Tirumandiram

8/10/2019 Tirumandiram

1/78

Tirumandiram

Paayiram

Verse 1.

!"#$

% & '.

Translation:

He is the only one/self, his grace two,

He stood within three, he realized four,He won five, he spread six, he went to the celestials seven,

He/Self reained with after realization eight/you reach.

!oentary: This verse is open to a variety of coentary as Tiruular has intentionally adeit general. "ther than the gender he does not nae the divinity here. The divinity is the

singularity. The word #thaane$ eans only and also #only the self$. %race two eans &lessing

and punishent. 't ay also ean that when he and his grace are entioned there are two

entities. The three ay ean (1) the three nadi, ida,pingala and sushuna, (*) past, present and

future, (+) deva, asura and nara, () agni, surya and !handra andala, (-) udra, Vishnu and

raha, (0) pooraa, rechaa and u&aa2parts of pranayaa to realize hi. ealized four

ay ean realized the nature of 3iva, siva, para and parapara or the four states of consciousness,

the 3agrit, svapna, sushupti and turiya. He won five are (1) the five senses, (*) the five ala2

aanava, ara, aya, ayeya, tirodhaya. He spread six eans he pervaded the (1) six cara, (*)

the six vidya tattva, (+) the six siva tattva. He went to the seven2 the seventh place, the dvadasa

antha which is the point of erging with the supree space. 'n that supree state he reained

as aaara the tail letter for nu&er 4. #ettu$ also eans try to reach hi. The lord is said to

have 4 supree 5ualities.

(#)*( #+ #, -+". .+ ,/.+0 (#1+( #,(

213 4 5. 11 #6 4 (781/ 9

4* :1;" (#

1+. 91* *, 9 "" 4 -5. 9 4# 96+ /=

4" ##8". 8 9 9 4# =*,1 9*,1 96+ 9,

1 4 8 4 # -+". 96+ 1 9 9 4

?*, 4" # -+".

4# &@ 1 7A,1+ B!C1 4 D,E6 #F54" G 13 4 C*,+/.)" (# 1 4" 1 ,9B, , 4 =*,H G5 4" 1;@ I0 %. 9*>


2/78

=+A,E6 #F5 4" 7"= JK /. 4 C*,@,3, (#"9 4" L," %," "#," 4 $B( #MGN,E +" #(#8#,@"*5 4" # -+".

& 4# O, N, # ## 4 1+,13 & 4"

@, ,@, P &*," 0" 4 9/1,13 & 4" # -+".

4# =+A,3 ", ,=", =10, =00", ."

4#G1 4" "2+,13 4" # -+". 6

4# %*,A,, N /A,, /0 /A,3, 4 #

,3+".

! 4# ! &+,A, 96+ ! &@ 1+, 4 ##8". ! 4#

A,13* , %/1;" *". 9Q *" 1 4'8

A,13* , 96+ 4'8 4" 41* *" 9,=, *5.

9/1,0 11 4'8 4 =* .+ 9@/5.

Verse *#G1%/ .M =" 2>1

G1%* "6+ =* 1

=G1%* .1%*, "

-G1/ 10 -5 .

Translation:The pure one who reains within the soul, praising hi

The lord of the four directions and of the good lady6ithin the top/west direction, the ing of the south

' a taling a&out the one who iced death.

!oentary: Thiruular starts to descri&e the circustance under which he &egan coposing

Thiruandira. 7t the outset he says he will &e taling a&out the one who iced death. This

ay ean the supree lord as well as the soul that, through the siddha arga, reached the

supree state. The ter #el tisai$ eans west as well as top. The south is the uladhara, the

8ord of south is consciousness who has won over the effects of our ara stored in uladhara..+ (#1+ "7/ IP1+10 A 3*5. &M &M, *"

11 9 .1%*" 4" 6+ =@*" 4" -5. A= 4# %*.10* *". =)" 11 -G1 &1/ 45. =*,0 2/.6 0=1 &1/ N #=1* (7')" 9 N/ =*,/.+" =/1 /=1;" *". > " .A,E6 .+ O"

1" Q, 96+. 1 8" #' &@ 1+,3 4

-1( #(#".


3/78

=6 .1% 4# =G .1%10* /)" 9 =6 .1%0 %/1;" *".=6.1%* .1% 4# %R?/.6 810 N *54 -5.

Verse +

*, 1 &+(7< ,

*,4 /.8" "#1 "

#*," 9 0 #=1(

2* >0 #G5 .

Translation:

The one who stood as e5uivalent, the countless devas

9raise daily as the one who laughed/is naed,The paraan who even those who stand near do not now

ntering, standing, conteplating, ' a praising.

!oentary: 7fter descri&ing the supree divinity which is &eyond ver&al description, now

Thiruular is referring to the for of divinity that is availa&le for prayer. This is the stage where

#aha$ and #ida$ occurs. Hence, there is the distinction as the soul and the divine2 the supree

ala free state and the one ired in ala. Thiruular says that the ;evas praise this state and

call hi #naan$. This ter eans one who is naed and also one who laughed. 9uranas says

that when the triple cities, Tiripura, had to &e &urnt Siva alighted the chariot with weapons

constituted &y various deities. 6hen the devas thought that he is a&le to &urn the cities only

with their help Siva laughed and &urned the cities with his laughter. This episode is referred to

here. The 8ord is ;ia&ara, one who has the space as his costue. This eans he pervades all

directions. He destroyed the Tripura with his loud laugh.

8aughing produces a sound #ha$2 this is the last word in the Sansrit alpha&et. The lord is the

first letter #a$ and the last letter #ha$. A,* -D0 &1 .+ (#


4/78

=1+M C+!/" ,14!/=, 9R" 4 *5. 9R" 4 1+0

B/ 1+. 9R" 4 1+10 91;"# =1006 G#' ", ,=",

=10 96+ %/", W? =? 4 C*A,36 G*,(#' &+," 4 C(2"

4*,(#85. 1/ .2 ," ,'85.1 #1= F 1 &M* &M, )" 9 &M 91 9.61+

45 .+. 91( #G0 &@ 1+M6 91 4V0#D #8545 9.

Verse 9,


5/78

Z /= ,=/* G &1+ 9E/ 9G &+5 91 *,$ %F51. 20/=*, %,/*" ##/=*, ,A,H*" ,=" 20D01Q@+5)" 7 48*5. Q 1 *" /.6 *,9=.0E/ 45 .+.6 9 *" " 901= 4 IP=6+. 9@ 4" 3*56 E['(#' " 45 9.

.

Verse -#GC" =" =!@" 7G

G# ,G#1 0" %%/

GC" 65 9D0 N/.>6

G# C"9E/ 4A, .0.

Translation:

The &ull, the deer and the axe, without separating fro theThe tharpara who reains so, in the world which &ecoes an iagination

"ffering destruction, on y head%ranted e good status/locus also, our iva. Hence, Tiruular says that he is

eternally associated with these three entities, Tharpara is a state that Tiruular will descri&e

later as that &eyond the anifested world, &eyond distinctions, &eyond the effects of aya.

Hence Tiruular states that Tharpara reains with the world &ecoing an iagination. The

lord offered destruction of Tiruular=s &irth and death cycle. This happened at the sahasrara in

the head, that is, when consciousness reached this locus. This supree state where the soul

transcends the &ody and reains as pure consciousness is the state of ,= .10* *, .+ #G" 45. $ %6 #,

1,13* *", 9, #B1* *". .M \ 9=.*" N #=

#B 1+10* , #. 1+10* ,'8". 96 11 #B#. 9 #B*,350

/=*,E #. 45". = 4 (#6 (78" %6)* =,/ 4 #

,6 9 &+," G* ,= 75.* CG#' 1+10* *".N> 1,M6 *" =! Q G#8" 710 1 9/ 4#1*

*". Q N #G" 4" O 9 9,A,/1* *" = 919*" =! 4 8 1 4" 7G (# 45 .+.G#" 4 1+10/ .+ 7 " #.,E6 =1010* , 1+, 1=,13*

, 1+ 4 3*. 96 G#" &+," ,@ 4 1+M6 G"

45 9. 1 .+* 7(2 (7


6/78

Verse 0. 9#G 1 DD

., 6 N0, =C>

= ! #^%< 0*5=

4 4 = ==.

Translation:'f the natha who had o&tained the grace of


7/78

Tiruular says that he reained guided &y &


8/78

Translation:

The four were the

4 C/b*,3, *,+".


9/78

.+ /=*,13 61, ^c,+ 1, 730,+ 1, %,+ 4##8/5. =G-0 #


10/78

45. .=./.6 %10 510 0," c" 4 #., (# 9 ,="

4#1 &. %F5.

Verse 1+%(2" N,=" 4=( ##G"

9(#D 6" 9. #G/

(7+ =6 >*-/* ,7

(76 ,D ;,Y .

Translation:Ettering that with the nae, sivagaa

%etting the sacred feet of gracious " -, 91=3 (#

9"%=". 91 #'6+. %06, 91/" %*.06 1#5.


11/78

96, Q@+, 1+* .=./1 0GG C .+ %*.10

]#'8 #*.; 45.

Verse 1-%N" /" C/YP "

Y%> 0. ,+"

%> 0. =" XA5

&%> 0 & =6.

Translation:Sadasiva, tattuva, the three types of Tail, Veda

' reained without food, the tie ' reained so

' reained sitting coforta&ly, with the ind reoved' felt iediately without any reservations, (the nature of) delusion.

!oentary: Tiruular is descri&ing his state. He reained in the Sadasiva state where he did

not re5uire food. Sadasiva state is that which is &eyond the pasu state, it is called a2pasusathi.'t is the 3unction &etween liited existence and pure principles. Tiruular was sitting in yoga

asana &ereft of the ind. Aaya operates through the ind. To reain without the ind eans

to have surpassed the influence of aya. 'n that state he understood the nature of the aya, the

delusion it causes.

.+ 1+10 (#0 1U 038

+A, =, =] .*-/.

`+A, /1$ %(# .

Translation:Aaalaanga@ The reason for e coing here,

The one has the &ody with a &luish hue, along with the lady

The sacred dance that uttered, with ula as a part

' cae to ention that good Veda.( ' cae to tell the siva agaa that Siva told Sathi)


12/78

!oentary:Tiruular is telling Aaalangan that he has coe here to sing the good Veda that

Siva told Sathi. Siva is referred to as the sacred dance. Aula as a part eans the nowledge

that eerges when consciousness ascends fro uladhara, an essential cara in undalini yoga

or Aoolan, hiself, who heard the agaa in the group that heard it fro Siva.

7gaas that are set as Siva teaching Sathi are called Siva agaa, while those where Sathiexplains concepts to others are called Satha agaa.


13/78

#@@ 1+10 91G ,1+, &3 4 .+ =6 " .A,E6-(#5. 9.6 N1+ 4# %. 9b ,1+ 4(#8". 9 &$% 1+. 9G

CG#' %. ,1+ 9 %*. 1+. 96 11 91G, 7(7(2

9#8G, %*.0 ,=5. 93 %0+6 &M, N1+10 915.N #81 4" %6 Y,@" %d= . #, .+

+" 4 ,(#')" G =G= 3*,C" &3. 46 #B. #8146 #B %" ] 4 #. N #81 46 N &M,13 91;" ]

96+ &M, N1 91;" ] 4 # -+". 96 .+ N81M6 4 - &M 9 N1 91 #@@ 1+M61* *". %*.M6 G#85. 96 9 `10 #" 4 %*.M 9E6 96+ %*. 1+M6 %. ,1+M6 4 -,* ,3+".

Verse 14%. N =A1, #A,1$

%. N 8 81

%. N #.M XU


14/78

#.(# 1 4" G( # 5'85. N/1( #.(# 4 #0

%*.*" #".

Verse 1C* ,0/ 4V< ,D

(#,6 9G /

1=0 /" #/

4 . 10D* eU.

Translation:' reained in this &ody for several eons

' reained in the place where there is no night or day

' reained in the locus praised &y the un&lining' reained under the sacred feet of y nandi.

!oentary: 7 place where there is no night and day eans a place that is ared &y tie.

Thus, Tiruular entions that he was in a place &eyond tie .


15/78

4!5. 1 3*G 9 (710 48/ 1> %A,6#/.6,

,=/.6 96+ 45. 1 1 (710 48*,$ %F 91/

Y]6 , 3*G, 45.4'" ./.6 /=*,13( #G 3*"# .+ C*/=*, 1>%A,6#/6 *,H*,, 7 48(#. 9,13* ,=" 4 -5.

C*/= .+" 9Q 708/3 4# 6 25.

Verse *1c/ 1+ . ,2*

fY6 # ,D ;,

c(# +'D 1 9$N/

" G #.M eU.

Translation:

ntering the


16/78

Translation:

8earn the path of y travel, Sivauni, Siddhasan

Those with victorious 3nana in excess, as uni,The countless ;eva, 7sura, huans, to the

' cae in the path of through the sy.

!oentary: Tiruular addresses Sivauni and Siddhasa. He tells the that he travelled

through the path of the sy. 'n the Siddha follore traveling in the sy is called gagana arga.

There are soe reports on Tiruular=s nowledge a&out agical potions that would help one

travel through the sy. This verse ay &e referring to it. "r, it ay ean that he cae into the

anifested world of five eleents the first one in the order of eergence is the sy. The other

eleents occur following the sy. Thus the path of sy is the path of eergence of the eleents,

the &asis for this world. The order of souls he is entioning, the uni, the deva, the asura and

the huans also refers to the hierarchy of souls, the superior one &eing the uni or ascetics. The

;evas, asuras and huans refer to the different types of souls that he will tal a&out later.

NC>*" N/%*" -, 91=3 (#


17/78

N//.6 0 _6,E+0 Y, &0 /1( # &1+/ * 19E/ 45 .+. c _6,E6 &$NM/1 5(# =. +"

.+ c ,/1( #G 4 =** ,'85. C*, 4(#8" 91/461+,13;" , /=*, 1> %A,6#/6 c,/1( #G Q@+56 %01+( 2G , 4 .+ 7 " .A,E6 -. 9* ,/1

A, 9 ,D,'85./10 &1+/ 1 9 &


18/78

#/1 4Q # 4 -5. #G =1(# 4#G( #+

3*,A, 5. 4# ,0" 96+ #E, 91( #G G#

96+ 96 #G(#8 #@@. ( # /. %", 4E.6

2+(# =1 G" #. 1( #G0 91( #G6 &1+( #G G"

461+*'#' &@ =." &" 45 .+. =/." 96+ =/ 4#

=/6 =6 1 4K .0>(#. Q #G #@1

461+*'#' & O .0>/6 9 #@, =5. #/1/ .+ #G, 1/ 9 &+," #8" 4

"25. .=./. *,".

Verse *-7(7< 1( #. 1$

N(#8 %1, -(7

=(7+ ^N =. =1+

&1(#8A -D ) ==.

Translation:The &irthless one, the


19/78

Translation:

He placed the fire without allowing it to &e in excess, he placed the &ody

He placed the seven worlds in a way that they do not &ecoe excess anywhereHe placed the Tail sastra &y reaining and not in excess

He placed the things in such a way that they will not &oil over as they are in excess.

!oentary: Tiruular says that the ;ivine has placed everything in this world in the &ody in

such a way that they do not exceed their &oundaries. The &ody has a &oundary, a shape. So does

the fire, within the &ody and outside2 3ataragni, the digestive fire is contained within the stoach

undalini agni, the fire of consciousness is contained in the uladhara in the right aount so that

it does not &urn the &ody, the fires of sun and oon and the padapaagni that holds the waters in

the ocean fro crossing their &oundaries. ven the seven worlds reain within their &oundaries.

The seven worlds correspond to the states of consciousness. These are distinct states that reain

within their &oundaries. ven the nowledge syste is ept within liits. The &oundary of

nowledge is silence, realization.

1 Q@+56 91/1;" 9G 461+*'#'8 *= #1/3. =

&6 &" 4 461+* 9A5M*5. &H" 2C" &3 9*> 4#1

W*> 4(#8" O/1 G#8/" 9*>, #@1 9E*" ,

E;+56 &3 %. I0,, ,6 X1 9 461+10/ =6 *"#D 1*"

##*> 4#1. 101/1;" 9G 461+* &'#'8 *= 1/3

1. ! &+,A,H" 9Q 9G 461+* &'#'8 *5. !+,A,

4#1 ! &@ 1+,13;" *". 1+, >/1= F1 8

,+*,1. Q &+,( #', 91/1;" 461+* 1/ 1,

91;" 9Q 1/3.

Verse *?c0/1 c/1 c /.1

=0/1 ==10 >6 "#1

0/1 9$N 1 9,%

g0/1 CG" 3*5M' .

Translation:

The o&3ect of nowledge, the nowledge, the nower

The aya, parai and others, who coe fro ahaayaThat asse&lage, the sivan, the one that is &eyond

The &hee3a/&indu, ' explained it copletely.

!oentary: Tiruular is listing the concepts that he has explained in Tiruandira. They are

the o&3ect of nowledge, nowledge, the nower, the asuddha aya, the suddha aya, the parai,

the origin, the siva and the inexplaina&le &hee3a, the &indu fro which everything eerges..=./.6 3*5;3 d0A,13 .+ (#


20/78

#+, N, 91* ,3 , 101/*" ,=, *" hW" 96+10 #"# 50G1( #G C!=, _ ,'1310 =G,8 ,M+0 ]M6 4 .+

-5. .10 S3*" .T 45 .+. . 4# &0@ 1+.

91/1;" &1*" 1+. 9@ /1 9E*5.1,+0" 4#G( #+ #, &3. &+, U*56 =0=1+ 1,+0" 4(#85.1,+0 ]M 4 .+ - 9 .0.0 4#1* ,' 4 N+ @103, -5. %R?/. #+ #0,E6

1,+0" 4# . 6 1,+0/.


21/78

y X+, &" ,'85. ](2@ eP*5 A"#^%, *" 9 /A, 9 =+ "# 9Y=, =5 4#1X+," ,'85.%N /= E(#810 &+5G 9.#.. 6 .+ 1+M6 &+1,

]/5 4# 2+5. 1+10 98/ 9 =F^c 1+10

91 45. =F^c 1+ 4# # 1+, ##1M 1+. 1+*

98/ c=, =. 91/ .+ 9H" 45. 1+10 9

ST 4 %6+6 (785.Q ( #6 0,/. #D,13* *5. +/.6 *5 %N

1+10 91, =F^c" #G 7 9, 0,/. *,.

101/" .M 936, ](2 936 %/.0=5 4 -

9 (#1+ CD*5.


22/78

Verse +D*56 *" 4V< ,D

9*50 +/ 9A, *"

9*," %=" U6 g%

&*5 ;=" E8 .

Translation:

'f it has to stay it will reain for countless eons,'t will reains within the ula

The sun and the oon spreading the fire

Aelting, the hair will glow.

!oentary: Tiruular is descri&ing the signs of a supree yogi. The oon and the sun have

different eans in the Siddha parlance. They are the &reath flowing through the ida and pingala

nadi. They are the surya and !handra andala. They are the prana and apana.

6hen the &reath flows through the ida and pingala nadi in a easured anner, during

pranayaa, it indles the fire of the undalini and turns it into a huge flae. 6hen this happensthe &ody elts in the fire and every hair follicle will glow with a golden hue.

&$% 1+M6 *" 05M 1+10 (#


23/78

Verse +*9 4A, 96 #1=10

9 9Q ,+C" X3C"

#9 0 #^B .

9 01= 3"25 .

Translation:

6ho nows the fae of our lord

6ho nows that length and &readth

The singular great flae whose nae is not nown' a saying that not even its root is nown.

!oentary: Thiruular is explaining the greatness of the 8ord in this verse. He exclais that

no one can coprehend the enority, the agnificence and the supreacy of the lord, the great

flae. #1=10

91/=, 7"==, *" 1=10 )" 9,3 0+. 9/1,01* #01 9E(#- %/.0Y61+ >6 9(#0" 9 #1=*/*,, *,. 9 #^B 4 ='8= - 0)". 9/1,0 1> 1*

- 90CD0 4#1/ A, -5 45 9.

1> X3 9,+A,13 90CD0 4 - 9 #0 7"=" 4#1**". 7"=" 4# (R/ 96+ Y,(#0, 1 91#G1;" Y,(#0,

* 4 ##8".

Verse ++#6 + #95 +

6 + 95 +

6 + 95 +

6 + 56 +.

Translation:' do not now how to sing in the anner that expert usicians sing

' do not now how to dance in the anner that expert dancers dance

' do not now how to see in the anner the expert seeers see

' a not searching in the way expert searchers search.


24/78

!oentary: Tiruular is continuing to express his huility. He says that he is neither an

expert usician, nor a dancer, nor an expert seeer or one who nows how to search for things.

(#


25/78

&3 4!" Z1% 4# 05 0,/.# 4!" #/ Z1%,13**". 7 C*50= #/ D,E6 Z8"# 9 D, L/ 4!(2" Z1%0

#/ Z1%,3,* ,',(#85. %D,E6 7 Z8"#

Z1%, 316 85. Q &3 4!" Z1%10 a% 45 .+.

a%1 #1(2/ ]1+$ %F;" 7"=" &3 &5 45 9.

7"=, JK /. 50 O*,/1$ %,.

Verse +-/ c" &1/ P1

C/.* 5 C> "

/ F .%;"

#/.1= 06( #09 0.

Translation:The tattva 3nana was revealed in the ountain shelves

The univar and deva who waited for uhti

eained as different yet e5uivalent, praising6ith devotion. They do not now this &enefit.

!oentary: Tiruular says that the tattva 3nana or wisdo a&out the principles was iparted

in the ountain shelf or its foothills. The ountain entioned here is Hialayas. However, the

uni and devas who were waiting to attain uthi worshipped hi with devotion &y reaining

e5uivalent yet different fro hi. They are e5uivalent as they are also nothing &ut

consciousness. They are different fro hi as they perceive theselves as different and distinct

fro hi. Hence, they did not now the &enefit the great state that it can confer.

The Supree is unliited consciousness. So is the >iva. However, the 3iva perceives itself to &eliited and different fro the Supree. 7s long as this sense of distinction reains the supree

state, the ultiate &enefit, cannot &e attained.

N#= Y, &0 c= / c/1 =1+M P1M6 N/45 .+. A, =1+ 4 (7(#8 =0=1+0". 9 N/ Y,

&0 c" 46 Q@+" 9.6 *" &M,H" &@ 9 61+.

1 #@@, O 93@*'#' &@1+. 93@*'#' 1+ O

1 93@*'#' 4 4K6 G#8. Q 1" O"

/1+10, &, *" 1+10 &10, 6 #', 4

O 4K5. C>,H" ,H" 11/ 1 4 4V.%F. 96 9, &0 c/. #01 90 45 .+.

Verse +0+ &1%F MYP

c+" 90 . 93

,1+ 4! ,/ .D

c+/ 1+1 )" =.


26/78

Translation:

The three thousand verses coposed &y Aulan's the grace of nandi so that the world will now.

'f recited waing up in the orning

't will &e possi&le to approach the chief of the world.

!oentary: There is a con3ecture that soe of the verses of Tiruandira ay &e later

additions. This verse sees to one such verse. So far Tiruular has referred to hiself in the

first person. 'n this verse he suddenly switches to third person. However, the essence of the

verse is that if one gets up in the orning and recites the +DDD verses one would get close to the

lord of the universe.

.=./.6 &3 #6,E6 N+ 1$%,+, *= 4 N+ &103,,5. (#6 9/1,0 1$%,6 #+/ 5. (#6 1 .+

C>1+M6 1( #G* -;3. (#


27/78

20=6 Z" #*. ?+," 96+. # 2 9( #13 = A5 Q

YC" ,/.6 ,8 #D*,D0 _6.

Verse +4 ="! ="% =*,/.

C. &.*5 + =1/

." # %@ M"

B ,=$ %6=] .

Translation:

The seven mata/centers, of the sanarga,The ata/the pea Aulan arises first,

The three thousand within the nine tantira

He uttered the words of the &eautiful agaa.

!oentary: This is an interesting verse that has warranted several interpretations. Soe

coentators opine that it refers to different atas or spiritual organization either esta&lished inTiruular=s line while soe others thin that this refers to different spiritual paths and that

Tiruular=s way is one of the. 8ooing at this verse purely with the eyes of yoga, the seven

ata or centers ay ean the cara. Siddhas traditionally refer to the caras as ata or loci and

as varai or peas as they represent the pinnacle of various principles. Thus, the seven ata in

the right/good path, the path of undalini, are the seven cara. The first aong the is

uladhara. Tantra eans procedure, ethodology. Tiruular descri&ed the ethodology in

nine tantra of three thousand songs. They are &eautiful words of agaa.Soe coentators opine &ased on this verse that Tiruular=s nae was Sundara. There is no

&asis for this. "ther siddhas refer to hi as Tiruulan.

(#)*( #+=, &10N0, # -;3. ! =" 4#1.+*( 7 9 ]M6 , ! =A,13 4" 9G6C+ 9 =" 4 # -5. N+ ! %=*, =A,E6 C+

.+ =" 4 -5. 1 0,* ,'/.6 #/6 !

=A, 4# ! %*,A,13* *". N/ #6,E6 %*,A, =" 4

(781( #+ A,E6 ,+". 91 1 96+ =1+ C,8, 4"

(7(#85 >6 1 (#' /A,E &$%/1* *5.

9#6 %=*," 4# 6+ ] 4 ##8". 6+ ] 4# M

#110, %*,A,E f 9 #0V*" ]10* *". %*,A,E6 C+,

(# +". ." 4#G %06C1 4 # &8. Q10 ! =A,E6 #0V*= %FG, C110/ .+ #.A,, M" #6, , _


28/78

Verse +C,+ ,+A, "#6 9,

+ =E1,/

2+A, #= #,

+.,P + =0/ .

Translation:

The gracious Balaangar, the 7ghorarThe good Aaaligai ;evar, %1CD # 3 Q@+1,* *5. &+," 96+ LYM =/.196+ %d " ," 96+ =". 96 9 N1 =" , %1CD0 45. =1 4 9 (78 %*,A,13. N 4# &0@


29/78

1+. 1+ %*., ](2@ %*,A,E6 =+ "# G#85.6 =1M6 " N =105.

Verse *91 ]0 9=" 61+

9$ %F;" 9" 61+

9 6 61+

9 f2 = 0.

Translation:

There are no celestials other than hiThere are no austerities other than hi

There nothing that could get done other than hi

' do not now the way to enter the town other than hi.

!oentary: Thiruular says that everything is Sivan. The celestials, the austerities, the holy

triad of raha, Vishnu and udra who perfor their functions of creation, sustenance and

dissolution, following his &idding and the way to reach li&eration are all hi. He is the eansand the goal.

Verse +C10( #;3 * /

10( #0" 6+/ 1+=,

10( #4>6 9(# =F&3

#10( #5 #,/ .

Translation:He precedes the three who are e5uivalent

The chief who has none e5ual to hi

He reains as father if addressed soThe wise one who lie the gold.

!oentary: Thiruular says that Sivan is ore ancient than the holy triad of raha, Vishnu

and udra. raha, Vishnu and udra are states that occur &ased on the nu&er of innate faultsor ala operating. Gor exaple raha has the five ala2 aanava, ara, aya, ayeya and

tirodhaya operating while Sadasiva is under the influence of only aanava. Siva, on the other

hand, is &eyond these liitations. He is the root cause of these liitations. Hence, he precedesthe holy triad. He is the incopara&le supree. His position as the greatest of the great does not

ae hi lose his loving and caring nature or his siplicity.

'f anyone calls hi as #Gather$ he reains as their loving father.

Scriptures say that the 8ord has the two 5ualities svaithva and saula&hya. Svaithva is

&eing the lord of everything, &eing onipotent. Saula&hya is siplicity, easy approacha&ility.

Through svaithva 8ord gives us everything re5uired for our li&eration. Through saula&hyahe understands our iseries, coes to us voluntarily and relieves us. Thus, ere svaithva

will ae hi harsh as he will only see our faults and with saula&hya only he cannot do

anything &ut only coiserate with us. The two 5ualities together ae hi the supree lord.7nother 5uality that helps hi in this respect is &odha or oniscience. He is the repository of


30/78

all nowledge and hence nows why we are suffering, what we need to get rid of it, and grants us

what we need.

He is the &odhaan2 the wise one, the e&odient of 3nana or wisdo.

N> #1=10* -" .+ (# * A,13( #G5.

Verse

bM" F0 2


31/78

parched souls. Siva provides a solace which is uch ore of a salve than water. Hence, one

cannot even coprehend his anger or ercy. That is why Tiruular says that there is no one

who can coprehend his grace.'t is said that the 8ord=s punishent is also a for of arul or grace as it 5uicly reoves the soul

fro its sinful state and &rings it to the right path. Hence, the 8ord is ore erciful, caring and

loving than one=s &iological other.'n the previous verse Tiruular called Siva the father. Here he calls hi the other. 6hile a

father instills discipline in the offspring the other showers unconditional love.

/1,36 3*G* ,D= 1( #G( #B"# 91" 9 1*- 91 9.,= 96+ 1 4 - U*,". 1> 1=/1,H* 9(#G#'. 96 91" 9 b10;", X1;" 10;"(7'8'8 1> 1= 9.>" 9.,= 4 -5 .+. "%F;" #A,13* ,8 ,7*" N> ,#" bM" (#=. n Y,@"H1=0. 91*" B%/1 9E(#. N> 9 X" H1=0.96 9 913 C!=, 9 Q@+56 " 61+ 45 .+.

1 = ,H* 9E*" 1;" 9 4 #0-5. 4Q =/ ,'D10 9/ =* = M


32/78

11 ## %1CD10 &10 45 .+. 1> %1CD9 %*.10* *5. 9 = &&/1 / 7 9*" *" &3 &1 .+ -5. &+59.#.0, 91/*" 1+, *" 9 1 6 ]#(#8#45 9. 6 9 16 ]#(#8#, 91 &0 0"61+ 4 - .+ (#1+ CD*5.

Verse 090)" 21;"4" .10 *56

0)" #F" 0= 61+

C0)" C0


33/78

9 9 9 %A,6#/6 G#85, =*,E .M6 96+. =1U =,"4# &0@ 1+M6 ++/.


34/78

!oentary: Thiruular says that not even great souls such as Vishnu, raha or ;evas have

thought a&out Siva. The order of eergence of various souls is2 Sadasiva, 'sa, udra, Vishnu,

raha and ;evas. Thus, 'sa is superior to Vishnu, raha and other ;evas. The other deitiesare still under the clutches of the ana or innate ipurities.

'sa represents anas principle. Aanas is the internal sense or anthaarana, superior to theexternal senses of eye, nose etc. Hence, Tiruular says the a&ove deities did not even thin,

perfor an action with their ind. Saying that the 8ord cannot &e seen &y senses does not ean

that he does not exist. Tiruular clarifies this &y saying that he reains &eyond the sensualperception one of the &eing the eye.

7"=, JK C6 91/ ,H"- a%1 1+*,61+ 45 .+., 91" &+, =*,13 &0. 1+M6 )" =+A,E 7DM6 E(#'8*5="& %N, a%, /., JK, 7"=, 7 , 4#.a% 4" /" =//". E(2+A,H* 9(#G#'. 96 a%1, =/6 1*,61+ 45 .+. =" 9*," 96+ &'2+.,, ,/ # E;+1,* ,K" 2+,13 ="#'. Q 12+,H* 9(#G#' 4 .+ -5. 9 2+,H*/ #61+4#6 9 61+ 4 #36+ 9 9G1* , &3 4 #.

Verse C9DCD ,# 90=6

#D, D+\8" #Y1%* -D

9D, D+ $B %6+

CD, 0 #F=] .

Translation:

raha and Vishnu, the two sought to see the head and footThey did not see. 7sse&ling later in the world

7chuthan said ' did not see the feet

raha lied that he saw the head.

!oentary: Thiruular is taling a&out the faous story where Vishnu and raha decided

to see the feet and head of Siva who stood as a colun of fire. 6hile Vishnu accepted defeat

raha lied. raha is under the influence of the five types of aya2 aanava, ara, aya,ayeya and tirodaya while Vishnu is under the influence of only four.

Tiruular has a coplete tantira where he explains the inner eaning of all these faousepisodes.

91" 9, 7"=@" JK@" N> 9DCD10* , ,110 (#


35/78

7 ./.6 .+ # 2* ,1,E /#0/1 3*5.

Verse 1D, ,= +"=+ .

, ,6 9" =0

, 9* ,(2" a%

, 4A" ,8 .

Translation:He stood &eyond the lotus flower etc

He stood &eyond the ocean2hued one, that lord of aya

He stood &eyond the, the 'saHe stood &eyond, seeing everything.

!oentary: Thiruular refers to raha when he says the 8ord stood &eyond the lotusflower. #aadi$ eans &oth #and so on$ as well as #origin$. Vishnu is referred to as the one who

has a hue lie the ocean. Thus, 'sa, the 8ord reains &eyond everything. He is the witness toeverything. >ust &ecause he stands &eyond the it does not ean that he is not aware of the2

creation and sustenance. He stands &eyond the and yet they are under his watch.

,=+=+ . 4 6 7"=1;" #1(2/]1+;" , 1G5 45 .+. ,6 JK. 91* , G# 4# ,/64 ]1+;" , 1 *5 4 #. 9 a%. 9 a%#1/1+;" ,/1+;" , G#6 91 9 ,'8(#'D6 61+ 4#36+ 4#1* *, , 9G1* ,8 45 .+.

Verse 11

.; =F9 F& )

.; =F . 9'

%.; =F$BA , 1=;

X.; =F/ =5 .

Translation:

7s the origin, as hara, as the fire that stood

6ithin the &ody, he reained peacefully spreading,7s the flae of grace, as the unshrining

;hara, he stood eternally.

!oentary:

The 8ord reains as everything, as the "rigin, the cause of everything, as Hara the one who

dissolves everything, as the fire within the &ody2the fire of undalini, as the flae2 the lap of

consciousness, as the dhara that does not contract2 that which is true always, and as the eternal

entity.

The contraction refers to contraction or liitation in nowledge and capacity. The 8ord is

oniscient and onipotent.


36/78

91/*" .0,, ,( #3,, 91/1;" +M*,$ %F;" 9,, &)&3 9*>0,, 9 %.0,& 6),, B*," 96+ 461+*'#'1=6+ X.0,, &1=0 #3,, 4" 9]G, 1 *5. B*,"

6+1= 4# 1> C*50 A,3 B.0" 96+ 461+*'#1==G" 93G %*. 4 1;" *".

Verse 1*, +0 ,1* UG%1

= +0 o6 #,1

0 + 9= "

, +* "#M6

Translation:

The one whose dreadlocs are decorated with onrai flowers

The forehead that was fondled &y the lady, her consort,

The celestials and devas, what would they nurture

y associating with faults they try to &e lie hi.

!oentary: Thiruular says that the celestials and deities try to display the 5ualities of Siva&ut they are associated with faults that would prevent the fro &eing e5ual to Siva. The faults

or #odhu$ are the innate ipurities, aanava, ara, aya, ayeya and tirodhaya. 7ll the nown

deities, 'ndra, raha, Vishnu, udra, Aaheswara and even Sadasiva are under the influence ofone ore of these faults. Through the ter #aadhu ulaaviya vaa8 nudhal pagan$ he refers to

the state of consciousness at the a3na cara. 6hen consciousness ascends to the a3na the soul

&ecoes free of all the tattva created &y asuddha aya and suddha aya. 't reains at the stateof 9ara. The only states left for it are parapara, paraparai and para3nana. The ninth tantira

descri&es this ela&orately. The for of the soul at the a3na is that of light. 7s only this state of

free of ipurities Tiruular says that everyone else who tries to &e Siva are not so &ecause theyare still under the influence of ala.

9=,H" 7 ,H" N1 *, *, C0)" 9 %/.0Y61+ >69, =+/. %(#'8 &3, 45 .+. , 4(#8" =+" ",,=", =10, =00", .M 4 =". ., 7"=, JK, /.,=,?, %N 50" G 96+ 9G =G#' 4V*1,10&10 =+/+ hD*,(#'83. *= +0 o6 #,T 4# ](2@*1c %*,/1 91 1+10* *5. 1+M6 /= k0, =+A,E7DM


37/78

Translation:

'f the us and asafetida are ixed and &oiledThe fragrance of the us will overtae

ven if they are thought of as e5ual

There is no relationship copara&le to that with 'sa.

!oentary: ;eities such as raha and Vishnu appear to &e e5uivalent to Siva &ecause it is

Siva who resides within the and gives the the power to act. ut they are not e5ual to Siva.This is lie the situation where the us overpowers in its fragrance when it is &oiled together

with and asafetida. ven though Siva dwells with the other deities it is he who supersedes the

in all fronts.

#A,0/1;" ,?k10;" ,+ ,.*, 1/6 ,?kM == 9.,=, gB".9#6 7 ,@,H* N &1)" 9 C>1+M6 .9#6 91/( #',E &3;" ,K*( 2+(#=6 1=1.)" 9101. %06,H" (2" 9 E(#8,3 " 45.+.

Verse 19.#. %F 931,0 1

.#. %F 1" *5

9#. 0/ *,= *5

#. ,3 4"# =.

Translation:

Aaing hi the ing of the town of wealthSeeing the tapas that the lord of wealth (Bu&era) perfored

Told hi to tae over the town of wealth

7nd ae it his residence, our lord.

!oentary: Having explained that all the deities appear as supree souls only &ecause Siva

reains within the and lets the to &e so Thiruular points out an exaple in this verse. 't wasSiva who gave Bu&era, the lord of wealth his position and ade hi the ruler of 7laapuri.

Siilarly he gave superior positions to other deities and ade the perfor extraordinary

actions.

C10 #


38/78

Translation:

These fragrant seven worlds,He is the one who created the long ago. The wise old one.

Seeing the austerities perfored &y the one who ade the !handra andala as his locus,

He sits there as his locus.

!oentary:

Siva created the seven worlds. The su&tle 5uality or tanatra of earth principle is fragrance organdha. Hence, Tiruular says that the seven worlds are fragrant. He is the oniscient, the

eternal one. Such a supree 8ord, seeing the austerities perfored &y a yogi who raises his

consciousness up to the chadraandala (in the a3na region) reains within hi, as the supree

consciousness.

N ! &+,A,13;" #1/ 4 -" .+ 9 &+,A,13 +" ,=P #]645. LY //. =/.1 96+ I'B= " ," 96+ =". *,/.6 9 &+,A,13 =" gB#1 4 -5 #)".

9 =)" N1 3 45. N/, %*5", B(" 4# #1+,13 &@ 1+, 96+ 9@ 4 (785. .+" O> &@9, (# 4 7" ./.6 -5. 96 9 N1 3 4(78 9 #@@ 1+ 4 #E6 4 5. 1 9@*9, (# 4 9 #+ A,E6 (785./1,0 1 &1 %. =+" 4(#8" *1c* &0/" 05M/1 =$N 9 9@* 9, *5 4 .+ (#1+ CD*5.

Verse 10CD@" 7(1#;" C #1/

9D, &1;" 9 D6

D;" CU*,C" a% &"

,D=+* " 91+0 .

Translation:

The sacred feet that created the &eginning and end previously

(they)6ill freeze if the path of Hara/dhara is soughtThe for of 'sa is thunder and its loud noise.

The fragrant flower hill. 't is the waves.

!oentary: Tiruular says that Aaheswara is the cause for the world=s eergence and itsterination. #udivu and pirappu$ also ean &irth and death of a living &eing. 6hen one sees

the 8ord, whose sacred feet created the a&ove one will experience the for of 8ord, 'sa, which is

spectacular lie the thunder and its loud noise. 't is an overwheling feeling that enaours the

o&server. 't is also fragrant as a flower hill , it is a wave.


39/78

6hen a yogi attains the state of supree consciousness the experience will &e as spectacular as

thunder and lightning. His &ody gets a special fragrance. The waves of &liss will engulf hi.

Aay Thiruular is referring to these experiences in the last two lines.

a% 91/" G" =1G" ,". &+,/. GC" CD@" 96G#8#1. &M 7(2" (2" 96 0Y*,(#8#1. /1,0 %06,13/G*" a%> 9D *" 10, 910 D6 9 a%>&1* ,#. 9 &" D;" 9 #" Z1%;" #+ *" 4" =" gB"

=+*/1( #+ *" 4" 91+0D(#1( #+ *" 4" .+-5.

0,/.6 #@@ G#8"# 9 9#(#1/ 0YU*,$ %F;".9 05M &6 %d =" #". 910 9 =+*" 45 #)". 91+, 91 P,D*".

Verse 1?=/.6 4!5 =0

1/ >6" 1*5+

4*51 97+ 4# 1

71U*, #*," #V .

Translation:

The person fro the land of aya who eerges in the ind

Bnows all the thoughts. Still they do not thin (a&out hi)

They say, #Ay 8ord has no love$He reains on the side of those who try to get saved.

!oentary: 'n the previous verse Tiruular descri&ed the state of supree consciousness. He&egins this verse &y stating that the 8ord, the one who possesses the land of aya or the one

fro the land of aya eerges in the anas or ind. Thus, this refers to consciousness or arivu.

The arivu is aware of all our thoughts as it is the one who thins through the anas and &uddhi.Thiruular laents that no one thins a&out 8ord, the arivu, the witness of all our thoughts.

6ithout thining a&out hi they coplain that the 8ord has no love towards the. Siva, the

supree consciousness reains with those who see to relieve theselves fro the iseries of&irth and death cycle.

C10 #


40/78

6+ >* 51M1 "

6+ G7/ X.; a%1

6+ 10 "C6

96)" #,)" 9H5 .

Translation

The capa&le, the lord of the fire with the elephant (sin) on his waistThe 'sa who esta&lished the rules to stay,;o not say that he does not exist. He, the first of the gods

's &lessing night and day.

!oentary: The lord is onipotent. 7ll the fires in the world, the undalini agni, digestive

fire23ataragni, the fire that eeps the waters of the ocean in chec2 pada&aagni, the three types of

house fires2 aahavaneeya gaarhapatya and daashinaagni, the fire under the earth the effect

of which is seen as the teperature of world, the fire of volcanos, are all under his control.6hile no one can see hi it is not correct to say that he does not exist &ecause he, &eing the first

of the gods, is constantly &lessing the world.

1 % 6+1= #1/. 9 46+ (2*,H*" 9.#.0. 9(2*, 0>6, 9*>, &1 %*,$ %F;" W*>, ,6 X1,1D=6 1*" ##*>, =1M6 A,(#8" RX0", ,R#/0",p*>, &+5 '#(#/1* ,'8(#8/" LYM *" 9*>, 4=1+D*"# E(#8" 9*> 4#1. 101/.)" .+ A (#,$%6 9*>100. 9 9*> *" +/.6 = #U1,&3. 91 0110( #6 4E.6 91%*, CD01. 9 0110/N#= , 1M6 *5, "1= = ,=A,E


41/78

ethods that realized souls have followed and attained the supree state. Thiruular says that

he is following this prescription hiself.

N> .D10 4Q 91 4 .+ (#;" #! C" 7*"2(2 ],13;" *,13;" *,8". &1=0, 11 &]10/ D 9108" 45 9.

Verse *D,6 +0D 0G 3

6 +&1 ! *,3*

,6 + /D 0=/

V0 5 9= .

Translation:6on=t you stand in such a way that ' can see you, who do ' have as a relative other than youF

' will not shy away fro e&racing you.

'n the inds of those who have excellent characterHe sits as the axis, the nail (firly), he reains so.

!oentary: 7fter suggesting that if one wants to reach Siva=s sacred feet one should sing his

praise, Tiruular descri&es in the first two lines how one should sing his praise. 7 devoteeshould plead, #9lease let e see you, ' do not have anyone other than you as y relative$. Gor

such supree souls with excellent character the 8ord will reain in their ind as a nail and

prevent it fro wavering due to worldly distractions. He will reain as the axis around whichtheir entire life will revolve. Their thoughts, their actions and their words will all revolve around

hi.

C10 # #/1 910 "2# 9 .10( #8" 4-0 .+ (#


42/78

Translation:

The who is &irth2less, the destroyer, the one with supree grace,

The one who is deathless, the one who grants &liss to everyoneThe one who does not forsae, worship hi

'f you do so he will not forget, aya will also terinate.

!oentary: This verse states the &enefits of singing Siva=s praise. "ne need not worry that

Siva will cease to exist and one=s efforts will go waste. Siva is eternal. He is also one who never

forgets the prayer. He will grant the devotees &liss and an end the influence of aya.

C10 #6,E6 N1 910 "76 91( #G8" 4 - 4Q91( #G 4" -0 .+ (#


43/78

Translation:

'n the effulgent face of the lotus that could &e considered as the eeting point, 3unction,The grace of the endless 'sa is verily for us2 saying so,

'f


44/78

The lord of 7arapathi reained de3ected

He is the guide for those who stand saluting hi.

!oentary:

This verse feels lie a puranic episode &ut it is not.

The one who reains pervading is Vishnu, as the nae iplies. (VishnuI vyapaa, pervading).He reained in harony with Siva. The one who reains &efore and after is raha. He

reained &efore and created the worlds. He reains after it is destroyed so that he can create the

next world. 9uranas descri&e the life span of these deities in ters of alpas that see severalworlds &eing created and destroyed to &e recreated again. The lord of 7arapathi is 'ndra who

reains de3ected as he could not see Siva.

'ndra, raha and Vishnu represent different states of consciousness in the ascending order.That is the reason for 'ndra reaining de3ected as he does not have the capacity to perceive

supree consciousness, Siva. raha gets a glipse of Siva &ut loses it and reains unaware

for ost part of the tie. Hence, Tiruular says that he is reaining with conflict. Vishnu is in

a &etter state than the other two. Hence, he is in harony with Siva. 7 soul goes fro the stateof 'ndra to raha to Vishnu and Siva is the guide who accopanies the soul in this 3ourney.

(#6 2* ,110* (#1( #+ )" //1**5. 4A=5 G# JK. JK 46 0#,/1 &10 4 #.9 N A5 . 7A5 G# 7"=. 9 &+," GC" 7" (#. ,E ;13 3*" _6, 9, 4Q3@ ,6#A,(#, 4 -5. ,6#A,E6 &+," #+ C1 9]5. &A5G# .. 96 N1( #*, 2,3 CD06 (2G G5.

. 7"= JK 4#, &@ 1+,E :8,. /= .1+M


45/78

represents the influence of asuddha aya. Siva tearing the elephant indicates that he is the one

who rids souls of the effects of aya. He not only ills aya=s influence &ut also reoves any

traces of it, represented &y the elephant sin, so that it will not coe up in future. The forestrepresents this world full of twists and turns and the unnown.

7"=, JK, , 4 91" &+,=*,13 =+ 1+M6 )"9,H" =10M %(#',3. 101/" /= &@ 1+,3.1 96+ #@ =10M6 G#8" 93@* &'#' 1+,13 +*5710 ]*5. ,*,E 4# =1010* *". 0110( #+ %*.F=10M *,". 9 01 ,'1( #+ #0C/" &+, P*1,M6 "1=91+*,]*5. 91 = C0GN06 ='8" 9]*, 0+. 1> & 1.N#= ,WB1* , 9 1+ 10, 9V 4# =1010 ]/9 %10- 6+=6 %F1* *5.

Verse *0> 1U*" =1U#6 1"

> 1U*A,6 4 0A

> 1U* =#64 .10

> 1U(# cA ,.0.

Translation:

8ie the rain that descends with loud noise fro the sies

The lord will also descend with a huge noise29eople hesitate thining so. 8ie the calf that calls out its other cow

' a calling


46/78


47/78

annagatthaan eans one who is of earth. This ter refers to raha who reains in the

uladhara cara, the locus of the earth principle. Vaanagatthan then refers to Sadasiva the lord

of space principle. Vinnagatthan refers to Siva, the pure principle. Tiruular says that theSupree reains as the a&ove three. Thus, the Supree perfors the five functions2 creation,

sustenance, dissolution, concealent and &estowal of grace as the various deities responsi&le for

the sae.

The one of Veda refers to the one who perfors the transforation. Veda refers to &oth,

scriptures and alchey. 't is the Supree who transfors the souls that reain the a&oveentioned three states so that it &ecoes all pervasive. Thus, Vedagatthaan is none other than

Supree consciousness. This Supree anifests as the a&ove four through nadha whose gross

for is usic. 9aadal also eans red. There is


48/78

1> #=, *, CD0. = , *1cM6 (#,*,'(#85. 9 = c* ,. 9*, 1> #" 91 91;"]. 1/ .+ c*,6 91/1;" %0, & 9#"M6 G#,* -5.

Verse *4 7" 7 .1% #/1;"

=@ 7 X+ ,1U;"

@ 71= 61+

#@ 79 #) ==.

Translation:

The lord of the ;evas, our lord, the lord who pervades

The ten directions, the seven worlds of with waterThe lord who goes the, there is no one who nows his nature

The grace of lord who esta&lishes these, should &e sung.

!oentary: This verse esta&lishes the supreacy of Siva as the 8ord of all sentient &eings andnon2sentient entities lie the worlds and directions. Tiruular tals a&out &oth, his supreacy or

paratva and his easy approacha&ility, saula&hya when he says Siva is the 8ord of the seven

worlds, ten directions and the celestials and yet he is our 8ord, dear to us. ven thougheverything that exists are his fors no one nows his real nature. Tiruular says that the grace

or #arul$ of that 8ord should &e eulogized.

(# #//1/ 3/ E,


49/78

Q@+56 #+ " 4W= 4 -5. =)" #+ #+ FA,13* ,'D 0&0 4 %1 #'8*,5. =*, %A,, ]#8 C*.50G1( #G/ / = .,13 G#8/5. ,E6 *"&1= 061+, 0 1, 4Q 91 ]#8, C*. 46 &1=M6

4 4# ,H*/ .61+. 96 9, ="=.0G ="85.

Verse +D% ,=!A ,M ,"#6

9=* ,E0 =F

B M =C"

#" " 2,!5 .

Translation:

8ie the fragrance of the us deer

The path offered &y the Bing, for the li&erated souls, is the true pathThe thousand naes that glow lie the flae

' a praising while waling and reaining.

!oentary: 7fter saying in the previous verse that people do not now the right path that

would lead the to Siva Tiruular affirs that the path shown &y the 8ord, the Bing to the

li&erated souls is the true path. He adds that, hence, he is reciting the thousand naes of the8ord at all ties2 while waling and reaining, that is while &eing active as well as while &eing

inactive.

C10 #


50/78

Thus, the ter #aarruillaa vazhiyaagu$ can &e interpreted as #that path which cannot &e

perfored$2 &ecause the ;ivine is attained &y its grace and not &y any eans. 7ll the efforts of

the soul are only to prepare itself to receive it &ut when it occurs is up to the ;ivine will.#the path when perfored &ecoes the path of the aa or pasu, the >iva$ and #the incopara&le

path$. 'n the previous verse Tiruular entioned that the path of the 8ord is the supree, true

path or eineri. Hence, it is the path that the soul, the pasu ust follow. 6hen taen togetherwith the ter #iraivanai$, the expression eans, the 8ord who is the eans$. The 8ord is the

goal and the eans. Then, this expression refers to the pasu &ecoing pati or the 8ord.

Tiruular urges us to praise that 8ord. Then the #lord will grant the ten directions$. That is, one

can &ecoe the ruler of the world. 't also eans the 8ord who cannot &e perceived will &ecoe

e5uivalent to the world, as the anifested world that we can perceive. Then #aattu$ also eans

dance or oveent. Thus, when praised one can perceive the 8ord as the one who causes theoveent, action in the world. "ne will see hi as the Siva who aniates the world and as

Sathi who aes it function.

(#


51/78

9raise hi in any which way. 'f you praise hi

Jou can get the gift, the grace of 'sa.

!oentary:

7fter entioning that the path of the 8ord is the right one and to travel in that path one ust

recite 8ord=s thousand naes and that he is following this ethod Tiruular provides solace tothose who regret that they do not now 8ord=s thousand naes. He says praise the 8ord in any

fashion. 't is not a particular ethod that counts. 't is the attitude which atters. 'f one does so,

one will receive the grace of the Supree eing.1 ,'D0 ]0 =F 4" 96 91 M" =" %6


52/78

' cannot stop &la&&ering a&out the one with the for that has no &irth

' cannot stop &la&&ering a&out the one who is naed 1=0. 1( #+ 9D01;"k0*#. 9/ 1( #G 1^B#, 9 913( #+"45 .+.


53/78

Verse +011 b% 1,U6 8"

11 %"#> E *"

=1^%^ %F0 P/6 +*(

2^%^ %F0 2 .

Translation:See the sacred feet of 'sa &y reducing and reaching hi

't will lie the luinosity of pure gold, it is fully coplete

Gor those who are not adaant and hideThe exterior will not delude, The one who entered and reained there.

!oentary:

The ter reducing in the first line eans reducing the ego, reducing the ara and reducing thesense of '2ness. This reduction with lead the >iva to 'sa=s sacred feet. Tiruular is playing with

the word #urai$. 'n the &eginning of the line urai eans decreasing, in the end it eans

&eautiful. The sacred feet of 'sa is luinous lie gold. Gor such souls that have reached thesacred feet of 'sa the external world will not delude.

Sada is said to &e a vayu that conceals the truth. 6hen a &a&y is &orn this vayu conceals its

true nature, details a&out its previous &irth and its connection with the ;ivine. 't is this vayu thatpushes the child out of the wo& into this world. The one who has won the influence of this

sada is #sadagopan$. He is pushed into this world, into sasara again.

1 4 C6 M6 &3 %6 9,A," 1, 4 9,1 196 ,= *6 1 1> .D10 911* *". 1 4%61+ .+ A,E6 M6 #0#8/.;3. C

.D %"# /1* , E10 *" 45 .+. 9Q 1191,13 2" 4(#8" E;+," =0*,C$ %F0 4" 9 -5.

%" 4# ;. U1 7*"# 9 ; 9Q@M &1= 1+10,1 9 %"=/1 9 CG7,13( #G0 1@,13 =*,$ %F5. ; U110* ,1M


54/78

!oentary:

Sina refers to the poison that eerged fro the ily ocean with great vigor. Siva consuedthe poison to save the world. 9una eans upland that is used for cultivation. 7 puna is

created &y clearing the forest in the hills and aing it fit for cultivation. Here it refers to the

devotee clearing his heart fro all evil 5ualities and aing it fit for cultivating devotion. Theter Kvaar uzhal paaganK eans 7rdha nareesvara who has Sathi with fragrant hair as a part.

This ter ay also refer to the 8ord who has fragrant hair and who is our paagan or herder, 9ati.

The 8ord will reain, lie a deer, in the hearts of those who are capa&le of praising hi.

N" 4 %6 ` 4! +,+ d/1* *5. d/1$ N#=&+1,* ,*, 9.. 2" 4# =1+M6 &3 ,'1$ %(#>'8 13+=,=G0 /1* *5. A, 9 b0G1 9]/ #*.10( #M %F0* -D0=/1* *5. U6 #, 4# = #, 11* *5. 9=" #.0 U1+;10, "1= =F(#, #.0 11* *5 4"-+". 9/1,0 1, 91( #G 6+ =.6 = #6 A5 (#

45 .+.

Verse +4#0 1( 2,P #

0, CD %F 6"

=0,^ IP 6+ 5)"

0 E* .

Translation:

The &enefit that those who praise Hara receive,The 8ord will grant what he has decided,

ven if he can grant the whole world created &y aya

Gor the one with &a&oo2lie shoulders, a ing is all the sae

!oentary:

'n this verse Tiruular dispels a isunderstanding. 9eople ay thin that 3ust &y &eing hu&le

and sincere one can pray for anything and the 8ord would grant it. Tiruular says it is not so.The 8ord grants what he decides to give. Soeties what he grants ay not &e what the

devotee re5uested for &ut the 8ord nows what is good for the devotee. ven though the 8ord

can grant the whole world to the devotee he does not consider anything worldly as a supree&enefit. Gor hi a ing and a pauper are the sae.

(#


55/78

9D %6< 9G 9!

#D D0 #(# H"

&D %FA ,A,6 +*

D %F 1 .

Translation:

!rying in devotion praising the feet of HaraSee the feet of 9aran dailyGor those who have fir faith in the sacred feet and see refuge there

He reained there as fully coplete.

!oentary:

There is a con3ecture that the Siddhas are against &hati or devotion. This verse dispels that

isconception. The first line of the verse says how one should pray to the 8ord. "ne should cry

copiously with devotion, see only the sacred feet and no other &enefit, one should see thedaily at all ties, they should hold the feet as their sole refuge with fortitude. Gor such souls the

Supree will fill the and reain.

N/ =*,/.6 #*.* Y61+ 4 ,/1 (#6 #F 4 ,'85.(#


56/78

Verse 1.] 96+.Q 1+ &+,"

.] #" /C" 61+

.] /)^ %.( 7"

#.] ,'8" #,+ =.

Translation:

This world surrounded &y ocean will not &e due to fate


57/78

(#


58/78

9D0 #@" 9= 71

CD06 A5 C61 C>(

#D0 9H" #"# 41

D0 3*, = .

Translation:

The 8ord of the li&erated souls, the one who devotees eulogizeSaluting hi &y &owing down, seeing the Supree "neThe 9araparan who grants everything, y father

' reain associated with hi considering hi as the eternal lap that is never put out.

!oentary:Tiruular explained in the previous verse that there is no point in perforing austerities or

rituals if one does not eep the 8ord in his ind, conteplate on hi. 'n this verse he tells us

that he is practicing what he is preaching. He reains associated with the 8ord who he callshis father, the one who is eulogized &y the li&erated souls, the one who grants all wishes and the

eternal lap that is never put out. The lap entioned here is the lap of consciousness.

6+/, *5 0 4# C*50Y61+, 9 =/.6 114(#" 1/.*5 4# C*50" 4 .+ -. (#


59/78

/A,13( #G N./ &,#, ##8, 4 ,1+* ,*,+", 1=1+10, #. 1+10 910+" 45 .+. N/, #1*" 46+(#MGN,H" *,13* / 4# 6 25.

Verse 0

I8 ^N1 1(# 74

#8 #=+ k( #V

8 D 9=7 4

8 > .

Translation:

He will hold it in the heart as the 8ordHe will sing, offering several flowers and standing reverentially

He will dance, praising, #the lord of the li&erated souls@$

He will see, that which ' now today/that which ' now &y reaining so.

!oentary:

Triular descri&es how a person would see divine experience. He will praise the 8ord as thelord of everyone and everything. He will offer flowers and dance in &liss singing the 8ord=s

praise, hold the experience and the thought a&out it at all tie. Tiruular adds that the entity that

such a person is seeing is that which he has attained today. The ter Lnaaninru arinthathu= can

&e interpreted as Lnaan inru arinthathu= and also as Lnaan ninru arinthu=. Thus, it also eans Lthatwhich ' new &y reaining lie the person descri&ed a&ove=.

10#/1( #G 1U;" 4Q , 4 .+ (# 11 91*" 7 4 #G =+ k ]#8,1> 2,1U( #D 8, =/ 4(#" 1/ 8 4 -" .+9 => # "2 ST 45. $ %61+ S 9T

4 7/6 .+ (# 9;" 1 4 -,@" S 9T 4 7/6 9Q 9;" 1 4 -,@" #,3+".

Verse ?936 31=;" 9C" a"

9306 ,+C" )" &6

3+ %A, D 0%6

936 #1= 990G ,=.

Translation:

Enliited youth, the end and the final end

The tie2 if all these four are realized"ne will &e fatigue2free. The greatness of the devotees of Sanaran

!an &e said to &e e5ual to Hari and raha.

!oentary:

Tiruular lists the four factors that ar tie and says that one should realize their nature to&ecoe fatigue2free. They are youth, its end, the final end and the nature of tie. Jouth ae

one feel invinci&le. "ne feels as if he is the lord of everything and that his youth and the


60/78

associated physical capacities will reain forever. "ne forgets that youth will coe to an end in

the iddle part of life when tie starts to control the person and not the other way around. The

final end is also under tie=s control. Hence, one should understand the nature of tie andree&er that one=s life epheeral. Tiruular says that the glory of souls, the devotees of

Sanara, who have realized this, is e5uivalent to that of Hari and raha. Sanara eans one

who perfors #sahara$ or destruction, the destruction &eing the influence of tie and thedelusion of liitedness it causes. Thus, these realized souls have gone &eyond tie and hence

their glory is lie that of Hari and raha. These are deities who have understood the concept of

tie.Tie, space and causation are the three liiting factors. 7ong these our concept of tie such

as day and night, hours, inutes, seconds etc are all &ased on nu&er of &reaths. The Siddhas

have an ela&orate syste that defines these tie eleents &ased on the nu&er of &reaths. ven

the full oon and new oon days are easured &y the nature of &reath.

(#


61/78

;ivine, the Super consciousness that is experienced at the caras. This verse ay also &e

referring to the state of consciousness at a3na, at sahasrara and the all pervasive state. 7t a3na the

;ivine is experience with a for, that of a 3ewel (uruva). 7t sahasrara it is experience in itsforless for, as pure consciousness (aruva uruvu). 'n the all pervasive state the nature of the

;ivine as the origin, original cause, is experienced. This is the forless state of the 8ord

(aruva). 'n the later sections Tiruular will explain these states as that of 9ara, 9araparaand 9araa. Thus, Tiruular ay also &e expressing his wonder a&out how people can tal of

these states as distinct states. 7nother interesting word here is #thodarcchiyil$ which eans #in

its continuity$. These states are experienced as a continuu and thus are not distinct entities.Tiruular ay alse &e surprised as people iss the point that they are one after another and not

entirely different entities.

C/> 1+, 4 -5, 9 $%0(#8,,,@" (#)*( # -+".Verse Ca% *" 1* ,(2"

h%" &+5G #F =

a% 9 4# 1(7+

kB 7D/ k ,3.

Translation:

'sa reains &eyond the fruits of past and future actions

The seed, the great lord of the world

Those who do not now will say 'sa is #this and that$

They are dusty, the ignorant.

!oentary:

Tiruular says that the 8ord is &eyond the fruits of all actions, good and &ad. 7n action yields

fruit only if the person doing it assues doer2ship. 'f it is done without any attachent to the 3o&

or its effect, that is, it is done as nishaa ara, the fruits do not accrue to the doer. Thus, the

8ord is &eyond the ara. Tiruular says that those who spea of hi otherwise are ignoraus.


62/78

7nother interpretation for this verse is that the state of 'sa, the fourth aong the pancha artha or

five doers is &eyond the innate ipurity, ara.

a% 1,3 61 b1 ,H* 9(#G#' 45 .+. 14# #+E*,* -D0 %06. %01+$ %F# 91$ %F5" 4

4V+ 9 #01 9#(# 4 4V+ 9$ %06 9*610, b10, =". 9Q 4=6 9$%01+ J,= ,==,,#01 4.#*,=6 %F;" %0+,$ %F6 9 9 1$B1=10$ %.Q a% 1*" 9(#G#' 45 .+. 91( #G =,(#B# kB 7D/ 45 .+.a% 4" 1+ =+A,E6 ,= =+" XA50 1+. 96 .+ Q -54" G( # -+".

Verse -D

NC6 1 N91C6 "

91C6 @" C" ZA,$%1CG %A, #0 .

Translation:

The three and the five along with Siva

They &ecoe one with six two one

Girst with the &indu and nadha &ecoing ore pronounced

They, fro 3apa, are verily the naes of sanara.

!oentary:

6e saw in the previous verse the order of anifestation. This verse sees to &e referring to that

also. The three and the five entioned in the first line ay &e raha, Vishnu and Siva or Siva,

Sathi and aya. The five are raha, Vishnu, udra, Aaheswara, Sadasiva or Siva, Sathi,Sadhahya, Aaheswara and Sadvidya. 't ay also &e Siva, Sathi, nadha, &indhu and sadvidya.

Tiruular says that all these are anifestations of the singularity. The six two and one add up to

nine. They ay &e referring to the nine caras, the first category of six &eing uladhara,

svadhishtana, anipuraa, anahata, vishuddhi and a3na those that are supported in nature, the

two2 lalata and guru that are said to unsupported or niradhaya and the sahasrara the supree

aong the caras. 't ay also ean the Siva, Sathi, nadha, &indhu, Sadasiva, Aaheswara,

udra, Vishnu and raha. 7ll these are expressions of the singularity, the Supree

consciousness. The six ay &e the six faced 3ewel that is seen in the a3na2 the ata darsana, the

two ay the Siva and Sathi experienced2 the Siva darisana and the one ay &e para

darisana or the experience of the indistinct state.7ll these, the states of anifestation, occur due to increase of the priordial sound, nadha and

priordial for, &indhu. #savai$ ay ean that which is anifested, the opposite of #asavai$ or

a3apa or the unpronounced, the state of nadha &efore eerging as sound. Tiruular says that all

these are different anifestations of Sanara. They are his different naes.

C10 #


63/78

%N, =,?, /., JK, 7"= 4" N, %*., ", 7 %//04" *,+".

.+ 101/" 1> E(#8, Q106+45. 8 4#G -'8/ 1, #. N+ &10N0, N, %*., ", 7, %N, =,?, /., JK, 7"= 45.G1 7@,3,( 7/6 1 # %*,A,3, *= 4 5.%*,A,E6 +", B.J" =VL,", 9R", B/., *1c 4 "D,36 A,(#8#1. GG =+ &3 ++" =G" %*," " 96+4)" A,(#1 4(#85. 4(#8 101/1;" %,?=, *= 4 5. 4# *1M6 &(#8" =V 96+

/= %=,@" 8 4# N %*. %=,@" 4# 1= 1+%=,@" *,+". 101/" 7, ZA6 G#8#1 45.+. %1 4# W# 9W# 4 &$%*,(#8 &$%*,(# 4 /.1+,E6 . E(#8101 %1#. 96 9101/" %A,> #6#0, 45 .+.

Verse -1#09 Q] 4K" 936

908 =6=* ,>0" 61+

0A, 1 . ="

0" #g9Q +.

Translation:Bnowing the effect and conteplating on that path

'n this respect we are not different fro raha and Vishnu

The &eloved is


64/78

=>( 7 4# +/.6 %/1*,(#' ,=*, B.J/. +"#0E*,/ *5 96 . Q => 4# 7"= =+" JK = B.J" 4 8 %*,A,13;" (#.Q C" 90" =)" 45.

C*, . 4# 1= 1+10/ 1+/ 1=0 #110( #G/=1* *5. 1+ * c/1;" %"%/.


65/78

self iposed liitations. 't is Siva=s grace that helps souls transition fro one state to the other.

He is the one and only, singular %od, there is no other deity. He reains within the &ody.

The ter #unarvathu thane$ at the outset appears as if Tiruular is saying #why not realize hi$.

't can also &e interested in two other ways. 't eans the one who realizes Siva is the thaan or

Self. 'f the Siva is realized he will &e found to &e the Self.Thus, Tiruular has paced three different eanings within the two words #unarvathu thane$.

&M, 4" = 4" #+ 1+,13( # N> 936 45.+. 4# =+A,13* ,. = 96+ => =+/6 (#'8>1+10 &. /1,0 1+,E6 6 (#"


66/78

/. #+ 1=0 5*

,/. ,]@%F .

7s the singularity in para, as inside and outside

7s the Aayava and raha in the world

He &ecae one with several 5ualities,2 in the world

He stands hidden and perfors destruction.

!oentary:

The ;ivine reains as singularity in the state of 9ara. 't reains within the souls and outsideas the anifested world. 't reains as Vishnu or the 8ord of Aaya and as raha. 't also

reains as illions of life fors with different 5ualities, in the world. 't reains in secrecy and

destroys the distinctions

1 91/=, &= G# 4 -07 (#


67/78

Verse 1

/1 ' 9"61+ /.

Z/ "9" 46+" &3*,

/1 '8 =.c 3CG

/1 Z.0 g8#G ,3.

Translation:

There is no dhara other than Veda

7ll the dhara that should &e followed are present in the Veda

8eaving the logical de&ate, for the wise ones to prosper

They attained li&eration &y reciting the Vedas.

!oentary:

The different schools of 'ndian philosophy &elong to either one of the two categories, those that confor

to the Vedas and those that do not confor to the Vedic principles. The Tail Siddha philosophy has its

foundation in the Vedas and 7gaas. This section of Tiruandira where Tiruular explains the glory

and purpose of the Vedas is a proof for this clai.

Tiruular says that there is no dhara other than those prescri&ed &y the Vedas. ;hara are the

principles &y which one has to lead one=s life. Thus, Vedas are not esoteric nowledge only &ut practical

recoendations for good living. 't is a coon practice for scholars to spend their tie arguing on

Vedic stateents. 6hile this is needed to get clarity of the principles found in the Vedas it is not the end

goal. "ne has to stop this tara or de&ate and put the principles to practical application. Hence,

Tiruular calls those who practice the principles as #athi3nar$ or those who have #athi$, wisdo. He

also adds that &y reciting Vedas several have attained li&eration. ecitation here does not ean ere

utterance &ut following the Vedic principles in one=s life.

This section of Tiruandira dispels the con3ecture that the Tail Siddhas are anti2esta&lishent in their

outloo. Theirs is a practical approach to spirituality.

.0 /( #E,E ,/1 /1$ %1, /*( 2"#1 4 8#.,3,( 7*,+". G6 YP N/ =*," /1;" ,=/1;" 9D(#10,*,. .=./. ( #. G 48/*,', &3./1 =" 61+, .6 -(#'G1/ ,1(7D*, D0 =" 4@"61+ 4 .+ (#.10/ A5. 1" = %/." 4#1 A16 ,38"2. 6 *50A,13( #G = *," %F,D*,=6S9@10 1=.c2- 91 Z. 3" #, g8# # 4 .+ -5. Z4# = %6 96+, 9.6 #1*,(#'83#D P.

.


68/78

Translation:

The one who uttered Veda did not &ecoe a vediyan

The one uttered Veda so that Veda (transforation, nowledge) &ecoes clearThe one uttered Veda for the austerities of the vediyar (those who perfor Veda)

The one uttered Veda to reveal the true eaning/entity.

!oentary:

'n the Tail Siddha syste all the external rituals have an internal coponent. Thus a #velvi$ or

yaga perfored outside to produce an effect also has a corresponding effect within. Hence theter Veda has at least two eanings that are relevant here. 't refers to the ancient nowledge

syste as well as alchey or transutation, (vedai in Tail). Thus, a vedhiyan is one who

perfors external ritual as well as internal transutation.

The one referred to in the first line as one who uttered Veda is raha as well as the Supree

eing. 7ll nowledge eerges fro the Supree eing. 6hen it is said that the one who

uttered the Veda did not &ecoe vedhiyan, it eans raha is the Supree ;ivine. 't also

eans that the Supree eing does not undergo any transforation hiself he is not thevediyan who perfors the transforation on hiself. He is the changeless entity. Then why did

he utter the VedaF Tiruular says that it was done to explain the concept of veda. Here the Veda

is &oth, the four nowledge systes as well as the procedure for transforation. This procedure

for transforation is the Lvelvi= and the effect of this austerity is seeing the #ei porul$ or true

entity, the ;ivine.

YP N/ =*,/.6 EM6 %F0(#8" %A*/ 210 & =G" &3. Q 96+ EM6 %F0(#8" 0,/* 90," 96+&3 &3. 9 &Y . 96 9 /1 &1/. 97"= +=, &+56 /1 &1/. /1 &1/ .0 9=G=1# 96+. 7"= #"# 96+, >6 9A &1(# ,'#4 1+, &3. 1" .0 96+, =G/1 G#8/#96+, , (#.9 4G,, /1 &1/ 3A5. 96+ 9@ 3A5, =G"3A5. =G" 1# . 9G,, /1 9 &1/.

M6 #(#8 =F(# %".Verse +* "4]6 /. 3

&* ; / ZA5

* 50 .0 %6)A

,* F , ==.

Translation:


69/78

6ithin the Veda that has the for of ri

ising as consciousness within the Vedas which elts the inside

The Vedas that the rahins, the worldly gurus reciteThe guru of essence is the one with the eye.

!oentary:7s it is coon with any of the Tiruandira verses this verse also has several interpretations.

7ong the four Vedas the ig Veda is the ost ancient. 7ll the Vedas are derived fro the ig

Veda. i also eans the stanzas or short sections of the Veda that are recited as one unit.#uruu unarvu$ in the second line refers to consciousness. #uruu$ eans pure as well as

elting within. The elting within results in the downpour of the nectar or secretion fro the

lalata. The sound of the Vedas achieve this as there is transition fro the nadha state to the

nadhantha during recitation. The essence of the Vedas is consciousness. #aruuru$ refers tothe ;ivine. He is the guru fro the state of #aru$ or inception. He is the guru of essence. He is

the guru in the uladhara. He is the #Bannan$ the one with the third eye, the eye of unified

vision.

.+ 46+( #6,13;"#+ (#)*" &10N0 #+ 3*,A,139E/3. =G 3*,/1 A, #*,+".A,E6 1+00 " * ". 9 ,/ 7 A, ./. N0 #., I/.A,13( #+ * 4(#85. " -" C*50(# &3 &*" &@. ](2@, #@@ 1+M6 CD. 1/ A, #G5. &3 &*6 ++/.iva, achith is the &ody and 8ord is the one who reains as soul of soul and directs

everything. The ultiate goal of spiritual 5uest is to 3oin the 8ord, the Siva or supree


70/78

consciousness. This is the guru neri or the path that destroys the darness of ignorance (gu2

darness, ru2 reoves/destroys). Tiruular says that this is the essence of Vedanta.

N/ 9N/ a$ 4 ?*, &+,=,( #=E*5. G>10 &3/.0%/1 C


71/78

4 _6, -5. #6 *" 4# %G,H" 9G #H" 4Q 4#1 3*. %6)" #H" 1>Y . %."4# I0" 7 ,,H" 4Q ,5 4" 0," =G" %A,13 4(#%F6 #@@ #+" 4" -5. Q /. 9A,A,H"11( #G;" 91 4Q 91 4#1( #G;" -5.

9G +*. 18/ =*, %A,H* #0,13* - 9G1(#G, " Z8" 4 -5. 9/6+=6 9G1;" ,(#*5. 1/ .+ %85.

3erse 4#'8" M ='

'8 (# Y6 +

a'8" ^% ,)G .

Translation:

Song and sound, the woen who propagate the

'n the world where there dance never ends

Those who reain with interest are those not perforing austeritiesThey go to places to earn and reain separated fro the goal.

!oentary:9u&lic woen earn their living singing and dancing for the worldly. Their display of artfors is

not en3oy it, appreciate it or propagate it &ut to earn a living. Tiruular says that those who

recite and perfor Vedic rituals are lie these woen as their action is to earn a living and not togain the &enefit that the Vedas are eant for. They see a &enefit different fro the actual goal.

,V1,0 4(#8" #(#D #D, D /.0A,13 1%/ =*,EY##G P5. 9, #6 6 50G6 (#" , 9G1E(#8/.61+. 9G +*, /1/8.61+. .+ " Z".0,E %0)" 9Q 4 -5. 9, /. #+ 1;1(# 9G1 Z.61+. # a'D 96 P*1,10 / 91 Z5.9G1 Z1(#" 9Q. 9,H" #1,1 6 =*, %6" #4# # 96#( #+,H*,, .0*( #" ,8/ /1 Z$ %F5.G %.= 6+ &". Q " Z 4# ,V1,0 %01+( #+

5'.

%reatness of 7gaa).5 6reatness of 7gama

Verse 1


72/78


73/78

#6 4 : 96 936 9H^ N,="4V6 #/ ,D_ M" a% !(#" &1/4V (# / .

Translation:

The Sivagaa that the 8ord granted7re twenty eight crore hundred thousand

The li&erated souls descri&ed the glory of 'sa

' will praise the entity that was conteplated upon.

!oentary:

ven though the previous verse entioned that there are twenty eight agaa, they are countlessin nu&er. 7ll these descri&e the glory of the 8ord which was ela&orated upon &y li&erated

souls. Tiruular says that he is also praising the 8ord who is the o&3ect of this adoration and

conteplation.C10 #6 ,=A, #/'8 4 -)" 91 4G1 45 .+.101/" 1> #1=10 3*5. 91 4(#8"C*.0/=*, - 45 9. 9 110 " /,/ .+-5.

#6 4 : 996 936 9H.Q 0,="V6 9= =*" 3A,V6 4!# ,D_ M"4V)" X=6 4!/ =.Translation:

The sacred agaa graced &y the 8ord7re incoprehensi&le even to the li&erated souls

6hen counted they are seven crore, hundred thousand

ven when counted they &ecoe letters on water surface.

!oentary:

Tiruular says that one cannot count the nu&er of agaas that Siva granted to souls and thatthey are very esoteric. They are lie letters on water surface. They are as difficult to coprehend

as letters on the surface of water that disappear 5uicly.

1 9E0 ,=A, 4G1 4" 9G1( 2,3

4(#8" C*/=*,3)" 0+ 4" -" .+ 9 X =6 4!.0 4!/1(#1 45. 4Q X=6 4!.0 4!/1( #D(# ,D= 9#6,=/1( 2," ,D".

#6 4 : 5#F( ##A ,'D &+56F$ N= %6 ,+/F 9=, 9GN*" .&5 ,=" ZA5 .


74/78

Translation:

Showing 9arapara fro the state of 9ara;uring the ties when he revealed the nature of siva fro the state of lord of the world

9 & 1+, b#=, *" 1+. 1+10 & 05 #1+10 910 8". # 1+ B/ =1010;" ,. 1( #G3*,=, .+ 7 .A,E6 -5. # 1+M6 ,'# -# 41= 1+ *5. 96 N %*.* 1+M


75/78

represents the consciousness that oves through these caras. Hence, we can interpret this verse

as #all the nowledge that the caras contain, y consciousness also attained the.$ !haras and

their deities represent different states of the ;ivine. 'f the agaa are also ;ivine then there is nowonder that the deities contain the agaa. !onsciousness is that which experiences these

different states, that of Sathi, Sadasiva, Aaheswara, udra etc. y oving through these states

the consciousness attains this nowledge, the agaa.

,mM6 &3 t N=/. 9.#., N0 B(7C>0 BY N/, 8#"#1,E6 1$ %, 4" 9 #"#1, . #"#1 =G" .#"#1 4" -5. 6 .+ FA,3 %*., %N", =,%, /.50 #G # ,=A,13/ = ." #G 4 -5 4(#)*( # -+".

FA,13 = &) 2#8/.(#/6 91 +" C6 9, N> #+ 1+, 4# 25.

1+,13;" 91 *" &@,13;" 9#(# = &@. 9 ..96 . 1+,13 916, 91;"#, ,=A,13, N1+,13(#5 4" ( #)*( # -+".#6 4 : 4#G6 ,=" ," ,Y,"&G6 g" &0N" 3"=GQ 0=3 =A, +/"GG B(7" %6)" ==.

Translation:

The good agaa attained2aarana, aaiaThe good veera, the superior chintha, vaathula

7nd the viyaaala, aalotthara

The good supira and the auta.

!oentary:

Tiruular lists the nine agaa that he entioned in the previous verse. They are aarana,aaia, veera, chintha, vaathula, viyaaala, aalotthara, suppira and auta.

Soe coentators ention that each of the nine tantira of Tiruandira corresponds to

these nine agaa. However, there is no proof that supports this con3ecture. Soe authors also

feel that viyaala is yaala and it is a vaaa tantira and not a saiva agaa and that thisverse ust &e an insert. 6hen we chec the twenty eight agaa that for the &asis of Saiva

siddhantha there is an agaa viala. "ne wonders whether this agaa is referred to here as

vyaala or yaaala is not part of the twenty2eight agaa entioned at the &eginning of thissection. Baalotthara is a satha agaa. S.9anchatchara sara has written a &oo on Tiruular

where he points out siilarities &etween Tiruandira verses and Sansrit agaa and yantra.

He entions that several concepts such as Srichara worship rituals etc that are coonly foundin Sansrit literature are also found in Tiruandira.


76/78

C10 #


77/78

Siva agaas are Siva=s teachings to Ea. Tiruular says that Siva iparted the nowledge of

agaa in &oth Tail and Sansrit, at all seasons. 6ith rain, sun and frost sleeping and &urning

eans during rainy season, winter and suer, that is, without any consideration for a particularseason. Siva agaa are Siva=s &lessing to those who gain nowledge fro the.

N ,=" 4#1 N %*.* %F %A,. G1 N Y])" 0"4(#8" %=?5/.)" 9E 45 .+. %A, ,+/1* ,/.6,3=6, =1U*,+", >G,+" 96+ E,+" , )" %,%F0(#' 4 9 =)" -5. ,=A, N> 9 4 -(#1+ 9 CD*5.

Verse C9P*5 " 9,'8 =^

NYP/1+( #'8M #5 "

YP$%6 %6 4"Q 8"

&/" 91 &) ==.

Translation:The ethod of loosening, the ethod of tyingThe way in which the life leaves within a &lin

Tail and Sansrit words, these two

eveal hi, realize hi.

!oentary:

This verse ay &e interpreted fro the soul=s point as well as the ;ivine=s point.Tiruular says that the agaas explain how souls are tied2 in a &ody, in a life with specific

experiences, how they are loosed fro these ties and how they leave this life within the &lin of

the eye. This is fro the soul=s point. They explain how the ;ivine ties the souls with their life,&ody, experiences, how it loosens the and how they are reoved fro the world. ealize

#hi$ is applica&le to &oth, the soul as well the ;ivine.

(#1+ O1* /,@" a?1* /,@" 3*,+". ,=A, 4QO, &


78/78

Translation:

Those who saw the eighteen transactions

6ill &ecoe wise (panditha). They will now the essence entioned thereThe wise will offer the eighteen steps

'n the sae way that the 9riary one of the universes entioned the dhara.

!oentary:

The eighteen transactions that Tiruular descri&es in verse ay ean several concepts one of

the &eing the steps in transforation fro a aterial state of existence to that of all pervasivestate. These are descri&ed in the agaa and the nowledgea&le ones, panditha, descri&e these in

accordance with how Siva has descri&ed the in the agaa.

(#

Documents

Tirumandiram