Literacy and subtle learning

Guru Vazhga
Guruve Thunai
Guruve Saranam.

With reverence, we start this speech by touching the golden feet of our omnipotent and benevolent Guru, Sri Sri Paramahansa Sundarananda Maharishi.

May all living beings live happily!

Thiruchitrambalam! Thiruchitrambalam!! Thiruchitrambalam!!!

The omnipotent Siddha, true Guru Nath, bestows the appropriate disciplines according to the differences in customs (Sada Bedham) and duties (Karma Bedham) – adhering to the Vedagama rules without deviation and progressing accordingly is the natural attribute of the true devotees. That alone constitutes the fundamental grammar of true devotees. Despite the difficulty, it is the rarest of actions for the proficient servants to adhere unwaveringly to the yogic disciplines prescribed by the Guru Nath. It is true that boundless karmas, devoid of any hindrance, whirl around only those who possess the maturity suited for becoming a Jeevanmukta (liberated soul).

There is no doubt that in the world, actions (karmas) diminish people to the extent they need to be diminished. However, after enduring and shedding those sufferings through the grace of the guru, and transforming the illusory body (maya thanu), even though their pure form may appear physical to the eyes of the beholders, as they have conquered the illusion called avidya (ignorance), they will emerge as eternal blissful ones.

As the world spiritual guides establish the truth through numerous divine miracles and attain perfection, their subtle forms dissolve over time, earning the world’s admiration and then vanish to attain ultimate liberation. Can it be possible to completely experience and exhaust all the karmic seeds accumulated over innumerable births in just one birth? Therefore, if one follows the Guru’s prescribed path meticulously, those deeds will manifest as lighter experiences and gradually fade away. Some can be eliminated without experiencing through the performance of various activities mandated by the Guru’s grace.

Among the true devotees who appear as our eminent ones, if there is anyone who serves without experiencing unbearable suffering, one can definitively say, “No, no, no.” When the worldly people see these true devotees, they will scoff; “This one is a madman, a hypocrite, a thief, a rogue, a gambler, a lazy person, a fool who doesn’t know how to make a living,” and they will stand around slinging various lowly insults. All such worldly people, according to their limited understanding, will contrive reasons and by every possible means induce suffering upon this person. Viewing all these as the divine acts, and resolving that serving in this manner is the highest virtue, the one who stands firm against scorn will evoke envy in those who cannot bear his disposition. When jealousy intensifies, they will trouble him incessantly. Can anyone measure the sufferings endured by true devotees caused by such ignorant masses? This can be heard from the sacred verses, sung by the enlightened Manickavasagar, in his praised Thiruvasagam. Come, let us listen.

Six Crore Illusionary Powers (44)

Different illusions of theirs began

The neighbor who fainted gathered

They spoke atheism and got the scar of unbelief.

The association known as folktales.

They called and panicked further

Fasting is of utmost importance even for Vedic scholars (50)

Saratham showed therefore scripture

The religious zealots, only their own religions

The obstinate illusion theory called

Although surrounded by many falsehoods

The wax that saw the flame is like that (60)

With devotion, melting inside, trembling and weeping

Dancing, shouting, singing, and spreading

Be sustained with the unceasing love

Like hitting a nail into a green tree
“Spilling over extensively like the sea and then receding.”

The heart melts, and the body reacts favorably, trembling profoundly

Adornment is when there is no bending… (70)

Losing her shawl, Arimāl embraced and supported.

With a learned mind, wailing and trembling

Not even another deity is thought of in dreams

There once came a man from afar

As the noble one who imparted grace

Do not scorn poverty; it is the twin of virtue (77)

Let’s look at the detailed explanation of this song. We kindly request you to take it in with love and understanding.

Today, many who have not realized the true knowledge consider falsehood as truth and divine. They claim whatever they know so far as true knowledge and not only that, but they also pull us towards them and preach falsehood as truth.

Ignorance is darkness. True knowledge is light. The actions of such people are like searching for a needle in a haystack. We do not know where life resides in our body. We do not know what obstacles exist to attain life. We do not know which forces are preventing us from attaining life. We do not know what life needs. A person who nourishes the body with food cannot nourish the soul. If you ask whether he knows what food is needed for the soul, he clearly does not know that either.

Our life is hidden and adverse knowledge is created and actions that destroy knowledge, and the nature of teaching lies as truth – this is religion, this is scripture, this is strategy, this is knowledge, and advertising mirage water as thirst-quenching water are all prevalent today.

The supreme knowledge (BramaGnana) that cannot be seen through religions, scriptures, tantras, myths, or epics— a true spiritual guru (Jnana Satguru) can reveal it in an instant, giving one the experience of true realization. When a seeker learns BramaGnana from the guru, they will understand these without having to be explicitly told they are the truth.

All Vedas speak about Braman knowledge; the Upanishads speak about it; the wisdom texts speak about it; religions, scriptures, etc., have been talking about it from the beginning until now. But, humans are unable to directly perceive it. Why is that? What is the reason? The reason is that the concepts they talk about are not experienced by humans.

If he had experienced it, he would have seen God within himself; he would have known himself; he would have grasped the truth. But, nothing like that happened.

Closing one’s eyes to worship the deity, touching the altar while worshiping, falling prostrate before the flagpole, applying the camphor light to the eyes, believing that one can attain the deity through Hatha yoga practices – have we ever thought about why we do all these things? The answer would be no.

The person would say, “I was inside the cellar”.

It’s not a form of yoga to stand still, it’s an art.

What is gained by growing hair locks if you close your eyes

Those without penance call her Sambavi (Agathiyar Gnana Surrukam)

The feats performed by those who do yoga underwater and those who practice Hatha Yoga are not yoga, nor are they feats. Even a cow remains standing all the time, as does a horse. Are the cow and horse doing yoga? Growing long hair and claiming to perform Shambhavi mudra with closed eyes are not penance—they are an external facade. They neither qualify as yoga nor as feats, says Agathiyar Siddhar.

The world is like this today. Today, crowds are overflowing for lies, futile advertisements, entertainments, pomposities, luxuries, arrogance, desires, and illusions. When seeing all this, what Thirumoolar said comes to mind – “Blind and blind together, playing blind games, fall into the pit eventually.”

Wearing multiple disguises and closing his eyes, anyone who claims to be practicing yoga, meditating, or performing penance, certainly understand this: he is a cow covered in a tiger’s skin.

If you close your eyes, what do you see inside? Only darkness. Whatever you do with your eyes closed is akin to the actions of the dead, nothing else.

That is why Vallal Perumaan clearly stated, “All the artistic dreams that are celebrated as reality, all the habits of closing one’s eyes will be buried in the soil.”

Nowadays, many monks and ascetics, claiming to be gurus, assert that they are teaching meditation, yoga, and penance. They bring to the forefront prominent politicians, actors, actresses, and key personalities while offering countless yoga and meditation techniques such as Shambhavi Yoga, Kesari Yoga, Sivaraj Yoga for self-forgetfulness, third-eye opening yoga, Kundalini Yoga, and more. Examine and see if at least one learner has attained true wisdom.

On the night of Shivaratri, they dance continuously till dawn. If asked, they say, “Shiva Himself is performing the joyous dance with Uma on Shivaratri night. If we also dance like that, we can receive Shiva’s grace, blessings, and benevolence.” But here, amidst a crowd of lakhs swaying and dancing with fervor, they are driving Shiva out of this world. Shiva is indeed a master dancer. Yet, why does He remain in constant meditation? Immersed in the penance of supreme knowledge, He sits as if penance is His very breath. What does this signify? We talk about becoming Shiva, merging with Shiva, reaching Shiva’s abode, attaining the position of Shiva; but is it right to dance in such a way that our senses scream? Tell me, is that beautiful? Let’s discuss.

How is Siva, where is he? That is the question. Siva is seated within our life light as light, that is the answer. Sages, enlightened masters, rishis, monks, siddhas, the divine assemblies, and celestial beings all assert this truth. We too have accepted this. God indeed exists as light. However, why have we been living all this time without realizing that this divine light resides within us, within our very soul? If Siva is in the form of light, then we too must be in the form of light. Are not all living beings the children of Siva? The genetic heritage of the father must certainly be present in the child. If that is so, can the genetic heritage of Siva be absent in us? It must certainly be present.

If Shiva is light, then we are also light, aren’t we? We are also a form of light. To grasp Shiva’s light, we must use our own light. It takes one light to provoke and illuminate another light. So, what is our light? It is our life force light. Where is that life force? What is the way to it? Without understanding this, if we keep dancing and singing with body movements in the external world, can we truly attain Shiva’s light? Tell me. When the soul leaves the body, what comes along with it, dear ones? Nothing comes along, isn’t it?

The form of peace is Shiva;
The form of silence is Shiva;
The embodiment of tranquility is Shiva;
The illumination of light is Shiva;
The essence of light is Shiva;
The source of life is Shiva;
The root cause is Shiva;
The other form of penance is Shiva;
The peak of knowledge is Shiva;
The energy of the absolute is Shiva;
The breath of universal knowledge is Shiva;
The origin of sound is Shiva;
The abode of the point is Shiva;
Existing as both sound and point is Shiva;
Being the supreme absolute is also Shiva.

In this world, what is not Bramam? What is not Shiva? Everything is Bramam; everything is Shiva. Till now, not a single object or living being has been created in this world that is not Shiva. If so, you are also Shiva; we are also Shiva. The earth is Shiva; water is Shiva; the air is Shiva; fire is Shiva; the sky is Shiva; the five elements are Shiva. What else to say? How should we celebrate Shiva, who holds so many glories and divinities?

That is why see how Thirumoolar delightedly describes Shiva.

No god is equal to Siva even if searched.

No one here is comparable to him.

Bhuvanam, shining with golden light, yesterday

Thavanas Jadamutth Thaamarai Yaanae (Thiruvilaiyadal Puranam 05)

Except for him, there’s no one else divine.

There is no greater penance than that which is performed by him.

Without him, even three cannot accomplish anything.

Without him, I do not know any other way to enter the town. (Thirum. 06)

If I say I am false, my heart and love are also false
But if this wretched soul cries, can it not gain you?
O honey, nectar, clear essence of sugarcane, one who is sweet,
O deer-like one, grant me grace so that this servant may reach you. (Thiruvasagam)

Shivam, my Lord, I am living a life filled with falsehood. Even my heart abides in falsity. My love too is tainted with falsehood. Burdened by karmic debts, if I turn my heart towards you with love and devotion, experiencing inner realization, holding a deep desire to see you at your divine feet, and if I start crying out with genuine emotion, I would truly attain you within me. My Lord, Shiva Nesa, my honey, the nectar that flows through my life, the sweet sugarcane, the clarity of my wisdom, the sweet deer, you who are the embodiment of grace, I, your humble devotee, should come and be united with you.

Can we further praise and cry out in love to Shiva? Manickavasagar wept with true realization. He attained Shiva. He was made to write the Thiruvasagam. No, no, seeing the Braman knowledge of Manickavasagar, Shiva himself said, “Vadavoora, you sing, I will write” and he sat and wrote the Thiruvasagam. Not just that, to ensure the future generations believe that it was indeed the divine himself who wrote, he signed it as “Written by the one who possesses the beautiful Chitsabha” (Shiva). Is there any other greater honor needed for the Thiruvasagam, tell me. This is an unparalleled honor that no other language in the world has achieved, a pride our mother tongue Tamil has gained. Does it even need to be said that the Tamil language is the mother and father of all the languages in the world?

The reason we wanted to say this here is, devotion, love, and worship should be like this. One should worship God with true realization. Not through external acts. As we continue to focus outward, God will seem to move further away. How? When we do not see the God within us and search somewhere outside, the distance between us and the place we go becomes the distance between us and God. This is why all saints and wise people have said not to seek God in places where He is not, but rather within the place He is.

To attain Sivam, the pursuit of BramaGnana is the simplest, most powerful, and spiritually meaningful path of wisdom. All other paths are distant detours. You can see the divine right where you are. You can see Siva in the very place where your soul resides. If you search for and find the soul, seeing Siva becomes easy. Without seeing the soul, it is not possible to see Siva. The soul and Siva exist within each other. No one can distinguish between the soul and Siva. Both are one and the same; that is Sivam.

What we mean to say here is that one should worship this Shiva through true realization and not through external rituals. It is true that Shiva performs the cosmic dance. If you ask what that cosmic dance is, it means that we should send true realizations through the holy feet into the essence of the inner eye via the nectar wind. However, the three fortresses there block the true realizations brought by the nectar wind. These fortresses must be fiercely attacked with the weapon of the blazing ascetic practice. Yet, even then, these fortresses will not easily yield. At that moment, through Shiva’s grace, a strategy arises within us. That is the war strategy of Lord Muruga.

In the penance of Sundarazhi, we will be striking the fortresses with the weapon held in two divine feet. The fortress will not yield. Then, Lord Muruga’s spear will become a weapon for us. It is Shiva who grants this as a blessing. For our battle of wisdom, Lord Murugan himself will stand in the forefront and support. With the grace of Lord Muruga, we attempt to strike using the weapon of wisdom, which is the third divine foot given by him. At that moment, the three fortresses will individually exhibit great power and show a way for us.

Remember well. As long as these three forts exist independently, they cannot be destroyed. Due to the mechanics of the universe, there will come a situation where all three align in a straight line at a singular point. If we vigilantly watch for that situation and observe closely, we can identify that precise alignment point. At that moment, the task that Lord Murugan has given us is to aim and strike at the target point of these forts.

Because, the life of those beings is in their eyes. When you strike and destroy the eye of those beings, the veils that obstruct knowledge there will start to recede rapidly. With each of those recedings, the light of life behind the veil and the light of Shiv within it can be seen clearly. As the veil recedes, you will see that the revealed light becomes larger and larger.

At that time, that radiant light sways gently with the celestial breeze and gracefully bends to present a beautiful scene. Watching this is like seeing someone dancing with a luminous body. Siva always appears in a crimson hue because he embodies light. Since the color of light is crimson, Siva also appears as crimson-hued. When the celestial breeze merges with this luminous light, the radiant light bends and coils, swaying up and down continuously.

This is exactly what the ancient Tamil Siddhas, Brama Gnanis, Rishis, and Munis saw and began to revel in ecstasy. When one beholds this divine Shiva light fully, the supreme blissful realizations will immerge our body and the five senses into the zenith of ecstatic fervor to the point of making the hair stand on end. This cannot be fully expressed through writing or words. These blissful Shiva experiences can only be realized through direct experience just as they are. Our Brama Gnana Golden Sabha students experience this daily and continue to live in asceticism.

The movements of this light itself are the dance, the movements of the moonlight itself are the Shiva dance. Thus, through the penance of supreme knowledge, one should use the light-disc technique to see Shiva and, with true realization, dance and rejoice within the soul, rather than engaging in external rituals and causing harm to the body. This is not the way to worship Shiva; all this is external practice. The internal path alone is the way to see the Lord within. It is because the Lord is within that He is called the inner Lord. The Lord is never referred to as an outer Lord.

The truthful path to attain knowledge is to truly experience all kinds of emotions. Truth is not the body; it is our life force. Life force is the truth. Everything else is falsehood. Because the life force, which is the truth, exists, this body is called the truthful body. After the life force leaves the body, it is termed a false body. From this, we must discern what is true and what is false.

Therefore, in every future Shivaratri period, just as our ancient Tamil Siddhars and Brama Gnanis, including Manikkavasagar, have stated, we all should perform the tapas of Brama Gnana similar to Shiva and realize the ultimate truth of the divine feet. We should attain complete Brama Gnana and merge as light with Shiva. This is my humble request.

The pursuit of BramaGnana (ultimate knowledge) is not the privilege of a select few. It is the rightful heritage of all our Tamil people, a legacy from our ancestors. Everyone should learn it. Attain complete BramaGnana. Transform into Shiva. We ask nothing else from you. This is the unique path of our Tamil heritage. To protect and uphold Tamil and to propagate this ascetic tradition globally, all of you must engage in this discipline and achieve success. You should become exemplary guides of wisdom to the world. Here, with deep reverence, we bow and request at your divine feet. May the grace of the Guru and the divine help us in this endeavor! They portray false ways as true and falsehood as truth in scriptures. When you learn the books of wisdom under the guidance of a teacher, you will realize this truth. Those who have surpassed the initial stages of Brama-Gnana (knowledge of the absolute) will clearly see the false face of scriptures. This is what is meant by, “They showed the scriptures in such a way that they appear true.”

If you do not have inner mystic experiences, the secrets of wisdom described in books will elude you. As a result, you will end up celebrating falsehoods while being oblivious to the truth. Today’s temple festivals exemplify this. Our sages used metaphors to illustrate the truth. Without understanding the essence, people believe the metaphors to be the truth and celebrate those allegorical stories, leaving behind the real meaning. This is also evident among today’s religious fanatics who conduct such celebrations. They clamor and quarrel, each proclaiming their religion is superior. This is what is meant by, “Religious fanatics, blinded by their own beliefs, wander in confusion.”

Moreover, the great dark shadow cast by the immense deluge of bigotry and fanaticism swirls as a storm, blotting out the pure reality with the veil of illusion. Humanity must transcend these illusions to attain complete union with the divine soul through supreme knowledge. This is what is meant by, “The storm of deluded illusion swirls and strikes in turbulence.”

Here, Manikkavasagar describes the philosophy of Pudgalavada as a venomous snake. Those who fall under the influence of Pudgalavada are the ones who deny God, disdain the soul, abandon karma, and proclaim that the pleasure obtained from women is the ultimate knowledge and supreme happiness, roaming around shouting these beliefs. These people are considered worse than venomous snakes. Even if milk is poured in front of a snake, will it refrain from spewing venom or biting? This is exactly what is meant by “attaining the wretched end of being struck by the venomous snake called Pudgalavada.”

It is due to such terrible religionists and communalists that this universe is overwhelmingly encircling human lives, trapping them without escape, causing the human race to burn like wax in fire and perish day by day. This is what was meant by the line, “Encircled overwhelmingly by it, unescapably gripped, ceaselessly burning, like wax caught in the flame.”

To worship means to revere. To see God, our Muslim brothers and sisters perform the prayer, known as Salah, five times a day. In that worship, the heart should be melted, eyes should overflow with tears. The body should be thrilled and ecstatic. When praying to God with divine knowledge and asceticism, tears will flow like a stream from the eyes, soaking the entire body. As the heart weeps and ecstasy overwhelms, the act of overflowing tears will begin. When tears overflow, the body reaches a state of ecstasy. At that moment, the third eye awakens within you and starts showing some divine visions. The practitioner who sees this will dance with immense bliss, shout, create various sounds, and run here and there, allowing the energies of Prana and Apana to spread throughout the body. This is what is meant by “to worship with a melting heart, weeping, with a trembling body, dancing, shouting, singing, and spreading.”

Just as a monkey and a fool hold on tightly without letting go of what they have caught, those who are in pursuit of the knowledge of Braman should immerse themselves in unwavering, boundless divine love towards God, dedicating themselves continuously like the unbroken flow of oil in this spiritual practice. This idea is emphasized in the saying, “Just as a monkey and a fool never let go of what they have, similarly, one should engage in uninterrupted divine love.” Here, “monkey” refers to “kuradu,” and “fool” refers to a “moodan.”

The love for that divine being should be as deep and firm as the way a nail penetrates deeply into a green tree when hammered. Only then, due to the intensity of the penance for supreme knowledge, the tears overflowing from the divine feet will flow like a wave of the ocean and drench the entire body. This is what was meant by the saying, “Like a nail struck into a green tree, the overflowing tears erode like the ocean.”

Above the peak where the body and soul transcend

Those who understand the way the sky pours do not exist

Flow of honey exists, clarification will follow(Thirukkural 804)

We think it would be beneficial to recount the wisdom events that took place in the final days of Thirugnanasambandar in this section.On that day, a gathering convened at the temple where Lord Shiva, also known as Sivaloka Thyagesar, resides. The reason for the assembly was because the congregation of devotees had arrived, and it was decided that the divine wedding of Saint Thirugnana Sambandar would take place that day.

Since the day he was nursed by goddess Uma in Seerkazhi as a small child, Thirugnana Sambandar had thought of nothing else but his divine connection. He traveled across the land, offering his blessings and singing hymns at each sacred site. His hymns cured diseases. When Poompavai, the daughter of Sivanesa Chettiar from Mylapore, died from a snake bite, her bones were preserved in a pot by Sivanesa. Learning about this, Thirugnana Sambandar had the pot brought before the temple and sang the hymn “Mattitta Punnai,” bringing life back to the skeletal remains. The girl, who was merely bones and ashes, came back to life.

The doors of the temple at Thiru Maraikkadu were made to close and open again by his grace. The days and celestial conditions became favorable for the devotees. To such a grace-filled soul, his father desired to conduct his marriage. A girl named Poonkambikai, who constantly chanted “Namashivaya,” was arranged for the wedding. The marriage preparations were conducted grandly.

Thirugnanasambandar Thirukkalyanam

To perform the wedding ceremony, a priest was needed. The devotee Thirunilankan came forward. Neelankar, who dedicated his life to the service and worship of Lord Shiva, epitomized devotion. One day, while performing Shiva worship in a temple, a spider fell onto the Shiva Linga. His wife, noticing this, immediately blew the spider away out of concern. Seeing that a small amount of saliva accidentally fell onto the Linga, Neelankar considered it a sacrilege. He reprimanded his wife and left her, returning home.

That night, Lord Shiva appeared in his dream and showed him his divine form. Neelankar was startled to see boils all over Shiva’s body, caused by the spider’s touch. Only one spot on the divine form was unscathed and reflected a golden hue. Shiva revealed, “That is where your wife blew away the spider with love and caused the saliva to fall.” Neelankar realized his mistake and understood the purity of his wife’s intentions. The dream dissolved, and he rushed to apologize to his wife, acknowledging that love is the essence of Shiva worship.

Thirugnana Sambandar arrived in Thirunallur with Neelakanda Yazhpanar. Neelakanda Yazhpanar was skilled in playing the veena. He was known for visiting various temples and singing praises of Lord Shiva at the entrance. While both he and Lord Shiva desired for him to enter the temples, his birth in the clan of Panars posed a problem. However, Shiva wished to demonstrate that everyone is equal in his presence. He appeared in the dreams of the king and the Shivaacharyas, instructing them to invite Yazhpanar inside the temple, seat him on a mat, and have him sing.

The next day, when Yazhpanar went to the entrance of the Madurayampathi Chokkanathar temple, everyone welcomed him, relaying Shiva’s command, and brought him inside. After meeting Thirugnana Sambandar, Neelakanda Yazhpanar traveled with him. Upon arriving in Thirunallur, Neelanakkar requested Gnanasambandar to stay at his residence.

Thirugnanasambandar requested Neelakanda Yazhpaanar, who had accompanied him, to stay with him. This was, in a way, a test for Neelanakkar, to see if he had truly realized that love itself is Shiva, or if traces of caste prejudice still lurked within him. Neelanakkar didn’t hesitate even for a moment. He welcomed Neelakanda and requested him to stay right next to the sacrificial fire pit in his house. Seeing his sincere heart, only Thirugnanasambandar’s heart was not cooled, but the Lord himself appeared as fire in the sacrificial pit, spun around in a circle, and gave his blessings.

Marriage means no garlands? Among those who adorn Shiva with garlands of Vedas, Muruga Nayanar dedicated himself to offering flower garlands. Rising early, bathing, and selecting flowers untouched by insects, such as ground flowers, stream flowers, and vine flowers, he picked them while reciting Shiva’s name and crafted six types of floral decorations—Kovai, Intai, Thaamam, Maalai, Kannai, Pinai, and Thodai—for the six daily rituals dedicated to Shiva. Each day, the king of the mountains admired his floral arrangements. That same Muruga Nayanar, upon meeting Thirugnana Sambandar, vowed to create beautiful garlands with his holy hands for his wedding and delightedly prepared enchanting garlands.

Thus, all the devotees gathered together, and the temple priests also came to witness the divine event. The celestial wedding took place. Sambandar fulfilled his parents’ wishes. During the wedding ceremonies, when it came time to hold the bride’s sacred feet, Sambandar said, “Having already held the sacred feet of the lord, how can I now hold the feet of my wife?” He then looked at Poornambikai. She was chanting the divine names of the lord. Realizing that she was a soul completely immersed in divine contemplation, he was overjoyed. He wished to give her the shadow of the lord’s sacred feet as a wedding gift. Concluding that prolonging the days further was pointless, he began to sing a sacred hymn.

“Melting in love, tears swell up”

Uplifting the Readers to the Right Path

The true essence surpasses the four Vedas.

The name of Nathan is Namachivayave.

Everyone gathered there was filled with joy after consecutively singing 10 songs. Umaiyammai, who used to rush to hear his voice even when she was a child, was now giving him milk and making him sing. The mother who once breastfed him now wished to end it by giving him sacred ash. The mother joyfully distributed the sacred ash to everyone present. Simply applying the sacred ash can eradicate sins. And if it is distributed by the mother herself, imagine the fortune it brings. Lord Shiva appeared there in the form of a divine light. Witnessing this, the devotees were thrilled, immersed in the experience of Shiva, and began to revel in blissful ecstasy.

Tirunallur Perumanam

Jnanasambandar worshipped it and entered the great light holding Pooranambikai’s hand first. Following him, Neelakanta, Neelakanta Yalpanar, Muruga Nayanar, and many devotees entered the light. As the souls perfected in the experience of Shiva entered, the great light disappeared. The people saw this and praised by chanting ‘Shiva Shiva Shiva Shiva Shivaya Namaha’.

The glorious and prestigious day is Vaikasi Mulam. On this day, the grand Thirukalyanam (divine wedding) ceremony of Gnanasambandar customarily takes place in Achalpuram.

If we have love, devotion, and affection towards God like Thirugnana Sambandar, we too can merge with the divine light of Shiva and experience bliss.

Manickavachagar said that the mind melts as the inner self dissolves. The term “inner self” refers to the divine feet. “Dissolves” means to soften through penance. The penance of divine knowledge itself is conducted upon the mind. Therefore, when the divine feet cause the fire of knowledge to arise through penance, the mind, which acts as a veil, melts away. When the mind melts due to the fire of knowledge, the body experiences an indescribable sense of ecstasy, causing it to shiver and tremble in delight. This is what he described as “The inner self dissolves and the body shivers in harmony.”

The practitioners and ascetics immersed in the pursuit of divine knowledge are often perceived differently by the common people of this world due to their unusual physical and mental activities. Since these practitioners do not conform to ordinary human behaviors, they are frequently labeled as possessed or insane. Accepting this without any sense of embarrassment or shame, these aspirants of divine knowledge continue to be deeply absorbed in their devotion to God, in unity with divine light and grace. This sentiment is encapsulated in the words, “Sakam pey yenru thammai sirippa, naan adhu ozhindhu naadavar pazhiththurai, poon adhu aaga konuthal inri,” which translates to “Being called a demon by others, laughing at themselves without shyness, and accepting the ridicule of the common people with grace.”

Displaying as though all his skills had vanished and everything was lost, he said, “lost everything.”

Upon observing that the story of the present moment, which is known to them, is a divine wonder, he remarked, “The deity’s grandeur is ultimately extraordinary with profound amazement.”

A learned mind refers to ‘kanru’ + ‘aa,’ which means a cow that has a calf. Similarly, just like a mother cow that anxiously looks after her calf, the phrase “kattraa manam ena kathariyum pathariyum” expresses yearning and anxiety.

He said, “I won’t even think of any other deity even in my dreams,” which means, “No other deity will even come to mind in my dreams.”

The term ‘ஆசாரியன்’ splits into ‘ஆ’ + ‘சாரியன்’. ‘ஆ’ means Atma or Shiva. ‘சாரியன்’ means one who is associated with. Thus, one who is associated with Atma or Shiva is an ‘ஆசாரியன்’. A Guru or ஆசாரியன் (teacher) is one who removes the darkness of ignorance within a person and lights the lamp of knowledge. There are two kinds of Gurus. 1. Kariya Guru, 2. Karana Guru. A Kariya Guru is one who speaks about a person’s karma. A Karana Guru is God Himself, who comes in human form, showers divine knowledge and blessings upon the person, transforming him into the likeness of Shiva, and continues to show the arts of divine knowledge.

Arubaram means excellent Param or God. Since the divine itself descended to this earth as a teacher and took hold of the divine excellence, it has been said, “The one with divine excellence came to earth and, as Guruparam, bestowed grace.”

In this way, in the form of a teacher, the deity came and taught the supreme knowledge. During the periods when a devotee is practicing this supreme knowledge, various difficulties will arise. The life he lived before practicing asceticism is different; now, the life he lives after practicing asceticism is different. Since it is not possible to balance both, the devotee has to experience some hardships due to oscillating between here and there. That is why it was said, “Do not disdain it as trivial.”

If a true wise Guru is found for a seeker, what he teaches and bestows upon the student is the penance of supreme knowledge. Because, by following this penance, seeing God, seeing life, seeing the light of life, seeing the soul, and seeing the light of Shiva become simple and a most accurate and truthful way. The true Guru first tells the student where God is, how to see Him, and what are the ways and paths to achieve that. Using the student’s own body as a basis, the Guru showcases and leads through each of the elements of knowledge, making the student see, perceive, and experience, ultimately bestowing the student with the fire of supreme knowledge.

Next, he will present the conch and discus held by Lord Vishnu into the student’s body. At that moment, the student, realizing that the conch and discus are within him, begins to understand that he is born with a divine element. Lord Vishnu resides in the ocean of milk. However, the true guru will show that Lord Vishnu resides in the ocean of milk within the body of the seeker.

Not only that, the true guru will show the student the deer and the axe in the hands of Shiva within the student’s body. The trident with Shiva and Shakti and the gnana-vel given to Muruga will also be shown by the true guru within the student’s body. We can go on describing such embodiments of wisdom endlessly. The student will realize, astonished, that all the eternal truths are in one place, in the holy feet, within the human body itself. All the wealth of wisdom is eternally placed within the human body as life. All divine powers are integrally and completely present within the human being.

To attain spiritual liberation, eternal life, living salvation, the divine body, the body of light, the body of wisdom, and the body of grace, God has intricately embedded all these philosophical mysteries within the human body, especially in the holy feet, and safeguarded them with triple layers of protection. In order to achieve the ultimate knowledge (Brama Gnana), one must practice a form of meditation that merges these two holy feet, which is what is referred to as the “union of the holy feet.”

Have you heard, my friend, about a man who does miracles?

The one who has the great port town surrounded by fortified walls,
Tennan Perunthuraiyan

Revealing all that is hidden, showing the divine Shivam

By showing the white lotus and the honey of his own compassion

“O Lord who guides us, see how I’m struggling, Mother.”

(The Sacred Goddess Song – 6)

Explanation of Wisdom:
கிறி = Way, Path.
தீட்டு = Coated mortar.
“Reveal everything unseen,
Show the lotus of His feet,
Show His honeyed compassion,
Show Shiva”
Read it by altering as mentioned.

“கிறி” means “way.” The one who guides us by removing ignorance and pointing out the principles of knowledge is the Guru. Such a person is referred to as “one who shows the way.”

Imagining that he was speaking to his heart in the same way he would speak to a woman, he said, “Did you hear, friend?” The three hills surround and enclose like walls on all four sides of the divine feet, and within the heart cave present there, the essence of Shiva is seated, which is indicated by the phrase, “Thittaar madil pudai soozh Thennan perunthuraiyaan.”

Just as there are moats surrounding walls, in the same way, the divine arts of sound and knowledge are radiantly surrounding the four sides of the holy feet, which is what was meant by “revealing everything that cannot be revealed.”

Wherever there is a mindless place, that itself is the place where Shiva resides. Wherever the mind is, there Shiva does not reside. Just as knowledge does not exist where ignorance is. However, knowledge and ignorance are sustained at the same point. Ignorance conceals with philosophies like a veil over knowledge. If this veil is removed, the treasures of knowledge within will be revealed. Only then will Shiva manifest, which led to the saying, “Show Shiva.”

While blooming is common to all flowers, our ancestors have used the lotus flower as an example and a metaphor for wisdom. Just as the petals of a lotus blossom open and close, so too do the eyelids open and close. In the center of the lotus flower, there is a circular structure that houses the stamen. It has small bud-like structures punctuated on it. Similarly, in the center of the eye’s blossom, there is a circular-shaped iris with the pupil at its core. Because no other flowers possess such a structure, the lotus flower has been used as a metaphor for all wisdom philosophies. This lotus flower has both white and red colors, just like our eyes do, which is why they said, “showing the lotus of the eyes.”

When performing Sutaralsa meditation, it is said that the Guru revealed the technique of merging the truth of the Nadak Kalai located at the southeastern corner of the Pranava peak with Sivakalai, which is referred to as “Showing His merciful honey.” The sound of Nada itself is the honey.

In this world filled with groups of ignorance, if we speak about various wisdom concepts such as knowledge and supreme knowledge, the world neither accepts nor recognizes them but instead ridicules and laughs at those ideas. This has been continuously happening from the time of the Thevaram period up to today. This is what is referred to as “The people will mock.”

The devotee of the Lord receives and eats alms

He spoke without respecting the Lord’s devotees.

The one who causes harm will fall into a deep hell. (Tirukkural 537)

The Thirumanthiram explains that if one speaks ill of the devotees of the Lord, they will end up in a terrible hell. The devotees of the Lord are said to be ascetics of supreme knowledge.

Without opening the door, air won’t come in. Without eliminating the impurities, the eye’s door won’t open. Without the eye’s door opening, wisdom won’t come in. Without wisdom, the divine (Shiva) won’t manifest. By opening the good door and passing through the door of wisdom, it is impossible for the divine (Shiva) not to manifest, which is what is meant by, “We ascend to the higher house – Shiva revealing.”

All these wisdom experiences will not come to the practitioner without a wise true guru showing the way; even accomplishments will not happen. Only when the guru comes and takes over, “Sing the praise of the one who took me over and ruled me” was said. Took over – Took possession.

The group of volunteers ascended with a roar

“Paadaga Melladi Aarkkum Mangai. it might be along the lines of “The soft singing foot of the gentle maiden.”

Ancient Mammalai to Annakkovukku

We ourselves placed gold flowers on them. (7)

Knowledge Treatise:

– `சூடகம்` = bangle.
– `தோள்வளை` = armlet.
– `ஆர்த்தல்` = to sound, to make noise, to chatter, to jest.
– `பாடகம்` = a type of footwear.
– `பராபரம்` = supreme deity, one who is above the terms ‘param’ and ‘aparam’.
– Since referred to as ‘one with a golden body’, it is said as ‘one who is the great ornamented mountain’.

Eyes like “Sadayai,” he said “Soodakam.” Soodakam means it is the eyes.

What he meant by “Tholvazhai” is that we should unite the divine feet on our two shoulders.

The sound that emanates from the shoulders, he called “Aarpp.”

When these sounds emanate from the shoulders, the practitioner experiences joy, a smile, and happiness, which is what is meant by “the assembly of followers rises and roars.” Aarpp = subtle smile and happiness.

For the sages of supreme knowledge, when they observe the ignorant actions of the world, it not only causes great mental anguish, but also may lead to a sense of contempt towards the people. This is precisely what is meant by, “நாடவர் நந்தம்மை ஆர்ப்ப ஆர்ப்ப நாமும் அவர் தம்மை ஆர்ப்ப ஆர்ப்ப” (“When the ignorant at large are tumultuous, we too disdain them tumultuously”).

The holy feet absorb not just light but also sound. Without integrating sounds into the holy feet, no triumphant noise can be produced. The Pranava (Aum) is born from the sound of Nada. The entire universe is created from this Pranava. The Nada sounds of this Pranava are present in every atom of the universe. Only when we, in our quest for divine knowledge, touch and perceive the Nada of Pranava can we grind the golden powder correctly. Here, the mortar is akin to our soul; the pestle is the Pranava sound. The nectar wind is certainly needed for the sound of Pranava. The truth of Pranava itself is the nectar wind. All these are the esoteric techniques taught by the true spiritual master during initiation. This is referred to as “Paadagamelladiyarkku”. Thirumoolar states that the dance of Shiva is Nada Braman.

As “Mangai Panganan” said, giving space to vision and sound in his body.

Since Shiva is considered the leader of all forms of knowledge and supreme principles, he said, “Our Supreme Being.”

Since Shiva became the king and stood like a golden mountain, he was called “The Great Mountain-like God.”

When the Amudhakaartru reaches the universe, the divine arts of Shiva will be abundantly showering upon the seeker. To achieve this, one must perform the Jnana technique of striking with the flame-like penance to reveal the divine arts within the supreme reality. This is what was meant by “Aadar Porsunnam Iditthu Naam Yendrar” – striking the gold within ourselves.

Do you know the true meaning of our Lord taking true devotees into servitude? The Lord does not undertake servitude merely for performing duties of love, but by dispelling the illusion known as “Avavinai,” thus bringing them into His servitude. So, it is essential to understand that He takes true devotees into servitude by making them experience their deeds through grace and removing those deeds that can be removed without being experienced. What is illusion (Maya)? Doesn’t it signify fate? Isn’t it destiny? Therefore, the meaning of “subjecting Maya to servitude” is to, in conjunction with that illusion, blend with it in various ways at different times, enter it, and make it entangled within oneself. This can be understood from the following sacred text.

“Wait for those in darkness”

If you need further assistance or additional context, feel free to ask!

I shot, did you see, my lord

Those with bewildered minds are like madmen.

Did they see me here in the future?

Verulaa Vannam Meiyanpai

May I receive the attire (Prayer verse 10-3)

Wisdom’s True Meaning Explanation: In the word “Varumaal,” ‘aal’ has a soft sound. “Veruluthal” means “maruluthal”; being bewildered, fearfulness.

The source of nectar lies within grace. Without His grace, nectar would not overflow and come out. The source of nectar is, in fact, the source of grace, leading to the clear understanding that nectar and grace are one and the same. This is the essence of the concept. Manickavasagar aptly described this unity by coining the term “Arularamutham,” meaning “grace-nectar.”

If there is one thing called nectar, it must have a place to reside. That place is the cave area of the Pranava. It is within this cave of Pranava that the entrance region (portal) of the nectar flood resides, referred to by the phrase “Perungadal Vay.” The Pranava cave is the gem-like gateway to the ultimate reality.

The true devotees who perform the penance of supreme knowledge, and all practitioners of supreme knowledge, carry out their spiritual practices aiming at this ‘eye of knowledge’ which is the cave of Pranava (Om). Moreover, they steadfastly remain in that cave of Pranava, engaging in their penance without any movement. This is referred to as “where all devotees enter and immerse themselves.”

The human body is filled with illusions and immersed in ignorance, so it is always surrounded by darkness without seeing the light called wisdom. This is what was meant by “the body shrouded in darkness.”

The state of delusion, in which these people have remained without realizing the divine knowledge of God, is what is referred to as “the minds of the deluded ones.”

“All people should reach a state where they see themselves without fear and stand without intimidation,” is what was meant by, “Seeing me, they should not be afraid and should attain true love.”

From this, we can clearly understand that love is the best tool to overcome the illusion that stands in front. It is said that divine grace consists of addressing and removing the misdeeds of true devotees and accepting them as worthy. Therefore, can those who despise ignorance and avoid it be qualified to be called true devotees? Can they be referred to as true devotees? They cannot be called true devotees. All genuine devotees who have suffered due to the struggles of karma have been weakened and have lamented by belittling themselves as sinners. This sentiment is supported by the hymn in the Thiruvasagam called the “Uyirunni Pathikam.”

வான்பாவிய (Vaanpaviya) – Of the sky/heaven
உலகத்தவர் (Ulagaththavar) – People of the world/worldly people
தவமே (Thavame) – Penance
செயஅவமே (Seiyaavame) – To do/not to do

Given the fragmented nature of the text, it might roughly translate to: “People of the world/the sky, [penance/practice], to do/not to do.”

If you provide more context or a complete sentence, I could offer a better translation.

Carrying the fleshly body, I became a tree in the forest.

Dweller of Thiruperundurai, where the honey-bearing Konrai flowers thrive

I may be a fool, yet still, I have blessed you. (Uyirunnipathu-10)

Wisdom in Essence:

Heavenly People of the Universe = Celestials.

Since it has been sung that the people of the world should perform penance, it doesn’t mean that everyone born in this world is performing penance. In this context, one must understand that only the seekers of supreme knowledge who have joined the Gurukula education under a great enlightened guru and learned the penance of supreme knowledge are continuously performing penance every day. Furthermore, all enlightened beings live daily in penance. There is no need for even the slightest doubt in this.

The fruit trees found in forests are of no use to anyone. Perhaps, they might be useful to sages, saints, mystics, and hermits meditating in the forest. But in reality, the leaves, flowers, buds, and fruits of these forest trees all fall to the ground and go to waste. Therefore, they have been of no use to human beings till this day. Just as the trees in the forests are of no use to anyone, the people who are deeply submerged in ignorance and unawareness are of no benefit to the world. This is exactly what Manickavasagar Peruman meant when he said, “A corpse that dwells in the forest, carrying this ignorant body.”

The clusters of konrai flowers appear spread out and reveal majestic beauty. They adorn our divine feet (like eyelashes), spreading throughout the cave of beautiful primordial sound, manifesting as the very form of Parameswaran. This is what is meant by “O the one residing in Thiru Perunthurai, where the konrai flowers with honey bloom forever.”

I am unable to receive the divine arts that you provide due to my sinful state caused by karmic records. Therefore, it appears as though you have not given me any divine arts at all. Hence, he said, “I am a sinner, but can you not bestow your grace upon me?” Here, “you” refers to the divine arts of the Supreme Being.

In all these verses, Manikkavacakar Peruman has illuminated how the Lord took him in, showered him with His divine arts repeatedly, and wished to showcase to this world the greatness and significance of the bliss he obtained from it.

It takes many lifetimes of good karma for a person to realize that he is a sinner and someone inclined towards bad conduct. Sedentary people find it impossible to recognize themselves as sinners. They will not understand that they are shaped by their actions; instead, they live boldly assuming they know everything and possess complete knowledge. Pattinathar’s sacred words indicate, “The cessation of karma yields true realization.” Many get angry if others identify them as action-bound beings. Their ignorance is the primary cause of this. Sedentary people judge their virtues and sins based on the actions they experience in their current life. They fail to recognize that these are the seeds of karma meant for their next life. They do not understand the nature of future karma and its consequences.

They know what are virtuous deeds and what are sinful acts. Some, who struggle from the moment of birth, firmly believe that liberation is ensured upon death due to a few steps taken or actions performed in life and live looking forward to their end with this belief deeply entrenched. Because of this, countless millions, hoping that by reading a few scriptures or performing certain ceremonies, rituals, meditation, or yoga, they can easily attain deliverance after death—reaching the states of Saloka, Sameepa, Sarupa, or Sayujya—speak without measure and live in anticipation of death, not even knowing what those states truly are.

The Vedas, Agamas, Puranas, and Itihasas all strongly emphasize that liberation (moksha) is achieved when the body and soul come together in unity and then dissolve. As evidence for this, I request you to examine the Bhrigu Valli chapter in the Taittiriya Upanishad.

The Essence of Taittiriya Upanishad – Bhrigu Valli:

Introduction:

This section is called the Bhrigu Valli, which is the third chapter of the Taittiriya Upanishad. It consists of ten Anuvakas (10 sections).

The Taittiriya Upanishad is a part of the Krishna Yajurveda and is the seventh in the list of the ten principal Upanishads. The Upanishad consists of three chapters. The first chapter of the Upanishad is the Shiksha Valli, which is the essence of the karma kanda (ritualistic section) of the Veda. It is presented in two parts and covers ethics, rituals, meditations, values, and the rules of conduct for daily life. Shiksha Valli: Part-1A and Shiksha Valli: Part-1B.

Chapter Two: Brahmananda Valli

1. Discussing the five sheaths that surround our true essence, as detailed in traditional Advaita Vedanta, this section extensively teaches about our true nature, using a model to explain the successive layers of identity that obscure our true self.

2. What is “Supreme Bliss” (true happiness)? This has been published in two parts:

Brahmananda Valli: Part 1-A and Brahmananda Valli: Part 1-B

Bhrigu Valliku has 10 sections: The wisdom of Sage Bhrigu is highlighted in this text. Bhrigu is the son of Sage Varuna.

Call for Peace from Krishna Yajur Veda:

“May Bhrigu protect both of us. May he be pleased with both of us. Together, let us show courage. May spiritual knowledge shine before us. Let us never hate one another. Let there be peace, peace, peace everywhere.”

Anuvaka-1

3.1 Bhrigu sought out his father Varuna and asked, “Lord! Please teach me what is Braman.” Varuna replied, “Food, prana (life force), eyes, ears, mind, and speech—all these are Braman.” From Braman, all things are born, by whom they live, towards whom they move, and into whom they return. Desire to know that well.

Anuvaka-2: Bhrigu Returns to Further Inquiry:

Bhrigu then meditated austerely (tapas, an act of asceticism and purification) and understood that food itself is Braman.

Upon learning this, Bhrigu returned to his father and said, “Lord! Tell me more about Braman.” Varuna said, “Attempt to understand Braman through deep contemplation (Tapas). Tapas is Braman.”

Anuvaga – 3: Prāṇan enbathu Braman.

3.3: Bhrigu meditated and discovered that Prana is Braman, because all these arise only from Prana, they live because of Prana, they move towards Prana, and when they die, they return into Prana.

Bhrigu, having known that, returned to his father and said: “Lord! Tell me more about Braman.” Varuna said: “Seek to know Braman through deep contemplation (tapas). Tapas itself is Braman.”

Anuvaka-4: Mind is Braman.

Bhrigu meditated and understood that the mind itself is Braman. This is because all these originate from the mind, exist through the mind, continue to live in the mind, and when they perish, they return.

Having learned that, Bhrigu returned to his father and said, “Lord, tell me more about Braman.” Varuna said, “By deep contemplation (tapas), seek to know Braman. Tapas is Braman.”

Anuvaka-5: Knowledge is Braman.

Bhrigu meditated and understood that knowledge itself is Braman. Because all these are born out of knowledge, they live by knowledge, continue to live, and when they die, they return to knowledge.

Having learned that, Bhrigu returned to his father and said: “Lord! Tell me more about Braman.” Varuna said: “With deep contemplation (Tapas), seek to know Braman. Tapas is Braman.”

Section-6: Infinite Bliss (Ananda) Braman.

Bhrigu meditated and understood that bliss (anandam) is Braman. From supreme bliss alone do all these arise, by supreme bliss do they live, continue to live, and when they die, they return to supreme bliss.

Understanding that, Bhrigu returned to his father and said, “Lord! Tell me more about Braman.” Varuna said, “Seek to know Braman through deep contemplation (Tapas). Tapas is Braman.”

The Specialty of Tapas:

The one who understands in this manner will be well established in the highest spiritual bliss. He becomes both the one who consumes and the one who is consumed. He prospers in progeny and livestock, gaining the true honor of a Brahmin’s lifestyle. Indeed, he transforms into great spiritual and material prosperity.

The penance ends in complete bliss:

This knowledge was learned by Bhrigu and taught by his father Varuna, and it was “established in the apex of the heart.”

The journey that began with food now culminates at the “pinnacle of the heart” in supreme bliss. Here, the disciple, the seeker, unites with Braman. The idea of teaching through dialogue underscores that anyone who follows the same method as Bhrigu will be able to understand what Bhrigu achieved. This is known in the Taittiriya Upanishad as the renowned “Bhargavi-Varuni Vidya.”

Introduction to Anuvaka 7 to 10:

The path of self-awareness that Bhrigu followed is considered a very direct path, suitable for meditation practitioners. However, for enthusiasts who cannot follow it, an alternative (indirect) method is provided as described in the first verse of Anuvaka-7, 8, 9, and 10. To prepare eligible students as disciples, an Annam (food) practice—to attain the same Bhrigu—is recommended. This is a meditation about food and the one who consumes the food. If followed as described, the seeker will attain the same ultimate bliss, a complete state of supreme happiness. Each Anuvaka is logically structured. 1. Vratam (vow), 2. Upasana (meditation), and 3. Phala (result).

Section-7: Prana and the body as food.

7.1: Oath-1: Respect Food:

“Annnam na nindyāt; tat vratam;”

The vow here should not disrespect food. What does that mean? It means rejecting, denying, criticizing, or not placing any value on food. Food is well connected with the prana and the body’s worship. We should respect food and consume it with a pleasant mindset. Therefore, the pranic system works well.

7.2: Upasana-1: Prana and the Body – Food for Each Other

Pranan refers to food (annam). The one who consumes food is the body (annadam). The body is pranan; pranan is the body. They are food for each other.

7.3: Qualification: Spiritual and Material Prosperity:

The one who knows thus remains well established in Braman. He becomes both the owner and the consumer of food. He becomes wealthy, commands everything, and enjoys everything; finding a household, and gathering flocks and herds. He attains the excellence of the true Brahminhood.

Anuvaka–8:

8.1: Oath-2 “Do not reject food”
Do not reject food.

The vow here is that one should not waste or discard the served food. Additionally, one should avoid excessive fasting under the guise of asceticism and ensure that the body’s needs are met.

8.2: Upasana-2: Water and Light – Sustenance for Each Other.

Water and Fire – Each other’s food. Water is food; Light lives in water. Water is light; Light is water; They are food for each other.

[ The Sun and the solar family work to sustain life on Earth. ]

8.3: Qualification: Spiritual and Material Prosperity:

He who knows this will be firmly established in Braman. He transforms into both the possessor of food and the consumer of food. He becomes wealthy, commands everything, and enjoys everything; he discovers a family, gathers and herds flocks. He attains the excellence of the true Brahmin.

Chapter-9: Earth and Space- Food for Each Other

9.1: Oath-3 “The Food Court”

“அன்னம் பஹு குர்வித; தத் விரதம்”: Make plenty of food. Let that be your vow.

Guests, unexpected guests, and those in need are provided with ample food at the store without any difficulty. This practice is generally followed in most homes in India.

9.2: Upasana-3: Earth and Space – Food for each other.

Earth is food; space is the eater of food. Earth is established in space. Space is what established the Earth. They are food for each other. [Pay attention to things like the environment, water cycles, etc.]

9.3: Qualification: Spiritual and Material Prosperity:

He who knows thus is well established in Braman. He becomes both the one who consumes the food and the food itself. He becomes wealthy, commands everything, and enjoys everything; finds a family, gathers herds and flocks. He attains the distinction of the true Brahmin clan.

Explanation for Verses 7 to 9:

Let’s understand the summary from Anuvaka-7 to 9 before proceeding to Anuvaka-10.

The teaching is hidden and goes beyond words. The teaching here is an alternative to the model of the five sheaths, where we must attain Braman after rejecting all the sheaths. Maharishi Bhrigu is a great sage. From Anuvaka 7 to 9, there are three primary levels of practice.

1. Adhering to the laws of dharma:

The first stage of achievement is the vow to eliminate undesirable practices and adopt desirable and exalted practices. This means transforming the unjust with righteous virtues. The interested individual must align with the laws of dharma. There should be a mindset that respects food, preserves it, and shares it with those in need. The key idea is to develop a selflessness that is associated with selfless character.

2. Adherence to the Law of Karma:

In this worship, both action and reaction are recommended. We need to understand that while we eat food, the food also consumes us. In one moment, we are the eaters; in another, we are eaten! In this magical process, the rituals draw our attention to the law of karma.

Anuvak-10: “The Path of Dharma & Karma”

10.1: Oath-4: “Hospitality towards guests.”

Don’t turn away anyone seeking shelter or a place to stay. That is the vow. Collect enough food.

10.2-5: Upasana-4: Make your guest happy and honor them.

Tell the stranger; “Sir, the food is ready for you.” The food is well prepared and served. The one who serves with cleanliness, in return, gets cleanliness. The one who serves with ignorance, in return, gets ignorance.

Worship in the body.

Meditate on the wise one, Braman who bestows grace in speech; the protector who takes the form of prana (life force) and apana (downward energy); as well as the one who governs actions of the hands, movements of the legs, and the process of excretion. All these are meditations concerning the body.

A Reverence for Nature.

Worship Braman in the rain as nourishment, in the lightning as energy, in the livestock as abundance, in the stars as light, in lineage, in the birth of limbs as immortality and happiness, filling everything in space, and in the air as everything contained. These are meditations about nature.

At the summit, there is Upasana. As a man thinks, so he becomes.

Worship Brama as your ally, be his aid. Worship Brama as the greatest, and become great in mind and spirit. Surrender to Brama as the sole object of your desires, and be the goal for all desires. Worship Brama as the master of everything, and become the ruler of all. Worship Brama as the destroyer, and your enemies, whether overt or within your household, will be eradicated.

“The truth at the core of a human and the reality in the sun are one and the same.”

The one who knows this departs from the world, transcending the layers of Annamaya Kosha (physical self), Pranamaya Kosha (vital self), Manomaya Kosha (mental self), Vijnanamaya Kosha (intellectual self), and Anandamaya Kosha (blissful self).

10.6 Bhrigu’s Song:

He continues to sing the following song of happiness….. Oh! Oh! Oh!

He moves around the world as he wishes, experiencing what he desires and creating the forms he wants, celebrating the unity of the Braman-wonder, wonder, wonder. I am food, I am food, I am food; I am the eater, I am the eater, I am the eater. I am the link between, I am the link between, I am the link between. I am the first among the eternal and the imperishable. I existed before the gods. I am the navel of the imperishable. Those who give to me, protect me. I am food; to those who refuse to give to me, I eat them as food. I am this world and I consume this world. I shine on my own like the sun.

The one who knows this, knows Braman.

Conclusion:

The above text reminds us of the passage from the Taittiriya Upanishad’s second part, known as the Brahmananda Valli. In the Brahmananda Valli, we transcend the five sheaths (koshas) in this life to attain knowledge, which leads to Jivanmukti (liberation while living). Additionally, in the aforementioned text, Krama Mukti is portrayed as actions that achieve the desired results through purity and selfless deeds, beneficial to both the self and humanity. A follower of Bhrigu’s teachings masters the highest knowledge. Upon attaining this knowledge, one realizes the ultimate goal, Braman.

What benefit does one obtain by knowing this? Will he attain salvation? Absolutely not. Works by enlightened beings like Thiruvachakam, Thirumanthiram, Thiruvaimozhi, Auvai Kural, and other superior scriptural texts, along with pure spiritual treatises, all emphasize that this is the true doctrine of liberation. Does one achieve salvation merely by studying or reading these true spiritual texts? Certainly not. One striving to attain the benefits of salvation must follow various and numerous other practices. It is true – a Vedic truth – that these paths, discovered by the virtuous, are beyond reach for others.

In this world, there are numerous philanthropic services. According to those, there exists a multitude of unproductive charities. One might offer food to many; devote a significant part of his wealth to charity; build temples, ponds, monasteries, rest-houses, and schools; establish assemblies, associations, and reconciliations; compose literary and commentary texts; perform various deeds that bring global fame; engage in rituals and worship adorned in ceremonial attire. Firmly believing that all blessings and salvation would be attained due to his virtuous deeds and that he would reach moksha (liberation) directly upon death, he cunningly propagates his actions in such a way that everyone becomes aware of them.

The guru, upon seeing him who had accomplished such great and rare deeds, said directly, “My child! I am teaching you the truth. You must act as I say.” To this, he replied, “Oh, what is this? Is it a big deal? Having done so many righteous acts, following your words is not a difficult task for me at all.” Wouldn’t the guru laugh upon hearing his reply?

Why? Spiritual aspirants would dare to undertake many great tasks. However, they would never let go of the freedom they possess – the principle of self-freedom or inner freedom – they would not dare to let it go – and they cannot let it go either. When I say they cannot, it implies that letting go is extremely difficult, rarely possible, and highly arduous. This is the essence of the natural philosophy of the self. This is the core of self-philosophy. The state where this is completely realized is referred to as the state of liberated living (Jeevanmukti). Therefore, it cannot be achieved merely by verbal discourse or through various techniques, mantras, yogic practices, or other methods discovered by spiritual aspirants.

There are five senses. Through five openings – holes, they perceive the five sensations. Keep four of these pathways to yourself. Leave just one pathway to me. What is that path? It is the sense of taste. That is, the act of drinking. Leave only that path to me,” said the guru. Immediately, one would say, “Is this all? I will do as you say.”

No matter how many days he is asked to fast and die, he would have the courage to do so. However, if he becomes accustomed to the pleasure derived from the taste he has cultivated for himself, under the intense desire of independence, won’t his body suffer if this taste sensation is disrupted? Wouldn’t he become extremely weak and tired from such disruption? Isn’t it excessive for him to experience anything beyond his means? Therefore, unable to tolerate this situation, he would insult the guru with abusive words, and if necessary, even beat and ridicule him saying, “Get lost, fool! Are you the guru? Is this what you call salvation? You ask me to eat things that do not agree with my taste. Even in this dire state, death is much more enjoyable. I will eat what my tongue finds tasty and die. I desire neither liberation nor any mystical powers,” and thus he would chase the guru away.

The Siddhar texts all preach such rituals in various forms. Knowing the sufferings caused by these practices, the wise elders from ancient times have been identifying grammatical errors in these texts and have been neglecting them. The absence of these texts – their insignificance – is a pretext for grammatical errors to hide their imperfections.

Will the sufferings endured by the true devotees, who, unaffected by immediate disturbances, seek divine grace and uphold the yogic practices bestowed by the revered Guru accurately, striving to subdue illusions and purify their gross body, really be comprehensible through our thoughts and words?

Would their suffering be any less because of prior situations? Isn’t the entire universe a form of illusion? Should it also be said that the body is the same? To control this illusion – for subjugating it – one must operate, move, and act with the perfect practice that the Guru bestows – grants – as the fulfillment of that fulfillment, isn’t it? In such a manner, this body which is an illusionary form dissolves atom by atom, doesn’t it? It transforms, doesn’t it? Its grandeur and nature diminish, don’t they? Do we need to measure the extent of these sufferings? Is it enough to mention them? When the beauty of universal grandeur fades away, to endure the immeasurable suffering experienced due to that, shouldn’t one rise by bearing it with complete love – complete trust in the Guru and pursuing one’s purpose as the foremost goal?

Therefore, if one must follow the path that causes so many hardships – the way of virtue – and conduct oneself by donning the invincible armor of patience, shouldn’t one be a man with a mustache – a boy with manliness – a lion with masculine traits? This is not a matter that can be accomplished by mere words.

Talking about Vedanta and porch philosophy, waving their hands and eyes about this and that, will it ever bestow eternal bliss and peace? Will it be achieved? It will never be attained. It leads to a dead-end. The hardships faced by true followers to fully comprehend and practice the Guru’s teachings on food are not insignificant. Does the nature of such practice compare to enjoying sweets like Karappoondi, Ladoo, Jangiri, Poli, Ama Vadai, Payasam, Badusha, Delhi Darbar, Badam Peda, Patharpeni, Pani Panattu and other dishes? Is the path of liberation equivalent to savoring non-vegetarian dishes like Chicken Curry, Pulav, Kola, Birinji, Parotta, Biryani, and Semiya? Certainly not.

Is it possible to even imagine or express the suffering of the true devotees, who rid themselves of the physical body to adorn the Lord, in order to perceive the guru within and overcome illusion? To tear up the signature of Brama and kick Yama, doesn’t the kicker need a leg? Is obtaining that leg an easy task? The one who pleaded to the Lord for a goat’s leg, received it, kicked Yama, and attained eternal glory—he is Muthuthandavar, isn’t he? Is it within the bounds of words or actions of thinkers to measure the effort and suffering involved in transforming the physical to the pure and the subtle?

All these experiences and truths are said to be elegantly mentioned in the Thiruvachakam Thirumurai, graciously composed by the revered male sage Manickavasagar. Who truly understands this? People who blindly believe that they can easily attain liberation after death and lead their lives accordingly, how can they, as advanced humans in intellect, comprehend the scriptures graced by Manickavasagar, who merged with the divine by sanctifying his gross body? What is this? They do not understand anything and say “It doesn’t make sense, it is meaningless” to hide their lack of knowledge. They think they have concealed it and feel content. Should it also be mentioned that it is entirely impossible for earthly beings to grasp the profound truths buried and hidden within the songs of the enlightened sages – the Vedas? It must be understood why the Vedas were decreed not to be recited by everyone. The essence of this is that reciting them does not yield any benefit.

One who is matured in seeking true liberation must first, according to the grace and rules of the guru who is like a skilled doctor, be pure in physical conduct. The physical conduct mainly involves – food (eating, assimilating, and enjoying), botanical category, mineral category, and basic elements categories – salt and spices. Only those who maintain physical conduct and attain physical purity can be considered as fully enlightened human beings with six senses – the “Makkal” (people). “Humans themselves are beings with six senses,” as per Tolkappiyam. Despite Tolkappiyam’s assertion, the world tends to regard only those who attain the materialistic highest status through education, knowledge, and authority – those who rule and die after their reign – as “Makkal” (people).

In the world, it is very rare to find someone who takes their food intake proportionate to their physical weight in a disciplined manner. Except for those who are extremely vigilant, it is generally a challenging task for others. Understanding one’s own bodily nature and then taking a bath accordingly, occasionally applying necessary components like oil, and consuming balanced diets at appropriate times are essential. Recognizing foods suitable for one’s nature and consuming them in appropriate quantities to balance the elemental and physical properties in the body is vital. This should be perceived as a true discipline (Yama and Niyama).
Given the urgency of the time, this discussion has extended a bit in length. We request you to listen patiently and consider the essential points conveyed with love and care.

If conducted in this manner, the transient nature of the body and soul will gradually attain a stable state, and stability will be acquired. Mental discipline, meditation, contemplation, and asceticism will gradually mature. The notion that one must practice and overcome each step individually is something spoken by those who lack understanding. Those who torment and distress the body, considering it an achievement to renounce various things, cannot comprehend these truths. For those capable of understanding, all that is stated in the scriptures has a foundation of truth and righteousness; acknowledging this is beneficial, but these alone will not directly lead to liberation. Understand that by following false paths, one can discern the true path.

The soul is a form of desire; hence, it immediately indulges in things that are sweet to its tongue – consuming them unknowingly and later regrets its nature. The teaching of the Guru, however, is unlike this. It may initially appear bitter and unappealing to the senses, but ultimately, it bestows an everlasting and profound bliss. These truths have been gracefully and metaphorically encapsulated – and presented as divine teachings by Manickavasagar in his Thiruvachakam, which is like divine honey. Would you like to witness this divine song and its ultimate truths? Come along.

“Removing and keeping me with oneself as if it were the moon”

If you have more context or if there’s anything else you’d like help with, feel free to let me know!

Entering into the forest
“Observing closely, crafted words”
Creating and governing, gathered with his devotees

Witness the miracle. (Amazement Chapter – 8)

Proclaim: Oh Lord Parameswara! You separated me from your realm and then made me take birth. After entering this body, I indulged in senses through the help of the five senses, thinking it was the greatest pursuit, and struggled not knowing how to swim across the ocean of birth. Acknowledging my ignorance, you took pity on me, with a divine will, you came as a guru and enlightened me with the divine vision. You mercifully taught me the subtleties silently through the ‘Chinmudra’ formed by your fingers. Just as a plough needs a yoke to connect the oxen, despite my deficiencies, you accepted me at your divine feet. Therefore, I have risen from the ocean of births. Before I was discarded, you removed the fetters of false and useless actions, and by making me worthy of your abode, you brought me to the true sages who practice the penance of supreme wisdom with your divine feet. What a wonder it is that I have witnessed!

(According to the legend of Thiruvilaiyadal Puranam, Manickavasagar, who was once one of the Sivanayanaars (followers of Lord Shiva) in the sacred Mount Kailash, was instructed by the Almighty to incarnate in this world. This can be inferred from the words, ‘Mun ennai thannodu nillaavakai neeki’, which translate to ‘Before, He took away my ability to stay with Him’).

Wisdom Essence Explanation:

நீக்கி = Creating a separation.
நிலாவகை = The method of merging.
குரம்பை = In a small house or cottage.
நுண்ணிய = Subtle.
நொடியன = Minute creatures.
சொல் = Teacher’s word.

நுகம் = The yoke used to bind the oxen for plowing. In this context, the two oxen, representing the sun and the moon, must be tied to the divine feet of Brahmastra penance and practice the luminous penance shown by the true guru.
விளாக்கைத்து = Combining, tying, merging.

விளாக்கை = Mixing or blending.
பொய் = Useless word.
துகள் = Fault, impurity.

In the middle point of the divine feet, having created a doorway in the small house, and having internally sent the life-breath along with the sacred air within, by delicately performing the act instructed by the true guru, looking inwardly and visualizing the two divine feet as the sun and the moon, binding them without a rope, in the spot called the gentle spring which is mentioned among the nine parts, in the water-realm heart-lotus, making the water gentle, performing the austerity of the radiant wheel such that the Apāna at the divine feet in the downward direction is taken and moved upward to Prāṇa, and while abolishing the three types of impurities that are Māyā, removing sins, amplifying the radiance which combines with the rising brilliance of Prāṇa — if the light is further intensified, Shiva reveals his divine feet and grants us darshan, and performing such radiant wheel austerities, the wonder wherein the True Gnostics are associated with him is made to be seen by Shiva’s grace — such wonder is witnessed by Manikkavachagar and stated in this hymn.

Next, let’s look at what he says in the Achchop Padhikam.

“In the realm of seamstresses, I must fall to succumb.”

Like the bag that gets filled, the bond grows deep.

Showing the way to salvation, and the inner meaning of Om.

As Lord granted me His grace, He shall receive a cry of victory. (Achcho-p-Padhigam-7)

Proverb: Immersed in the illusion of women’s desire, and likely to fall downwards, my Lord took me gently to the cave of Pranava. By unlocking the key to the door of the three impurities that were keeping that cave closed, He revealed the treasures of wisdom that lie within Pranava. He elucidated the inner meaning of Omkara there and blessed me. Who is going to recognize that powerful being? It would indeed be a marvel if someone did!

True Knowledge Explanation: If the true essence of the divine feet is recognized and from that pervasive essence, its art of light is extracted, and then combined with the art of sound, the state called liberation can be attained. Otherwise, the essence which resides within the practitioner’s body should not be lost due to lust and desire towards women. This is what is referred to as “falling into the distraction of women’s charms.”

To eliminate the three impurities that conceal the treasures of wisdom within the Pranava cave, he referred to “the latch-puller” to open the doorway of attachment which acts as the door. Latch = a lock. Puller = one who pulls.

By opening the Pranava cave through such rigorous penance, and showing the Pranava that emerges within, the Pranava cave, and the divine principles residing at its central point, it becomes a true path of enlightenment. To demonstrate this, it was said, “Showing the path to salvation and revealing the inner meaning of Omkara.” The place indicated by the term “ai” represents our divine feet.

If you grasp well the true meaning conveyed by the songs in this marvelous Pathikam, no one can stop you from becoming a true devotee. Let the wise thrive.

Knowing is easy. Feeling is easy. Conveying what you felt to others is also very easy. But to act according to what you felt – to put it into practice is indeed one of the rarest and most difficult tasks.

This is what our great Valluvar,

“Saying is easy for anyone, but rare for those who act accordingly.”

Act as told

He said. Therefore, thinking that attaining true liberation is easy is a very incorrect approach. Considering it an impossible task and becoming lazy is also a wrong action.

Only those who have achieved perfect wisdom can partake in the subtle wisdom. Subtle wisdom is a mystical element. This is the Veda known as Amala Aikara Oli. With the grace of the Guru, one should attain subtle wisdom and continuously meditate on it – the Guru – who should be regarded as the great and wise master – and thus, one should strive for spiritual progress. When spiritual progress is made, the impurities of illusion will gradually diminish. The concepts of level, segment, limit, element, and foundation are akin to branches of a single tree. These twelve structures are established within our body, consisting of six lower and six upper realms. These foundations were harmonized by the great Siddhas who achieved the balance of Vedic and psychic wisdom. The adept Siddhas who attained this reconciliatory state of Vedanta and Siddhanta called these realms boundaries.

The Vedas and others, which are prominent as scriptures in the world, are annotations. The truths of these authentic scriptures, such as the Vedas, can be understood by us through the insights of enlightened sages, as seen in the holy Vedic texts.

There is no righteousness apart from the Vedas. Through the Vedas…

All virtues worthy of reading exist within the educated.

“Leaving arguments, wise men flourish.”

Recited the Vedas and got a house (TM 51)

The upcoming August brings meditation with a twin advantage.

Formless Energy Devotion Contemplation

Guruvaru Sivadhyanam Yogaththin Kure (Thi.Ma.598)

In the combination of sight, smell, and hearing

Wounds that make us survive(Th.M.599)

The light that hit the single eye

Did not spin, but watched it always.(Thirukkural 600)

Seeing with own eyes is better than hearing through a thousand tales

The enlightened will push forward like an axle(Thirukkural 2142)

We kindly request all of you to bring back and reflect on the speech given under the title “Nadaprabham” in your minds once again.

The seventh step is called Sapta Sthanam. It consists of various sounds like the Dasa Natham, Kinkin Natham, Virakandamanich Silamboli Natham (the sound produced by the anklets of Tyagaraja), Pancha Natham, conch sound (Panchanatham – the sacred base called Iduthukudi Ayyaroo), and drum sounds. One must transcend these sounds. Crossing the conch sound and drum sound is an especially difficult task. In this era, there is an overwhelming prevalence of various types of struggles due to karma.

If one gains this subtle perception through the grace of a guru, then what is death for him? What is dying for him? Subjecting the body to austerities, and mistaking impure sounds for pure ones, those who engage in such practices as Savikalpa and Nirvikalpa cannot truly understand this through mere experience. It is the subtle perception, the pure resonance, that purifies our physical body. This is a truth that transcends the Vedas, the wise sages, the primordial Tamil Siddhas, and the spiritual gurus.

No matter how long the devoted practitioners mentioned above continue their penance by listening to the impure sounds mentioned, the impurities within their bodies will only intensify. As a result, due to the excessive dominance of the three doshas — vata (wind), pitta (bile), and kapha (phlegm) — their physical bodies will eventually become diseased and succumb to death. This concept is elaborated upon in our previous discourse on Nadabrahmam.

There is physical celibacy but it does not lead to physical purity. Those with full sensory knowledge, who have obtained subtle celibacy through the grace of a true guru by receiving the seed of silence as the seed of the Capricorn and understanding it, performing true penance of knowledge, and achieving eternal union alone are the ones who have subtle celibacy. Transforming their physical body into a subtle form (as O), they conceal themselves in the field of knowledge and reappear, becoming capable of reaching the eternal true state, the great path known as the immortal path. This is the necessity of time, the truest true path of truth.

Eighth step is the forehead spot which is between the two eyebrows. This is the place where pure Nandi sound resonates. The deviation between the pure Nandi sound and the practitioners of Savikalpa Nirvikalpa is significant. Pure Nandi sound itself is referred to as “The Drum Echoing in Front of the Great Adiyogi” by Manivasagar. This is expressed in the eighth verse of the sacred Thiruvachagam.

You looked back after a year

When it was said, “This is not unity.”

With you, with me, this is all ours
“At the feet of your love”

Punga Maana Pogame.(71)

Jnana Meypporulurai : Union, Uniting, Union-related – Regarding this higher knowledge, Manickavasagar has beautifully documented it for our Tamil community here, bestowing us with treasures of wisdom.

In this verse, Manickavasagar mentions union in four places.
1. “Unified with [my] father,”
2. “It isn’t union, this,”
3. “Not as union but as love at your feet,”
4. “Union that is that divine sight.”
He speaks about union in these four places.

My father, I long to unite with Your Holy Feet. When that union happens, my holy feet should merge with Your Holy Feet.

If I have thus united with the Divine, there is no difference between me and Him.

Just as a thirsty person seeks water, when union occurs, intense love and ecstasy arise, and true consciousness seeks the divine. Love is the thirst, and the divine is the water.

When that love merges and rests at your divine feet, the eyes radiate galaxies, taking control of me, immersing and indulging me in divine bliss.

All four of the aforementioned wisdom truths were established by our ancient Tamil Siddhars for the penance of cosmic wisdom of humanity. This is what the ancient Tamil Siddhars referred to as “Sudaraazhi Thavam.” Sudar – Light; Aazhi – Ocean, Wheel. If you hold the wheel and bring the light into the cave of Pranava, darkness will vanish and the living light will shine brightly.

In this verse, what Manickavachakar is saying is that if everyone practices the penance of the radiant light, we will attain the states of supreme blissful true realization by uniting with the divine. This penance of the radiant light is a grand festival that removes the sins of humans and immeasurably adds virtues to the soul. It is an important stage of practice in the penance of supreme knowledge (Brama Gnana). When united with humans, one attains minor bliss; when united with the divine, one attains supreme bliss. The first state leads to death; the second state grants an immortal state. As long as the essence and sound remain in a fluid state, death will continue to chase us.

However, if the same semen transforms extensively and if the sound changes to a supreme sound, i.e., if we transform the liquid state to a gaseous state, the state of mortality will transition to a state of immortality. To turn semen and sound (sperm and ovum) into vapor, a chemical alchemy must occur. To fully complete that alchemy, it can be done only by the discipline of the radiant fire (intense meditation). You must transform extensively and into the supreme sound. That is the starting point of supreme knowledge. The radiant fire is ready to provide it to you. If you are ready to accept and travel, we say here with love and great compassion for you, that alchemy is possible for you too.

In this verse, Manickavasagar has elucidated three types of divine knowledge techniques.

Union with the Holy Feet.

Fixing the gaze and mind on the divine feet, stabilizing the prana and apana within it.

Revealing the arts from the divine feet.

The union with the divine feet as described in the Thirumanthiram:

My heart joins the divine feet of the Lord

A leader without a heart is a fate unto itself.

Torn my bonds, and then released me (Thirukural 2973)

Where vision, mind, and life-force converge as one, in that place love will overflow. Compassion for all beings will arise. When vision, mind, and life-force unite, the love that emerges is enduring and steadfast. Only when this love arises, God will manifest within us. Without this love, it is impossible to perceive God anywhere.

My dear, have you chopped wood and cut meat?

Even when frying in a golden blaze

With love that melts, for those whose hearts are pure

Attaining fame like mine is unattainable.
(Tiruvalluvar, Kural 272)

Though fostering toil may fate assign

The end of this previous birth only. (Thirukkural 281)

Are there artistic expressions emanating from the eyes? Or not? Supporting Thirumandiram verses:

Standing tall in the sky and then lowering oneself appropriately to fulfill duties truthfully.

The pristine and protective headgear displayed at the forefront

Standing firmly melts and transforms into unparalleled bliss

He stood firm and removed the rust. (Tirukkuṛaḷ 1:13)

If the light that met in the single eye
Is gazed upon fully and mingled over there,
The sky’s course, which was openly seen, rushes
Unstoppable, let’s observe indeed. (Thirumana. 600)

Even if there is good fortune for thousands of years

There is no one who has seen and understood the nectar of the eye.

If you look inside inwardly, seeking the light.

He stood there blending in like a mirror (Thirukkural 603)

The space between the eyebrows, directly on the forehead

The Spell that Shines When Closely Observed

Paraman resided at the place where attachment is analyzed.

Despite being small, they joined and assembled (Thirukkural 2770)

The light that remains in the eye, the thought,
The truth that shines standing in the sky,
Thinking and thinking, day and night,
Those who embrace it, it is the deity I worship. (Thaayumaanavar)

This is what the scriptures proclaim as the “Divine Nectar” and also state that those who drink it – those who experience it – will dissolve their ego and attain a formless state. This very sound is Shiva – the form of Shiva. As Thiruvasagam says, “You, who came as both the Vedas and the essence of the Vedas, abode in my mind, O Eternal One.”

“We should examine both the sacred saying ‘Audio and the understanding of the Lord belong to those who are capable’ (Thirumanthiram), and the divine words ‘When the sound of the disputing scriptures, the knowers of the Agamas, and the praises filled with Vedic sound mingle, it reverberates throughout the heavens’ (Sundarar Thevaram). This illustrates the truth that the Veda resonates in the presence of Shiva. This is also known as the pure Aikara sound – which is the unrecorded Veda.”

The subtle and enduring tones within our body-temple resonate unceasingly within the Earth. Understanding the boundaries and secrets of these limbs through the true Guru, surpassing them one by one, and ascending beyond as varied sounds and rhythms, ascending and descending scales, beginning, middle, and end, alternating and becoming alike, the true Tamil devotees recite and comprehend the Vedas that sound continuously in the heart and in every part of the body and all beings everywhere. They perceive and transcend them, identifying the source where these Vedas originate – recognizing it as the primeval Nadapeetam, the northern holy seat. Understanding this northern holy place, in the ultimate sanctuary of the holy city – Kailasa Mount Meru – the ultimate peak of Vedas (end of sound; the end and the base are the same), ascending to the pinnacle of this Mount Meru, one attains the vision of the divine radiance dwelling there, which is blending with the Aryan – symbolizing the culmination of the intellect. This ultimate merging with the Aryan signifies the unification of the soul or life force with the ultimate – with Shiva.

It is in this place that the humble Tamil man, known for his servitude, transforms and adorns the noble name Aryan, signifying a learned person. In this place, Vedanta and Siddhanta come to harmonize. We must understand that this is the true reconciliation of Vedanta and Siddhanta.

The essence and conclusion of some books available in the world is known as Vedanta, Siddhanta Reconciliation, which in worldly terms is a mere convenient convention.

The truly realized sages who attain a harmonious state of Vedanta and Siddhanta, as mentioned above, are the real Jivanmuktas. Those who attain the true Saivamukti by transforming their gross body into a subtle, omnipresent form of grace – as the form of Omkara – are indeed these true sages. By stating this, we bless and wish that every gross soul listening to this should purify their body and life, and attain the eternal, truthful liberation. Concluding this talk with joy, from the Gurukulam of BramaGnana’s Golden Sabha, your Rudra Shivatha.

May all beings live happily!

Tiruchitramabalam !!