sage Agastya declared:
“He who does not know the Eight and Two is truly ignorant.”
Even Manickavasagar, in his Tiruchchathakam (Hymn 5.5 – Kaimmaru Koduthal Pathigam), spoke of this same great truth.
You freed me from all bondage and ruled over me,
With overflowing grace, you anointed me with sacred ash,
So that all your beloved devotees and the world may witness it.
You raised me high upon the grand pavilion,
Yet, alas! I still do not understand the meaning of “Eight and Two.”
O Lord who rides upon the sacred bull, you have removed the three great impurities that stood as obstacles and taken me under your grace. Though I do not yet understand the deeper meaning of the “Eight and Two,” you have placed me upon a grand stage, where all your devotees, adorned with sacred ash, may see me clearly
Shiva’s vehicle, the sacred bull (Idaba), represents Paravindu—the ultimate divine essence. Artists often depict Shiva seated upon a white bull, symbolizing Paravindu.
For a seeker to truly perceive the divine, the three great impurities (mummalangal) must first be removed. These impurities obstruct spiritual wisdom, and it is for this reason that our ancestors symbolically narrated the tale of Shiva burning down the three cities (muppuram) with his mere gaze. The deeper meaning of this act is that only through the intense spiritual gaze of deep meditative fire (sudaraali thavam) can these impurities be annihilated. This is the essence of the phrase “You freed me from all bondage and ruled over me.”
The terms “Eight” and “Two” refer to the two divine feet of the Lord. The right foot is represented by the number eight, and the left foot by the number two. Advanced seekers on the path of supreme knowledge (Brahma Jnana) meditate upon these divine feet. Without understanding the subtleties of the “Eight and Two,” one cannot progress in spiritual discipline. This is the essence of the phrase “Yet, alas! I still do not understand the meaning of ‘Eight and Two.'”
The deeper wisdom behind these truths can be further explored in the sacred text, Tirumandiram.
By realizing the union of the Eight and Two,
And meditating deeply upon Nandi in the wisdom within,
The five who dance (the five senses) will become one with Him,
Seek and understand this truth with clarity.( 985)
Those who do not understand the Eight and Two remain ignorant,
Those unaware of the Eight and Two are truly poor in wisdom,
The Eight and Two, along with the Three and Four,
Form the very foundation of the Siddhanta path of true realization.( 986)
In the explanation of the truth revealed by the Meykanda Sastras, the transcendent Devanayanar…
In the Lingam, where the Eight and Two have taken form,
O dear child, understand this well – listen!
With the sacred five-letter mantra Sivaya Nama,
He stands and dances, transcending all obstacles.(31)
In Vallarpperuman’s Meiyyarul Viyappu hymn, it is mentioned, “You pointed out to me what the Eight and Two truly are.”
It is also stated in the Agaval that the Eight and Two became clear and accessible to him.
“The Eight and Two are the wondrous origin,
Standing firm, the boundless Graceful Divine Light bestows its blessings.”
Pranava (Om) has always been formed through Nada (sound) and Bindu (point of origin). It exists as the Supreme Reality, embodying both sound and light within itself. When the letter “A” and “U” merge with the final letter “M” to form the sacred syllable, Pranava arises within our very being. This Pranava sound manifests in our body as Nada (sound) and Bindu (divine point).
This concept was also expressed by Arunagirinathar in the verse “Nada Bindu Kaladi Namo Nama”, and by Thirumoolar, who said:
“When Bindu and Nāda unite and merge with the Moon, the realization dawns.”
Similarly, Vallalar (Vallarperuman) proclaimed:
“Beyond the realms of Bindu and Nāda, it extends infinitely higher.” (Meyyarul Viyappu – 5019)
Even Sage Agathiyar, in his state of divine consciousness, expressed this profound truth.
“I shall reveal that Satti (Shakti) and Shiva are pure light.
The compassionate Nāda (divine sound) and Bindu (divine point) are also light.
I shall offer both completeness and the nectar of immortality.
The luminous Sun and Moon, too, shine as divine radiance.
I shall enclose within the essence of the Sun and the Moon.
Do not lament—the eternal, ever-moving cycle will be revealed.
The boundless Eight-Lettered Mantra will also shine as supreme light,”
Thus he declares.
Why are we discussing this hymn called “Thiruvarutperu” (The Divine Grace)? Because we wish to reveal an eternal truth before you. Do you know the profound message that both Vallalar and Manickavasagar left for the world? It is this: Worship your soul—recognizing its light as divine light—and merge with the Supreme Being as pure radiance. This is the secret spiritual wisdom (Brahma Jnana) conveyed throughout Arutpa and Thiruvasagam.
You may defile your body, corrupt your mind, taint your thoughts, and even pollute your principles, ideals, strengths, goals, and aspirations. But tell me, by what force can your very soul be defiled? Pause and reflect. The truth will become clear to you. Even if the Supreme Being Himself willed it, He could neither taint nor destroy your soul—because your soul is but a fragment of His own essence. Would He ever choose to destroy Himself? Let us all deeply contemplate this truth and cleanse our understanding.
Only when the darkness of ignorance is removed from within a person can they attain true wisdom. To achieve this, they must first destroy the demonic forces within—lust, anger, pride, attachment, greed, wrath, and delusion—that enslave the mind. Only then will the inner light awaken. Where this light emerges, there the Supreme Being will manifest His divine grace and begin His sacred dance. When a person realizes themselves as an eternal soul, as the light of life, only then does the Supreme Divine Light (Arutperunjothi) descend upon them and uplift them to a state beyond death. Therefore, from this very moment, we must all start worshipping the divine light within us, recognizing it as the light of the Supreme Being. This is the profound wisdom that Thiruvarutpa and Thiruvasagam convey with immense spiritual depth.
NASA, the space research organization of the United States, discovered about ten years ago that the sacred sound “Om” continuously resonates from the outer atmosphere of the Sun. Following this, American scientists have been conducting research on the Pranava Mantra (“Om”). A detailed article on this study was published on February 16, 2016, on page 16 of a daily newspaper. Those interested can obtain and read the newspaper for further insights.
However, long before modern science—10,000 years ago—our ancient sage Thirumoolar had already declared that the entire universe and cosmic existence originated from the sacred Pranava sound, “Om.”
Within the sacred sound of Om, the five elements arose,
Within the sacred sound of Om, the entire universe emerged,
Beyond the realm of Om, the threefold souls reside,
O Om, you are the very form of Supreme Shiva!
— Thirumandiram 2628
Manivasagar Peruman was the only one who saw, worshipped, experienced, and sang about the divine as both Mother and Father, as the One with the feminine half, as the embodiment of Nada and Bindu, and as light and sound. No one else has done so in the same manner. He sang, “You embraced me with a single word and took hold of me” (Seththilaap Paththu), and “Showing me the path to liberation, the Lord blessed me with the inner meaning of Omkara” (Achcho Pathigam). That one word is none other than Om, the Pranava. And do you know what the path to liberation is, dear devotees? It is none other than the sacred sound of Omkara. Therefore, we must remember that the form of the Divine is Omkara, and its audible manifestation is Nada (divine sound).
When one realizes both of the divine feet, true penance is performed within the radiant flame of wisdom. These two divine feet symbolize light and sound. When both are united in the flame of wisdom, they merge within the central energy channel (Sushumna Nadi), directing our life force towards the sacred space of pure divine knowledge (Jnana Sabha). When light and sound unite, friction occurs, and from that friction, various divine sounds start to rise. During deep meditation, the seeker begins to hear these sacred sounds clearly in the center of his head. This is what Manivasagar referred to when he said, “You have raised the great Pattimandapam (Divine Hall).”
Vallalar, too, echoed this truth in his words: “You have lifted all the levels and guided me to the abode where the Supreme Dance takes place.” Within our body, there exists a divine nectar of bliss (Sivabhoga Then), sealed inside a mystical chamber. Hidden within it is the Sivaa Marundhu, the elixir of immortality, the eternal remedy that unites the soul with Shiva. To access it, two keys exist—but rather than using them separately, they must be used together in a single place. Once one masters this art of unlocking, divine experience overflows within the soul. This is the profound wisdom that this hymn conveys.
Every seeker must, at some point in their life, receive the grace of a true Jnana Satguru—a realized master who imparts the knowledge of divine consciousness (Shiva Jnana). Once this sacred wisdom is received, everything else naturally follows—ultimately leading to the supreme attainment of Shiva Jnana Siddhi (the realization of absolute divine knowledge).
Seed Within a Seed – Telegram (16.01.2025)
Thiruvarutpaeru (Divine Grace)
(From Thiruvarutpa – 6th Thirumurai, Verses 3780 to 3789)
By Dr. Rudhra Shivatha,
Disciple of Sri Sri Paramahamsa Sundarananda Maharishi,
Brahmajnana Porchabai Gurukulam, Salem
Glory to Namashivaya! Long live the holy feet of the Lord!
Glory to the feet of the One who never departs from my heart, even for a moment!
Praise to Lord Shiva, the protector of the Southern lands!
Praise to the Supreme Lord, who is the refuge for people of all nations!
May all beings live in bliss and harmony!
Tiruchitrambalam! (Sacred Hall of Divine Bliss)
O…M O…M O…M
Bestower of the boon of immortality and supreme wisdom,
Bearer of infinite, unfailing divine power,
Giver of boundless spiritual attainments and bliss,
Destroyer of delusion, source of immense strength,
Rising in complete form, overflowing in abundance,
Transcending the Vedas and Agamas,
Beyond the reach of my limited intellect,
Dancing at the sacred center of divine consciousness,
Nectar of true wisdom and supreme bliss,
Primordial essence of Sat-Chit-Ananda (Existence, Consciousness, Bliss),
Sweet ambrosia of boundless divine grace,
Eternal nectar of light and joy,
Purest elixir bestowing ninefold states of spiritual realization,
Essence of the highest state of Shiva-consciousness,
Pure compassion, an untainted stream of divine grace,
Unreachable celestial nectar of the Supreme Lord,
The nectar that pervades both the inner and outer realms,
The divine elixir that flourishes in all four sacred directions,
The ultimate, primordial, eternal bliss,
The transcendental essence of Chidambaram,
Nectar immeasurable even if the entire universe were to contain it,
An infinite, miraculous outpouring of divine abundance.
(Agaval: Verses 1255-1290)
May all beings attain the nectar of Shiva’s grace and become one with Him—
I seek nothing else, O Supreme Guru of Parashiva!
Guru be my refuge… Guru be praised… Guru be my guide!
We extend our humble salutations and blessings to all the seekers of wisdom—those enlightened souls eagerly waiting to taste the nectar of knowledge through our “Seed Within a Seed” platform.
Today, we will be discussing the divine wisdom imparted by Vallalar Peruman in the sixth Thirumurai of Thiruvarutpa, specifically focusing on the Thiruvarutperu hymn. Come, let us engage in this enlightening conversation with joy!
For me, the wealth that aligns with my hands,
For my mouth, only to eat in harmony,
Why should I worry about time, calculations, or place?
What You spoke in truth on that day,
Is indeed the ultimate truth.
Would I ever let go today? I, Your humble devotee,
Have surrendered at Your divine feet.
I have offered the blissful feast of Sivabhoga
That brings fulfillment,
I have waited every day—Your divine will knows this.
Oh Mother with dark, kohl-lined eyes,
Oh Sivakama Valli,
You who dance in divine joy,
Come swiftly and bless me! (3782)
Oh Supreme Lord, who performs the divine dance in the Hall of Pure Knowledge, witnessing Sivakama Valli, the Mother adorned with kohl-lined eyes, fills me with blissful ecstasy. A treasure has already come into my hands, yet I have not received the opportunity to partake in it.
Should I really wait for the right time, moment, or place just to consume what is already in my grasp? You had already revealed the highest truth to me long ago—that there is no need to wait for any specific time, calculation, or place to experience the supreme knowledge. Since You have bestowed this ultimate reality upon me, I shall not remain idle. I will walk steadfastly on this path of truth, and I will not let this treasure go unused.
Until now, I had not made any effort, but now, through the practice of spiritual discipline, I shall create the experience of Sivabhoga and truly partake in this supreme divine essence. Every day, I have been patiently waiting for this. And, O Lord, You are fully aware of my dedicated efforts toward this divine realization. Enough of Your blissful dance in the Hall of Knowledge with Sivakama Valli—now, come swiftly and grant me Your supreme grace!
The treasure that reached my hands
Is the sacred wisdom my Guru bestowed.
What resonates with my very soul
Is none other than Your divine grace.
The joy that aligns with my deeds
Is the bliss of experiencing You.
And the beauty that adorns the night
Is Your cosmic dance with Sivakama Valli.
That is, the essence of this verse conveys that once the supreme truth—Shiva’s divine wisdom—reaches our hands through the grace of the Guru, we must internalize it within our very being. By receiving Shiva’s grace and cultivating it through intense spiritual discipline and supreme knowledge, we transform it into the blissful experience of Shiva’s presence. Ultimately, through His divine mercy, we partake in the eternal nectar of Shiva’s wisdom, which is the ultimate realization of truth. We believe this meaning is now clear to you.
Only when we first receive the supreme truth—Shiva’s essence—can the rest of the spiritual journey unfold naturally. With the compassion of the Guru and the divine grace of Shiva, each stage of realization follows in order. The eternal presence of Shiva’s essence always resides within us as an everlasting life force. However, without the guidance of a realized Guru, who can reveal this truth through direct initiation and wisdom, we cannot truly grasp or experience this supreme reality. Anything that is not realized remains unattainable. No matter what it may be, unless it is transformed into a direct experience, our deeper consciousness will not fully accept or embrace it.
O Lord, who creates and bestows the divine nectar,
And commands me to partake in it—
Why then do you test my worthiness?
Upon this vast earth,
Those who have the power to remove hunger
Do not distinguish between the great and the small—
Such is the way of righteousness.
I have already surrendered to you,
And you have known my heart from the very beginning.
You have claimed my body, my possessions,
And my very soul as yours.
Is it then fitting for me to remain in sorrow and hesitation,
O Lord of the sacred dance,
Who rejoices with Sivakama Valli?
O Lord, the master of the cosmic dance, who dances in bliss upon seeing Sivakamavalli rejoice! After placing food on the plate and asking me to partake in it, why do you still test whether I am worthy or prepared to eat it? Tell me, is this a fitting act for you? In this world, when people offer food in charity to relieve hunger, do they discriminate between the great and the small before giving? Do they assess whether the one who comes to eat is deserving? If they were to do so, would it still be considered an act of true charity? You tell me, O Lord.
O Lord, you alone hold the most precious and rarest nourishment—your grace, which is the true food of the soul. This divine nectar is the elixir of immortality, the ultimate remedy that leads us beyond death. I am indeed worthy of this sacred sustenance, and you have known this all along. I have surrendered everything—my body, my possessions, my very soul—entirely to you. In such a state, is it right for you to question whether I am fit to receive your grace? Is this hesitation becoming of you, my Lord?
Now, I hunger for true knowledge. The only food that can satisfy this hunger is with you—it is your grace, the nectar of divine wisdom. Only by consuming this nectar can one transcend mortality and attain eternal liberation. This song conveys the profound truth that surrendering to the divine is the path to receiving this grace.
The worthiness to partake in this divine food is clarified in this song by Vallalar Peruman. It is called surrender (saranagati). But what is surrender? How should one attain it? What is its deeper significance? To whom should one surrender? These were all elaborated in a discourse on November 14, 2024, on this very platform, and the recording is also available on our video site. We encourage you to revisit that talk to refresh your understanding. However, before moving to the next verse, let us briefly discuss surrender.
The present moment is the only reality that remains ever awake. It is the absolute truth. Truth and falsehood never intersect. The past is false because it is gone forever—it existed once but no longer does. Since it has disappeared, does it hold any value? Holding onto the past only makes the present meaningless.
The sense of ‘I’ constantly dwells on lifeless things, living in the past like a graveyard, surrounded only by corpses and dry bones. Never forget this. Therefore, the ‘I’ always tries to live in the future—but the future has not yet arrived. It remains a dream, an imagination, an illusion. Since the ‘I’ itself is false, it blends easily with the falsehoods of the past and future. Reflect upon this: if the ‘I’ is allowed to exist in its full intensity, it will dissolve instantly. Presence, the now, is the only reality. That is why we emphasize—always remain in the present moment.
If you truly dwell in the present moment, you will be considered wise and enlightened. In this state, the ‘I’ ceases to exist, and when the ‘I’ disappears, so do the past and future. Only the present remains in full bloom.
Thus, you must always remain in this moment, in the present. Only then will you cease to exist. And when you cease to exist, a deep, profound peace will flood your being. Once this happens, inner and outer silence will envelop you completely. After that, you will no longer need to think about surrender—you will not need to strive for it. It will happen on its own. You will directly perceive that the absence of the ‘I’ is true surrender. This is the absolute truth of spiritual realization.
Therefore, the question of seeking surrender disappears. There is no longer a need to surrender to God or a Guru, for when the ‘I’ is absent, surrender already exists naturally. True surrender is the realization that ‘I do not exist’, ‘I am emptiness’, ‘I am a hollow vessel’, ‘I am a flute with seven holes, through which the divine breath flows.’ When we recognize this within, surrender begins to blossom within us. Just as a tree of emptiness gives birth to the flower of surrender, so too must we cultivate emptiness within. The tree is our responsibility; the flower and fruit will bloom on their own.
This is the state that Vallalar Peruman presents before the divine light of Arutperunjothi. He submits himself entirely, declaring that only divine grace is needed—nothing more. If we too surrender fully to God and the Guru, will not the supreme truth, the food of divine realization, become ours? Think deeply and see for yourself.
Those who walk the path of supreme wisdom partake daily in this divine nectar of grace. This is the sacred food of initiation, which we provide during deeksha, to protect the soul of every disciple. This is the ultimate mission of our Brahma Jnana Golden Sabha Gurukulam.
Divine Grace (Thiruvarutperu)
(Thiruvarutpa – 6th Thirumurai)
(Verses 3780 to 3789)
(23.01.2025 – “Seed within the Seed” Telegram)
By:
Sri Sri Paramahansa Sundarananda Maharishi’s Disciple
Dr. Rudhra Shivatha
Brahma Jnana Golden Sabha Gurukulam, Salem
Glory to the sacred name of Namashivaya!
Glory to the feet of the Lord!
Glory to the feet of the One who never leaves my heart, even for a blink!
Praise to Lord Shiva, the protector of the southern lands!
Praise to the Supreme Lord, the God of all nations!
May all beings live in bliss and harmony!
Sacred Chidambaram!
Om… Om… Om…
The boon of immortality, the supreme wisdom,
The boundless power of Shiva’s divine consort,
Infinite supernatural abilities and bliss,
Strength beyond illusion, an unparalleled might,
Overflowing in a complete form, rising high,
Surpassing the Vedas and Agamas, transcendent,
Beyond my limited knowledge, in the grand hall,
You dance, the nectar of true wisdom divine!
O nectar of eternal existence-consciousness-bliss!
O nectar of divine grace, light born of pure truth!
O nectar of boundless joy, radiant compassion!
O nectar of limitless principle, vast and supreme!
O purest nectar that bestows ninefold states!
O nectar concentrated in the realm of Shiva!
O nectar of untainted grace and sacred virtue!
O nectar of divine glory, unreachable yet vast!
Within, without, within-without, beyond all!
Nourishing all four sacred directions, exalted nectar!
O eternal nectar removing all coldness and doubt!
O supreme nectar of Chidambaram, the formless One!
O nectar that encompasses the entire universe!
O immeasurable, vast, wondrous divine nectar!
May all beings receive the nectar of Shiva and attain Shiva’s state—
I seek nothing else, O my Supreme Shiva Guru!
Guru, I surrender at your feet… Guru, may you live forever… Guru, be my guide!
We extend our humble respects and blessings to all the wisdom birds eagerly waiting to taste the nectar of knowledge by joining our “Seed Within a Seed” platform.
Today, we will be discussing the wisdom embedded in the “Thiruvarutpēru” hymn, as revealed by Vallalar in the sixth Thirumurai of Thiruvarutpa. Come, let us engage in this enlightening conversation with joy!
You extended your hand, lifting me up,
So I would not sink into the muddy swamp of deceptive illusion.
You placed me upon a golden pedestal,
Where my mind rejoices in bliss.
You granted me feet that never wander aimlessly,
A firm path that brings joy to all the world.
Now, grant me the eternal truth—
For I shall never let go of You!
I have risen high, never to descend again.
O Mother with kohl-lined eyes, Sivakāma Valli,
You dance in divine ecstasy—
Come swiftly and bless me with Your grace!
The Divine Dance of Siva and the Golden Pedestal of Truth
The ever-radiant Sivakāma Valli, adorned with kohl-lined eyes, watches in bliss as Lord Siva performs His ecstatic cosmic dance, embodying the ultimate light of wisdom. Yet, in the mortal world, life is ruled by endless falsehoods. These deceptions cloud the human mind, trapping it in illusion. O Lord, do not let me sink into this murky swamp of maya! Save me from this pit of delusion, lift me up, and place me upon a golden pedestal—a place of pure truth and divine realization.
This golden pedestal is no ordinary one; it is the Ponmani Medai, a radiant stage illuminated by the very rays of the sun’s golden light. True wisdom, like the brilliance of gold, shines unceasingly, filling everything with its divine glow. The sacred feet of the Lord, too, are like shining beams of light, filled with the energy of ultimate truth. To witness them is to see the very essence of illumination itself.
To dwell in this sacred space is to find joy in divine contemplation. The Lord’s guiding hand extends as the gift of divine knowledge, leading seekers on their spiritual path. Those who pursue this knowledge—the tapasvins of Brahma Jnana—dedicate themselves to deep meditation. To join them on this journey, O Lord, You have given me two sacred feet—the vital forces of Prana and Apana. These two energies, like legs on a path, guide me toward the eternal truth.
With these forces, I ascend the sushumna nadi, traveling upwards, seeking the light of the true self. I now know, with certainty, that this is the ultimate path. I swear, O Lord, that I shall never descend again into the depths of ignorance!
But look at the state of humanity—we have plunged into the mire of illusion, living unaware, like pigs burrowing in filth. We must rise, escape this swamp, and step onto higher ground. That higher ground is none other than Ponmani Medai, the Golden Pedestal of Truth, as revealed by Vallalar.
Will you ascend this sacred pedestal, dear seekers?
Upon this divine stage, a gentle breeze forever blows—soft, blissful, and beyond earthly experience. It is nectarous, sublime, and indescribable. The choice is yours—to remain trapped in illusion or to rise into the golden light of truth.
Thus, Vallalar attained Siva Jnana, the supreme wisdom, and this is the deeper truth that his sacred verse conveys.
O Lord of Radiant, Flowing Locks Like Lightning!
O Lord, whose matted locks shine like lightning,
I, Your humble devotee, have grasped Your sacred feet with unwavering faith.
Never again shall I be deceived as I was before—hear me well!
O Lord, who is beyond the knowledge of even great sages,
You can no longer hide from me!
None have clung to You with the same earnestness and surrender as I have.
Just as I have merged with You, no one else has blended so completely with Your divine essence.
Even the most ardent seekers of truth, who strive with great effort like gold being purified in fire,
Find it difficult to attain You.
Yet, I, a mere false ascetic, have performed penance greater than the vast world itself!
O Lord Shiva, whose matted locks radiate like lightning!
The term jata (matted locks) is a hidden metaphor in Shiva’s divine secrets, symbolizing His sacred feet. Manickavasagar, in his Tiruvachakam, describes it beautifully.
Shiva’s jata (locks) are located on His head. It is well known that He holds the sacred Ganges in His hair. But why did He not place it around His neck, chest, stomach, or any other part of His body? Why only on His head? This is the key question before us.
The nectar of immortality (amrita) resides in a special gland in the center of the head, the seat of divine knowledge (Brahma Jnana). Through deep spiritual practice, one can awaken this divine nectar and partake in its bliss. This is why the saints sing, “O Lord who holds the Ganges in Your matted locks, I bow to You!”
Shiva’s jata also symbolizes His eyes. As we have previously discussed, the divine nectar (Ganga) flows from His eyes as sacred tears. If one does not control the eyes, the divine nectar cannot be consumed. But when the eyes are disciplined through spiritual practice, a great miracle occurs: one attains Shiva’s divine state. This is not human hair, but the locks of Brahma Jnana (Supreme Knowledge).
Scholars and Vedic experts describe Shiva’s matted locks as physical, but enlightened beings (Brahma Jnanis) reveal that Shiva’s jata is actually His divine eyes, from which flows the nectar of immortality. Ordinary human tears are salty, but Shiva’s tears are sweet like divine nectar. If Shiva had physical hair like humans, it would imply that He too was subject to birth and death. But because He constantly drinks the nectar of immortality, He remains beyond birth and death.
The Mystery Behind Shiva’s Matted Locks
What secret lies hidden in Shiva’s matted locks? Let us analyze this deeper.
Spiritual masters declare that Shiva’s jata is actually the eyes. But is this truth or imagination? Let’s explore.
Just as tears flow from the eyes, the ocean holds vast amounts of salt water. Thus, the eyes are like an ocean within the body. The ocean was created by the divine for a specific purpose: to sustain life.
How does the ocean protect life? When its salty water evaporates due to sunlight, it becomes clouds, which then pour pure, life-giving rain upon the Earth. Without this cycle, all living beings would perish. Hence, the ocean was created to sustain all life.
Similarly, the tears in our eyes have a deeper significance. Just as the ocean water transforms into fresh rain, our eye’s saltwater (tears) can be purified into divine nectar through intense spiritual practice (tapas).
Through the power of deep meditation, one can heat the sacred energy within, allowing it to rise upward through the subtle channels (sushumna nadi), transforming into divine breath (amrita vayu). This nectar, reaching the crown, merges with Shiva, illuminating the eternal light of grace. This process unlocks the secret chamber of divine nectar (Chandra Kalasha), releasing an overflowing stream of divine bliss, granting the state of deathlessness.
This is the hidden connection between ocean water and eye tears. That is why enlightened sages have called our eyes the matted locks of Shiva, revealing this great truth in symbolic form.
He alone is awareness, He alone is life,
He alone is union, He alone is the flowing water.
When one merges with Him, there is no thought of anything else,
Like a bee immersed in the fragrance of a blooming flower. (Thirumandiram 3035)
You are the earth, You are the sky, You are the seven vast oceans.
You are the numbers, You are the letters, You are the harmonious music within them.
You are the eyes, You are the precious gem, You are the dancing doll within the eye.
O Lord of divine purity, grant me the grace to reach Your sacred feet. (Sivavakkiyar – 8)
The One with flowing Ganges in His adorned red matted locks,
The Ancient Primordial Lord,
The Destroyer of the three cities, they say,
But the ignorant fail to see—
The true ‘Three Cities’ are the three impurities (Mala),
And who truly understands their destruction? (Thirumandiram 343)
Hail to You, O Lord with red matted locks where rivers flow!
Hail to You, O Supreme One!
Hail to You, O Embodiment of Pure Awareness! (110)
When a seeker undertakes the intense spiritual discipline of Brahma Jnana Tapas—the kind of severe penance performed by Bhagiratha—there comes a moment when wisdom fully blossoms. At that time, the nectar-filled vessel (Amrita Kalasha), located at the center of the seeker’s head, begins to melt and overflow due to the fire of Brahma Jnana Tapas, gradually flowing down into the throat like a river. This is what is praised in the words: “Hail to the Lord with red matted locks where rivers flow!”
The red matted locks (Senjadai) symbolize both the divine hue of Shiva’s sacred energy and His eyes. Through the transformative power of Brahma Jnana Tapas, one can directly experience that these red locks are none other than Shiva’s luminous eyes, situated within our own head. Here, the “river” refers to the flow of divine nectar (Amrita).
It is well known that Shiva wears the Ganges in the center of His matted locks. But why is the Ganges placed only on His head and not on His neck, chest, stomach, or any other body part? This is an essential question to contemplate. The reason is that the true reservoir of nectar (Amrita Kalasha) is located in the center of the head, within the pineal gland.
The matted locks (Jata) represent the central region of the head where this nectar can be melted and consumed through the intense discipline of Brahma Jnana Tapas. This is what is meant by the phrase: “Hail to You, O Lord who holds the Ganges in Your locks!”
We have realized the two (truths) that shine together as one,
The Supreme Radiance, the Eternal Light of the Primordial Lord,
The One with flower-adorned locks, where bees hum in delight,
For those who perceive Him, darkness vanishes, and He stands revealed.
— Tirumandiram 1522
The feet of the One with growing, matted locks, who transcends illusion,
The pure one, who unites with the flowing sacred river,
The immaculate one, who enters the decaying body yet remains unstained,
And the eternal womb from which creation arises—He is all of these.
— Tirumandiram 1249
“O Lord of the celestial beings, You who bear flowing, vast matted locks and ride the sacred bull,
Listen to my plea and shatter the barriers of my hardened heart.”
— Tiruchchadakam – Suttarutthal (1)
Shiva’s matted locks and His bull hold profound mystical secrets. Their true meaning is revealed only to those who immerse themselves deeply in Brahma Jnana Tapas (the ascetic practice of supreme wisdom). This is a sacred discipline upheld through the ages.
The matted locks of Lord Shiva symbolize His divine feet, which are His eyes. His vehicle, the sacred bull, is referred to as “Vidai”, which ancient Tamil Siddhas have described as the essence of Bindhu’s energy (the cosmic life force).
The belief that Ganga resides in Shiva’s matted locks signifies that tears of divine grace flow from His eyes. Since Shiva’s vehicle represents the subtle, luminous state of the Bindhu (the primal essence of life), it implies that Shiva Himself exists in the pure, ethereal form of this radiance.
When one undertakes Brahma Jnana Tapas, the sacred Ganga floods forth from the eyes in torrents, cleansing and saturating the entire body in divine energy.
“There is no deity equal to Shiva, no matter how far one searches.
There is none in this world who can compare to Him.
Beyond the cosmos, He radiates a golden light,
The ascetic Lord with matted locks, adorned like a lotus.”
— Tirumandiram (5)
“Though He keeps the Mountain Goddess (Parvati) on one side,
Why then does the turbulent Ganga still rush into His matted locks?
Had she not leaped into His hair with such force,
She would have plunged deep into the earth,
Creating vast destruction by piercing through its core!”
— Tirumandiram (7)
Thus, in Thiruvasagam, the great saint Manikkavasagar has used the word “Sadai” (matted locks) 156 times, signifying “Netthiram” (divine eyes). We must deeply internalize this understanding.
Alright, now let us enter into the divine verses of Thiruvarutpa.
“O Lord, I have firmly grasped Your two radiant divine feet, so deeply that true realization may awaken within me and sink into my very being. I will not let go of them as I did in the past, when I was deceived by illusion. O Supreme One, who is free from aversion, You can no longer conceal Yourself from me. There are none among Your devotees who have held onto Your feet with such determination as I have. Just as You have surrendered to my grasp, You have not yielded to anyone else. Even those who seek You with great devotion, like a person seeking gold, rarely attain You so completely. The penance performed by me—though I was a false seeker—is greater than anything in both this world and the heavenly realms.”
Here, Vallalar (Ramalinga Adigal) humbly declares himself as an unworthy seeker, saying, “Poy thavanen seidha thavam vaan vaiyagaththir peridhu” (“The penance performed by me, though untrue, is greater than that of the heavens and the earth”). He expresses his humility by acknowledging that he is not as great as the true devotees who follow the supreme path of Brahma Jnana (divine wisdom).
Even those who practice Brahma Jnana with great dedication struggle to attain such divine grace. Reflecting upon the immense fortune of having grasped the divine feet, Vallalar marvels at his own experience and proclaims, “Vaan vaiyagaththir peridhu” (“Greater than both the heavens and the earth”).
Thus, remembering the divine feet he has attained, Vallalar praises the Lord in wonder and gratitude.
I do not know what the right moment is,
Yet, O my Lord, the One who can do all things,
My one and only Master!
If this moment is missed, my very life will depart,
So, have mercy on this humble one and grant me Your grace.
The ocean of nectarous grace is now rising,
The divine dawn of compassion has blossomed,
The radiance of the Chit Sabhai (the sacred hall of consciousness)
Is shining gloriously in this world.
O Lord, bestow upon me the ambrosial grace of liberation,
And fulfill all my desires.
Is there a need to declare that this is the time,
The destined dawn of divine grace?
Our Lord! The Almighty who can do all things! You are my incomparable master. I do not know the exact moment when You will grace me with the bliss of supreme knowledge. Yet, if this very moment passes without receiving Your divine grace, my life will come to an end. Therefore, You must shower Your mercy upon this humble being and appear before me.
The lotus, filled with honey, has blossomed; the time for divine grace to shine has arrived. The radiant light of the Jnana Sabha (Hall of Divine Wisdom) is illuminating the world. Should I even have to declare that this is the destined moment when the nectar of supreme wisdom flows from the moon of grace, fulfilling all my thoughts and desires? Surely, it is self-evident!
The word Emmān refers to our great master and also means the one who owns us. Since the scriptures glorify Lord Shiva as the one with boundless power, He is praised as “the Almighty who can do all things”. He is also described as the incomparable master, emphasizing His uniqueness and supreme nature.
The speaker acknowledges their inability to determine the exact time when Lord Shiva’s divine grace will be received, saying, “I do not know what the right moment is.” However, they also recognize their preparedness for attaining the supreme knowledge and express urgency, stating, “If this moment is missed, my very life will depart.”
Since there is no other way to obtain divine grace, the devotee humbly pleads, “You must shower Your mercy upon this humble being and appear before me.” They then affirm that the present moment is the perfect time for receiving divine wisdom, as indicated by “The ocean of nectarous grace is now rising, the dawn of divine compassion has arrived, and the radiant light of the Chit Sabhai is shining in the world.”
Symbolism and Interpretation
- Taruna Vārīcam (Blossoming Lotus): Refers to the freshly blooming lotus, symbolizing a moment of divine revelation and transformation. The word madhu (honey) also signifies the essence of bliss and divine nectar. The syllable ṃ (m) represents the vital life force, and when deeply meditated upon, it bestows the nectar of immortality.
- Arul Udhayam (Dawn of Grace): The moment when a seeker attains spiritual maturity, divine energies begin to flow from the supreme light, much like the sacred river Ganga emerging from the divine source. These are mystical occurrences within the sacred realm of divine consciousness. This is why Vallalar proclaims, “The radiance of the Jnana Sabha is shining throughout the world.”
Through the grace of divine wisdom, the supreme Lord is revealed in His cosmic dance, and in the yogic state of transcendental peace, the nectarous moon appears, pouring forth the essence of divine wisdom. The yogic scriptures state that drinking this nectar leads to supreme bliss. Referring to this, the poet says, “The destined dawn of divine grace is now upon us.” Since the Lord Himself is aware of this, the poet humbly wonders, “Is there even a need for me to declare it?”
Thus, this passage conveys the mystical experience of realizing divine grace through deep meditation and yogic wisdom.
