The one who removes the chains that surround the iron birth
The one who cuts off the pain and makes it happy – the boundary
Maruva, the one who guides, the one who is like the honey of Thiruva Sagam
Pozhipura: In human life, the sufferings caused by birth always surround the human body like a vine growing on a fence. The reason for this is the greatness of birth. The Thiruvasakam sung by this Manivasaka is a blissful book about the abode of our Lord, the place of residence of our Lord, who is in Vadavur, who removes the obstacles and eradicates (cuts) the sufferings caused by such human birth, and bestows a blissful life on man, and bestows the knowledge of Brahma (the path of non-rebirth).
Gnana Prabhuphuura: It is the two births that a man takes in every birth that give him troubles and obstacles. What causes birth? Because of his thought records.
Thought records are of two types. One is the good deeds records that carry good thoughts. The other is the bad deeds records that carry bad thoughts. Records are the culmination of thoughts and thoughts.
The imprints continue to blossom into thoughts. As thoughts bloom, new thoughts keep blooming within a man. The birth of the Yakkai cannot be stopped without stopping its flowering. It is because man has not blossomed within himself that he takes every birth and keeps struggling within himself to blossom and give off fragrance at least in this birth.
This human body keeps coming back to life as a new one. That is why the Yakkai is called the Palamvara. There is an element in that Palamvara. That is the Shivapalamvara. This Shivapalamvara is what can give man wisdom, the Pranava body, the Prana body, the Gnana body and finally the Light body.
That Shiva body is shining within our body as a new one. Teaching the way to see it – the path – the Tantra is the supreme wisdom.
If we want to attain the treasures of Brahman wisdom, we must worship his leaves with his grace. The obstacles to such worship are the three mountains that cover the Manivasal, which hides knowledge.
The Manivasal is the gateway of knowledge. It is in the gateway of knowledge that the secrets of the Manivasal are hidden. Since the Manivasal, which is the dwelling place of God, was sung while standing inside, this book came to be called Manivasakam and Thiruvasakam. This Thiruvasakam is the honey that man sang to hear God. This Thiruvasakam is the story of man forgetting himself. Mountain honey nourishes the body; Thiruvasakam honey nourishes the soul.
The knowledge of the selfless, self-reflecting knowledge that seeks and embraces itself within oneself is the supreme knowledge of Thiruvasakam. One should not view Thiruvasakam as a book of verses or hymns, but rather see it as a book of knowledge and benefit from it.
“If I learn, the one who knows the Lord will pray to Him” (Thirukkural – 02)
“He who does not know himself harms himself, he harms himself without knowing himself
After knowing the knowledge of knowing himself
He should have consecrated himself” (Th.M.2355)
Well, now let us bathe in the Thiruvembavai song and the wisdom it has to offer.
Margazhi 1 – 16.12.2024 – Monday
Thiruvembavai
7. Thiruvembavai
Since each of the verses ends with ‘Empaavai’, this collection of verses was named ‘ThiruEmpaavai’. The verses that come in this way were called ‘Paavai Pattu’. Since these verses are the names that come at the end of the verses, they were called ‘ThiruEmpaavai’. The word ‘Empaavai’ is preceded by the word ‘Elor’ and ends with “Elor Empavai”, which is a tradition of this song.
Admiring and praising the subtle powers of the eyes
In this Thiruvembavai, the essences and glories of the eyes, the glories of the subtle powers that emerge from them, the methods by which Shiva manifests in us, the acts of wisdom to be performed with the truth of that eye, and the experiences of wisdom that arise within us, have been sung very clearly by Manickavasaka in a way that melts the soul as the experiences of his supreme penance.
(Vendhalaiyaan Vanda Iyattaravinai Kochaka Kalipa)
The beginningless and the endless are the great ones
When I hear the sound of the sodhi, the sword is heard
Whether the mother is a varaluthio or a vansevio ninshevithan
The sound of the greetings of the goddess Varkazhalgals has gone
Even when I hear it, Vimmivimmi lost consciousness
Standing on the bed of the bed, she turned around
Something happened, what happened
Ethem, friend, who is a gift to someone. (1)
Translation: O incomparable goddess who is our friend, O woman with long eyes full of light! We sing of the one who is the light that has no beginning and no end, the one who is the light that is rare to see. Do you still sleep after hearing that? Is your ear deaf to what I am saying? When we praised and sang the long, gilded feet of the great god Shiva, the sounds of that praise spread throughout this street. As soon as she heard that, a woman burst into tears, forgot her body, and fell down from the flower-filled bed. She lies there, enchanted, as if she were of no use to anyone on this earth and on this earth. Look at this state. If her actions are like that, then you, our friend, have not yet awakened. What is this action? What a
surprise! What a surprise! You are like the apple of our eye! I will not accept what I say.
Note: These verses appear to be a song sung by several women who were friends of theirs to wake up their friend from sleep. It is believed that this poem was composed in Tiruvannamalai, in the month of Margazhi, when the women who were going to bathe in the pond at dawn wanted to take their friends and talk to each other. A group of people who speak philosophical wisdom, Manonmani, Sarva Bhootadamani, Balapramadhani, Balavikarani, Kalavikarani, Kali, Irauthri, Settai and Vamai, among the nine sattis, the one in front wakes up the one standing behind from sleep, and all of them sing to praise the Lord. This Thiruvembavai is a collection of these verses. Through the movement of the sattis, the creation of things subject to Maya takes place through the mouth of Ananda. Varaludiyo = eye Varaludiyo = sleeping. El or is also taken as a syllable. This song indicates that Manonmani awakens the Saruva Bhutha Tamaani from sleep and brings it into motion.
Gnana Meephathura: Some essential things are needed to perform Brahmanana Tapa. The important eternal thing is the Meephath. The Kanmani present at the feet of the Lord is the Meephath. The Satti of vision is active from that Meephath. It is through this that the nectar that can transform a human into a god, a wise man and a siddha enters. Goddess Parvati sits in the southeast corner of the feet of the Lord to give wisdom to human beings. Those who worship this Goddess Parvati easily attain wisdom. Worship can be thought of as worship and penance. It is to stand at the feet of the Lord of the Lord and see the truth of Parvati in the Meephath. The Sutarazhi Tapa performed in the Chandra Kalai is the Vaalai Tapa. Vaalai Thay comes before Shiva and makes the devotee wise. All these can come through experience. You cannot understand these without doing penance. That is why Shiva himself is eternally in the Brahmanical Tapa. To bring out the Shiva who is in penance within us, we must also do penance. Shiva does not waver in the archanas, pujas, abhisekas, namavali totras, yagas, oms, girivalas and many other external rituals. If we want to cling to him, we must also cling to the paths he takes. If we want to catch the Guru, we must follow the path he takes.
He will commit many crimes without a watchman
If you see no place without a watchman
Where did the watchman stand, he mixed with the watchman
If you see a watchman, you will be destroyed (Dhimma 2067)
Pay attention to the mantra that says.
Sword – brightness; Kanmadu – the power of the eye; Varavadula – sleep; Varakazhal – the foot of the temple covered with feces; Podharar Amali – the bed of flowers.
He said that if the feet of the temple are moving, there is no use in it, “Standing on the Amali, someone will become something.”
He said, “Oh, my God,” referring to the eye on the feet of the temple.
He said, “Oh, my God,” referring to the eye on the feet of the temple.
He said, “Oh, my God,” referring to the eye on the feet of the temple.
May all beings live happily!
Tiruchirambalam!!
