Greetings to all spiritual seekers gathered here this evening.
May all beings live in bliss! Thiruchitrambalam!!
Today, let us delve into the next line of the Vinayagar Agaval and find joy in its profound meaning.
The next line is:
“Arputam Ninra Karpaga Kallire” (14)
This translates to: “O magnificent elephant, like the Karpaga tree, capable of performing miracles.”
The term Karpagam refers to the mythical Karpaga tree, which, according to our ancestors, grants anything asked of it. This concept has been passed down through generations as part of our legends.
Breaking down the word Karpagam, we find:
• Karpu + Aham = Karpam + Aham = Kal (stone) + Poo (flower) + Aham (inner self).
Our ancestors believed that Karpu (chastity or moral steadfastness) should be as strong and unyielding as a stone, both for men and women. This idea is symbolized in wedding ceremonies when the bride places her foot on a grindstone, and the groom ties the sacred toe ring. The grindstone represents stability, and the act signifies that the bride and groom should remain steadfast and strong in their moral values, just like the stone.
This is why our forebears included rituals like the grindstone and toe ring ceremony in weddings — as a reminder of the importance of unwavering strength in character.
Here, Karpam can also be seen as a metaphor for a state of deep focus and unwavering discipline in spiritual practice. When our vision (inner focus) becomes as steady and unmoving as a stone, it becomes easier to engage in Tapas (spiritual discipline).
When the focus of our eyes wavers, the mind becomes restless and starts wandering. The movements of the physical body often mirror the unsettled state of the mind. If the body moves, thoughts arise in the mind. To prevent the influx of thoughts, one must practice keeping the eyes steady and unblinking.
If we train ourselves to maintain this unblinking focus, what happens? Let us hear what Thirumoolar says about this practice.
“Directly on the forehead, in the space between the eyebrows,
If one gazes steadfastly, a divine light emerges.
The place where the Supreme Lord resides,
I realized it is the sacred Chidambaram.”
(Thirumandiram – 2770)
Through Thirumoolar’s words, we come to understand where the Divine resides within us. The Lord dwells directly on the forehead, in the space between the eyebrows. This is the point where we can connect to the Supreme Lord, who is detached and beyond all worldly attachments. This is the anchor that binds us to Shiva, transforming us into Shiva ourselves. That very spot is the abode of the Supreme Lord and is also known as Chidambaram (the space of consciousness).
If we wish to reach this sacred space, do you know what we need to do, dear seekers?
We must fix our gaze, without blinking, on the center point between the eyebrows, the Mahaara Point, also known as the Point of Silence. That’s it. By doing so, we can unite with the Lord of Chidambaram, the Supreme Being who rules over the cosmos, and attain the divine state. This is referred to as the state of Karpagam (the wish-fulfilling state).
When we achieve this state, extraordinary wonders unfold within us. Unimaginable miracles manifest as radiant colors, flashes of light, and rainbows inside our consciousness. In this state, the Maha Ganapathi—the cosmic fulfiller of desires—begins to grant our thoughts and profound aspirations.
The sacred spot where Maha Ganapathi resides is exactly this space between the eyebrows. The cosmic nerve, which lies between our life force and the Mahaara Sacred Point, resembles the trunk of an elephant. This is why enlightened beings and siddhas symbolically described this life nerve, Brahma Nadi, in the form of Ganapathi. They crafted this imagery to make it easier for people to understand and relate to.
However, over time, the true essence of this life nerve has been forgotten, and instead, we now worship the physical form of Ganapathi through drawings and sculptures. In reality, what we should worship and pray to is this life nerve within ourselves.
It is this very Brahma Nadi, our life force, that Auvaiyaar referred to as:
“O wondrous, wish-fulfilling elephant!” (Verse 14)
Alright, let us proceed to the next verse of the hymn:
“One who enjoys the triple fruits, the one with the mouse as a vehicle” (15).
The “triple fruits” refer to the three types of fruits, not buds, flowers, or unripe forms, but fully ripened fruits. Let us break down the word “muppazham” (triple fruits):
• Mu = M + U
• P = P
• Pa = P + A
• Zha = Zhl + A
• M = M
The word “muppazham” contains five consonants and three vowels. Among the vowels, “A” appears twice, and “U” appears once. Among the consonants, “Zhl” appears once, “P” appears twice, and “M” appears twice. In summary, there are three types of consonants: one “Zhl,” two “P,” and two “M.”
This structure of combining two vowels and three consonants forms a complete and sacred entity known as the Panchakshara (five-syllable mantra). This is the cosmic sacred syllable of divine wisdom.
The consonant “P” symbolizes light and beauty. In essence, beauty manifests as light, and this is represented by the consonant “P.”
Next is the consonant “Zhl,” a unique and special sound of the Tamil language. The Zhl sound connects the resonance of life with the body, acting as a cosmic vibration. Therefore, the “triple fruits” were created by the Divine in this intricate manner, remaining a divine secret to this day.
The components of the “triple fruits” are:
• A – Akara (the primal sound)
• U – Ukara (the supportive sound)
• M – Makara (the closing sound)
• P – The light of creation
• Zhl – The sound of cosmic vibration
The consonant Zhl is a distinctive feature of Tamil. For example, in one of the hymns sung by Thirugnana Sambandar about Lord Sirkazhi Peruman, he uses the Zhl sound 19 times in the tenth verse and 22 times in the twelfth verse of the hymn.
Here is the hymn:
“Pazhi yurai vezhanikar pazha manar
Kuzhumuda laal arunaraa
Ezhinisai yaazh inmozhi
Ezhaiyaval vaazhumirai vaazhumidamaam
Keelizhai kol melulakil vaazharasu
Soolarasu vaazhuvaranum kaazhiyasil
Kaalisei vezhulakil oozhivalar
Kaazhinagare.”
Meaning:
The Lord who resides in Sirkazhi, beyond the grasp of Jains and Buddhists who dwell in lifeless beliefs, is accompanied by Uma Devi, who speaks like the music of the veena. This abode, revered by both the lower and upper worlds, is celebrated by Kali, who removes sin and grants blessings. Sirkazhi is the divine space that embodies eternal grace and cosmic vibration.
“In the chaotic Kali Yuga, where dharma declines,
And the ways of purity are forgotten,
The sages with bodies covered in sacred hair,
Worshipped Lord Shiva with their divine group,
To cleanse the impurities of the world,
Kazhumalai (Seerkazhi), the sacred abode,
Holds the ancient truths.
Through divine Tamil verses,
The righteous path is shown.
Meaning:
In the Kali Yuga, as dharma (righteousness) diminishes, following the path of truth becomes increasingly challenging. Sages, adorned with sacred hair, along with their groups, worshiped Lord Shiva to remove worldly impurities (attachments and ignorance). The sacred town of Kazhumalai (Seerkazhi) became a center for spiritual cleansing and divine realization.
The Letter “ழ” (Zha):
The Tamil letter “ழ” has profound significance. It is pronounced by curling the tip of the tongue upward and lightly touching the middle of the upper palate, producing a unique vibration. This sound is exclusive to Tamil and holds mystical power.
Every time the “ழ” sound is uttered, it stimulates the body’s energy (prana) and aligns it with the spirit. This practice rejuvenates the body, eliminates fatigue, and activates a state of inner clarity and vitality.
In the guru’s lineage, students practicing Brahmajnana (divine knowledge) are taught this technique to experience its transformative power. Furthermore, when the tip of the tongue consistently touches the upper palate during this practice, the mind naturally becomes still. A still mind, free from thought, is the hallmark of enlightenment.
The letter “ழ” symbolizes this mystical path to self-realization and inner peace. The absence of mental distractions leads to wisdom, and one who silences their mind attains the state of a jnani (enlightened being).
Tamil poet Bharathidasan eloquently celebrated the unique and spiritual power of the Tamil language, particularly through its distinct sounds like “ழ.”
“To Tamil, they called it nectar,
That Tamil, blissful Tamil, is dear to our soul.”
This statement highlights the unique excellence of the Tamil letter “ழ”.
The Special Nature of the Letter “ழ”:
The sound “ழ” is formed by curling the tip of the tongue upward and touching the middle of the upper palate. This unique articulation is exclusive to Tamil and creates a mystical experience.
Whenever we pronounce “ழ”, the sound connects our body to the energy of life itself. This connection revitalizes the body, eliminates fatigue, and brings renewed energy. It is not just a sound but a powerful force that unites the physical and spiritual realms.
The Power of the Letter “ம்” (M):
Next is the “ம்”, a “makara” consonant. NASA, the American space agency, conducted a significant study on the energy created by this sound. According to their findings, the Sun continuously emits a sound. Using advanced equipment, NASA recorded this sound, which turned out to be the vibration “ம்.”
Further studies revealed that not only the Sun but all planets and stars emit this same “ம்” vibration. This cosmic resonance represents the very essence of life and the universe. The sound “ம்” is also the primal vibration of our soul, the fundamental sound of all existence.
The profound truth is that the sound “ம்” symbolizes universal freedom and unity. Its resonance is the very foundation of creation, making it an unparalleled force in the cosmos.
The Significance of the Word “Muppalam” (Three Fruits):
The Tamil word “Muppalam” (three fruits) encapsulates this cosmic energy within it. That is why Mushika (the mouse), the vehicle of Lord Ganesha, consumes these three fruits—representing the essence of life, body, and soul. This symbolism is beautifully expressed in the phrase,
“The mouse, the consumer of the three fruits, carries Lord Ganesha.”
Prayer to Lord Ganesha:
In the next line, “Now, take me under your protection”, the devotee appeals to Lord Ganesha, acknowledging his boundless wisdom and divine grace. Ganesha, who transcends words, thoughts, and knowledge, is requested to plant the seed of divine realization within the devotee.
The following line, “As a mother, rise and grace me,” likens the divine to a compassionate mother. Just as a mother understands her crying child’s hunger and nourishes it, the divine nurtures devotees by granting them the milk of wisdom.
This idea is poetically echoed by Manickavasagar in the Shiva Purana:
“The divine, as a mother, breaks the bonds of karma,
Clothes the soul, and dispels the darkness of ignorance.”
The divine, moved by the pure devotion of the seeker, descends to liberate and guide the soul with infinite compassion.
The Marvel of Divine Grace:
In the third song of the Athisayapaththu hymn, the poet exclaims,
“When my past deeds vanish,
The three-eyed Lord, my Father,
A mystery to all, yet simple for his devotees,
Who wears the crescent moon in his locks,
Will, as a mother, accept his devotees into his fold.
Oh, what a wonder to behold!”
This prayer reflects the ultimate union of the devotee with the divine, guided by love and grace, transcending all limitations.
“Our father-like Lord Parameshwaran,
He who possesses the Sun, Moon, and Fire as his three eyes.
He is unfathomable by even the greatest—from Brahma to Anantha—
Yet, he is simple and approachable for his true devotees.
Only Shiva is worthy of austerity and devotion.
Through his grace, those who receive the teaching of supreme knowledge (Brahma Jnana) realize and experience him.
He, who outshines gold in form and radiance,
Bears the crescent moon atop his divine feet,
Serving as a mother to his devotees,
Breaks the chains of our past karmas,
And includes even me, burdened with heavy karma,
Among the divine congregation of his true followers.
Oh, what a wonder to behold!”
This hymn by Manickavasagar marvels at the Lord, perceiving him as a mother who graces his devotees with infinite compassion and spiritual liberation.
In the Fifth Song of the Anandamālai Hymn (Thiruvasagam):
“O Lord, who comes as a mother to give milk,
If you deny me that milk,
Won’t I, like a helpless infant without sustenance,
Perish as a wretched being in this world?
O Compassionate One, I plead, bestow your grace now!
I have reached your holy feet, calling you ‘Mother,’
Yet, you show no mercy towards me.
Having claimed me as your servant,
Would you now abandon me?”
Manickavasagar addresses the Lord as a nurturing mother, the giver of divine wisdom, represented as the nectar-like milk of spiritual realization.
Interpretation:
The Lord is likened to a mother who nourishes all beings with the milk of divine wisdom (Gyana Paal). Without this grace, the devotee compares themselves to a helpless infant, unable to survive. In heartfelt surrender, the poet implores the Lord for compassion and laments his perceived indifference.
By addressing Shiva as a mother, Manickavasagar highlights the nurturing and unconditional love of the divine, emphasizing how the Lord, through the nectar of wisdom, uplifts and liberates the soul. Hence, the phrase, “O Lord, who gives milk as a mother,” symbolizes Shiva’s role as the ultimate provider of spiritual sustenance.
Thirumulaipal Festival
When Thirugnanasammandhar was a 3-year-old child, the goddess herself came as a mother and gave him the milk of knowledge in Thirumulai at the Sirkazhi temple. This is a fact known to the whole world. Some news about it.
The festival where Goddess Parvati takes the milk of Thirumulai in a golden bowl and feeds it to Thirugnanasammandhar is “Sirkhazhi Sattainathar Koil Devasthanam” a temple belonging to the Dharmapuram Adinam. Lord Brahmapureeswarar Swamy, accompanied by Thirunilanayaki, is present in this temple.
The Sirkazhi Sattainathar Temple is located about 20 kilometers from Chidambaram and Mayiladuthurai. You can learn about the history of this temple. Thirugnanasammandhar was incarnated as the incarnation of Lord Muruga for the prosperity of Saivism and Tamil and the prosperity of the world. Born as the son of Shivapatha Uridiyar-Bhagavathi Ammaiyar in the Sirkazhi Tiruttala, he went to the Sirkazhi Sattainathar temple with his father at the age of three. When his father bathed in the Brahma Theertham there, Sambandar felt hungry. He kept crying as he saw the temple and his father who was immersed in the pond.
The father, who was immersed in the pond and bathing, could not hear the child’s crying. However, upon hearing the child’s crying, the Lord of the Sirkazhi Tiruttala, Eesan Dhoniappar, asked Parvati to give him milk to satisfy his hunger. In the same way, Mother Umaiyaval also fed Sambandar the milk of knowledge, wiped away his tears, and had a darshan with Lord Shiva and disappeared.
After a while, Shivapatha Uridiyar, who came back from the bath, saw milk saliva in Sambandar’s mouth and asked, “Who gave you the saliva that made milk? Tell me,” and raised his hand to hit Sambandar.
Then Sambandar pointed to the direction where Shiva and Parvati had given the vision of Ammaiyappana and sang the hymn, “The wise man of Thodudaiya, please listen.” Here is the hymn.
The wise man of Thodudaiya, please listen, a man of Thodudaiya, who has given a hot bath,
The forest has put on fire powder, my inner thief,
The one who has bestowed blessings on me at the foot of the lotus flower,
The one who has bestowed blessings on me at the foot of the lotus flower,
This is the same day as the Bemman of Peethudaiya, who has bestowed blessings on me at the foot of the Brahmapuram.
Yes! Everyone was in a state of joy. The crowd stood up after hearing the song of a three-year-old child.
Since Ammaiyappana and Appanai came here in a boat during the flood, the Lord bestows blessings in the name of Dhoniyappar and Annai Periyanayaki. Both of them are seated in the middle of the small hill of the temple. These are the ones who have given visions to Sambandar and have possessed him.
So, since God Himself has come as a mother in the lives of all the devotees and has bestowed upon them the light of knowledge, Auvai Mother also sang, “May God come as a mother to me and bestow upon me.”
Let’s move on to the next lines of information.
“Mayaap Paravi Mayakam Aarthu (18)”
We are all born with illusions and karmic consequences. So, unless the question of how to cut these illusions arises within all of us, we will never attain liberation. If the question arises, we will get the answer. What is illusion? What is karmic consequences? What is the reason for illusion? Through what method can illusion be cut? All these are questions that should arise within us. Not only Auvai, but all the Siddhas and Brahmajnanis have not failed to say that we should cut illusion, karma and arrogance. But, don’t you want to know how to cut it? The answer to all that is given in the Gnana Kural written by Aavai. If you buy and read that book, you will know how to destroy Maya, Kanmam, and Aravama. Due to these three elements, we all keep taking births and rebirths. How can we free ourselves from this Maya delusion? How can we cut Maya?
Let us listen to what Thirumoolar has to say about this Maya, my dear friends.
This wind, like a sky, is like a standing still,
the cause of the beginning,
the universe is completely lost. (D.M.1930)
I am lying in the whirlpool of five defilements; I am floundering without knowing how to get to the shore. Arrogance blinds me; it has kept me in a dark room; it has locked me in a corner.
Arrogance is a filth for the soul. That is why the case of arrogance has come about! The soul’s relationship with arrogance is eternal. Arrogance makes the soul petty. It makes it have small business. It is the nature of arrogance to make the soul a state of smallness. The bond of arrogance increases and decreases in every soul. Naturally, the soul has knowledge; it has business. However, because the soul was mixed with arrogance, arrogance has hidden knowledge. It has also hidden business. The darkened eye does not see anything. Similarly, the state of the soul, which is full of darkness, has become a state of arrogance; therefore, the soul is unable to see itself; it is unable to perceive its leader. This is the root state of arrogance. When the soul takes birth with the help of the Lord and performs actions, the arrogance of the soul causes harm. When the soul performs actions and enjoys pleasures, it thinks, “I do” and “I enjoy” and gets entangled in them. This is the state of the soul dependent on arrogance. Since arrogance always naturally affects the soul, the scriptures call it the “root disease.” Arrogance is more deadly than darkness. The reason is that darkness shows itself; it hides what can be seen. Arrogance does not show itself; it does not show its actions. Due to arrogance, the soul becomes devoid of knowledge; it has no will; it has no action. The soul is unable to identify itself and is paralyzed; it is abominable to the soul. Therefore, the Meikanda texts call the state of the soul bound by arrogance as Kevalavata.
In this state, by the mercy of Lord Shiva, the soul acquires the body and the world from Maya and begins the journey of life. To rescue the soul from the dominance of arrogance, Shiva adds two additional impurities, namely Maya and Kanmam. That is, just like adding salt soil to whiten dirty cloth! Maya Kanmams are called impurities by the Upasara custom. Once the impurities of Maya and Kanmam are combined, the soul acquires three states: desire, knowledge, and action. These states alternate and come into play. In this state, the soul, without knowledge and clarity, considers the impermanent as permanent and the permanent as impermanent. Good becomes evil.
Evil becomes good. This is the state of confusion. The state of darkness combined with arrogance, which is one impurity. The state of darkness combined with the three impurities of Maya, Kanya, and arrogance, is the state of Marul. The soul must be liberated from these conditions with complete enlightenment. That is, it must reach the state of immortal bliss and love. This state is the state of grace.
Karumam — Souls take birth only after they have received the karma of action. It is the rule to make them perform the desired function according to their actions. By performing the karma, the impurities of the soul dissolve; the impurities become inactive. But if one performs the karma with the feeling of ‘I’ and ‘mine’ while performing the karma, due to attachment, the impurities will remain attached. Thus, rebirth will continue. The actions performed alone do not cause birth. The intention of the actions performed is the cause. It is a big mistake to speak of the three impurities in this way. Manickavasaka says, “I will lie in the five impurities.”
Maya is of two types, pure Maya and impure Maya. The cause of impure Maya is called Mameyam. Mameyam is the first element of time, the elements of the worlds, the objects of the world, and the phenomena that come from these. Dhrodhanam is the fifth impurity. Shiva Shakti acts as the power of the Dhrodhana. The power of the Dhrodhana (the hidden power) helps the soul to perfect the function of the stools and achieve the achievements of the higher powers (malapribhagam). This is also called the stool. These five stools move the lives and souls in harmony. In this state, the state of being immersed in desires, likes and dislikes, pleasures and pains, he said, “I will lie down on the five stools and immerse myself in them.”
The experience of the reader of the gem is the state in which the power of the stools is contained; the state of being subdued; the state of being on the path of ascension. The soul has acquired the appropriate clans; the sins have also been eliminated. The state without these two is auspicious! However, it is not the perfection of complete well-being. Therefore, the reader of the gem requests that you not abandon him and bestow your grace. The power of my stools is strong. It will enter even a small hole. Habit is evil. That is why they said, practice without habit.
O Lord! O Lord Shiva! O benefactor of all beings! Rescue me from arrogance! Arrogance has naturally gripped me! It has gripped me from eternity! I too am lying on my back with arrogance! O Lord, You have given me a body made of illusion to rescue me from arrogance! Using illusion as a lamp, You have instructed me to float in that light! But I am bound by illusion and am wandering around thinking that it is heaven. I am deluded by thinking that the device is possible. Any evil will disappear in the path of goodness; it must disappear. This is the destiny. Therefore, You have given me the tools to know and do good deeds. But I live by multiplying evil deeds!
O Lord, even though Your divine power transforms itself into the power of destruction for my sake and causes me to forget, I live with a stubbornness and live in a state of confusion, not forgetting what should be forgotten. Thus, I am entangled in the five impurities of pride, ego, illusion, delusion, and destruction. I am entangled in the middle like curd caught in the middle! Curd – soul! Curd – five senses! O Lord, You have saved me from the greatest evils that came through the path of karma and karma! Clan, birth – this is a fire! From this, he says, ‘O Lord who saved me, You have also saved me from sins!’ Crime is committed by the senses of the soul. Crime depends on the internal organs, and faults are entangled in traps. The Lord has saved the reader of Manickavasaka from sins. Without sins, there would be no faults! In the absence of faults, faults can disappear. But it is impossible to say for sure. That is why the poet Manickavasagar sings, “The weed is my fault.”
O Lord Shiva! O Lord! You have freed me from my clan! You have removed my sins! In this state, you will take me completely! This is not a difficult task for you, who bent Meru like a bow! You, who are considered the leader of the world, can you abandon me – me who has taken refuge? O leader who has no self! Take me with five tusks and take me! He sings with a deep voice.
You have removed the clan, you have removed me, O idol of the one who has committed crimes
Where did the beast leave you, O you who have seen the shining sword of gold
You who are not worthy of the beauty of the Andamans
You who have given up the impurities in this churning of the earth, O you who have given up the thick curd (Neethal Application-29)
The story of the burning of the three pyres – Tarakasura, the son of the demon named Taruka. They performed severe penance towards the Lord Brahma. They received a rare boon from the four-faced one, who praised their penance and gave them a vision, saying, “I need three fortresses that can fly in the sky to go wherever I want. Only when the three of us are together should we die with a single arrow.”
Tarakasura, who had received the boons, tormented the gods in his arrogance. Therefore, Lord Muruga destroyed him. Tarakasura’s sons were Darukatshaka, Kamalakshaka, and Vidyunmali. They performed penance and received many boons from Brahma. Accordingly, Brahma gave three flying cities to the three of them and said that when these three cities come close to each other once in a thousand years, these cities would be destroyed.
The three who received the boons troubled the gods and sages. The gods, suffering from suffering, met Lord Shiva in Kailash and prayed for his mercy and mercy.
To destroy the three demons, it was possible only if each of the gods contributed half of their power. So Lord Shiva told him to build a chariot with seven plates at the bottom, representing the underworld, and seven plates at the top, representing the heavens, and surrounded by the eight cities.
The chariot was made with the earth as the pedestal, the sun and moon as the wheels, the rising and setting mountains as the axle, and the seasons as the legs. The four Vedas were the horses, the Chandas as the bridle, and the Pranavam Om as the whip. Brahma became the charioteer.
The river maidens like Ganga and others threw their weapons, and the Vindhya Mountains became the umbrella. In the chariot that was parked in front of him with the name of Vaideekhater, he made Merumalai his bow, made Vasuki the snake, made Thirumala the shaft of the arrow, made Vayu his tail as the wing, and made Agni its tip, and carrying the arrow in his hand, he set out with Umadevi to destroy the three Asuras.
At that time, the gold, silver, and iron forts where the three Asuras lived in Mupuram were ready to come together and stand in one place. The three Asuras came out to fight with Lord Shiva. Seeing the inner sin of the demons, Shiva bent his bow and aimed his arrow to destroy them. At that time, all the gods were arrogant and thought that Lord Shiva could not destroy the demons because he had only half the strength of their own truth.
Knowing their intention, Lord Shiva smiled slightly and the next moment the chariot broke. The gods were stunned and did not know what to do. Thirumal took the form of a bull and supported Lord Shiva. Once again Lord Shiva smiled, a flame was formed that shook the whole world and in an instant it reduced the three fortresses (muppuram) of the demons to ashes. The demons, who had never expected that their empire would fall in a single smile, were stunned and then asked him to shoot an arrow at them according to the boon they had received. Shiva did the same and possessed them. The gods, realizing that Lord Shiva had destroyed the demons without their help, were ashamed and turned their heads.
Philosophy – The meaning of making Tripura burn is that he burned the three elements of pride, idolatry and illusion with his divine gaze (vision).
In the Tirumuras, the Tripuranthaka Murthy is –
Appu Ani Senchadai Adipuradhanan
Mupuran Settranan is called
The three elements of the three elements are the three elements of the three elements
Who knows that the three elements have been destroyed (D.M.343)
Only when the three elements, which are the three elements, are united in one place, can we defeat them. When pride is alone, illusion is alone, or idolatry is alone, no matter how much penance we perform, we cannot destroy them. This is because they have the power to create one another from the other. For example, if we destroy Maya alone, they will be reborn and grow from pride or idolatry. We may be engaged in the act of knowledge to destroy the body or ego, thinking that we have destroyed Maya without knowing it. But, the imperishable Maya will stand in front of your act of knowledge and prevent you from destroying the other two impurities. Without understanding this, we will be exulting that we have destroyed Maya’s impurities.
This is why in the Brahmanical penance, we focus on the real thing in which all three impurities can be one, and we perform the Sutarazhi penance, which destroys them by observing them with the power of light. Apart from the Sutarazhi penance, a weapon that can destroy the three impurities together has not yet been created; nor has it been created. Lord Shiva himself saw the three impurities, the three elements, with his own eyes. That is why Shiva got the name Tripuranthaka.
Thirumoolar says that if you want to overcome the three evils of illusion and other things, it will be possible if you build a gate through a tantra in the practice of Brahmanical penance.
Close the shop door and get up
Stay in Initu towards the entrance
He will be waiting like a crane at Madaivai
(D.M.591)
There are three doors in our reality namely store door, middle door and upper door. Doorway is the door under reality. An aperture is a microscopic hole at the center of matter. The upper threshold is the threshold at the top of the object. Parani Nakshatra at the lower door; There is also a Karthika lamp at the upper gate. If the Apana Vayu from the Parani Nakshatra, which is the door of the shop, is raised up in the Sudaraj Tawa and added to the Kartika Deepa where Prana is present, the Kartika Deepa will start burning many times more brightly. More light, more brightness of the lamp happens only because of Abana Vayu. Only through the above-mentioned systematic techniques of Gurukul knowledge can we break the illusion of Maya that has been coming to us in every birth, he said, “Break the illusion of Maya birth.”
The next lines of information are:
“The first five letters that were changed clearly
came into my mind and entered my mind” (19, 20)
The five letters are correct. What are the five letters that were changed. Especially the first five letters that were changed. In the tenth hymn of the Koil Vikram Thirupathikam in Tiruvasakam, Manikkavasaka,
You are good for us
Name is Pitari Nayananir
Malka is a mouthful
Remember with a worshipful mind
Balkal will treat you
It’s like spreading gold
Olga loves standing still
Dress me with grace. (10)
“O Lord, who has made me a slave! We have repeatedly chanted your five-fold name, believing that God will not fail to bestow grace on us, the slaves. Tears of joy welled up in our eyes, our mouths were filled with greetings, and we were unable to utter a word, but we stood in worship with our true essence. Thinking and thinking, we worshipped the light of the Lord, and worshipped Him, saying, ‘O beautiful golden power,’ and we prayed, ‘May the Lord have mercy on the life that is struggling to survive.’”
Manickavasagar considered that God was always obliged to protect us, the slaves. Therefore, he believed that God could not fail to bestow grace on us. He sang and blessed the Lord with the supreme knowledge of penance, praising Him, faltering in speech, bowing down in various ways, and praising Him as ‘Golden Power.’
There is no mantra like the five-letter mantra of Shiva in this world. This is sung by Appar Swamigal in the Thevaram as “Shivaenum Naamam Danake Udaya Semmeni Emman”. “Namam pitattri” means ‘reciting’ the name in a state of being deprived of the cow food, in a state of experiencing grace, without the thought that the beholders and listeners will criticize one.
When the two feet of the Lord are brought together through the practice of Brahmanical penance, love increases in the feet of the Lord and tears flow in the eyes, he said, “Punkanir Poosaal Tartham”. Therefore, the tears that increase in the eyes due to the great love for the Lord are called “Nayana Neer Malka”.
When the true knowledge experience of the feet of the Lord is achieved through the practice of Brahmanical penance, and the mind is filled with the speed of speech, the mouth becomes confused even when the mind speaks. When he could not speak, he had to lay his body down like a corpse and worship it. So he said, “Worship it.”
He also said, “I spread out through my mind, language, and senses in this way.” When he regained consciousness from these senses, he sang songs saying, “Ponnambalam Ponnambalam” and said, “I am tired of speaking.”
Gnana meaning: Pithattatula = To speak with force “Malka” – The expansion of Malka. It is called Malki. Malkutula = To increase, Khurara = To become confused. The stammering of the mouth is a sign of the truth of love. Bhavithu = To think of the state in which God is twofold mixed with life, Olga = To become weak, to become weak.
The supreme wisdom of the greatest seekers of Brahman, who somehow see Shiva within themselves and want to receive his blessings and attain bliss, said, “If you chant the name of the Lord, the water of your eyes will melt, your mouth will not open, your mind will not be filled with worship, and your strength will spread like gold.”
How can we realize and know the infinite Supreme Being?
If we continue to practice virtue, merit, and penance, we will definitely get the vision of the Lord who is wisdom through the grace of the Guru. When our mind reaches maturity, then Ganapati hears the prayers we say. The form of Maha Ganapati is the one who has the form of mantra sounds. He himself is the form of the five elements of the Dhula, Sukkuma, and Karana. There are deities suitable for the five elements of the Dhula, Sukkuma, and Karana. The source (source) of all these is Pranava. That Omkara is Akara, Ukara, Mahara, Naatha and Bindu.
The Omkara Panchaksharam (Omkara Naatha) with Naatha and Prakasa arises from the Mooladhara and flows through the Suzhimunai Nadi in the support chakras of Swadishtanam, Manipuram (navel), Anagatham (heart), Visuddhi (soul), Puruwamatthi (eyes) and through the silent point of the feet of the Lord. Brahma, Vishnu, Rudra, Maheshwara, Sadashiva are the supreme gods of these five letters – as stated in the Tantra Shastras.
What is seen with the eyes is the line form (pratyaksha).
What is spoken with the mouth is Vaikari.
What is heard with the ears is the Sapta Tablet.
The Sri Panchaksharam, which can be heard by the ears of all the beings in the world, should be chanted while standing at the feet of the Mahara. The sound of the Panchakshara itself brings bliss to the one who chants it. As we chant this mantra, the five divine letters will begin to blossom in our lives as the divine melody.
Only then will Ganapati, who is in the form of the Triniti Panchakshara, come and enter the feet of our inner self and bestow his grace. His form (the Panchaksharam) will be seen as the melody. Our attachments to worldly memories will be severed, and the feet of the Lord will begin to transform into the Panchaksharamaya of the cause.
The Lord, who is rare for anyone to see, the Brahmanists, will cause the feet of the heart, which are the lotuses of the heart, to blossom and worship the Supreme Being in the middle of it, with awareness and attain bliss. This is the Thakara Vidya. It is in this Thakara Vidya that the five letters take on a new form, acquire a form that is highly potent and transformed, and begin to settle at our feet, you said, “The first five letters that were broken came clearly and entered my mind.”
Good. Tiruchirambalam. We are giving many such wisdoms in the form of talks and written forms on the website
@DrRudrashivadha & Vidhaikkul_Vidhai and on the website www.bramagnanaporsabai.com. We cordially invite you to come and know all the activities of our Brahmagnana Porsabai Gurukul.
Your Rudra Shivatha from the Brahmagnana Porsabai Gurukul, Salem.
May all beings live happily!
Tiruchirambalam !!
