Warm greetings to all spiritual seekers gathered here.
May all beings live in bliss! Thiru Chitrambalam!
Let us immerse ourselves in the next lines of Vinayagar Agaval today.
“Nenjil Kudikonda Neelameni” (The blue-hued body dwelling in the heart):
Here, the term nenju (heart) signifies the sacred Thiruvadi (divine feet). While nenju generally refers to the chest, which is home to breasts that provide nourishment through milk, the divine Thiruvadi nourishes with gnana paal (milk of wisdom). The breasts found on the chest can be consumed, but the divine Thiruvadi is known as Unnaamulai (unconsumable breasts) as they are symbolic and cannot be physically consumed. When held and observed in the palm, the Thiruvadi resemble small, tender breasts, which is why sages referred to them as Unnaamulai. Through the word nenju, this wisdom is subtly veiled by Auvaiyar.
The term “Neelameni” refers to the divine body, radiant with a blue hue, symbolizing amudham (nectar). As nectar is inherently blue, it represents a body filled with divine nectar. The line implies, “Oh Vinayagar, who possesses these Unnaamulai filled with the nectar of divine arts!”
The next line, “Naandru Vaayum Naal Iru Puyamum” (The firm mouth and eight shoulders), refers to the divine eyelids. When the eyelids lower, they resemble closed lips, and when they open, they appear like a widening mouth, extending upward from below.
The phrase Naal Iru Puyam signifies four pairs of shoulders, equating to eight shoulders in total. Shoulders (puyam) represent strength and grace. The sacred Thiruvadi is essential in performing spiritual practices like Sudaraazhi Dhavam, which involves focusing the gaze of the divine feet toward the shoulders and meditating on their peak without wavering.
Through these lines, Auvaiyar poetically describes profound truths, celebrating the divine glory of Vinayagar and revealing the spiritual significance of his sacred attributes.
The phrase “Moondru Kannum Mummadha Suvadum” (Three eyes and the marks of three impurities) carries profound spiritual significance. We all know humans have two eyes, but the concept of the “third eye” is well-recognized in Tamil Nadu and India. Various spiritual practices and workshops focus on opening this third eye, often referred to as the Netrikkan (forehead eye). This mystical eye, symbolizing divine insight, opens through the grace of a Guru for spiritual aspirants engaged in profound meditation and enlightenment practices.
The fascinating aspect of this practice is that the third eye can be perceived through the external eyes themselves. When the disciplined path of divine meditation, known as Brahma Gnana Dhavam, is followed, this third eye typically opens within 3 to 10 days. Witnessing this divine vision directly brings immense joy and indescribable bliss, akin to a celestial dance of happiness.
Manickavasagar, a revered Tamil poet-saint, also speaks about this third eye:
“Kan Nuthalaan Than Karunai Kaan Kaata Vanthu Eidhi
Ennudharku Etta Ezhil Aar Kalal Irainji”
(Sivapuranam – Verses 21, 22)
Meaning: “The Lord with the eye on His forehead revealed His merciful gaze, and I have arrived here. Worshipping His incomprehensibly beautiful anklet-adorned divine feet, I stand in awe.” These verses convey Manickavasagar’s devotional ecstasy as he praises Lord Shiva, the bearer of the third eye.
In spiritual practices involving divine feet (Thiruvadi), the three divine eyes play a significant role. The right eye is referred to as Akaram, the left as Ukaram, and the central forehead eye as Makaram. Together, they form the sacred syllable AUM (Pranava mantra). Thus, the face represents two physical eyes and the forehead eye, aptly described by Auvaiyar as “three eyes.”
The phrase Mummadha Suvadum refers to the traces left by three impurities: Anavam (ego), Maya (illusion), and Karma (action). Saiva Siddhanta concurs with these three impurities, which obscure spiritual clarity. While Maya and Karma influence the external world and divine feet, Anavam envelopes the soul like a veil, obscuring its light. Unless Anavam is burned away, the inner spiritual light remains inaccessible.
To ensure the three eyes function fully and reveal divine wisdom, the three impurities—Anavam, Maya, and Karma—must be eradicated. Auvaiyar emphasizes that these impurities must be incinerated by the fire of wisdom. After these impurities are eliminated, even their lingering traces (Suvadugal) should not remain around the soul. This is the essence of Mummadha Suvadum, as Auvaiyar poetically explains.
Now, the question arises: How do we destroy these three impurities? Is there any scripture or spiritual technique that outlines such a process? Let us contemplate this deeply.
However, after meticulously examining and researching these aspects, our ancient Tamil Siddhars, through their profound discoveries in Brahma Gnana (Supreme Knowledge), structured a spiritual discipline known as Brahma Gnana Thavam (Meditation for Divine Knowledge). This discipline, when practiced diligently, naturally burns away the three impurities (Mummalam)—leaving nothing but ashes. The Siddhars not only practiced this path but also documented their realizations in sacred texts, ensuring that their truths remain preserved.
Auvai Thayi, who embraced this spiritual discipline as her way of life, attained Brahma Gnana and shared the divine nectar of her wisdom through her works, including the Vinayagar Agaval. Through this spiritual lens, she emphasizes that the “third eye” itself can annihilate the three impurities, as she eloquently states in the line “Moondru Kannum Mummadha Suvadum” (Three eyes and the marks of three impurities).
In this line, Auvai Thayi highlights the significance of the ears and the shining crown of the divine. Why does she specifically mention the ears and the crown? It is because the divine is described as being of Nada (sound). The entire universe is composed of light (Oli) and sound (Oli), which are inseparable from creation. This truth is universally acknowledged. If the divine exists as sound, then shouldn’t we, too, embody sound in our being? To internalize this divine Nada, we require an instrument, and that instrument is the ears.
However, our physical ears are limited to perceiving external sounds generated in the material world. They cannot grasp the divine Nada—the primal sound emanating from the soul or life force. Why is this so? Because we are not aligned with our inner being. Our very existence is distant from our soul. Even when the soul calls out to us, only proximity to our life force allows us to hear it. But aren’t we often miles away, figuratively, from our soul? Thus, we fail to perceive the soul’s Nada.
In Vinayagar Nanmani Malai, the great poet Bharathiyar lists the immense benefits of meditating on Ganapathi’s divine feet:
“By meditating on Ganapathi’s divine feet within,
The inner ear will open, granting clarity to the inner eye.
The fire of wisdom will ignite, instilling great courage.
Victory banners will rise in all directions.
We will hold the inner ear in our grasp.
Illness, pain, and enmity will dissolve,
Becoming insignificant, leaving us sorrow-free.
We will live in eternal joy, secure and exalted.
Fear will vanish, divine nectar will flow,
Knowledge will flourish, and rituals will thrive.
Immortal traits will grace us,
And all these blessings we can attain here—
Understand this truth!”
This poetic excerpt underlines the transformative power of meditating on the divine. Bharathiyar emphasizes that by connecting to the divine through meditation, one can unlock the true potential of the ears to hear not just worldly sounds but also the divine Nada. This Nada represents the inner calling of the soul, which is the foundation of all spiritual transformation.
Thus, Auvai Thayi’s mention of the two ears and the golden crown signifies the importance of aligning our auditory senses with the divine sound, enabling us to experience and embody spiritual light and wisdom.
Many of the words in this text are profound in their wisdom and deep in meaning. For instance, the word “Katchi” (or “Katchu”) is often misunderstood as referring to a snake. However, it is actually a symbol for the radiant energy of the cosmic force. Would Bharati have sung about picking up a mere snake in his hands? No, he would have referred to the cosmic energy hidden within the divine feet of Lord Ganesha, which, through His grace, is unveiled and expressed. Only when we understand the wisdom behind this can we fully appreciate the meaning of Bharati’s teachings.
Next, let’s focus on the teachings of the Kenopanishad. It states:
“What the eyes cannot see, the power that enables the eyes to see is Brahman.”
“Similarly, what the ears cannot hear, the power that enables the ears to hear is Brahman.”
“Therefore, the life force known as Brahman manifests itself as the eye, the ear, the breath, and speech. Those who realize this truth will detach from their body and attain immortality.”
Have you seen the wisdom expressed in the Kenopanishad? This is why the Upanishads are considered the essence or the very core of the Vedas.
The question that sparked the teaching in the Kenopanishad is the word ‘Ken?’ which means ‘By whom?’ in Sanskrit. It is from this question that the Upanishad derives its name, “Kenopanishad.”
We often say, “The eyes see,” but do the eyes truly see? No. There is a divine power that drives the eyes. This power is called Brahman. Similarly, the ear does not hear on its own but is driven by a cosmic force—Brahman. The concept that the eye sees and the ear hears is a way of pointing to the divine force acting through these organs. This is the very essence of what Bharati refers to when he speaks of the “Akkatchi” (the inner eye) and “Utshevi” (the external ear). When we meditate on this wisdom, saying, “I am not the body, but I am the divine power that moves it,” our inner light begins to shine, and our life force radiates into the world, as Bharati beautifully sings.
Similarly, in the last two lines of Bharati’s poem, we can compare the immortality he describes with the eternal state mentioned in the Kenopanishad. The Upanishads speak of the eternal truth, and in the Arunachala Akshara Manamala, Sri Ramana Maharshi expresses this truth in a similar manner:
“What the eye sees as the eye, and what is seen beyond it—who can see it, Arunachala?”
This implies that the ears that hear the divine sound or “life force” within are referred to as “Utshevi” (external ear), “Akkatchi” (inner eye), and “Katchsevi” (the divine ear), and these ears can perceive the eternal sound. This is what Auvai Thayi refers to when she speaks of “two ears”—the ears that can hear the divine sound from within.
Where do these two ears shine? In the place where the divine light within the head illuminates—the place of Arunachala. Arunachala, meaning “the hill of light,” symbolizes the sacred space where the divine presence is constantly shining. Thus, Sri Ramana Maharshi says that the ears that hear the life force are the divine senses that perceive the wisdom and eternal truth.
Next, let’s analyze the line “Thiranda Muppuri Nool ThigaloLi Maarbum,” which speaks of the “three-fold thread” that is worn around the chest.
The term Muppuri Nool can be broken down into Muppoo + Uri. Muppoo refers to three flowers, while Uri refers to the containers or vessels, which are often suspended by strings above the head in our homes, used to store items like butter or ghee. These vessels are securely tied with ropes, and the vessels hanging by these ropes are called Uri Paanai. In the same way, the three-fold thread (Muppuri Nool) refers to a sacred thread that connects three divine flowers—our three divine senses: the eye, the ear, and the soul, the vessels that carry divine knowledge.
This is symbolically described in the chest as the “ThigaloLi Maarbum” (radiating chest), where these divine vessels or senses are worn as sacred ornaments around the heart. These vessels, or “Thiruvadigal” (divine feet), are symbolic of the divine wisdom, and the three flowers (the divine senses) represent the ultimate knowledge.
This reveals a deep esoteric secret in the words of Auvai Thayi, and these teachings give us insight into the divine illumination of the senses and the soul.
The next lines of wisdom refer to the phrase “Sorpadam Kadaitha Dhuriyam Myejnana” (Transcending the Knowledge of the Fourth State).
First, we must understand the meaning of the term “Padam.” In literary and linguistic terms, Padam refers to a unit of meaning, which can either be individual letters conveying meaning separately or multiple letters coming together to form a complete meaning. Padam is defined as the smallest unit of meaning in the ancient Tamil grammar text Nannool, written by the sage Pavananthi during the 12th century CE. This work is based on Tolkappiyam, the earliest Tamil grammar text, which laid the foundation for the study of Tamil and its linguistic aspects. The Nannool system developed from Tolkappiyam, but after a gap of 1700 years, it presented a fresh perspective on Tamil, examining the language both externally and internally.
Now, let’s explore the term “Padam.” If a single letter stands alone and gives meaning, it is referred to as a “one-letter word” or Oru Mozi. If multiple letters come together to convey meaning, it is called a “compound word” or Thodarum Mozhi.
The five sensory organs (Gnana Indriyas) — taste (tongue), sight (eyes), touch (skin), sound (ears), and smell (nose) — connect with the soul to experience the world. This state is known as “Jagrat Avastha” (the waking state). The state that surpasses this is “Swapna Avastha” (the dream state), where the senses no longer function as they do in the waking state, and the mind becomes more fluid and expansive. These two states are both dynamic and are ruled by the mind and words.
In the deepest state, known as Sushupti (the deep sleep state), the control of words fades and becomes inactive. However, this is a state of forgetfulness and has no benefit in terms of spiritual progress.
The true realization, however, comes when the mind merges with the soul’s essence in Duriya (the fourth state). This is the highest state, where one experiences the supreme knowledge and realization of the divine. In this state, the soul can recognize Lord Ganapati, who represents this realization. Those who attain this state transcend the dualities of time (day and night), joy and sorrow, and life and death. Such realized beings are free from the fluctuations of the mind and the ego, having crossed the boundary of dualistic experiences.
The Duriya state is where wisdom shines the brightest, transcending all lower levels of consciousness. This is called the Duriyaatheetha state, the highest state of transcendence, where divine light and grace manifest. The supreme knowledge and the wisdom of Ganapati reveal themselves in this state. Lord Arunachala is often praised in this state, and in his hymns, the poet Thirunavukkarasar (Appar Peruman) beautifully describes this divine form, referring to it as Jnanamoorthy (the embodiment of wisdom) and singing praises of it as a Karpagamo (wish-fulfilling divine form).
This reveals the profound and esoteric nature of the wisdom passed down through these ancient teachings.
“The wise ones who walk the righteous path are the embodiments of knowledge,
They shine with the brilliance of the four Vedas, transcending all worldly obstacles.
The wise ones, who surpass even the power of words,
Are in the supreme state, beyond all linguistic expressions.
In this state, the heart remains unperturbed,
Unchanging and steady, unyielding to any worldly distractions.
The wish-fulfilling tree (Karpagam) stands as the embodiment of divine grace,
The one who holds this truth is the eternal deity.
Golden and radiant, he is the lord of all,
Surpassing even the five great gods—Brahma, Vishnu, Rudra, Maheswara, and Sadashiva—
He is the true form of Lord Ganapati, transcending all other gods.”
“The form of the divine is beyond words and shapes,
It is the ultimate realization that transcends all names and forms.
The universe and all existence are contained in this form,
Which grants liberation to all those who seek its truth.
The divine form of Ganapati is the living embodiment of wisdom,
Leading all beings to realization and bliss.
The sky of knowledge, the essence of all wisdom,
Is manifested through the elephant-headed deity, who stands beyond the physical realm.
This supreme knowledge is beyond mere perception,
And it can only be realized by those who merge with it through meditation and deep realization.”
“He is the eternal and timeless deity,
The one who, by assuming the form of wisdom, reveals the path of liberation.
With the power of his grace, he dispels ignorance and grants divine insight,
Leading the seeker to the ultimate realization of the Supreme Truth.”
The text describes the spiritual understanding of Lord Ganapati as a transcendent and all-encompassing deity, embodying the highest state of consciousness known as “Duriya” or the fourth state of realization. This state, which surpasses the conventional waking, dreaming, and deep sleep states, is one where the soul merges with the supreme consciousness, and through this realization, one can perceive Ganapati as the embodiment of supreme knowledge. It also describes how the mind, through devotion and meditation, can transcend dualities and reach this elevated state of oneness.
In essence, the verses express the idea that the highest form of spiritual wisdom is beyond words and forms, and the realization of this truth can only be attained through deep meditation, where the individual experiences the divine as an all-pervading force. Ganapati, in this context, is depicted as the eternal teacher and the ultimate form of divine knowledge, beyond all other deities.
This philosophical interpretation of Lord Ganapati serves as a powerful reminder of the importance of transcending the limitations of the material world and seeking the deeper truths that lie beyond sensory perception and intellectual understanding.
Dream : This is referred to as “Sakiram” in Sanskrit. In this state, the soul functions from the middle of the eyebrow.
Dream : Known as “Soppanam” in Tamil. In this state, the soul functions from the head.
Sleep : Referred to as “Suluthi” in Tamil. In this state, the soul functions from the heart.
Deep Sleep : This is called “Thuriyam” in Tamil. In this state, the soul functions from the navel.
Unconscious State: Known as “Thuriathitham” in Tamil. In this state, the soul functions from the Muladhara (Root Chakra).
Thuriyam: The sensory organs stop functioning, and no awareness arises once the energy is filled. However, a universal consciousness, known as the transcendental awareness, emerges. Then, a special wave called the “Kama Wave” arises in the brain, which establishes a cosmic connection. This wave allows connection with other sages. This state can be compared to a coma, but unlike a coma, the Kama wave doesn’t form, and no cosmic connection happens. On the outside, both states may appear the same, but when surpassing the state of words, transcendence begins.
Thuriyams (states of transcendence) are classified into three:
- Shiva Thuriya
- Brahma Thuriya
- Seva Thuriya
Verse:
“After transcending all three Thuriyams, radiance shines forth,
The rare Thuriya above them,
Swallows and spits out the vastness,
Experiencing the essence of self in the heart.” (Thiruvasagam 2940)
Verse:
“Beyond the transcendence, words lose their significance,
The rare Thuriya transcends the mind,
Expanding, gathering, and glittering,
Form and transformation articulate what happens.” (Thiruvasagam 2863)
“Everything merges into itself,
When one attains Thuriya, life flourishes,
The soul will not stray in the realms of ignorance,
It will attain the divine path, reaching the eternal state.” (Thiruvasagam 2308)
Through Brahma Gnana (knowledge of the ultimate reality), the practitioner transcends the state of Thuriya, and upon crossing, the Thuriathitham state arises. Here, a radiant light appears and begins to shine. This is referred to by Manikkavachakar in the Thiruvasagam when he praises Shiva as “Thuriya, the eternal light”.
Auvaiyar (a revered Tamil saint) mentions that when one reaches the state of Thuriya, neither the meaning of words nor their form remain in the consciousness, and this state is referred to as “the state beyond words.”
When surpassing the words and their meanings, the sage’s awareness will be filled with clarity, discerning what is true and what is false. The paths to attaining the true soul will be recognized, and the sage will realize the genuine spiritual path leading to the soul’s liberation. The knowledge that guides us to understand our soul, and reveals the truth to us, is called Gnana (knowledge). By revealing the truth, it is called Gnana.
We can truly understand and realize what true knowledge (Meygnanam) is only when we first gain awareness of what Thirumoolar teaches us.
Verse (Thirumanthiram 2355):
“He who knows himself has no fear,
But he who does not know himself is ruined,
After knowing the knowledge to understand oneself,
He will worship and revere his own self.”
That is to say, one who realizes their true state—that they are the very form of Shiva and the child of Shiva—through the practice of Brahma Gnana (supreme knowledge) will not face any harm! Without understanding this truth about oneself, the ignorance causes the person to suffer and lose the ability to know themselves. Once a person realizes this truth—that they are the child of the divine, the light of the supreme Lord—such a person will worship and honor their own self as divine.
The great problem in the world today, my dear friends, is this: everyone fails to understand the essential questions: Who are we? Why have we taken this human birth? What is the purpose of our birth? What is the path of knowledge that will lead us to happiness and fulfillment? The greatest problem is that people live and die without understanding these questions, in complete ignorance. What else can I say? It is very painful when one reflects on the condition of all living beings in this world.
Now, let us see what Thirumoolar has said in the Thirumanthiram regarding the solution to this problem.
Verse (Thirumanthiram 258):
“The boat of knowledge will cross the ocean of karma,
There are two paths to end suffering and gain rejuvenation.
One is the path of Brahma Gnana, shown by the eternal,
The other is the path of domestic life.
Both these paths lead us to liberation,
To the state of no rebirth, the path of true knowledge.”
The ocean of karma is filled with actions that cause suffering, and we can cross this ocean and find relief through two paths. One is the path of Bramma Gnana (supreme knowledge) shown by the eternal Lord, and the other is the domestic path. Both these paths lead us to liberation and the state of no rebirth, as explained by Thirumoolar.
How true these words of Thirumoolar are! Therefore, all of us should adopt the righteous path of knowledge while living in this world. By doing so, we will gradually follow the spiritual path, making our life a path of meditation and enlightenment. We must practice this until the end of our lives.
If we truly embrace the teachings of Thirumanthiram, we can be assured that all of our karmas will be erased, and we will achieve liberation and the ultimate purpose of life, as Thirumoolar himself has declared.
All true knowledge seekers (Meygnanigal) who have realized themselves, walk the path of discipline (Thavam) to perfect their lives. Let us hear what Thirumoolar says about this.
Verse (Thirumanthiram – 257):
“Those who have attained the knowledge of self,
And regard that knowledge as divine,
Live their lives always through the path of Brahma Gnana (supreme knowledge).
We too must learn to walk that path of knowledge and discipline.”
When we attain self-realization and acknowledge that knowledge as divine, we must continue walking the path of Brahma Gnana. We must also learn to live this disciplined life. Currently, we consider the body to be the most important thing in our lives. For those who hold the body as supreme, Yama (the god of death) will come at the time of death and say, “I am your true Lord,” to remind them. When we live according to the path of discipline, Shiva will become our true Lord. On the other hand, if we live in ignorance, treating the body as the most important thing and neglecting spiritual practice, Yama will come and take our soul.
Thus, discipline (Thavam) is what protects us from death and leads us toward immortality. Can you now understand, my dear ones, that it is discipline that saves us from death?
Now, let us hear from Thirumoolar about how Yama (the god of death) comes to take the soul.
Verse (Thirumanthiram – 255):
“Without realizing oneself,
One cannot see the consequences of actions.
Yama comes without discrimination,
And takes the soul without concern for one’s virtues or vices.”
When Yama comes to take our soul, he will not care about who we are, what power we possess, or our status, position, or honor. He will not care about our age or whether we are good or bad. He will simply take our soul without any consideration.
Before Yama arrives to take our soul, we must practice the powerful discipline of Brahma Gnana (supreme knowledge), increasing our life force through spiritual practice. Only then can Yama take the soul within the body. If the soul is still within the body, Yama cannot take it. This is because the divine soul (the supreme life force) resides within the soul, and Yama cannot cross over it. This is the secret of Shiva and Brahman.
To understand and experience this secret in life, you must practice Brahma Gnana. This is the universal law of life. Those who follow this law and attain siddhi (perfection) are the true Siddhars, Brahma Gnanis, Rishis, and Maharishis.
Your final destination in life depends on what you choose to become.
Let us listen carefully to what Thiruvalluvar says about following the path of virtue (Aram) without deviation.
The word Aram (virtue) is derived from the word Aru (cut off) + Am (result or state), meaning that Aram refers to cutting off harmful qualities or actions (Aru + Am = Aram).
Thirukkural – 35:
“Anger, greed, jealousy, and harsh words —
Virtue is to cut off these four.”
Thiruvalluvar teaches us that Aram (virtue) is achieved by cutting off the four harmful traits:
- Azhukkaaru (Jealousy),
- Ava (Greed),
- Vekuli (Anger),
- Innaasoll (Harsh Speech).
When we cut off these four traits, we reach Am (the state of virtue). This refers to the union of A (Akara) and M (Makara). A represents the solar arts (associated with the sun), while M represents the fire arts (related to the third sacred path). When these two energies unite, we prepare ourselves to attain the “Amudham” (nectar of life) — a state of bliss. This state is referred to as Brahma Gnana (supreme knowledge) by enlightened beings and siddhars.
Worldly virtue is avoiding actions such as jealousy, greed, anger, and harsh words.
Virtue for the path of knowledge involves uniting the solar and fire energies within ourselves, filling our life with these divine forces. In the life of knowledge, Thavam (discipline) and Aram (virtue) are the same — they point to the same journey.
When both Thavam and Aram become ingrained in us, we will reach a state of realization where words and material things no longer affect us. We will transcend to the state of Duriya (the fourth state of realization), which is beyond language and dualities, as described by Auvaiyar.
For the past 3 years, through the Brahma Gnana Porsabai Gurukulam, we have been sharing these teachings globally through lectures and written works on platforms like @DrRudrashivadha & Vidhaikkul_Vidhai, and the website www.bramagnanaporsabai.com. You can visit these platforms to learn more about our teachings and the activities of the Brahma Gnana Porsabai Gurukulam.
We conclude this lecture with the hope that you will understand and experience the wisdom of our ancestors and find true liberation.
From the Brahma Gnana Porsabai Gurukulam,
Your Rudra Shivadha, Salem.
May all beings live in bliss!
Thiruchitrambalam!!
