THIRUMANDIRAM

SHIVA IS AWARENESS and GOD is CONSCIOUSNESS - an expression of Awareness. The former is Absolute Truth and the latter is relative truth. One is pure knowledge and the other is its functional. Shiva is roopa and aroopa i.e. form and formless whereas Gods have different respective forms. To understand this truth we are blessed with Arumarai and Tirumurai . Tamil agamas(28 Nos) and vedas(4) are Aruumarai ,and Tirumurai contains praises of God. Thirumandiram is the 10th Thirumurai. The uniqueness of this Thirumanthiram is that it is both Arumarai and Tirumurai. This work is the basic philosophy on which agamas and the other 11 thirumurai stand. Tamil vedas deal with Aram, Porul, Inbham and Veedu. In Thirumandiram these four are dealt with and hence Thirumandiram got the status of marai. Thirumandiram also deals with 9 of the agamas and also contains praises of that Supreme Power - Shiva. Thus it is both Arumarai and thirumurai

Thirumandiram has 3000 verses (in four lines stanzas). The author is Saint Tirumoolar. Tirumuloor has lived during Ramayana period and is considered as one of the direct disciples of Lord Nandideva. Thirumoolar's oroginal name was Sundaranadar.and he came down to south from Kailas. There is a story as how he got the name Thirumoolar. When he was travelling in the south, once he saw a cowherd lying dead and many cows standing nearby without their cowherd to take them back home. Tirumoolar entered the body of the cowherd after keeping his own body in a safe place, and led the cows to their places. On return he did not find his body. He considered it as Lord's leela. Thus he got the name and body of the cowherd. He composed the work Tirumanthiram in Thiruvaduthurai. It is said that he lived for 5900 years and attained samadhy in BC 100. Before his samadhy, he approved seven disciples to spread Saiva philosophy and its crux Pathy-pasu-pasam. Saint Tiruvalluvar's period was after the period of Tirumoolar i.e. BC 75 to BC 36.

Thirumoolar has written Thirumandiram under 9 Tantras based on 9 agamas. (It is said that there were originally 28 agamas and only 9 were taught to Tirumular by his Guru) First 4 tantrams of Tirumandiram explains Aram, Porul, Inbham and Veedu (together known as Nan-marai - tamil vedam)The other portion describe the way of worship, based on the agamas.

It is enough if we remember that Agamas and Tamil vedas are known as Arumarai explaining the philosophy. Those explaining the way of worship and also praising that Supreme Power are Tirumurai. Tirumandiram is both Arumarai and Tirumurai. Herein an attempt has been made to understand the the contents of a few of the verses of that great work:


Pathy-Pasu-Pasam is the crux of Saivite philosophy. Pathy represents the Supreme, Pasu represents the Jeeva and Pasam represents ego, karmam and maya. Pathy is anadhy i.e. beginingless and also eternal. Pasu and Pasam have also no beginning but they have an end in the sense that ultimately they become one with Pathy. (159)

Ego is the cause of birth. Having taken birth one should meditate Panchaksharam thereby he attains the stage of Sivayogi. "Chetthiruppar Sivayogiargal" - they are with the physical body, apparently dead. (165)

They (Sivayogiargal) outlive non-understanding and mis-understanding (avaranam and vikshepam) and ego (sense of I and mine) They are awake in the apparent sleep (173)

They withdraw their senses like the tortoise (vide similar sloka in B.Geetha) (177)

Clay pot which is not fired in the kiln again turns into clay when rain comes whereas when fired they never become clay again. Man who is burned with wisdome knowledge outlives the cycle of birth and death. (187)

When someone is dead the body is no more recognised by name. It is named as deadbody. ('He" or "She" becomes "it") After cremation/burial, the dead is forgotten. One's own impending and inevitable death is conveniently forgotten as if he would live eternally. Everyday we come across the death of someone or other caused by heart attack. Still we believe that death is far off from us. (189)

In 300 days the baby comes out of mother. In 12 years time its vasanas are well set to exhibit. In another 70 years at the age of 82 one gets disillusioned. This cycle repeats birth after birth with every individual. Conception, birth, maturity, old age and death; again rebirth…(207)

Once life is departed what of that if the dead is praised or hated. The body has only that much value as that of a left-over leaf after it is used for a meal. The body is similar to a shadow and in no way it is of help to life. (211)

Like a honey-bee we preserve our wealth thinking that it will of use to our life in future; but alas! "Kalam" takes away the life similar to honey-collector killing the bee and stealing the honey. (vide similar example in Srimad Bhagavadam)Our wealth and property are like a floating pot which at any time would tumble and get drowned in water. (215)

Out life-span is spent for some time as a boy, then as a youth and finally an old man. Our life is a waste if we do not realise the Supreme Truth. (vide similar sloka in Baja Govindam) (224)

We see around us leaves from the trees wither away; yet we do not remind ourselves that our body also would wither away likewise. (229)

As the bees enter deep into the flower to suck honey, we too have to dive within to experience happiness. (236)

We never dare to pluck and taste the poison fruit although it has the attraction hanging on the trees amidst leaves and flowers. (Lust is meant here) (247)

Love and Shiva are one and the same. Once we come to know this truth we merge with Shiva expressing Love and Compassion. (257)

Performing yagnas with animal sacrifice is detestable. One should approach God with a loving mind and compassion to living beings. (259)

That Ultimate Power appears as Love in the physical body. That power is always present even before the body comes into existence and after the body disappears. (266)

One without Love cannot realise God (274)

Lord Shiva representing the Supreme Power expresses as 'roopa' and 'aroopa' in the form of 'Linga". (As we contemplate on linga form, the form disappears gradually) He personifies as fire (earth and water can be seen and touched whereas fire, although can be seen, cannot be touched) Thus when we see and touch Him he has roopa; when we see Him with inner eye but cannot touch Him He is aroopa. (276)

SHIVAYA SHIVA: YA between VA and SHI is Atma in between Siva and His Grace to attain equanimity. (307 & 309)

Shiva is above day and night and is the prime mover of the 'time'. He is known as 'Kala-kalan". (318)

Sakthy and Athan represent Sakthy and Shiva - one is the dynamic force and the other is static (potential power). Grace of Sakthy is known as Parai. The grace leads one to Shiva. Both Shakthy and Shiva have Arivu, attal and anbhu. In an individual they express as karma, knowledge and desire. With Perarivu, Perattal and Peranbhu Sakthy assumes the form of Parasakthy, Athisakthy, Icha Sakthy, Kriya sakthy and Gnana sakthy.(320)

2nd Tantra with 208 verses mainly depicts the puranic legends of Shiva. 1st verse depicts Siva's ordering Agastya to proceed to south to learn the high culture and civilization prevalent there. The story goes that when the marriage of Shiva and Sakthy took place all devas assembled there in North with the result that side went down and the south lifted up.( This has been interpreted that the south was up by culture and Siva directed Agastya to proceed there to learn their culture and come to teach the same to the north which had comparatively low culture then.). Sivas burning the muppuram is interpreted as doing away with the mummalam i.e. ego, maya and karma which bind the jeeva without allowing the same to approach the Pathy. (323 and 329)

Rishies did yaga with an egoistic mind. Then, there appeared an elephant which represented ego. (in tamil yan+ai = Yanai) Siva killed the elephant, tore the skin and used the same as his dress. (330)

Next verse relate to the story of Markandeya. When Markendeya firmly held Siva in embrace the messengers of death could not approach him. Markendeya's embracing Siva is 'yoga'. The place where the incident took place is kadavoor (Thirukadavoor)where Yama or his messengers cannot enter.(331)

Siva's act of burning 'kama' when the latter interfered in Siv's tapas depict the interferference of lustful thoughts in everyones mind causing disturbance to spiritual progress. (Man faces disturbances of two kinds - one from outside and another within) Former has to be overcome by Karma Yoga and the latter by knowledge and understanding).(332)

When Vishnu and Brahma could not fathom the Supreme Spirit which appeared as Light, Siva graced them with a disc (knowledge) and a sword (efficiency in karma) to Brahma.One is 'attal' and the other is 'arivu'.(335)

Brahma's seated on a lotus, Vishun's reclining on the ocean are enlivened by Siva in addition to his assuming the form of Rudra. (364)

Nadam and Bindu appear as the first expression. They represent Siva and Sakthy in the form of knowledge and action (gnana sakthy and kriya sakthy) and the desire (icha sakthy) emanates from them. (365)

Subsequent two verses explain the creation of tanmatra and 5 elements and Sivas five expressions (Sadasiva, Maheswara, Rudra, Vishnu and Brahma) There are terms like 'thoo-maya' and 'thoova-maya' i.e. suddha maya (vidya roopini) and asuddha maya (avidhya ) Vignanam (thoo-maya) and agnanam (thoova maya) Satwa, Rajas and Thamas are interpreted as wakefulness; action and cause for viswam (creation started from thamo guna) (370 and 373)

After explaining eveolution, sustenance and dissolution, details of conception, growth of the baby in the womb are explained (430)

As the koyal lays its egg in the nest of the crow, so God uses the living beings to bring up children of posterity. As the crow cannot claim any right over the bird growing in its nest, so too none of us can claim ownership or right over our children. (children are through you and not by you - Khalil Gibron)(472)

OM is the sixth letter added to SIVAYA MAMAH. Siva blesses Lord Muruga with his grace and power OM to annihilate Soorapadman. (503)

In the episode of churning the ocean for amritam, both the asuras and devas were egoistic and they forgot Siva which resulted in the emission of poison. Siva out of compassion forgave them and accepted the poison and drank it. (504)

The third Tantra mostly describe Ashtanga yoga, Ashtamasidhy, kowsika yogam, chandra yogam etc - all esoterism.(531 to 863)

The fourth tantra has 530 verses.OM - A+U+M denotes Siva, Sivai and Maya (865)

Supreme reality is the base on which substratum exists ( water - base and ocean is the substratum) (869)

The dance of human beings is of two kinds - Maruthai koothu and Inbha koothu. They are otherwise known as Namankoothu. They end when the life ends. The dance of Siva is different from the above which is known as Thirukoothu.(882)

When one repeats Sivayanamah constantly he can see Thirukoothu of the Lord and thus can outlive Namankoothu. (885)

When jeevas get immersed in Thirukoothu it is known as Atmanivedhanam. (885)

Similar to 'chamaka,' certain numbers are given. One and two interpreted as earth and water; three interpreted as sun, moon and agni; seven interpreted as seven lokas; nine as nine forms. All these vibrate when Siva's manikoothu is performed.(891)

Panchaksharam is explained as Namasivaya, Sivayanamah; Sivayasiva; Sivasiva and Siva - gradation is from gross to subtle. (899)

Thereafter certain chakras are explained - Thiruambalachakram; Thirupuraichakram;Bhairavi mandiram; Bhavanapathy and Eroli chakrams; sambhavimandala chakram, navakkari chakrams etc

Three eyes of Siva explained as sun, moon and fire - Sun:Love; Moon:Action; Fire:Knowledge (1000)

Brahma, Vishnu and Siva emanate from Sakthy who is one with Paramasiva. (1063)

Certain chakrams are explained (1120)

Six chakras are explained - Mooladharam, Swadishtanam etc (1131)

When ParamaSiva and Sakthy looked at each other, 5 children viz., Brahma, Vishnu, Siva, Andan and Arulon came forth to perform the functions of creation, sustenance, dissolution, thirodhanam and anugraham. (1167)

Ten chakrams are explained. They include shad chakrams, sun, moon, bindu and nadam (bindu and nadam are combined as one) (1239)

Bindu and nadam are considered as chakrams from which alphabets, words, mantras came forth (1256)

5th Tantra based on Vadhula Agamam explains different types of Saivam viz Suddham, Mihusuddham, Margam, Kadum suddham: There are Sattu (pathy), Asattu (maya), Sadasattu (Jeevan), Chittu (gnanam) Achittu (agnanam), suddahm (suddha maya) Asuddhas (asuddha maya). One has to outlive 2 to 7 and realise Pathy. (This is suddha Saivam)(1395)

Wearing kundalam, with ash mark on the forehead, rudraksha garland around the neck, getting upadesa manthram SIVAYA (arumarai)They are known as known as Meykandar - This is mihusuddham.

Ethics, austerity, knowledge , piousness practising these come under Marga saivam.

Clouds however high they are do not touch the sky although they have their stay under the sky. Although objects are seen by the eye, objects cannot see the eye. Similarly
I and Mine have no access towards Siva although Siva can by His Grace remove I and Mine. This view is Kadum Suddham.

Followers of Kadum suddham are known as Sivabhodhakar. They do not wear any ornaments - kundalam etc. They don’t make any show. They are free from pasam - ego, karmam and maya. (1412)

Chariyai, Kriyai, Yogam and Gnanam are explained from verses 1417 to 1449. Chariyai is - practicals to remove maya; kriyai is good conduct; yoga is uniting the individual 'aham' with the ultimate and Gnanam is the understanding through which the above three are guided.

Realising the self in all beings and all beings in the self is Gnana poojai. Realising the ultimate in one's self is Yoga poojai. The ultimate within has to be established by kriya poojai; singing the praise of Lord and worshipping is Chariya poojai. (1418)



Those who follow chariyai pooja are bhaktha; those who do kriya poojai are thondar and those who do yoga poojai are siddhar (siva gnani) (1419)

Bhaktha gets salokyam, Thondar gets sameepyam, Yogi gets saroopyam and Gnani gets sayujyam. (1420)

Yoga has four stages - samayam; visedam, nirvanam and abishekam. Yoga samayam prescribes different theories of yoga. Yoga visedam prescribes ashtanga yogam; Yoga nirvanam indicates vision of Lord Siva and yoga abhishekom is attaining siddhy. (1439)

Apart from gnanam there are no other samayam (religion). Those who have gained gnanam are the excellent among the masses. (1440)

Thoo mayai is "Asan, Andan, Arulon, Annai and Athan. Achan is suddha vidya, Andan is Iswaran, Arulon is sadasivan, Annai is sakthy and Athan is Siva (1450)

When we consider something as different from us action emanates which is accompanied either by attraction or repulsion. Then there comes fresh vasanasand repeated births and deaths. We have to contemplate on this aspect and the inter-relation between Pathy, Pasu and Pasam. Once we know the basic truth behind all these we attain gnana - understanding. Siva Yogam is nothing but jeeva merging with Siva.(1458)

By practiosing chariyai one attains salokyam. Salokyam is through chariyai i.e. praising Lord; Sameepyam is through kriya i.e. doing pooja; saroopyam is through yoga i.e. meditation and sayujyam is through gnanam i.e. meditation. (1488)

In the dark room lights help us to identify objects. Similarly Sakthy helps us with light (knowledge)to see Siva. We are in the darkness of agnana and Sakthjy's grace is needed (1491)

Six darsanas (Vainava, samana, pancha- ratram, pattacharyam, lokayudam and sunyavadam) wont be of any use and on the contrary would be of hindrance to realise the Supreme Reality. Arumarai - Sivaya Namah is the siddhantha and by repeating and understanding it one attains eternal happiness. (1504)

The story of blind men feeling different parts of the elephant and describing the animal according to their imagination has been quoted as an analogy to bring the point of scholars of different schools advocating their respective theory as the correct one. Only men with eye sight can see the elephant in full. (1507)

For those who have understood the Reality there is no dispute with any other systems of philosphy(1522)

Siva has six faces - Isanam, tatpurusham, agoram, vamadevam, satyojadam. With these five, Sakthy is added as sixth (1544).

Sixth Tantram is based on Vyamala Agamam. Sattu, Asattu and Sadasattu i.e., Jeeva is satasattu exhibiting its microcosmic nature and capable of exhibiting the macrocosmic as well. Jeeva is Atman - an expression of Brahman. As jeeva it is exhibited as physical body and anthakarana. Sat is cosmic existence and asat is deluded appearance of Viswam with conflicts and contradictions. Sat is Sivam - Pathy; Asat is pasam (anavam, karmam and maya) and satasat is jeeva (Pasu). (1548)

In the ocean-water analogy, water is the reality - swaroopam, and waves are swabhavam. When swaroopam is firmly established in us we can experience it everywhere; but it cannot be explained . It is said it cannot be felt even. (1567)

In the mantra Sivaya Namah vakaram and nakaram are on either side of yakaram. Vakaram is vanapattal and Nakaram is Nadapattal - both are the two feet right and left respectively of Siva. (1578)

Unseen eye is Gnana eye; Unheard hearing is Upadesa, undeviated bhogam is Sivabhogam; unconnected connection is neither separation nor joining (1584)

No practising; no learning; no devotion; no death for those who have won over the senses and who remain in samadhy (1606)

Siva Gnanies outlive both punya and papa. (1620)

Sacred thread and tuft are the symbols of inner evolution. Sacred thred represents vedas and the Panchakshara mantra - sivaya namah. The tuft represents siva-gnanam which one attains as a result of repetition of mantra sivaya namah (1637)

Sacred ash mark on the forehead represent the stage beyond roopam and aroopam.(sacred ash is prepared by burning arasu, aal and athi sticks) (1639)

There are false gurus. They are like blind men leading the blind (similar saying in Upanishad 'anthenaiva neeyamana yathantha')

Mirror is cited as an analogy. This can be interpreted differently. The mercury behind gives the power to reflect. The objects reflected upon do not realise the origin of the reflecting power nor do they realise that what is seen in the mirror is only a reflection and not the reality. Reality is one's own self ; the mercury is thirodhana power and the reflection is prathibhasam. (1653)

Realised persons' actions are spontaneous emanting from Consciousness direct from Siva because the realised persons are merged in Him and then who else is there to perform action. (1657)

Prostrations are of different kinds - folding the palms together (2 angams); lifting the hands and head above (3 angas)touching hands, head and knees (5 angas_) Along with pancha angams , chest also is touched to the ground (six angas), hands, legs, head, chest and ears touching the ground (8 angas)

7th Tantra based on Kalothara agamam. Six chakras are explained with number of petals for each chakram (1676)

Five faces vamadevam (north direction); satyojadam (west direction), tat purushan (east direction) agoran (south) and Easanan (north-east) representing kuyyam, foot, face, heart and head respectively. (1711)

Siva Linga: Peedam i.e. base is makaram of Omkara. That which is established
in the peedam is the neck. The circular base is Ukaram of Omkaram. The upper portion above that base represent Akaram of Omkaram and bindu and nadam. (1722)

Bindu and nadam emanate from thoo maya (pure maya) Siva expresses as bindu and nadam simultaneously and bindu and nadam together form the atmalingam (1724)

Sakthy and Siva together is Sadasiva (1725)

Bindu is described as the base and nadam is lingam. From the lingam five faces - Aran, Ayan, Ari, Andan, Arulon came to do the functions of creation, sustenance, destruction, avaranam and grace. (1727)

Sakthy is dynamic and Siva is static. Sakthy's dynamism is exhibited as Parasakthy. This dynamism is inherent in Siva (1738)

Siva and Sakthy unite in Swathishtanam (1740)

Siva and Sakthy are the base and subtratum respectively i.e. adharam and athistanam (analogy of water and ocean - water is the base and ocean is the substratum) (1741)

Siva is ashtamoorthy i.e. 5 elements and sun, moon and atma (2038)

Ignorant persons deny God. This is similar to denying their own mother. How can they come into existence without mother! (2065)

One GOD and ONE MANKIND (2066)

Mutthamish - Iyal, Isai and Inbhakoothu through which Aram, Porul and Inbham are expressed. Thirukural is Aram, Thevaram is porul and Thiruchittambalakovai is Inbham (2076).

8th tantra based on Suppuragamam. In the example of pot with water when reflection of sun is seen, the pot represents the body, water is the life principle and the reflection is Iswara. (2089)

For a gnani Siva is his body i.e. he has no awareness of a separate body. Everything is Siva. For the agnani his physical body is the only reality. For the exalted yogi Bindu and Nadam are his body i.e. he considers his body as light and sound. For a mouna-gnani there is no karmam, anavam and maya too. (2096)

Vignani i.e., those who have the para-gnanam still continue to own ego, but they don’t have karma and maya. Agnanies are bound by ego, karma and maya; those in betweem vignanies and agnanies, have ego and maya but do not have karma. (2097)

Ether has one aspect (sound), air has two aspects (sound and feeling) fire has three aspects (sound, feeling and light) water has four aspects including taste. Earth has all the five aspects including smell. These 5 elements are the children of maya - lover of Siva (2113)

Silent word is OM and the silent alphabet is M. A is the dynamic power (sakthy), U is the Potentional power (Siva) . sentences are formed with the status of Para, Pasyanthy, madhyama and vyahari - alphabets, words, sentences and meaning thereof (2119)

Blind man struggles here and there without knowing the path. He is given a stick and prompted to walk with the help of the stick. Man who is blinded by ego is given the intellect (stick). He has to utilise the same properly. (2130)

As the spider forms the web and seated in the centre so too the Ultimate after creating everything from within is seated as atma in the midst of the senses.As the spider is not affected by the web so too Atman is not affected by the senses. (2131)

When chanting mantras 'namah' is addressed to Iswara, 'swadha' is addressed to pithrus and 'swaha' is addressed to devas (2144)

Agnana bhoomi is explained. Beeja jagrat, jagrat, mahajagrat , jagrat-swapna, swapna , swapna-jagrat and sushupty. (2147 and 2148)

There are innumerable living beings and their basic reality is 'perarivu'. Only the 'chittarivu' differs. Cows re of different colours; but milk from all the cows has the same colour. (2152)

When the cowherd has once dropped the stick from his hand, the cows would flock around him and wont move for grazing. The stickheld by cowherd represents the instigation of Lord for action by jeevas. (2152)

He who does not conceive it, to him it is known. He who claims to have conceived he does not really know (This is declared in Keno Upanishad as well) (2184)

Jeeva is joining maya not for maya's continuity but for its elimination. It is similar to removing the dirt by pouring pure water and removing the dirt along with the wter. When once maya is eliminated jeevas identity is also lost and it raises to the status of atma, Iswara and Brahma! (2186)

Suddha maya and asuddha maya, ego and karmam play the part of single dirt , twin dirts and three dirts; With the dirt of thoo maya alone, one is known as vignanakalar (aruva nilai)'; with two dirts - ego and karmam, one is known as pralayakalar (aru-uruva nilai); with three dirts - thoova-mayai, ego and karmam one is known as sakalar (muppasam pukkavar) (2187 to 2201)

For sakalar, the physical body comes forth from thoova mayai whereas for the other two categories it comes from thoo mayai (suddha mayai) Bindu is thoova mayai (malina mayai) (2209)

Sakalars have ego, karmam, maya, maya energy and maya instigation (2218)

One should develop the attitude of samatvam - equanimity (same in B.Geetha:'samatvam yoga uchyathe) (2223)

Thhova mayai is compared to foster mother whereas thoo mayai is compared to real mother and Siva is the father. (2229)

Siva's cosmic dance is of two kinds - one happening inside and the other expressing outside - Sivaya Namah - 5 alphabets of this holy mantra vibrates inside the heart as well as in temples. It is symbolically represented in the form of gold, silver, copper, earth and bell in the temples in Thillai, thirukoodal, Tirunelveli, Thirukuttalam and Thirualangadu. Thus in both inside and outside Sivayanamah is vibrating.(2238)

Jewellery conceals the gold and jewellery disappears in gold. Self is forgotten because of superimposition of senses. When knowledge dawns senses disappear in Self. (2250)

Wooden toy elephant conceals the wood with which it is made of. It disappears in the wood when knowledge - reality dawns. Supreme Reality is concealed by the five great elements. They disappear in that Reality ultimately. (2251)

Satvic guna represents the jagrat - waking. Rajo guna represents the dream and tamo guna represents sleep. Above these there is arul guna. When Arul guna excels it attains the stage of Nirguna. (2257)

Siva and Viswam are like eye and the light and gold and jewellery which are not separate from each other. (2258)

Get rid of anger. Think of the Reality constantly night and day. Sleep with His grace. Your hard ego-stone will dwindle then (2264)

Eventhough on retirement from service policeman's designation and uniform are to be kept aside, he continues to retain his identity as a man. Atma even after dropping the name and form continues to exist. (2267)

OM is attached to Sivayanamah similar to two leaves attached to the flower. Flower blooms in between the leaves and leaves remain as support for the flower. (2271)

There are three categories of people - those who are fully ignorant; those who are fully awake with understanding; those who have come out of ignorance, but not reached the stage of full understanding. For this last category of people only thirumurai and arumarai are needed.(2288)

Tat-twam-Asi is explained ;Siva and Jeeva are synthesised in Asi. Asi is the truth and 'that' and 'you' are pointers(e.g.: "Are you not that same Devadatta whom I have seen in Kashi some years back? Here time and space are relegated to the background to realise the 'isness' of the person standing in front) (2347)

Pathy-Pasu-Pasam is explained. All these three are beginingless (anadhy). Pathy represents Siva, Pasu represents Jeeva and Pasam represents three dirts viz anavam, karmam and maya.(2366)

Pasu has to get out of pasam by His Grace and then merge with Pathy. (2367)

Three crimes viz desire, anger and delusion are the cause for all misery. By God's grace these three will be wiped off. (2396)

Eagle soars high in the sky fluttering its wings whereas serpant coils itself and stay quiet in the hole down the earth. Be quite like the serpant in the whole unlike the eagle. River after joining the ocean never returns. Merge with the Supreme and don’t give chance for a return. (2473)

Fighting wars and killing enemies are not laudable acts. They are small knowledge (Pullarivu) (2474)

Our body, our talk and our mind should synchronise and thus get insight. When the sight is achieved one can face any situation and win over senses. (2496)

Different aspects of Siva is explained here; Viswan, Taijasan, Pragnan - Virat, Hiranyagarbhan and Avyakrithan, Atman, Prajapathyan and shantan. (2497)

Ignorant persons make much fuss about 'theettu' etc. They are not aware that their very origin is from 'theettu' - meaning from the womb. (2510)

Mahavakya Tat-twam-asi represent Para thuriyam, jeeva thuriyam and Siva thuriyam respectively (2529)

In SI VA YA NA MA SI is Siva; VA is grace; YA is Atma; NA is thirodanam and MA is Maya. Siva should get absorbed in the mind and 'namah' should be under the control of tongue. (2660, 2661, 2668)

Starting with Panchaksharam 'Nama Sivaya" meditation should progress through 'Sivaya namah', 'Sivaya siva'; 'Siva-Siva' and 'Siva' (2669)

Siva is again given an interpretation; SI is the unsaid word and with VA it is expressed as SIVA. SI is said to be 'nayottu manthiram' (i.e. to drive away a dog we express 'chee') Thus SI is named as nayottu manthiram!! (2672)

By meditation on Sivayanamah one attains the stage of wakeful sleep. (2673)
Cosmic dance is described here. Vedas (Nan-marai - Aram, Porul, Inbham and Veedu) and agamas which end with Sivaya Namah, songs in praise of Lord, five elements and the entire viswam (consisting of 224 worlds) all dance in tune with Lord's nadam. (2683)

Five expressions of Sakthy are Parasakthy, Athisakthy, Gnana sakthy, Kriya sakthy, Icha sakthy. Eight mukthies are expressed in good conduct, austerity knowledge and efficiency both internally and externally.All these expressions take place as a sequence to Cosmic dance.(2691)
Meru, Sumeru and Kumeru are explained. Meru indicates the junction of equator and akshamsam (i.e. somewhere in Srilanka) Sumeru is north pole and kumeru is the south pole. Thillai is the axis. (2701)

Bhuvanams - outside; Knowledge-inside and Siva is above outside and inside shedding light to both (2767)
In waking as well as in dream if only one can enjoy the same happiness, it is geat indeed (2768)
My enquiry started with the idea of I and Thou. Thou gave me the knowledge that I and Thou are one. Once this knowledge is dawned I find that there is no difference of I and Thou (2777)

By flood in the river, ditches and hillocks are formed in it; but the base of the river remains unchanged and it accomodates both the ditches and the hillocks within.(2805)
Three swaroopams are mentioned: Form; No form and Formles form. Real swaroopam is above these trio, beyond expression. (2812)

Once the Supreme Reality is understood through insight, there is no need for sastras/vedas, no need to prostrate before any one (whom to prostrate on the realisation of adwaidam)There is no need for words (talk) even (2814)

All book-knowledge are of no use without wisdom knowledge. Once the wisdom knowledge is dawned, the book-knowledge becomes superfluous like the extra flesh hanging from the lamb's neck. (2897)

Describing the Ultimate with words is similar to blabbering of a dumb man. It is next to impossible to discover the boundary of that which has no boundary. Water is the reality. Water only expresses as waves. (2915)

Maya disappears as soon as one immerses in that Reality. There is no more snake when the rope is understood. (2916)