This year it falls on december 21 2010 and some temple celebrate it on celebrated on 22nd
“Thiruvadirai” or “Arudhra Darisanam” is yet another important festival specially for Saivites. The pre-dawn hours of the full moon night, in the month with the longest nights in the year, marks the auspicious time for Arudhra Darshan - of Lord Nataraja in Siva-temples, all over world. Falling on the day of Thiruvadirai star (also known as Arudhra) in the Tamil month of Marghazhi (December/January), is one of the two stars that have the prefix “Thiru.” The other is Thiruvonam, favoured for worship of Sri Vishnu. Thiruvadirai is favoured for Siva. On this day, when Thiruvadirai star and full moon coincide, we celebrate the ecstatic dance of Lord Siva. All Siva temples all over the world, celebrate this auspicious occasion with special Abhishekam, Puja to Lord Nataraja and His consort Godess Sivakami, followed by Lord's Procession.
On this festival day, our houses are cleaned and decorated with kolam (rangoli) . "Maa-ilai (Mango-leaf) Thoranams" and "flowers thoranams" are made and tied to the Main Doors of the house, Pooja-Rooms etc.
A delicious sweet, known as “Thiruvadirai Kali”, is prepared in all our families. This specially made “Thiruvadirai-Kali” along with betel -leaves, betel -nuts, various fruits, flowers, sandal paste, kumkum, turmeric powder etc. are offered to the Lord Siva and distributed as Prasad to all members. Eating this Prasad on this day, connotes the devotees’ attainment of bliss.
During Prayers (Aarthi), Bhajans and devotional songs, particularly “Thevaram”, “Thiruvasagam” and “Thiruvempavai”, are jointly sung by all family members.
On this day, it is a must that all family members visit a Siva Temple, particularly in the late evening and see Special Abishekam being done to Lord Nataraja. If possible, it will be a great boon if we could stay for Mid-night abhisekam also and receive Lord's blessings.
“Arudhra” designates a golden red flame, representing Lord Siva Himself. It is in the form of light that the Lord performs His functions of creation, protection, destruction and concealment.
In Chidambaram , which houses one of the greatest temples for Lord Nataraja on this planet, Margazhi Bhramotsavam, or annual festival is celebrated with great fervor for a period of 10 days. Hundreds of thousands of devotees congregate from all over the world to witness the climax of this festival, which happens on the day of Arudhra Darshan. The cosmic Dance of Siva is enacted later that afternoon, featuring the revered images of Nataraja and Sivakami decked in regal finery. The images are then taken back to the innermost sanctum.
Chidambaram houses one of the Pancha Sabhas or the five cosmic Dance Halls of Lord Siva - Kanakasabhai . The other four are Velli Sabhai (The Hall of Silver) at Meenakshi Temple at Madurai, Ratnasabhai (The Hall of Rubies) at Tiruvalankadu, Tamrasabhai (The Hall of Copper) at Tirunelveli, and Chitrasabhai (The Hall of Artwork) at Kutralam, near Tenkasi, all located in Tamil Nadu, India.
Arudhra Darshan at Tiruvaalankaadu, enshrining Lord Nataraja in the Oordhva Taandava posture, is the grandest festival here. The Velli Sabhai (Silver Hall) at the Meenakshi Sundareswarar temple at Madurai, bears a stone image of Nataraja and a festival image, both with their right foot raised. It is believed that this posture was in response to pleas by Pandiyan king, who was appalled by the thought of Nataraja's right foot becoming weary thanks to his constant dance, with his left foot raised. The Periya Sabhapati shrine, the Sandana Sabhapati shrine are scenes of festivity at the Nellaiappar temple, at Tirunelveli, during Arudhra Darshan. The festive image of Nataraja is housed in the ornate Tamra Sabha, and the Cosmic Dance of Siva is enacted on the occasion. At Kutraalam, the festival image of Nataraja is taken from the Kutralanaathar temple to the Chitra Sabha, and the Taandava Deepa Araadhana is performed there.
Arudra Darshan festival at Tiruvarur has been referred to in the hymns of the Thevaram saints (7th century). Also mentioned in the Poompaavai Patikam of Tirugnanasambandar are the Arudra Darshan celebrations in the Tirumayilai Shivastalam of Kapaaleeswarar temple in the heart of Chennai. In Sirghazhi , this day is celebrated as the birth anniversary of Saint Thirugnana Sambandar and the day when that saint, while a baby, was milk feed by Godess Parvati. In Thirupperundurai , the day is observed as the birthday of Saint Manickavachakar., who was also a renowned Minister in Pandiyan Kingdom. Lord Shiva is believed to have given darshan to saint Manickavachakar on this day on the completion of his recital of Thiruvampavai.
About Me
- Adiyaarku-adiyen
- Five faces of shivam are Easanam,Thathpurusam, Agoram, Vamadheyam, Sathyojatham. Meikanda Shasthram says three types of worship. *Arupa {Niskala} - formless[empty]. *Rupa {Sakala} - means forms of worship,fully manifested[Natarajar]. *Rupa Arupa {Niskalasakala} -formless form[Sivalingam]. Sarvam Shiva Mayam
Sunday, December 19, 2010
Thursday, December 16, 2010
Thiruvempavai Fast
Pavai Nombu
The month of Margali is an auspicious month since it is in this month that the Thiruvempavai - “the maidens’ song of the dawning” sung by Saint Manikavasagar- is recited by devotees both at homes and in temples in the early hours of the dawn.
According to the English almanac, the festival of Thiruvempavai falls between second half of December and first half of January. During the holy month of Margazhi, every Hindu household is a hive of religious activities. People wake up early, have their baths and wend through the streets of their villages or towns reciting the Thiruvempavai hymns and reach the temples for Poojas and dharshan.
It is customary for every Hindu household to lay a thick layer of fresh cow dung at the entrance. On the top of the layer, Kolam, a wonderful design, is drawn with white rice flour. How is a Kolam drawn? Dots are first drawn and later they are linked together to display a beautiful pattern– may be pictures of lamps, birds, ponds etc. In the centre pf the ‘Kolam’, they place a Ganesha made of cow dung or turmeric.
They revere this Ganesha, as Margali Ganesha, placing flowers and Arugampul- strands of herbal grass. At the end of the month of Margali, on the Thaipongal Day, all the Margali Ganeshas that are placed daily at the entrance to their houses are collected and a special Pongal – Ganesha Pongal is performed. At the end of the Pongal, they are finally left in the sea.
Prior to the recitation of Thiruvempavai, Thirupallieluchi, the morning hymn, also sung b Saint Manicavasagar, is recited at the temples. This song is sung to rouse the God from the sacred couch.
The first stanza of the Thirupallieluchi is :
Hail! Being. Source to me of all life’s joy! ‘Tis dawn;
Upon Thy flower-like feet twin wreaths of blooms we lay,
And worship, ‘neath the beauteous smile of grace benign
That from Thy sacred face beams on us. Civa-Lord,
Who dwell’st in Perun-turrai girt with cool rice-fields,
Where ‘mid the fertile soil th’ expanding lotus blooms!
Thou on whose lifted banner is the Bull! Master!
Our mighty Lord! From off Thy couch in grace arise!
According to the legend, there had been a tradition in Thiruvannamalai, where maidens wake up at dawn, go to ponds and have a bath singning the glory of the God in chorus. Being inspired by this tradition, Saint Manikavasacar sang the Thiruvempavai, which comprises 20 stanzas and are embodied in Thiruvasagam hailed as the 8th Thirumurai.
It is relevant to note here that there are two foot prints of Saint Manikavasacar in Arunagirivallam and that Saint Manikavasagar had composed Thiruvempavai in adoration of Lord Shiva and His spouse Unnamulai Amman.
Thiruvempavai hymns signify the dawn of light that dispels darkness. It signifies the waking up from the slumber of ignorance and the dawn of knowledge or enlightenment.
According to the legend, 9 Sakties namely Manonmani, Sarva Bhutadamani, Palapramadani, Palavikarani, Kali, Rowdri, Settai and Vammai wake up each other, resulting in the awakening up of universe from a slumber of involution and the dawn of new creation.
The month of Margali is recognized as an auspicious month conducive for prayer and meditation. According to science, there is more Ozone than carbon dioxide in the atmosphere. That was perhaps why our ancestors realized the sanctity of the dawn and attached reverence to the dawn.
Thiruvempavai
thiruchitrambalam
1.
Adhiyum andhamum illa arumperuny
jyodhiyai yampadak ketteyum valthadankan
madhe valarudhiyo vancheviyo ninchevithan
madhevan varkazalkal vazththiya vazththolipoy
vidhivayk kettalume vimmivimmi meymmarandhu
podhar amaliyinmel ninrum purandinnan
edhenum agal kidandhal en neenne
idhe enthozi parichelor empavay
Meaning:
We are singing the beginning and endless rare great Flame. in spite of listening to it, oh the girl with sword like sharp beautiful eye, you still have not opened your eyes(sleeping). is your ear senseless ? on hearing the praise of the perfect feet of the Greatest deva, which sound of praise arises at the start of the street, one has forgotten herself weeping and weeping ! You as if nothing happened are turning here and there enjoying the soft flowers spread bed coolly, what a pity what a pity !! is this your behavior my dear friend ?!
2.
pacham paranychodik kenbay irappakalnam
pechumpo dheppodhip podhar amalikke
nechamum vaiththanaiyo nerizaiyay nerizaiyir
chichi ivaiyuny chilavo vilaiyadi
echum idamidho vinnorkal eththudharkuk
kuchu malarppadhan thandharula vandharulum
thechan chivalokan thillaichir rambalaththul
ichanark kanbaryam arelor empavay
Meaning:
The friends:
Whenever we talk day and night you used to say, "our bond is with the Supreme luminance." oh slim beautiful girl!, but did you keep all your liking to this floral soft bed ?!
The girl on the bed:
oh slim beautiful girls!, How can you talk (mock) like this ?
The friends:
is it the place to play mocking each others ? Who are we ? The luminous, the one in the world of shivam, the lord of small abode at thillai, who blesses us giving His Floral Feet, for praising which even the celestial elements (vinnorkal) are scared of their qualification, to that lord we are lovers.
3.
muththanna vennakaiyay munvan dhedhir ezundhen
aththan anandhan amudhan en rallurith
thithtikkap pechuvay vandhun kadaithiravay
paththudaiyir ichan pazavadiyir pangudaiyir
puththadiyom punmaithirth thatkondar polladho
eththonin anbudaimai ellom ariyomo
chiththam azakiyar padaro namchivanai
iththanaiyum vendum emakkelor empavay
Meaning:
The Friends:
oh one with pearl like charming smile ! You would come getting up early and speak in the sweet words with the heart soaked in those words saying, "My aththan, ecstasy, nectar" (praising the God). Come and open your doors !
The girl on the bed:
oh the people with the ten great characters, the people committed to the oldest feet of the lord, my friends !! i being new slave, is it wrong if you cotrect my bad behaviors and take me to the right path ?!
The friends:
oh dear, don't we know your love ? Don't the people of beautiful heart sing our Shiva ? Come let us get those (good qualities).
4.
onnith thilanagaiyay innam pularndhinro
vannak kilimoziyar ellarum vandharo
ennikko dullava chollukom avvalavum
kannaith thuyinravame kalaththaip pokkadhe
vinnuk korumarundhai vedha vizupporulaik
kannuk kiniyanaip padik kachindhullam
ulnekku ninruruga yamattom niyevandhu
ennik kuraiyil thuyilelor empavay
Meaning:
The friends:
oh the girl of charming smile! is it not yet dawn ?
The girl on the bed:
Have all the girls of pretty patrot like voice come ?
The friends:
after counting we are telling the fact. Don't waste the time in sleep. The Medicine for the whole space, the Great declaration of veda, the Charming one for eyes, Him, we are singing with the melting heart outpouring love. We won't (count for you wasting our time). You come and count for yourself and if it is less continue your sleep.
5.
malariya nanmukanum kana malaiyinainam
polarivom enrulla pokkanga lepechum
paluru thenvayp padiri kadaithiravay
nyalame vinne pirave arivariyan
kolamum nammaiat kondaruli kodhattuny
chilamum padich chivane chivaneenru
olam idinum unaray unaraykan
elak kuzali parichelor empavay
Meaning:
oh cheat! the girl of milky honey speech, who tells lies from the heart that we know the Mount that was not known by vishnu and not seen by brahma, come and open the house door ! The one who is difficult to be understood by the world, space and others, His form and His great deed of taking us as His slaves and caring a lot for us, that we sing and scream, "oh shiva! oh shiva !!" But still you never felt it ! never felt !! oh nice plaited girl, is this your quality !!
6.
maneni nennalai nalaivan dhungalai
nane ezuppuvan enralum naname
pona dhichaipagaray innam pularndhinro
vane nilane pirave arivariyan
thanevan dhemmaith thalaiyalith thatkondarulum
vanvar kazalpadi vandhorkkun vaythiravay
une urugay unakke urum emakkum
enorkkum thankonaip padelor empavay
Meaning:
oh deer ! You told yesterday that you yourself would come and wake us up the next day. But where did you go (today) ? are you not ashamed ? is it not yet dawn ? The one who is difficult to be understood by the space, earth and others, His coming by Himself to own us making us superior, singing that sky-like Great feet we have come. reply to us. oh flesh, melt! let us sing the king of you, us and others.
7.
anne ivaiyuny chilavo pala amarar
unnar kariyan oruvan irunychiran
chinnangal ketpach chivan enre vaythirappay
thennaen namunnam thicher mezugoppay
ennanai en araiyan innamudhen rellomuny
chonnonkel vevveray innan thuyiludhiyo
vannenychap pedhaiyarpol vala kidaththiyal
enne thuyilin parichelor empavay
Meaning:
oh girl ! is it a play ? For many eternal things (amarar) He is not even thinkable. The one with nice wealth. on hearing His symbols you would open your mouth saying "shiva". even before completing the word saying "oh the lord of South", you would become like the wax put on the fire. We are all saying my one, "My king, Sweet nectar" and so many other things, hear. Still are you sleeping ? You are lying like the crude hearted females. How powerful is this sleep !!
8.
kozi chilambach chilambun kurugengum
ezil iyamba iyambumven changengum
kezil paranychodhi kezil parankarunai
kezil vizupporulkal padinon kettilaiyo
vaziyi dhenna urakkamo vaythiravay
aziyan anbudaimai amarum ivvaro
uzi mudhalvanay ninra oruvanai
ezaipan galanaiye padelor empavay
Meaning:
The hens started shouting, so are the spatrows. The yaz and white conches(changu) produced their sound everywhere. We are singing the Supreme luminance, Supreme Grace and the great things, didn't you listen ? What a sleep it is, long live ! open your mouth. is this the way of loving the one with the disc weapon in His hand ? one who stood beyond the deluge, Him, who shares the body with the slim lady (uma) (it could also be interpreted as the Partner of poor), let us sing !
9.
munnaip pazamporutkum munnaip pazamporule
pinnaip pudhumaikkum perththum ap petriyane
unnaip piranagap petravun chiradiyom
unnadiyar thalpanivom angavarkke pangavom
annavare enkanavar avar avar ukandhu
chonna pariche thozumbayp panicheyvom
inna vakaiye emakkenkon nalguthiyel
enna kuraiyum ilomelor empavay
Meaning:
oh the oldest thing of the oldest things ! The recently named latest of the newest things ! We, Your disciplined slaves, who got Yourself as our lord, would bow down to the foot of your slaves; would become friends of them only; one like them only would become our husband; we would serve the way he likingly tells. if you, our king, bless us this way we are free from any unfulfilment.
10.
padhalam ezinunkiz chorkazivu padhamalar
podhar punaimudiyum ellap porulmudive
pedhai orupal thirumeni onrallan
vedhamudhal vinnorum mannun thudhiththalum
odha ulava oruthozan thondarulan
kodhil kulaththaran than koyir pinappillaikal
edhavan ur edhavanper ar utrar ar ayalar
edhavanaip padum parichelor empavay
Meaning:
even below the seven underneath worlds is the Beyond-words Flower of foot ! The Splendid Hair of floral fragrance is the end of all matters !! Female oneside, His Holy Form is not one. Beginning vedhas, even if the celestial powers and earth praise, indescribable, that one Friend, residing in the hearts of His servants. The hara of flawless tradition. Which one is His town ? Which one is His name ? Who related and who not ? What is the way to sing Him ?!
11.
moyyar thadampoykai pukku mugerennak
kaiyar kudindhu kudaindhun kazalpadi
aiya vaziyadiyom vazndhonkan arazalpor
cheyyaven niradi chelva chirumarungul
maiyar thadankan madanthai manavala
aiyani atkon darulum vilaiyattin
uyvarkal uyyum vakaiellam uyndhozindhom
eyyamar kappay emaielor empavay
Meaning:
The pond filled with the reverberations of the flies, bathing in that striking the water with our bud like hands singing your ornated foot, oh Great, your traditional slaves, we lived. oh red one like the fierce fire ! oh White ash smeared rich ! The lord of the fragrance of the lady with nicely dyed, well formed eyes and small vulva. oh Great, in your play of blessing by taking as slaves, the way people get rescued we all got rescued off. Save us.
12.
arththa piravith thuyarkedanam arththadum
thirththan natrillai chitrambalaththe thiyadum
kuththan ivvanum kuvalayamum ellomum
kaththum padaiththum karandhum vilaiyadi
varththaiyum pechi valaichilamba varkalaikal
arpparavam cheyya anikuzalmel vandarppa
puththikazum poykai kudaindhudaiyan porpadham
eththi irunychunaini radelor empavay
Meaning:
The one with chaste water(river), whom we chant and dance in order to get rid of the roaring suffering of birth. The Fire Dancer at the tiny hall of nice thillai. Protecting, creating and removing this sky, world and all of us as a play, speaking the (sacred) words, the bangles tingling, the ornating snakes hissing, the bees buzzing on the decorated plait (He dances). Striking the (water in the) floral pond, praising the Golden Foot of the lord, take bath in this nice water.
13.
painkuvalaik karmalarar chenkamalap paimpodhaal
angan kuruginaththar pinnum aravaththal
thankal malankazuvu varvandhu chardhalinal
engal pirattiyum enkonum ponrichaindha
pongu maduvir pugappayndhu payndhunany
changany chilambach chilambu kalandharppak
kongaikal pongak kudaiyum punalpongap
pangayap pumpunalpayn dhadelor empavay
Meaning:
Because of the greeny dark kuvalai flower, because of the fresh bud of the red lotus, because of the buzzing sound of the small-bodied creatures, this brimming pond appears, with the atrival and taking refuge of those who want to wash away their impurities, like our lordess and our king. Jumping into this pond of lotus floral spring with our conches roaring, anklets clinging each other, breasts booming, bathing pond booming, swim in the pond.
14.
kadhar kuzaiyadap paimpun kalanadak
kodhai kuzalada vandin kuzamadach
chidhap punaladich chitram balampadi
vedhap porulpadi apporula mapadich
chodhi thirampadich chuzkonraith tharpadi
adhi thirampadi andhama mapadip
pedhiththu nammai valarththeduththa peyvalaithan
padhath thirampadi adelor empavay
Meaning:
The eatring dancing, worn ornaments dancing, the lady's plait dancing, the crowd of gasps dancing, bathing in the chill water, singing the Tiny Hall, singing the Meaning of vedhas, singing the Being of that, singing the nature of the luminance, singing the enclading bunch of flower konrai, singing the nature of the Source, singing the Being of the end, singing the nature of the foot of the lady who brought us up, bathe.
15.
ororukal emperuman enrenre namperuman
chirorukal vayoval chiththan kalikura
nirorukal ova neduntharai kanpanippap
parorukal vandhanaiyal vinnoraith thanpaniyal
peraraiyark kinnane piththoruvar amarum
aroruvar ivvannam atkollum viththakarthal
varuruvap punmulaiyir vayara nampadi
eruruvap pumpunal payndhu adelor empavay
Meaning:
now and then she utters, "My lord", thus her mouth never relent in the praise of the glory of our lord ! With the mind rejoicing, never stopping long streams of tears wetting the eye, not even once coming to this world, not bowing down to the celestial powers, to the emperor one becomes mad like this. one who takes slaves like this, that Proficient's foot, oh girls of ornated breasts, let us sing and swim in the floral stream.
16.
munnik kadalaich churukki ezundhudaiyal
ennath thigazndhemmai aludaiyal ittidaiyin
minnip polindhem piratti thiruvadimer
ponnany chilambir chilambith thiruppuruvam
ennach chilaikulavi nanthammai aludaiyal
thannir pirivila enkoman anbarkku
munni avalnamakku munchurakkum innarule
ennap poziyay mazaiyelor empavay
Meaning:
earlier raising condensing the sea, appearing like the lordess, shining and booming like the waist of Her who rules us, clinging like the clings of the golden anklet over the foot of our lordess, appearing as a bow like Her eyebrow, like the grace She comes forward and gives first to the lovers of our lord who is inseparable from Her who enslaved us, shower, oh rain !
17.
chenka navanpal thichaimukanpal dhevarkalpal
engum iladhadhor inbamnam paladhak
kongun karunkuzali nanthammaik kodhatti
ingunam illangal thorum ezundharulich
chenkamalap porpadhan thandharuluny chevakanai
ankan arachai adiyonkat karamudhai
nankal perumanaip padi nalanthikazap
pankayappum punalpayndhu adelor empavay
Meaning:
With the red eyed one, with the direction faced one, with the dhevas - the joy that is not present anywhere, giving that joy to us, bee eating plaited girl, the red one who pampers us, residing and blessing in all our homes, blessing us giving the red lotus like Golden foot, Charming eyed king, the great nectar for we slaves, our lord, singing Him with the goodness booming bathe in the lotus floral water.
18.
anna malaiyan adikkamalam chenrirainychum
vinnor mudiyin maniththokai viratrarpol
kannar iravi kadhirvandhu karkarappath
thannar olimazungith tharakaikal thamakalap
pennagi anay aliyayp pirangolicher
vinnagi mannagi iththanaiyum veragik
kannar amudhamumay ninran kazalpadip
penneip pumpunalpayndhu adelor empavay
Meaning:
as the heaps of precious gems on the crowns of the celestial powers lose their radiance, when they go to salute the feet lotuses of the lord of annamalai, the stars fade away with their cold luminance when the one in the eye - Sun comes to remove the darkness. Being female, male, neuter, rays filled sky, earth and Being apart from all these, one who stands as the nectar for the eyes, singing His ornated foot, oh girl, bathe in this floral stream.
19.
unkaiyir pillai unakke adaikkalam enru
angap pazanychor pudhukkum em achchaththal
engal peruman unakkon ruraippomkel
enkongai nin anbar allarthol cherarka
enkai unakkalla dheppaniyuny cheyyarka
kangulpagal enkan matronrun kanarka
ingip pariche emakkenkon nalgudhiyel
engezilen nyayiru emakkelor empavay
Meaning:
"The child in your hand is your own refugee", because of our fear of that adage coming to existence, our lord, we tell you something, listen ! let our breast not join the shoulder of somebody who is not Your lover; let my hand not do any service other than for You; night or day let my eye not see anything else. if You, my lord, give us this gift, let the Sun rise wherever, what is our problem ?
20.
potri arulukanin adhiyam padhamalar
potri arulukanin andhamany chenthalirkal
potriyel lavuyirkkum thotramam porpadham
potriyel lavuyirkkum pogamam punkazalkal
potriyel lavuyirkkum iram inaiyadikal
potrimal nanmuganun kanadha pundarikam
potriyam uyya at kondarulum ponmalarkal
potriyam markazinir adelor empavay
Meaning:
Praises, bless (us) Your flower of feet, the beginning !
Praises, bless Your red tendershoots, the end !
Praises to the Golden feet, the origin of all lives !
Praises to the Floral ornated feet, the pleasure of all lives !
Praises to the Parallel feet, the termination of all lives !
Praises to the lotus not seen by vishnu and the four faced !
praises to the Golden flowers that bless us taking as slaves !
Praises ! Bathing in the markazi month !
thiruchitrambalam
on Wednesday · Delete Post
#
Oruvan Sivam
Tamil version
திருவெம்பாவை
(திருவண்ணாமலையில் அருளியது - சக்தியை வியந்தது)
(வெண்டளையான் வந்த இயற்றவிணை கொச்சகக் கலிப்பா)
ஆதியும் அந்தமும் இல்லா அரும்பெருஞ்
சோதியை யாம்பாடக்கேட்டேயும் வாள்தடங்கள்
மாதே வளருதியோ வன்செவியோ நின்செவிதான்
மாதேவன்வார்கழல்கள் வாழ்த்திய வாழ்த்தொலிபோய்
வீதிவாய்க் கேட்டலுமே விம்மிவிம்மி மெய்மறந்து
போதார் அமளியின்மேல் நின்றும் புரண்டு இங்ஙன்
ஏதேனும் ஆகாள் கிடந்தாள் என்னே என்னே
ஈதே எந்தோழி பரிசேலோர் எம்பாவாய். 155
பாசம் பரஞ்சோதிக்கு அன்பாய் இராப்பகல்நாம்
பேசும்போ தெப்போ(து) இப் போதார் அமளிக்கே
நேசமும் வைத்தனையோ நேரிழையாய் நேரிழையீர்
சீசி இவையுஞ் சிலவோ விளையாடி
ஏசு மிடம்ஈதோ விண்ணோர்கள் ஏத்துதற்குத்
கூசும் மலர்ப்பாதம் தந்தருள வந்தருளும்
தேசன் சிவலோகன் தில்லைச்சிற் றம்பலத்துள்
ஈசனார்க் கன்பார்யாம் ஆரேலோர் எம்பாவாய். 156
முத்தன்ன வெண்நகையாய் முன்வந் தெதிரெழுந்தென்
அத்தன் ஆனந்தன் அமுதன் என்று அள்ளூறித்
தித்திக்கப் பேசுவாய் வந்துன் கடைதிறவாய்
பத்துடையீர் ஈசன் பழ அடியீர் பாங்குடையீர்
புத்தடியோம் புன்மைதீர்த்து ஆட்கொண்டாற் பொல்லாதோ
எத்தோநின் அன்புடைமை எல்லோம் அறியோமோ
சித்தம் அழகியார் பாடாரோ நஞ்சிவனை
இத்தனையும் வேண்டும் எமக்கேலோர் எம்பாவாய். 157
ஒண்ணித் திலநகையாய் இன்னம் புலர்ந்தின்றோ
வண்ணக் கிளிமொழியார் எல்லோரும் வந்தாரோ
எண்ணிக்கொண்டுள்ளவா சொல்லுகோம் அவ்வளவும்
கண்ணைத் துயின்றவமே காலத்தைப் போக்காதே
விண்ணுக் கொருமருந்தை வேத விருப்பொருளைக்
கண்ணுக்கு இனியானைப் பாடிக் கசிந்துள்ளம்
உண்ணெக்கு நின்றுருக யாம்மாட்டொம் நீயேவந்து
எண்ணிக் குறையில் துயிலேலோர் எம்பாவாய். 158
மாலறியா நான்முகனுங் காணா மலையினை நாம்
போலறிவோம் என்றுள்ள பொக்கங்க ளேபேசும்
பாலாறு தேன்வாய்ப் படிறீ கடைதிறவாய்
ஞாலமே விண்ணே பிறவே அறிவரியான்
கோலமும் நம்மைஆட் கொண்டருளிக் கோதாட்டுஞ்
சீலமும் பாடிச் சிவனே சிவனேயென்(று)
ஓலம் இடினும் உணராய் உணராய்காண்
ஏலக் குழலி பரிசேலோர் எம்பாவாய். 159
மானே நீ நென்னலை நாளை வந்துங்களை
நானே எழுப்புவன் என்றலும் நாணாமே
போன திசைபகராய் இன்னம் புலர்ந்தின்றோ
வானே நிலனே பிறவே அறிவரியான்
தானேவந் தெம்மைத் தலையளித்து ஆட்கொண்டருளும்
வான்வார் கழல்பாடி வந்தோர்க்குன் வாய்திறவாய்
ஊனே உருகாய் உனக்கே உறும் எமக்கும்
ஏனோர்க்குந் தங்கோனைப் பாடேலோ ரெம்பாவாய். 160
அன்னே இவையுஞ் சிலவோ பலவமரர்
உன்னற்கு அரியான் ஒருவன் இருஞ்சீரான்
சின்னங்கள் கேட்பச் சிவனென்றே வாய்திறப்பாய்
தென்னா என்னா முன்னம் தீசேர் மெழுகுஒப்பாய்
என்னானை என்அரையன் இன்னமுதுஎன்று எல்லாமும்
சொன்னோம்கேள் வெவ்வேறாய் இன்னம் துயிலுதியோ
வன்னெஞ்சப் பேதையர்போல் வாளா கிடத்தியால்
என்னே துயிலின் பரிசேலோர் எம்பாவாய். 161
கோழி சிலம்புச் சிலம்பும் குருகுஎங்கும்
ஏழில் இயம்ப இயம்பும்வெண் சங்குஎங்கும்
கேழில் பரஞ்சோதி கேழில் பரங்கருணை
கேழில் விழுப்பொருள்கள் பாடினோம் கேட்டிலையோ
வாழிஈ தென்ன உறக்கமோ வாய்திறவாய்
ஆழியான் அன்புடைமை ஆமாறும் இவ்வாறோ
ஊழி முதல்வனாய் நின்ற ஒருவனை
ஏழைபங் காளனையே பாடேலோர் எம்பாவாய். 162
முன்னைப் பழம்பொருட்கும் முன்னைப் பழம்பொருளே
பின்னைப் புதுமைக்கும் போத்தும் அப் பெற்றியனே
உன்னைப் பிரானாகப் பெற்றவுன் சீரடியோம்
உன்னடியார் தாள்பணிவோம் ஆங்கவர்க்கே பாங்காவோம்
அன்னவரே எம்கணவர் ஆவர் அவர்உகந்து
சொன்ன பரிசே தொழும்பாய்ப் பணி செய்தோம்
இன்ன வகையே எமக்கு எம்கோன் நல்குதியேல்
என்ன குறையும் இலோம்ஏலார் எம்பாவாய். 163
பாதாளம் ஏழினும்கீழ் சொற்கழிவு பாதமலர்
போதார் புனைமுடியும் எல்லாப் பொருள்முடிவே
பேதை ஒருபால் திருமேனி ஒன்று அல்லன்
வேதமுதல் விண்ணோரும் மண்ணும் துதித்தாலும்
ஓத உலவா ஒருதோழன் தொண்டர்உளன்
கோதில் குலத்தான் றன் கோயில் பிணாப்பிள்ளைகாள்
ஏதவன்ஊர் ஏதவன்பேர் ஆர்உற்றார் ஆர்அயலார்
ஏதவரைப் பாடும் பரிசேலார் எம்பாவாய். 164
மொய்யார் தடம் பொய்கை புக்கு முகேர்என்னக்
கையாற் குடைந்து குடைந்துஉன் கழல்பாடி
ஐயா வழியடி யோம் வாழ்ந்தோம் காண் ஆர் அழல்போற்
செய்யா வெண்ணீறாடி செல்வ சிறுமருங்குல்
மையார் தடங்கண் மடந்தை மணவாளர்
ஐயாநீ ஆட்கொண்டு அருளும் விளையாட்டின்
உய்வார்கள் உய்யும் வகையெல்லாம் உயர்ந்தொழிந் தோங்
எய்யாமற் காப்பாய் எமையேலோர் எம்பாவாய். 165
ஆர்த்த பிறவித் துயர்கெடநாம் ஆர்த்துஆடும்
தீர்த்தன் நற் றில்லைச் சிற்றம்பலத்தே தீயாடும்
கூத்தன்இவ்வானும் குவலயமும் எல்லாமும்
காத்தும் படைத்தும் கரந்தும் விளையாடி
வார்த்தையும் பேசி வளைசிலம்ப வார்கலைகள்
ஆர்ப்பரவம் செய்ய அணி குழல்மேல் வண்டார்ப்பப்
பூத்திகழும் பொய்கை குடைந்துஉடையான் பொற்பாதம்
ஏத்தி இருஞ்சுனைநீர் ஆடேலோர் எம்பாவாய். 166
பைங்குவளைக் கார்மலரால் செங்கமலப் பைம்போதால்
அங்கம் குருகினத்தால் பின்னும் அரவத்தால்
தங்கள் மலம்கழுவு வார் வந்து சார்தலினால்
எங்கள் பிராட்டியும் எங்கோனும் போன்று இசைந்த
பொங்கும் மடுவில் புகப்பாய்ந்து பாய்ந்துநம்
சங்கம் சிலம்பச் சிலம்பு கலந்துஆர்ப்பப்
கொங்கைகள் பொங்கப் குடையும் புனல்பொங்கப்
பங்கயப் பூம்புனல்பாய்ந் தாடேலோர் எம்பாவாய். 167
காதார் குழையாடப் பைம்பூண் கலனாடக்
கோதை குழலாட வண்டின் குழாம் ஆடச்
சீதப் புனல்ஆடிச் சிற்றம் பலம்பாடி
வேதப் பொருள்பாடி அப்பொருளா மாபாடி
சோதித்திறம்பாடி சூழ்கொன்றைத் தார்பாடி
ஆதி திறம்பாடி அந்தமா மாபாடிப்
பேதித்து நம்மை வளர்த்துஎடுத்த பெய்வதைதன்
பாதத் திறம்பாடி ஆடேலோர் எம்பாவாய். 168
ஓரொருகால் எம்பெருமான் என்றென்றே நம்பெருமான்
சீரொருகால் வாய் ஓவாள் சித்தம் களிகூர
நீரொருகால் ஓவா நெடுந்தாரை கண்பனிப்பப்
பாரொருகால் வந்தனையான் விண்ணோரைத் தான் பணியாள்
பேரரையற்கு இங்ஙனே பித்துஒருவர் ஆமாறும்
ஆர்ஒருவர் இவ்வண்ணம் ஆட்கொள்ளும் வித்தகர் தாள்
வாருருவப் பூண்முலையீர் வாயார நாம்பாடி
ஏருருவப் பூம்புனல்பாய்ந்து ஆடேலோர் எம்பாவாய். 169
முன்னிக் கடலைச் சுருக்கி எழுந்துஉடையான்
என்னத் திகழ்ந்து எம்மை ஆளுடையான் இட்டிடையின்
மின்னப் பொலிந்து எம்பிராட்டி திருவடிமேல்
பொன்னஞ் சிலம்பில் சிலம்பித் திருப்புருவம்
என்னச் சிலைகுலவி நந்தம்மை ஆளுடையாள்
தன்னிற் பரிவிலா எங்கோமான் அன்பர்க்கு
முன்னி யவன்நமக்கு முன்சுரக்கும் இன்னருளே
என்னப் பொழியாய் மழையேலோர் எம்பாவாய். 170
செங்க ணவன்பால் திசைமுகன் பால் தேவர்கள் பால்
எங்கும் இலாதோர் இன்பம்நம் பாலதாக்
கொங்குஉண் சுருங்குழலி நந்தம்மைக் கோதாட்டி
இங்குநம் இல்லங்கள் தோறும் எழுந்தருளிச்
செங்கமலப் பொற்பாதம் தந்தருளும் சேவகனை
அங்கள் அரசை அடியோங்கட்கு ஆரமுதை
நங்கள் பெருமானைப் பாடி நலந்திகழப்
பங்கயப் பூம்புனல் பாய்ந்து ஆடேலோர் எம்பாவாய். 171
அண்ணாமலையான் அடிக்கமலம் சென்றிறைஞ்சும்
விண்ணோர் முடியின் மணித்தொகை வீறற்றாற்போல்
கண்ணார் இரவி கதிர்வந்து கார்கரப்பத்
தண்ணார் ஒளிமயங்கித் தாரகைகள் தாம் அகலப்
பெண்ணாகி ஆணாய் அலியாய்ப பிறங்கொளிசேர்
விண்ணாகி மண்ணாகி இத்தனையும் வேறாகித்
கண்ணார் அமுதமாய் நின்றான் கழல்பாடிப்
பெண்ணே இப் பூம்புனல்பாய்ந்து ஆடேலோர் எம்பாவாய். 172
உங்கையிற் பிள்ளை உனக்கே அடைக்கலம்என்று
அங்கப் பழஞ்சொல் புதுக்கும் எம் அச்சத்தால்
எங்கள் பெருமான் உனக்கென்று உரைப்போம் கேள்
எங்கொங்கை நின்னன்பர் அல்லார்தோள் சேரற்க
எங்கை உனக்கல்லாது எப்பணியும் செய்யற்க
கங்குல் பகல்எங்கண் மற்றொன்றும் காணற்க
இங்கிப் பரிசே எமக்கெங்கோன் நல்குதியேல்
எங்கெழிலென் ஞாயிறு எமக்கேலோர் எம்பாவாய். 173
போற்றி அருளுக நின் ஆதியாம் பாதமலர்
போற்றி அருளுக நின் அந்தமாம் செந்தளிர்கள்
போற்றி எல்லா உயிர்க்கும் தோற்றமாம் பொற்பாதம்
போற்றி எல்லா உயிர்க்கும் போகமாம் பூங்கழல்கள்
போற்றி எல்லா உயிர்க்கும் ஈறாம் இணையடிகள்
போற்றி மால் நான்முகனும் காணாத புண்டரிகம்
போற்றியாம் உய்யஆட் கொண்டருளும் பொன்மலர்கள்
போற்றியாம் மார்கழிநீர் ஆடேலோர் எம்பாவாய். 174
Thiruchitrambalam
The month of Margali is an auspicious month since it is in this month that the Thiruvempavai - “the maidens’ song of the dawning” sung by Saint Manikavasagar- is recited by devotees both at homes and in temples in the early hours of the dawn.
According to the English almanac, the festival of Thiruvempavai falls between second half of December and first half of January. During the holy month of Margazhi, every Hindu household is a hive of religious activities. People wake up early, have their baths and wend through the streets of their villages or towns reciting the Thiruvempavai hymns and reach the temples for Poojas and dharshan.
It is customary for every Hindu household to lay a thick layer of fresh cow dung at the entrance. On the top of the layer, Kolam, a wonderful design, is drawn with white rice flour. How is a Kolam drawn? Dots are first drawn and later they are linked together to display a beautiful pattern– may be pictures of lamps, birds, ponds etc. In the centre pf the ‘Kolam’, they place a Ganesha made of cow dung or turmeric.
They revere this Ganesha, as Margali Ganesha, placing flowers and Arugampul- strands of herbal grass. At the end of the month of Margali, on the Thaipongal Day, all the Margali Ganeshas that are placed daily at the entrance to their houses are collected and a special Pongal – Ganesha Pongal is performed. At the end of the Pongal, they are finally left in the sea.
Prior to the recitation of Thiruvempavai, Thirupallieluchi, the morning hymn, also sung b Saint Manicavasagar, is recited at the temples. This song is sung to rouse the God from the sacred couch.
The first stanza of the Thirupallieluchi is :
Hail! Being. Source to me of all life’s joy! ‘Tis dawn;
Upon Thy flower-like feet twin wreaths of blooms we lay,
And worship, ‘neath the beauteous smile of grace benign
That from Thy sacred face beams on us. Civa-Lord,
Who dwell’st in Perun-turrai girt with cool rice-fields,
Where ‘mid the fertile soil th’ expanding lotus blooms!
Thou on whose lifted banner is the Bull! Master!
Our mighty Lord! From off Thy couch in grace arise!
According to the legend, there had been a tradition in Thiruvannamalai, where maidens wake up at dawn, go to ponds and have a bath singning the glory of the God in chorus. Being inspired by this tradition, Saint Manikavasacar sang the Thiruvempavai, which comprises 20 stanzas and are embodied in Thiruvasagam hailed as the 8th Thirumurai.
It is relevant to note here that there are two foot prints of Saint Manikavasacar in Arunagirivallam and that Saint Manikavasagar had composed Thiruvempavai in adoration of Lord Shiva and His spouse Unnamulai Amman.
Thiruvempavai hymns signify the dawn of light that dispels darkness. It signifies the waking up from the slumber of ignorance and the dawn of knowledge or enlightenment.
According to the legend, 9 Sakties namely Manonmani, Sarva Bhutadamani, Palapramadani, Palavikarani, Kali, Rowdri, Settai and Vammai wake up each other, resulting in the awakening up of universe from a slumber of involution and the dawn of new creation.
The month of Margali is recognized as an auspicious month conducive for prayer and meditation. According to science, there is more Ozone than carbon dioxide in the atmosphere. That was perhaps why our ancestors realized the sanctity of the dawn and attached reverence to the dawn.
Thiruvempavai
thiruchitrambalam
1.
Adhiyum andhamum illa arumperuny
jyodhiyai yampadak ketteyum valthadankan
madhe valarudhiyo vancheviyo ninchevithan
madhevan varkazalkal vazththiya vazththolipoy
vidhivayk kettalume vimmivimmi meymmarandhu
podhar amaliyinmel ninrum purandinnan
edhenum agal kidandhal en neenne
idhe enthozi parichelor empavay
Meaning:
We are singing the beginning and endless rare great Flame. in spite of listening to it, oh the girl with sword like sharp beautiful eye, you still have not opened your eyes(sleeping). is your ear senseless ? on hearing the praise of the perfect feet of the Greatest deva, which sound of praise arises at the start of the street, one has forgotten herself weeping and weeping ! You as if nothing happened are turning here and there enjoying the soft flowers spread bed coolly, what a pity what a pity !! is this your behavior my dear friend ?!
2.
pacham paranychodik kenbay irappakalnam
pechumpo dheppodhip podhar amalikke
nechamum vaiththanaiyo nerizaiyay nerizaiyir
chichi ivaiyuny chilavo vilaiyadi
echum idamidho vinnorkal eththudharkuk
kuchu malarppadhan thandharula vandharulum
thechan chivalokan thillaichir rambalaththul
ichanark kanbaryam arelor empavay
Meaning:
The friends:
Whenever we talk day and night you used to say, "our bond is with the Supreme luminance." oh slim beautiful girl!, but did you keep all your liking to this floral soft bed ?!
The girl on the bed:
oh slim beautiful girls!, How can you talk (mock) like this ?
The friends:
is it the place to play mocking each others ? Who are we ? The luminous, the one in the world of shivam, the lord of small abode at thillai, who blesses us giving His Floral Feet, for praising which even the celestial elements (vinnorkal) are scared of their qualification, to that lord we are lovers.
3.
muththanna vennakaiyay munvan dhedhir ezundhen
aththan anandhan amudhan en rallurith
thithtikkap pechuvay vandhun kadaithiravay
paththudaiyir ichan pazavadiyir pangudaiyir
puththadiyom punmaithirth thatkondar polladho
eththonin anbudaimai ellom ariyomo
chiththam azakiyar padaro namchivanai
iththanaiyum vendum emakkelor empavay
Meaning:
The Friends:
oh one with pearl like charming smile ! You would come getting up early and speak in the sweet words with the heart soaked in those words saying, "My aththan, ecstasy, nectar" (praising the God). Come and open your doors !
The girl on the bed:
oh the people with the ten great characters, the people committed to the oldest feet of the lord, my friends !! i being new slave, is it wrong if you cotrect my bad behaviors and take me to the right path ?!
The friends:
oh dear, don't we know your love ? Don't the people of beautiful heart sing our Shiva ? Come let us get those (good qualities).
4.
onnith thilanagaiyay innam pularndhinro
vannak kilimoziyar ellarum vandharo
ennikko dullava chollukom avvalavum
kannaith thuyinravame kalaththaip pokkadhe
vinnuk korumarundhai vedha vizupporulaik
kannuk kiniyanaip padik kachindhullam
ulnekku ninruruga yamattom niyevandhu
ennik kuraiyil thuyilelor empavay
Meaning:
The friends:
oh the girl of charming smile! is it not yet dawn ?
The girl on the bed:
Have all the girls of pretty patrot like voice come ?
The friends:
after counting we are telling the fact. Don't waste the time in sleep. The Medicine for the whole space, the Great declaration of veda, the Charming one for eyes, Him, we are singing with the melting heart outpouring love. We won't (count for you wasting our time). You come and count for yourself and if it is less continue your sleep.
5.
malariya nanmukanum kana malaiyinainam
polarivom enrulla pokkanga lepechum
paluru thenvayp padiri kadaithiravay
nyalame vinne pirave arivariyan
kolamum nammaiat kondaruli kodhattuny
chilamum padich chivane chivaneenru
olam idinum unaray unaraykan
elak kuzali parichelor empavay
Meaning:
oh cheat! the girl of milky honey speech, who tells lies from the heart that we know the Mount that was not known by vishnu and not seen by brahma, come and open the house door ! The one who is difficult to be understood by the world, space and others, His form and His great deed of taking us as His slaves and caring a lot for us, that we sing and scream, "oh shiva! oh shiva !!" But still you never felt it ! never felt !! oh nice plaited girl, is this your quality !!
6.
maneni nennalai nalaivan dhungalai
nane ezuppuvan enralum naname
pona dhichaipagaray innam pularndhinro
vane nilane pirave arivariyan
thanevan dhemmaith thalaiyalith thatkondarulum
vanvar kazalpadi vandhorkkun vaythiravay
une urugay unakke urum emakkum
enorkkum thankonaip padelor empavay
Meaning:
oh deer ! You told yesterday that you yourself would come and wake us up the next day. But where did you go (today) ? are you not ashamed ? is it not yet dawn ? The one who is difficult to be understood by the space, earth and others, His coming by Himself to own us making us superior, singing that sky-like Great feet we have come. reply to us. oh flesh, melt! let us sing the king of you, us and others.
7.
anne ivaiyuny chilavo pala amarar
unnar kariyan oruvan irunychiran
chinnangal ketpach chivan enre vaythirappay
thennaen namunnam thicher mezugoppay
ennanai en araiyan innamudhen rellomuny
chonnonkel vevveray innan thuyiludhiyo
vannenychap pedhaiyarpol vala kidaththiyal
enne thuyilin parichelor empavay
Meaning:
oh girl ! is it a play ? For many eternal things (amarar) He is not even thinkable. The one with nice wealth. on hearing His symbols you would open your mouth saying "shiva". even before completing the word saying "oh the lord of South", you would become like the wax put on the fire. We are all saying my one, "My king, Sweet nectar" and so many other things, hear. Still are you sleeping ? You are lying like the crude hearted females. How powerful is this sleep !!
8.
kozi chilambach chilambun kurugengum
ezil iyamba iyambumven changengum
kezil paranychodhi kezil parankarunai
kezil vizupporulkal padinon kettilaiyo
vaziyi dhenna urakkamo vaythiravay
aziyan anbudaimai amarum ivvaro
uzi mudhalvanay ninra oruvanai
ezaipan galanaiye padelor empavay
Meaning:
The hens started shouting, so are the spatrows. The yaz and white conches(changu) produced their sound everywhere. We are singing the Supreme luminance, Supreme Grace and the great things, didn't you listen ? What a sleep it is, long live ! open your mouth. is this the way of loving the one with the disc weapon in His hand ? one who stood beyond the deluge, Him, who shares the body with the slim lady (uma) (it could also be interpreted as the Partner of poor), let us sing !
9.
munnaip pazamporutkum munnaip pazamporule
pinnaip pudhumaikkum perththum ap petriyane
unnaip piranagap petravun chiradiyom
unnadiyar thalpanivom angavarkke pangavom
annavare enkanavar avar avar ukandhu
chonna pariche thozumbayp panicheyvom
inna vakaiye emakkenkon nalguthiyel
enna kuraiyum ilomelor empavay
Meaning:
oh the oldest thing of the oldest things ! The recently named latest of the newest things ! We, Your disciplined slaves, who got Yourself as our lord, would bow down to the foot of your slaves; would become friends of them only; one like them only would become our husband; we would serve the way he likingly tells. if you, our king, bless us this way we are free from any unfulfilment.
10.
padhalam ezinunkiz chorkazivu padhamalar
podhar punaimudiyum ellap porulmudive
pedhai orupal thirumeni onrallan
vedhamudhal vinnorum mannun thudhiththalum
odha ulava oruthozan thondarulan
kodhil kulaththaran than koyir pinappillaikal
edhavan ur edhavanper ar utrar ar ayalar
edhavanaip padum parichelor empavay
Meaning:
even below the seven underneath worlds is the Beyond-words Flower of foot ! The Splendid Hair of floral fragrance is the end of all matters !! Female oneside, His Holy Form is not one. Beginning vedhas, even if the celestial powers and earth praise, indescribable, that one Friend, residing in the hearts of His servants. The hara of flawless tradition. Which one is His town ? Which one is His name ? Who related and who not ? What is the way to sing Him ?!
11.
moyyar thadampoykai pukku mugerennak
kaiyar kudindhu kudaindhun kazalpadi
aiya vaziyadiyom vazndhonkan arazalpor
cheyyaven niradi chelva chirumarungul
maiyar thadankan madanthai manavala
aiyani atkon darulum vilaiyattin
uyvarkal uyyum vakaiellam uyndhozindhom
eyyamar kappay emaielor empavay
Meaning:
The pond filled with the reverberations of the flies, bathing in that striking the water with our bud like hands singing your ornated foot, oh Great, your traditional slaves, we lived. oh red one like the fierce fire ! oh White ash smeared rich ! The lord of the fragrance of the lady with nicely dyed, well formed eyes and small vulva. oh Great, in your play of blessing by taking as slaves, the way people get rescued we all got rescued off. Save us.
12.
arththa piravith thuyarkedanam arththadum
thirththan natrillai chitrambalaththe thiyadum
kuththan ivvanum kuvalayamum ellomum
kaththum padaiththum karandhum vilaiyadi
varththaiyum pechi valaichilamba varkalaikal
arpparavam cheyya anikuzalmel vandarppa
puththikazum poykai kudaindhudaiyan porpadham
eththi irunychunaini radelor empavay
Meaning:
The one with chaste water(river), whom we chant and dance in order to get rid of the roaring suffering of birth. The Fire Dancer at the tiny hall of nice thillai. Protecting, creating and removing this sky, world and all of us as a play, speaking the (sacred) words, the bangles tingling, the ornating snakes hissing, the bees buzzing on the decorated plait (He dances). Striking the (water in the) floral pond, praising the Golden Foot of the lord, take bath in this nice water.
13.
painkuvalaik karmalarar chenkamalap paimpodhaal
angan kuruginaththar pinnum aravaththal
thankal malankazuvu varvandhu chardhalinal
engal pirattiyum enkonum ponrichaindha
pongu maduvir pugappayndhu payndhunany
changany chilambach chilambu kalandharppak
kongaikal pongak kudaiyum punalpongap
pangayap pumpunalpayn dhadelor empavay
Meaning:
Because of the greeny dark kuvalai flower, because of the fresh bud of the red lotus, because of the buzzing sound of the small-bodied creatures, this brimming pond appears, with the atrival and taking refuge of those who want to wash away their impurities, like our lordess and our king. Jumping into this pond of lotus floral spring with our conches roaring, anklets clinging each other, breasts booming, bathing pond booming, swim in the pond.
14.
kadhar kuzaiyadap paimpun kalanadak
kodhai kuzalada vandin kuzamadach
chidhap punaladich chitram balampadi
vedhap porulpadi apporula mapadich
chodhi thirampadich chuzkonraith tharpadi
adhi thirampadi andhama mapadip
pedhiththu nammai valarththeduththa peyvalaithan
padhath thirampadi adelor empavay
Meaning:
The eatring dancing, worn ornaments dancing, the lady's plait dancing, the crowd of gasps dancing, bathing in the chill water, singing the Tiny Hall, singing the Meaning of vedhas, singing the Being of that, singing the nature of the luminance, singing the enclading bunch of flower konrai, singing the nature of the Source, singing the Being of the end, singing the nature of the foot of the lady who brought us up, bathe.
15.
ororukal emperuman enrenre namperuman
chirorukal vayoval chiththan kalikura
nirorukal ova neduntharai kanpanippap
parorukal vandhanaiyal vinnoraith thanpaniyal
peraraiyark kinnane piththoruvar amarum
aroruvar ivvannam atkollum viththakarthal
varuruvap punmulaiyir vayara nampadi
eruruvap pumpunal payndhu adelor empavay
Meaning:
now and then she utters, "My lord", thus her mouth never relent in the praise of the glory of our lord ! With the mind rejoicing, never stopping long streams of tears wetting the eye, not even once coming to this world, not bowing down to the celestial powers, to the emperor one becomes mad like this. one who takes slaves like this, that Proficient's foot, oh girls of ornated breasts, let us sing and swim in the floral stream.
16.
munnik kadalaich churukki ezundhudaiyal
ennath thigazndhemmai aludaiyal ittidaiyin
minnip polindhem piratti thiruvadimer
ponnany chilambir chilambith thiruppuruvam
ennach chilaikulavi nanthammai aludaiyal
thannir pirivila enkoman anbarkku
munni avalnamakku munchurakkum innarule
ennap poziyay mazaiyelor empavay
Meaning:
earlier raising condensing the sea, appearing like the lordess, shining and booming like the waist of Her who rules us, clinging like the clings of the golden anklet over the foot of our lordess, appearing as a bow like Her eyebrow, like the grace She comes forward and gives first to the lovers of our lord who is inseparable from Her who enslaved us, shower, oh rain !
17.
chenka navanpal thichaimukanpal dhevarkalpal
engum iladhadhor inbamnam paladhak
kongun karunkuzali nanthammaik kodhatti
ingunam illangal thorum ezundharulich
chenkamalap porpadhan thandharuluny chevakanai
ankan arachai adiyonkat karamudhai
nankal perumanaip padi nalanthikazap
pankayappum punalpayndhu adelor empavay
Meaning:
With the red eyed one, with the direction faced one, with the dhevas - the joy that is not present anywhere, giving that joy to us, bee eating plaited girl, the red one who pampers us, residing and blessing in all our homes, blessing us giving the red lotus like Golden foot, Charming eyed king, the great nectar for we slaves, our lord, singing Him with the goodness booming bathe in the lotus floral water.
18.
anna malaiyan adikkamalam chenrirainychum
vinnor mudiyin maniththokai viratrarpol
kannar iravi kadhirvandhu karkarappath
thannar olimazungith tharakaikal thamakalap
pennagi anay aliyayp pirangolicher
vinnagi mannagi iththanaiyum veragik
kannar amudhamumay ninran kazalpadip
penneip pumpunalpayndhu adelor empavay
Meaning:
as the heaps of precious gems on the crowns of the celestial powers lose their radiance, when they go to salute the feet lotuses of the lord of annamalai, the stars fade away with their cold luminance when the one in the eye - Sun comes to remove the darkness. Being female, male, neuter, rays filled sky, earth and Being apart from all these, one who stands as the nectar for the eyes, singing His ornated foot, oh girl, bathe in this floral stream.
19.
unkaiyir pillai unakke adaikkalam enru
angap pazanychor pudhukkum em achchaththal
engal peruman unakkon ruraippomkel
enkongai nin anbar allarthol cherarka
enkai unakkalla dheppaniyuny cheyyarka
kangulpagal enkan matronrun kanarka
ingip pariche emakkenkon nalgudhiyel
engezilen nyayiru emakkelor empavay
Meaning:
"The child in your hand is your own refugee", because of our fear of that adage coming to existence, our lord, we tell you something, listen ! let our breast not join the shoulder of somebody who is not Your lover; let my hand not do any service other than for You; night or day let my eye not see anything else. if You, my lord, give us this gift, let the Sun rise wherever, what is our problem ?
20.
potri arulukanin adhiyam padhamalar
potri arulukanin andhamany chenthalirkal
potriyel lavuyirkkum thotramam porpadham
potriyel lavuyirkkum pogamam punkazalkal
potriyel lavuyirkkum iram inaiyadikal
potrimal nanmuganun kanadha pundarikam
potriyam uyya at kondarulum ponmalarkal
potriyam markazinir adelor empavay
Meaning:
Praises, bless (us) Your flower of feet, the beginning !
Praises, bless Your red tendershoots, the end !
Praises to the Golden feet, the origin of all lives !
Praises to the Floral ornated feet, the pleasure of all lives !
Praises to the Parallel feet, the termination of all lives !
Praises to the lotus not seen by vishnu and the four faced !
praises to the Golden flowers that bless us taking as slaves !
Praises ! Bathing in the markazi month !
thiruchitrambalam
on Wednesday · Delete Post
#
Oruvan Sivam
Tamil version
திருவெம்பாவை
(திருவண்ணாமலையில் அருளியது - சக்தியை வியந்தது)
(வெண்டளையான் வந்த இயற்றவிணை கொச்சகக் கலிப்பா)
ஆதியும் அந்தமும் இல்லா அரும்பெருஞ்
சோதியை யாம்பாடக்கேட்டேயும் வாள்தடங்கள்
மாதே வளருதியோ வன்செவியோ நின்செவிதான்
மாதேவன்வார்கழல்கள் வாழ்த்திய வாழ்த்தொலிபோய்
வீதிவாய்க் கேட்டலுமே விம்மிவிம்மி மெய்மறந்து
போதார் அமளியின்மேல் நின்றும் புரண்டு இங்ஙன்
ஏதேனும் ஆகாள் கிடந்தாள் என்னே என்னே
ஈதே எந்தோழி பரிசேலோர் எம்பாவாய். 155
பாசம் பரஞ்சோதிக்கு அன்பாய் இராப்பகல்நாம்
பேசும்போ தெப்போ(து) இப் போதார் அமளிக்கே
நேசமும் வைத்தனையோ நேரிழையாய் நேரிழையீர்
சீசி இவையுஞ் சிலவோ விளையாடி
ஏசு மிடம்ஈதோ விண்ணோர்கள் ஏத்துதற்குத்
கூசும் மலர்ப்பாதம் தந்தருள வந்தருளும்
தேசன் சிவலோகன் தில்லைச்சிற் றம்பலத்துள்
ஈசனார்க் கன்பார்யாம் ஆரேலோர் எம்பாவாய். 156
முத்தன்ன வெண்நகையாய் முன்வந் தெதிரெழுந்தென்
அத்தன் ஆனந்தன் அமுதன் என்று அள்ளூறித்
தித்திக்கப் பேசுவாய் வந்துன் கடைதிறவாய்
பத்துடையீர் ஈசன் பழ அடியீர் பாங்குடையீர்
புத்தடியோம் புன்மைதீர்த்து ஆட்கொண்டாற் பொல்லாதோ
எத்தோநின் அன்புடைமை எல்லோம் அறியோமோ
சித்தம் அழகியார் பாடாரோ நஞ்சிவனை
இத்தனையும் வேண்டும் எமக்கேலோர் எம்பாவாய். 157
ஒண்ணித் திலநகையாய் இன்னம் புலர்ந்தின்றோ
வண்ணக் கிளிமொழியார் எல்லோரும் வந்தாரோ
எண்ணிக்கொண்டுள்ளவா சொல்லுகோம் அவ்வளவும்
கண்ணைத் துயின்றவமே காலத்தைப் போக்காதே
விண்ணுக் கொருமருந்தை வேத விருப்பொருளைக்
கண்ணுக்கு இனியானைப் பாடிக் கசிந்துள்ளம்
உண்ணெக்கு நின்றுருக யாம்மாட்டொம் நீயேவந்து
எண்ணிக் குறையில் துயிலேலோர் எம்பாவாய். 158
மாலறியா நான்முகனுங் காணா மலையினை நாம்
போலறிவோம் என்றுள்ள பொக்கங்க ளேபேசும்
பாலாறு தேன்வாய்ப் படிறீ கடைதிறவாய்
ஞாலமே விண்ணே பிறவே அறிவரியான்
கோலமும் நம்மைஆட் கொண்டருளிக் கோதாட்டுஞ்
சீலமும் பாடிச் சிவனே சிவனேயென்(று)
ஓலம் இடினும் உணராய் உணராய்காண்
ஏலக் குழலி பரிசேலோர் எம்பாவாய். 159
மானே நீ நென்னலை நாளை வந்துங்களை
நானே எழுப்புவன் என்றலும் நாணாமே
போன திசைபகராய் இன்னம் புலர்ந்தின்றோ
வானே நிலனே பிறவே அறிவரியான்
தானேவந் தெம்மைத் தலையளித்து ஆட்கொண்டருளும்
வான்வார் கழல்பாடி வந்தோர்க்குன் வாய்திறவாய்
ஊனே உருகாய் உனக்கே உறும் எமக்கும்
ஏனோர்க்குந் தங்கோனைப் பாடேலோ ரெம்பாவாய். 160
அன்னே இவையுஞ் சிலவோ பலவமரர்
உன்னற்கு அரியான் ஒருவன் இருஞ்சீரான்
சின்னங்கள் கேட்பச் சிவனென்றே வாய்திறப்பாய்
தென்னா என்னா முன்னம் தீசேர் மெழுகுஒப்பாய்
என்னானை என்அரையன் இன்னமுதுஎன்று எல்லாமும்
சொன்னோம்கேள் வெவ்வேறாய் இன்னம் துயிலுதியோ
வன்னெஞ்சப் பேதையர்போல் வாளா கிடத்தியால்
என்னே துயிலின் பரிசேலோர் எம்பாவாய். 161
கோழி சிலம்புச் சிலம்பும் குருகுஎங்கும்
ஏழில் இயம்ப இயம்பும்வெண் சங்குஎங்கும்
கேழில் பரஞ்சோதி கேழில் பரங்கருணை
கேழில் விழுப்பொருள்கள் பாடினோம் கேட்டிலையோ
வாழிஈ தென்ன உறக்கமோ வாய்திறவாய்
ஆழியான் அன்புடைமை ஆமாறும் இவ்வாறோ
ஊழி முதல்வனாய் நின்ற ஒருவனை
ஏழைபங் காளனையே பாடேலோர் எம்பாவாய். 162
முன்னைப் பழம்பொருட்கும் முன்னைப் பழம்பொருளே
பின்னைப் புதுமைக்கும் போத்தும் அப் பெற்றியனே
உன்னைப் பிரானாகப் பெற்றவுன் சீரடியோம்
உன்னடியார் தாள்பணிவோம் ஆங்கவர்க்கே பாங்காவோம்
அன்னவரே எம்கணவர் ஆவர் அவர்உகந்து
சொன்ன பரிசே தொழும்பாய்ப் பணி செய்தோம்
இன்ன வகையே எமக்கு எம்கோன் நல்குதியேல்
என்ன குறையும் இலோம்ஏலார் எம்பாவாய். 163
பாதாளம் ஏழினும்கீழ் சொற்கழிவு பாதமலர்
போதார் புனைமுடியும் எல்லாப் பொருள்முடிவே
பேதை ஒருபால் திருமேனி ஒன்று அல்லன்
வேதமுதல் விண்ணோரும் மண்ணும் துதித்தாலும்
ஓத உலவா ஒருதோழன் தொண்டர்உளன்
கோதில் குலத்தான் றன் கோயில் பிணாப்பிள்ளைகாள்
ஏதவன்ஊர் ஏதவன்பேர் ஆர்உற்றார் ஆர்அயலார்
ஏதவரைப் பாடும் பரிசேலார் எம்பாவாய். 164
மொய்யார் தடம் பொய்கை புக்கு முகேர்என்னக்
கையாற் குடைந்து குடைந்துஉன் கழல்பாடி
ஐயா வழியடி யோம் வாழ்ந்தோம் காண் ஆர் அழல்போற்
செய்யா வெண்ணீறாடி செல்வ சிறுமருங்குல்
மையார் தடங்கண் மடந்தை மணவாளர்
ஐயாநீ ஆட்கொண்டு அருளும் விளையாட்டின்
உய்வார்கள் உய்யும் வகையெல்லாம் உயர்ந்தொழிந் தோங்
எய்யாமற் காப்பாய் எமையேலோர் எம்பாவாய். 165
ஆர்த்த பிறவித் துயர்கெடநாம் ஆர்த்துஆடும்
தீர்த்தன் நற் றில்லைச் சிற்றம்பலத்தே தீயாடும்
கூத்தன்இவ்வானும் குவலயமும் எல்லாமும்
காத்தும் படைத்தும் கரந்தும் விளையாடி
வார்த்தையும் பேசி வளைசிலம்ப வார்கலைகள்
ஆர்ப்பரவம் செய்ய அணி குழல்மேல் வண்டார்ப்பப்
பூத்திகழும் பொய்கை குடைந்துஉடையான் பொற்பாதம்
ஏத்தி இருஞ்சுனைநீர் ஆடேலோர் எம்பாவாய். 166
பைங்குவளைக் கார்மலரால் செங்கமலப் பைம்போதால்
அங்கம் குருகினத்தால் பின்னும் அரவத்தால்
தங்கள் மலம்கழுவு வார் வந்து சார்தலினால்
எங்கள் பிராட்டியும் எங்கோனும் போன்று இசைந்த
பொங்கும் மடுவில் புகப்பாய்ந்து பாய்ந்துநம்
சங்கம் சிலம்பச் சிலம்பு கலந்துஆர்ப்பப்
கொங்கைகள் பொங்கப் குடையும் புனல்பொங்கப்
பங்கயப் பூம்புனல்பாய்ந் தாடேலோர் எம்பாவாய். 167
காதார் குழையாடப் பைம்பூண் கலனாடக்
கோதை குழலாட வண்டின் குழாம் ஆடச்
சீதப் புனல்ஆடிச் சிற்றம் பலம்பாடி
வேதப் பொருள்பாடி அப்பொருளா மாபாடி
சோதித்திறம்பாடி சூழ்கொன்றைத் தார்பாடி
ஆதி திறம்பாடி அந்தமா மாபாடிப்
பேதித்து நம்மை வளர்த்துஎடுத்த பெய்வதைதன்
பாதத் திறம்பாடி ஆடேலோர் எம்பாவாய். 168
ஓரொருகால் எம்பெருமான் என்றென்றே நம்பெருமான்
சீரொருகால் வாய் ஓவாள் சித்தம் களிகூர
நீரொருகால் ஓவா நெடுந்தாரை கண்பனிப்பப்
பாரொருகால் வந்தனையான் விண்ணோரைத் தான் பணியாள்
பேரரையற்கு இங்ஙனே பித்துஒருவர் ஆமாறும்
ஆர்ஒருவர் இவ்வண்ணம் ஆட்கொள்ளும் வித்தகர் தாள்
வாருருவப் பூண்முலையீர் வாயார நாம்பாடி
ஏருருவப் பூம்புனல்பாய்ந்து ஆடேலோர் எம்பாவாய். 169
முன்னிக் கடலைச் சுருக்கி எழுந்துஉடையான்
என்னத் திகழ்ந்து எம்மை ஆளுடையான் இட்டிடையின்
மின்னப் பொலிந்து எம்பிராட்டி திருவடிமேல்
பொன்னஞ் சிலம்பில் சிலம்பித் திருப்புருவம்
என்னச் சிலைகுலவி நந்தம்மை ஆளுடையாள்
தன்னிற் பரிவிலா எங்கோமான் அன்பர்க்கு
முன்னி யவன்நமக்கு முன்சுரக்கும் இன்னருளே
என்னப் பொழியாய் மழையேலோர் எம்பாவாய். 170
செங்க ணவன்பால் திசைமுகன் பால் தேவர்கள் பால்
எங்கும் இலாதோர் இன்பம்நம் பாலதாக்
கொங்குஉண் சுருங்குழலி நந்தம்மைக் கோதாட்டி
இங்குநம் இல்லங்கள் தோறும் எழுந்தருளிச்
செங்கமலப் பொற்பாதம் தந்தருளும் சேவகனை
அங்கள் அரசை அடியோங்கட்கு ஆரமுதை
நங்கள் பெருமானைப் பாடி நலந்திகழப்
பங்கயப் பூம்புனல் பாய்ந்து ஆடேலோர் எம்பாவாய். 171
அண்ணாமலையான் அடிக்கமலம் சென்றிறைஞ்சும்
விண்ணோர் முடியின் மணித்தொகை வீறற்றாற்போல்
கண்ணார் இரவி கதிர்வந்து கார்கரப்பத்
தண்ணார் ஒளிமயங்கித் தாரகைகள் தாம் அகலப்
பெண்ணாகி ஆணாய் அலியாய்ப பிறங்கொளிசேர்
விண்ணாகி மண்ணாகி இத்தனையும் வேறாகித்
கண்ணார் அமுதமாய் நின்றான் கழல்பாடிப்
பெண்ணே இப் பூம்புனல்பாய்ந்து ஆடேலோர் எம்பாவாய். 172
உங்கையிற் பிள்ளை உனக்கே அடைக்கலம்என்று
அங்கப் பழஞ்சொல் புதுக்கும் எம் அச்சத்தால்
எங்கள் பெருமான் உனக்கென்று உரைப்போம் கேள்
எங்கொங்கை நின்னன்பர் அல்லார்தோள் சேரற்க
எங்கை உனக்கல்லாது எப்பணியும் செய்யற்க
கங்குல் பகல்எங்கண் மற்றொன்றும் காணற்க
இங்கிப் பரிசே எமக்கெங்கோன் நல்குதியேல்
எங்கெழிலென் ஞாயிறு எமக்கேலோர் எம்பாவாய். 173
போற்றி அருளுக நின் ஆதியாம் பாதமலர்
போற்றி அருளுக நின் அந்தமாம் செந்தளிர்கள்
போற்றி எல்லா உயிர்க்கும் தோற்றமாம் பொற்பாதம்
போற்றி எல்லா உயிர்க்கும் போகமாம் பூங்கழல்கள்
போற்றி எல்லா உயிர்க்கும் ஈறாம் இணையடிகள்
போற்றி மால் நான்முகனும் காணாத புண்டரிகம்
போற்றியாம் உய்யஆட் கொண்டருளும் பொன்மலர்கள்
போற்றியாம் மார்கழிநீர் ஆடேலோர் எம்பாவாய். 174
Thiruchitrambalam
Alcohal and Spirtualism
Now a days we all have seen lot of people in the name of yogis smokes ganja, takes alcohol and gives the name as shiva mooli and says it helps in meditation, does it really helps spiritualism ? does it mean person who never smokes ganja or be in ease can`t be spirtual ? Olden days ancient siddhas used it only for anaesthesia, medical and tantric purpose
every one has their own right to do what they want, its their own habbit but they should not misguide by saying it helps spiritualism
lets see what Saiva legends as told already about it
Saint Thiruvalluvar :
துஞ்சினார் செத்தாரின் வேறல்லர் எஞ்ஞான்றும்
நஞ்சுண்பார் கள்ளுண் பவர்.
Thunjinaar settharin verallar ennaandrum
nanjunbaar kalunbavar
Translation:
That is taking alchohol destroys intelgence , it destroys family, it makes to behave lesser then animal , it will spoil friendship of wise knowledge person
so person who takes alchohal are equal to dead man
ancient tamil they described murder, robbery, lie, loving others wife and taking alchohal are called as PANCHAMAPAATHANGAL (Five main major mistake)
on above statement there is no chance of two things can change but mainly
should stop alchoholism because on olden days vamanachari's and kabaligars two groups used to take alchohol
may be to oppose those group thirumoolar had written topic of "kalunnamai"
Thirumooler says:
வாமத்தோர் தாமும் மதுவுண்டு மாள்பவர்
காமத்தோர் காமக்கள் ளுண்டே கலங்குவர்
ஓமத்தோர் உள்ளொளிக் குள்ளே உணர்வர்கள்
நாமத்தோர் அன்றே நணுகுவர் தாமே.
vamaththor thamum madhuvundu malpavar
kamaththor kamakkallunde kalankuvar
Omaththor ullolik kulle unarvarkaL
namaththor anre nanukuvar thame.
Translation:
vamathor and kamthor group in the name of satisfying devi they drink alchohol.
They involve in all lust and finally become mad and die.
But person who does maha deva oma joys with meditate and concentrate light above head by chanting shiva nama get joys instantly only person who does n`t involve in lust and alcohol only can able lift their moola agni and be in that enjoyment
உள்ளுண்மை ஓரார் உணரார் பசுபாசம்
வள்ளன்மை நாதன் அருளினன் வாழ்வுறார்
தெள்ளுண்மை ஞானச் சிவயோகம் சேர்வுறார்
கள்ளுண்ணும் மாந்தர் கருத்தறி யாரே.
ullunmai orar unarar pachupacham
vallanmai nadhan arulinan vazvurar
thellunmai nyanach chivayokany chervurar
kallunnum mandhar karuththari yare.
Translation:
person takes alchohol are not realized of pasu pasa (nandhi and palipeedam)
person who lives in bliss of shiva
gets joys of shiva gnana yoga
person who takes alchohol finally become waste
மயங்குந் தியங்கும் கள்வாய்மை அழிக்கும்
இயங்கும் மடவார்தம் இன்பமே எய்தி
முயங்கும் நயங்கொண்ட ஞானத்து முந்தார்
இயங்கும் இடையறா ஆனந்தம் எய்துமே.
mayankun dhiyankun kalvaymai azikkum
iyankum madavartham inpame eydhi
muyankum nayankonda nyanaththu mundhar
iynkum idaiyara anandham Eydhume.
Translation:
alcohol makes unconsious and spoils truth
more it will increase lust towards women
it will stop them from getting Gnana
they always recycle withthis and wont get permanent shiva yoga joy
சத்தியை வேண்டிச் சமயத்தோர் கள்ளுண்பர்
சத்தி அழிந்தது தம்மை மறத்தலால்
சத்தி சிவஞானம் தன்னில் தலைப்பட்டுச்
சத்திய ஞானஆ னந்தத்திற் சார்தலே
shakthiyai vendich chamayaththor kallunpar
shakhi azindhadhu thammai maraththalal
shathi chivanyanan thannil thalaippattuch
shathiya nyanaa anadhaththir saardhale
Translation:
Worshipping shakthi religionists consume liquor.
(Result is) energy is lost due to loss of self-control.
energy is to get into the shiva wisdom
and staying on the True-Wise-Bliss.
சத்தன் அருள்தரின் சத்தி அருளுண்டாம்
சத்தி அருள்தரின் சத்தன் அருளுண்டாம்
சத்தி சிவமாம் இரண்டும் தன் உள்வைக்கச்
சத்தியம் எண்சித்தித் தன்மையு மாமே.
sathan arultharir sakthi arulundam
shakthi arultharir sathan arulundam
shakthi shivamam irandunthan nulvaikkach
sakthiyum enchithi thanmaiyu mame.
Translation:
If the Shiva (Truth) gives grace, grace of Shakthi will be there.
If the Shakthi gives grace, grace of Shiva will be there.
When both Shiva and Shakthi are kept in the self,
attainment of eight Siddhis (attama siddi) is also guaranteed.
யோகிகள் கால்கட்டி ஒண்மதி ஆனந்தப்
போத அமுதைப் பொசித்தவர் எண்சித்தி
மோகியர் கள்ளுண்டு மூடராய் மோகமுற்று
ஆகும் மதத்தால் அறிவழிந் தாரே. 12
yokikal kalkatti onmadhi anandhap
podha amudhaip pochiththavar enchiththi
mokiyar kallundu mudaray mokamur
rakum madhaththal arivazin dhare.
Translation:
Yogis who knows to control breath
who drinks nectar shiva amirtha at chandramandala
are yogi who get 8 siddhis (attama siddi)
but immoral lustl person who always drinks alcohol
does Panchamapathangal (five major sins) and becomes insane
every one has their own right to do what they want, its their own habbit but they should not misguide by saying it helps spiritualism
lets see what Saiva legends as told already about it
Saint Thiruvalluvar :
துஞ்சினார் செத்தாரின் வேறல்லர் எஞ்ஞான்றும்
நஞ்சுண்பார் கள்ளுண் பவர்.
Thunjinaar settharin verallar ennaandrum
nanjunbaar kalunbavar
Translation:
That is taking alchohol destroys intelgence , it destroys family, it makes to behave lesser then animal , it will spoil friendship of wise knowledge person
so person who takes alchohal are equal to dead man
ancient tamil they described murder, robbery, lie, loving others wife and taking alchohal are called as PANCHAMAPAATHANGAL (Five main major mistake)
on above statement there is no chance of two things can change but mainly
should stop alchoholism because on olden days vamanachari's and kabaligars two groups used to take alchohol
may be to oppose those group thirumoolar had written topic of "kalunnamai"
Thirumooler says:
வாமத்தோர் தாமும் மதுவுண்டு மாள்பவர்
காமத்தோர் காமக்கள் ளுண்டே கலங்குவர்
ஓமத்தோர் உள்ளொளிக் குள்ளே உணர்வர்கள்
நாமத்தோர் அன்றே நணுகுவர் தாமே.
vamaththor thamum madhuvundu malpavar
kamaththor kamakkallunde kalankuvar
Omaththor ullolik kulle unarvarkaL
namaththor anre nanukuvar thame.
Translation:
vamathor and kamthor group in the name of satisfying devi they drink alchohol.
They involve in all lust and finally become mad and die.
But person who does maha deva oma joys with meditate and concentrate light above head by chanting shiva nama get joys instantly only person who does n`t involve in lust and alcohol only can able lift their moola agni and be in that enjoyment
உள்ளுண்மை ஓரார் உணரார் பசுபாசம்
வள்ளன்மை நாதன் அருளினன் வாழ்வுறார்
தெள்ளுண்மை ஞானச் சிவயோகம் சேர்வுறார்
கள்ளுண்ணும் மாந்தர் கருத்தறி யாரே.
ullunmai orar unarar pachupacham
vallanmai nadhan arulinan vazvurar
thellunmai nyanach chivayokany chervurar
kallunnum mandhar karuththari yare.
Translation:
person takes alchohol are not realized of pasu pasa (nandhi and palipeedam)
person who lives in bliss of shiva
gets joys of shiva gnana yoga
person who takes alchohol finally become waste
மயங்குந் தியங்கும் கள்வாய்மை அழிக்கும்
இயங்கும் மடவார்தம் இன்பமே எய்தி
முயங்கும் நயங்கொண்ட ஞானத்து முந்தார்
இயங்கும் இடையறா ஆனந்தம் எய்துமே.
mayankun dhiyankun kalvaymai azikkum
iyankum madavartham inpame eydhi
muyankum nayankonda nyanaththu mundhar
iynkum idaiyara anandham Eydhume.
Translation:
alcohol makes unconsious and spoils truth
more it will increase lust towards women
it will stop them from getting Gnana
they always recycle withthis and wont get permanent shiva yoga joy
சத்தியை வேண்டிச் சமயத்தோர் கள்ளுண்பர்
சத்தி அழிந்தது தம்மை மறத்தலால்
சத்தி சிவஞானம் தன்னில் தலைப்பட்டுச்
சத்திய ஞானஆ னந்தத்திற் சார்தலே
shakthiyai vendich chamayaththor kallunpar
shakhi azindhadhu thammai maraththalal
shathi chivanyanan thannil thalaippattuch
shathiya nyanaa anadhaththir saardhale
Translation:
Worshipping shakthi religionists consume liquor.
(Result is) energy is lost due to loss of self-control.
energy is to get into the shiva wisdom
and staying on the True-Wise-Bliss.
சத்தன் அருள்தரின் சத்தி அருளுண்டாம்
சத்தி அருள்தரின் சத்தன் அருளுண்டாம்
சத்தி சிவமாம் இரண்டும் தன் உள்வைக்கச்
சத்தியம் எண்சித்தித் தன்மையு மாமே.
sathan arultharir sakthi arulundam
shakthi arultharir sathan arulundam
shakthi shivamam irandunthan nulvaikkach
sakthiyum enchithi thanmaiyu mame.
Translation:
If the Shiva (Truth) gives grace, grace of Shakthi will be there.
If the Shakthi gives grace, grace of Shiva will be there.
When both Shiva and Shakthi are kept in the self,
attainment of eight Siddhis (attama siddi) is also guaranteed.
யோகிகள் கால்கட்டி ஒண்மதி ஆனந்தப்
போத அமுதைப் பொசித்தவர் எண்சித்தி
மோகியர் கள்ளுண்டு மூடராய் மோகமுற்று
ஆகும் மதத்தால் அறிவழிந் தாரே. 12
yokikal kalkatti onmadhi anandhap
podha amudhaip pochiththavar enchiththi
mokiyar kallundu mudaray mokamur
rakum madhaththal arivazin dhare.
Translation:
Yogis who knows to control breath
who drinks nectar shiva amirtha at chandramandala
are yogi who get 8 siddhis (attama siddi)
but immoral lustl person who always drinks alcohol
does Panchamapathangal (five major sins) and becomes insane
Thirumoolar story
in the growing-moon crowned lord’s mount kayilai being the lead of that very ancient abode of lord showing the righteous path to the vishnu, brahma, indra and others is the nandhi. one of his disciples, vedhas learnt sage who attained the eight great achievements beginning from anima wanted to visit and stay with sage agasthyar at the podhikai mountains in thamizh land. worshiping the lord at kedhar the sage praised the pashupati at nepal. he reached the banks of the holy river ganga which as a small stream falls from his vast matted hair glittering like the lightning. bathing in the river he saluted the lord’s avimuththam abode and proceeded towards the south. saluting the shrishailam of shankara, he reached thirukkalaththi. praising the enchanting everlasting lord at thirukkalaththi entered his dancing field alavanam and bowed down to his raised foot. he came to kanchi worshipping lord ekambaranathar. involving in discussions with the yoga munis of that city he left in his journey and bowed down to the black-throated mercy at thiruvadhikai. he arrived in the master of dance’s thillai. with his heart brimming with love he saw the dance of the golden beauty that acts making the matters to exist. staying and saluting the lord there for some time he came to the banks of river kaviri.
bathing in the chill refreshing water of river kaviri he went into the lord’s abode avaduthurai. the yogi praised in undiminishing love the lord of pashus there. in spite of a feeling of not leaving that holy place emerging strongly he went out of the town continuing his journey towards podhikai. but in a short distance he saw the cows crying on the cauvery bank. moolan a herdsman who used to take care of the cows of the village chaththanur died when he brought the cowherds for grazing on the banks of the river. the cows out of their affection for their herdsman went around his body smelling him, licking him and crying. the yogi who told the world that love is lord shiva felt he would remove their suffering by his grace. realizing that only if moolan came alive the cows would get consoled, he, a splendid siddha fortified his body and introduced his soul into the body of the herdsman through air. he rose as thirumular. the cows relieved of their gloom licked him in joy, went around happily grazing on the riverbanks. the merciful nayanar safeguarded them till they grazed enough and returned after drinking water from the river. as the sun red in the heat went to have a dip in the ocean the cows thinking of their calves started walking back towards the village. the sage who showed a supreme path to the world calmly followed them to chaththanur.
he waited till all the cows entered their respective houses. wife of the herdsman moolan saw him delaying to enter the house. anxiously she went to touch him, but he refused saying there was no relation between them and went into a common mutt. the lady who had no offspring or relatives could not sleep throughout the night. she cried and lamented to the elderly people of the town about his new behavior. those people of well analyzing capacity told the girl that he was neither mad nor had he any other association. he staying beyond the skewedness of mind, in the crystal clear shivayoga, in the height of glory unmeasurable for any human would not fit into relationship she had, they advised her. the sage thirumula nayanar in such a wonderful state got up and returned the way he came following the cowherd. the sage could not find the body he had kept it safe. he realized through his vision of spiritual wisdom that it was god’s grace that way in order to give in thamizh through his words the supreme agamas that the cool-matted haired lord gave for this world to follow and get enlightened. he explained to the relatives who continued behind him the non-continuation of the bonds. after they all left thinking the holy feet of the lord of bull flag nayanar went with great enthusiasm to salute the supreme at thiruvavaduthurai. sitting under the shade of arachu tree in ultimate shivayogam he gave the holy thirumandhiram (1) a marvelous medicine for the illness of incarnation. starting from ‘onravan thane’ he completed the thamiz garland of three thousand flowers for the lord who charmingly wears the horn of the boar. staying on this earth for those three thousand years, a blessed time for the upbringing of humankind he reached in non-separation the holy feet of the almighty. let the coveted wisdom of shiva yoga of thirumoola nayanar stay in the mind.
bathing in the chill refreshing water of river kaviri he went into the lord’s abode avaduthurai. the yogi praised in undiminishing love the lord of pashus there. in spite of a feeling of not leaving that holy place emerging strongly he went out of the town continuing his journey towards podhikai. but in a short distance he saw the cows crying on the cauvery bank. moolan a herdsman who used to take care of the cows of the village chaththanur died when he brought the cowherds for grazing on the banks of the river. the cows out of their affection for their herdsman went around his body smelling him, licking him and crying. the yogi who told the world that love is lord shiva felt he would remove their suffering by his grace. realizing that only if moolan came alive the cows would get consoled, he, a splendid siddha fortified his body and introduced his soul into the body of the herdsman through air. he rose as thirumular. the cows relieved of their gloom licked him in joy, went around happily grazing on the riverbanks. the merciful nayanar safeguarded them till they grazed enough and returned after drinking water from the river. as the sun red in the heat went to have a dip in the ocean the cows thinking of their calves started walking back towards the village. the sage who showed a supreme path to the world calmly followed them to chaththanur.
he waited till all the cows entered their respective houses. wife of the herdsman moolan saw him delaying to enter the house. anxiously she went to touch him, but he refused saying there was no relation between them and went into a common mutt. the lady who had no offspring or relatives could not sleep throughout the night. she cried and lamented to the elderly people of the town about his new behavior. those people of well analyzing capacity told the girl that he was neither mad nor had he any other association. he staying beyond the skewedness of mind, in the crystal clear shivayoga, in the height of glory unmeasurable for any human would not fit into relationship she had, they advised her. the sage thirumula nayanar in such a wonderful state got up and returned the way he came following the cowherd. the sage could not find the body he had kept it safe. he realized through his vision of spiritual wisdom that it was god’s grace that way in order to give in thamizh through his words the supreme agamas that the cool-matted haired lord gave for this world to follow and get enlightened. he explained to the relatives who continued behind him the non-continuation of the bonds. after they all left thinking the holy feet of the lord of bull flag nayanar went with great enthusiasm to salute the supreme at thiruvavaduthurai. sitting under the shade of arachu tree in ultimate shivayogam he gave the holy thirumandhiram (1) a marvelous medicine for the illness of incarnation. starting from ‘onravan thane’ he completed the thamiz garland of three thousand flowers for the lord who charmingly wears the horn of the boar. staying on this earth for those three thousand years, a blessed time for the upbringing of humankind he reached in non-separation the holy feet of the almighty. let the coveted wisdom of shiva yoga of thirumoola nayanar stay in the mind.
Sunday, December 5, 2010
Manumurai Kanda Vasagam
Manumurai Kanda Vasagam written by Great Saint Ramalinga Adigalar aka Vallalar.
i wonder how beautiful writing it was it's one of best poem to read daily to washout the impurities of our mind. We follow it or not but at least take print out, Paste on room try to read it daily
I bet person who read regularly won't do any sin
Vallalar thiru paathangaley potri:
Manumurai Kanda Vasagam:
i wonder how beautiful writing it was it's one of best poem to read daily to washout the impurities of our mind. We follow it or not but at least take print out, Paste on room try to read it daily
I bet person who read regularly won't do any sin
Vallalar thiru paathangaley potri:
Manumurai Kanda Vasagam:
- நல்லோர் மனத்தை நடுங்கச் செய்தேனோ!
‘Did I create fear in others?
- வலிய வழக்கிட்டு மானங் கெடுத்தேனோ!
Did I summon and tarnish others,
- தானங் கொடுப்போரைத் தடுத்து நின்றேனோ!
Did I stop others from making donations?
- கலந்த சினேகரைக் கலகஞ் செய்தேனோ!
Did I smear my friends?
- மனமொத்த நட்புக்கு வஞ்சகஞ் செய்தேனோ!
Did I sabotage friendships?
- குடிவரி யுயர்த்திக் கொள்ளை கொண்டேனோ!
Did I increase taxes and rob others,
- ஏழைகள் வயிறு எரியச் செய்தேனோ!
Did I make the poor suffer?
- தருமம் பாராது தண்டஞ் செய்தேனோ! (8)
Did I act unjustly?
- மண்ணோரம் பேசி வாழ் வழித்தேனோ! (9)
Did I snatch properties belonging to others and lied to them?
- உயிர்க்கொலை செய்வோர்க்க உபகாரஞ் செய்தேனோ! (10)
Did I aid those who committed murder?
- களவு செய்வோர்க்கு உளவு சொன்னேனோ! (11)
Did I scout and spy on behalf of thieves,
- பொருளை இச்சித்துப் பொய் சொன்னேனோ! (12)
Did I lies for coveting possessions?
- ஆசைகாட்டி மோசஞ் செய்தேனோ! (13)
Did I entice others and cheat them,
- வரவுபோக்கொழிய வழியடைத்தேனோ! (11)
Did i close and cut short social relationships
- வேலையிட்டுக் கூலி குறைத்தேனோ! (15)
Did I rip work but refused to pay accordingly,
- பசித்தோர் முகத்தைப் பாராதிருந்தேனோ! (16)
Did I ignore the hungry?
- இரப்போர்க்குப் பிச்சை இல்லை யென்றேனோ! (17)
Did I say 'no' to seekers of alms?
- கோள்சொல்லிக் குடும்பங் குலைத்தேனோ! (18)
Did I speak gossip that lead to families being destroyed,
- நட்டாற்றிற் கையை நழுவ விட்டேனோ! (19)
Did I refused to help one in need,
- கலங்கியொளித்தோரைக் காட்டிக் கொடுத்தேனோ! (20)
Did I exposed those that had taken refuge with me,
- கற்பழிந்தவளைக் கலந்திருந்தேனோ! (21)
Did I sleep with those who had lost their virginity?
- காவல்கொண்டிருந்த கன்னியை அழித்தேனோ! (22)
Did I abuse virgins who I had a responsibility to protect?
- கணவன்வழி நிற்போரைக் கற்பழித்தேனோ! (23)
Did I rape those who already had had a husband?
- கருப்பமழித்துக் களித்திருந்தேனோ! (11)
Did I abort a birth and feel glad of it?
- குருவை வணங்கக் கூசி நின்றேனோ! (25)
Did I not greet my guru?
- குருவின் காணிக்கை கொடுக்க மறந்தேனோ! (26)
Did I not give my guru his dues, for his sustenance?
- கற்றவர் தம்மைக் கடுகடுத்தேனோ! (27)
Did I envy the learned?
- பெரியோர் பாட்டிற் பிழை சொன்னேனோ! (28)
Did I find mistakes in the writings of the wise?
- பக்ஷயைக் கூண்டில் பதைக்க அடைத்தேனோ! (29)
Did I lock up birds in their cages?
- கன்றுக்குப்பாலுட்டாது கட்டி வைத்தேனோ! (30)
Did I not feed the calves?
- ஊன்சுவையுண்டு உடல் வளர்த்தேனோ! (31)
Did I build up this body by consuming meat?
- கல்லும் நெல்லும் கலந்து விற்றேனோ! (32)
Did I adulterate rice with pebbles?
- அன்புடையவர்க்குத் துன்பஞ் செய்தேனோ! (33)
Did I hurt my loved ones?
- குடிக்கின்ற நீருள்ள குளந்துர்த்தேனோ! (34)
Did I poison drinking water?
- வெய்யிலுக் கொதுங்கும் விருக்ஷ மழித்தேனோ! (35)
Did I fell trees that gave us shade?
- பகைகொண்டு அயலோர் பயிரழித்தேனோ! (36)
Did I destroy others out of revenge?
- பொதுமண்டபத்தைப் போயிடித்தேனோ! (37)
Did I demolish public halls?
- ஆலயக் கதவை அடைத்து வைத்தேனோ! (38)
Did I prevent the public from conducting their prayers by shutting the doors to the temples?
- சிவனடியாரைச் சீறிவைதேனோ! (39)
Did I offend devotees of Siva?
- தவஞ் செய்வோரைத் தாழ்வு சொன்னேனோ! (40)
Did I offend the meditating yogis?
- சுத்த ஞானிகளைத் துஷணஞ் செய்தேனோ! (11)
Did I blaspheme great mystics?
- தந்தைதாய் மொழியைத் தள்ளி நடந்தேனோ! (11)
Did I not listen to my parents?
- தெய்வமிகழ்ந்து செருக்கடைந்தேனோ! (43)
Did I smear the name of the Lord?
- என்ன பாவம் செய்தேனோ! இன்ன தென்றறியேனே! (44)
What sin did I do, I do not know’, questions the saint.
Friday, April 2, 2010
Two saiva siddhanta schools
Thanks to himalayanacademy this Content was taken as reference from the site himalayanacademy.com
There are two Saiva Siddhanta schools:
pluralistic theism: Aghorasiva and Meykandar,
monistic theism: Tirumular
Views on God and Soul?
SLOKA 148
A monistic theist explains to a pluralist that the soul emerges from Siva just as a cloud arises from the sea. Below the river of life sweeps all things along, into and out of existence. Ultimately, the soul merges with God, like the river rejoining the ocean.
For pluralists, God pervades but did not create the soul; thus, God and soul remain separate realities forever. Aum.
BHASHYA
Pluralistic Siddhantins teach that Siva pervades the soul, yet the soul is uncreated and exists eternally. It is amorphous, but has the qualities of willing, thinking and acting. It does not wholly merge in Him at the end of its evolution. Rather, it reaches His realm and enjoys the bliss of divine communion eternally. Like salt dissolved in water, soul and God are not two; neither are they perfectly one. For monistic Siddhantins the soul emerges from God like a rain cloud drawn from the sea. Like a river, the soul passes through many births. The soul consists of an uncreated divine essence and a beautiful, effulgent, human-like form created by Siva. While this form--called the anandamaya kosha or soul body--is maturing, it is distinct from God. Even during this evolution, its essence, Satchidananda and Parashiva, is not different from Siva. Finally, like a river flowing into the sea, the soul returns to its source. Soul and God are perfectly one. The Vedas say, "Just as the flowing rivers disappear in the ocean, casting off name and shape, even so the knower, freed from name and shape, attains to the Primal Soul, higher than the high." Aum Namah Sivaya.
Two Views on Creation?
SLOKA 147
Monistic theists believe that Siva creates the cosmos as an emanation of Himself. He is His creation. Pluralistic theists hold that Siva molds eternally existing matter to fashion the cosmos and is thus not His creation. Aum.
BHASHYA
Pluralistic Siddhantins hold that God, souls and world--Pati, pashu and pasha--are three eternally coexistent realities. By creation, this school understands that Siva fashions existing matter, maya, into various forms. In other words, God, like a potter, is the efficient cause of the cosmos. But He is not the material cause, the "clay" from which the cosmos is formed. Pluralists hold that any reason for the creation of pasha--anava, karma and maya--whether it be a divine desire, a demonstration of glory or merely a playful sport, makes the Creator less than perfect. Therefore, pasha could never have been created. Monistic Siddhantins totally reject the potter analogy. They teach that God is simultaneously the efficient, instrumental and material cause. Siva is constantly emanating creation from Himself. His act of manifestation may be likened to heat issuing from a fire, a mountain from the earth or waves from the ocean. The heat is the fire, the mountain is the earth, the waves are not different from the ocean. The Vedas proclaim, "In That all this unites; from That all issues forth. He, omnipresent, is the warp and woof of all created things." Aum Namah Sivaya.
Differing Views on Evil
For monistic theists, the world of maya is Siva's perfect creation, containing each thing and its opposite. For pluralistic theists, the world is tarnished with evil; thus maya could not be the creation of a perfect God. Aum.BHASHYA
Pluralistic Siddhantins hold that the world of maya is intrinsically evil and imperfect, for it is clearly full of sorrow, injustice, disease and death. The soul, too, is beginninglessly tainted with anava, or limitation. Pluralists contend that if God had created maya--the material of the world--or the soul, surely He would have made them flawless, and there would be no evil, for imperfection cannot arise out of Perfection. Therefore, they conclude that anava, karma and maya have always existed and the soul has been immersed in darkness and bondage without beginning. Monistic Siddhantins hold that when viewed from higher consciousness, this world is seen as it truly is--perfect. There is no intrinsic evil. God Siva has created the principle of opposites, which are the means for the soul's maturation--beauty and deformity, light and darkness, love and hate, joy and sorrow. All is God Siva Himself, in Him and of Him. A perfect cosmos has issued forth from a perfect Creator. The Tirumantiram says, "All manifestations of nature are His grace. All animate and inanimate are His pure grace. As darkness, as light, the Lord's grace pervades." Aum Namah Sivaya.
Views on Mahapralaya?
Monistic theists hold that at mahapralaya, cosmic dissolution, all creation is withdrawn into Siva, and He alone exists. Pluralistic theists hold that world and souls persist in seed form and will later reemerge. Aum Namah Sivaya.BHASHYA
Pluralistic Siddhantins contend that after mahapralaya--the withdrawal of time, form and space into Siva--souls and world are so close to Siva that, for all practical purposes, He alone exists. Actually, they say, both world and souls continue to exist, not as things, but as "potentialities." As if in a deep sleep, souls, now in a bodiless state, rest. Individual karmas lie dormant to germinate later when creation again issues forth and nonliberated souls are re-embodied to continue their spiritual journey. Monistic Siddhantins believe that souls persist through the lesser pralayas of the cosmic cycle, but hold that only Siva exists following mahapralaya. There is no "other," no separate souls, no separate world. The universe and all souls are absorbed in Siva. Pasha--anava, karma and maya--is annihilated. In the intensity of pre-dissolution, when time itself is accelerated, all souls attain complete maturation, losing separateness through fulfilled merger with Siva. Yea, jiva becomes Siva. The Vedas boldly decree, "By His divine power He holds dominion over all the worlds. At the periods of creation and dissolution of the universe, He alone exists." Aum Namah Sivaya.
Verses from Scripture on Saiva Siddhanta
Meditate on the Lord as the object of meditation, for by the Lord the whole world is set to activity. Brahma, Vishnu, Rudra and Indra have been brought forth by Him; similarly, all faculties along with creatures. His divine majesty has become the Cause, the Universe, the Blissful, as the ether standing unshaken in the mid-air.
Atharva Veda, Atharvashikha Upanishad 2. upb, 782
All the sacred books, all holy sacrifice and ritual and prayers, all the words of the Vedas, and the whole past and present and future, come from the Spirit. With maya, His power of wonder, He made all things, and by maya the human soul is bound. Know, therefore, that nature is maya, but that God is the ruler of maya, and that all beings in our universe are parts of His infinite splendor.
Krishna Yajur Veda, Shvetashvatara Upanishad 4.9-10. UPM, 92
The seer sees not death, nor sickness, nor any distress. The seer sees only the All, obtains the All entirely. For the sake of experiencing the true and the false, the great Self has a dual nature. Yea, the great Self has a dual nature. Yea, the great Self has a dual nature!
Krishna Yajur Veda, Maitri Upanishad 7.11.6 & 8. UPH, 458
Inconceivable is this supreme atman, immeasurable, unborn, inscrutable, unthinkable, He whose Self is infinite space. He alone remains awake when the universe is dissolved, and out of this space He awakens the world consisting of thought.
Krishna Yajur Veda, Maitri Upanishad 6.17. VE, 667
He Himself fashions all worlds in minute detail. He fashions life, conferring birth. He fashions things big and small -- the cauldron, the pitcher and the pot. He fashions these and more -- He, the Architect Almighty.
Tirumantiram 417. TM
The Primal One, the indivisible great, Himself into several divided. As form, formless and form-formless, and as guru and as Shakti's Lord. In forms numerous He immanent in jivas became.
Tirumantiram 2481. TM
That intelligence which incites the functions into the paths of virtue or vice am I. All this universe, moveable and immoveable, is from Me. All things are preserved by Me. All are absorbed into Me at the time of pralaya. Because there exists nothing but Spirit, and I am that Spirit, there exists nothing else.
Siva Samhita 1.34. SS, 6
You and He are not two separate; you and He are but one united; thus do you stand, freed of all sectarian shackles; adore the feet of Parapara and with Siva become One -- that the way Siddhanta fulfills.
Tirumantiram 1437. TM
Always my action is your action. I am not other than you, because the essence of myself which I call "I" does not exist apart from you. Herein lies the natural harmony between Vedanta and Siddhanta.
Tayumanavar 2.5. NT, 8
As wide Earth, as fire and water, as sacrificer and wind that blows, as eternal moon and sun, as ether, as the eight-formed God, as cosmic good and evil, woman and man, all other forms and His own form, and all these as Himself, as yesterday and today and tomorrow, the God of the long, red hair stands, O Wonder!
Tirumurai 6.308.1. PS, 113
It cannot be seen by the eye, and yet it is the eye within the eye. It cannot be heard by the ear, and yet it is the ear within the ear. It cannot be smelt by the nose, and yet it is that which makes the nose to smell. It cannot be uttered by the mouth, and yet it is that which makes the mouth to speak. It cannot be grasped by the hand, and yet it is that which makes the hand to grasp. It cannot be reached by the feet, and yet it is that which makes the feet to walk. It cannot be thought by the mind, and yet it is the mind within the mind. It is the Primal One without past or future. Its form is free from age and sickness. It manifests as father and mother. It blossoms as the Self-Existent. It cannot be described as one or two. No artist can portray It. It is that which lies 'twixt good and evil. It ever abides in the hearts of the wise. It permits no distinction between Vedanta and Siddhanta. It is That which dances at the zenith beyond the realm of sound.
Subscribe to:
Posts (Atom)
