SIVA PURAANAM - Part 5.15

Text Lines 89 to 95

naLLiruLil nattam patindru aadum naadhanE
thillaiyuL kootthanE! then paaNdi naattaanE!
allal piRavi aRuppaanE! O! endru
sollaRku ariyaanaich cholli, thiruvadikkeezhch
cholliya paattin poruL uNarndhu solluvaar,
selvar! sivapuratthin uLLaar sivan adi keezh
pallOrum yEtthap paNindhu

நள் இருளில் நட்டம் பயின்று ஆடும் நாதனே!
தில்லையுள் கூத்தனே! தென்பாண்டி நாட்டானே!
அல்லல் பிறவி அறுப்பானே! ஓ!' என்று,
சொல்லற்கு அரியானைச் சொல்லி, திருவடிக் கீழ்ச்
சொல்லிய பாட்டின் பொருள் உணர்ந்து சொல்லுவார்
செல்வர் சிவபுரத்தின் உள்ளார் சிவன் அடிக் கீழ்,
பல்லோரும் ஏத்தப் பணிந்து.

Manickavasagar addresses the lord as the one who dances in the dark nights. He dances blissfully at Tillai (Chidambaram). He rules the pandiya empire. The lord cuts the cyclic births full of sufferings.

Then, the fruit that one gets on chanting this Siva PuraaNam is declared.

Those who chants this hymn, said under His lotus feet, describing Him who is beyond description, understanding the meaning will go to His place, Siva puram, the abode of Shiva. They will be there forever under His feet. They will be worshipped by everyone.

With this we complete Siva PuraNam.

Thirucchitrambalam!!
Om nama Sivaaya!!

SIVA PURAANAM - Part 5.14

Text Lines 84 to 88

vEtRu vikaara vidakkudambin uLkidappa
aatREn em ayyaa aranE O! endru endru
pOtRi pugazhndhirundhu poi kettu mei aanaar
meettu ingu vandhu vinaip piRavi saaraamE
kaLLap pulak kurambai kattazhikka vallaanE

வேற்று விகார விடக்கு உடம்பின் உள் கிடப்ப
ஆற்றேன்; "எம் ஐயா," "அரனே! ஓ!" என்று என்று
போற்றி, புகழ்ந்திருந்து, பொய் கெட்டு, மெய் ஆனார்
மீட்டு இங்கு வந்து, வினைப் பிறவி சாராமே,
கள்ளப் புலக் குரம்பை கட்டழிக்க வல்லானே!

Now, Manickavasagar says, he cannnot be patient here after to be with the body that undergoes several modifications (vEtRu vigaara vidakkudambin uLkidappa aatRen).

He then calls the lord as "Ayyaa! AranE! Oh!", that is "Oh my master, destroyer of illusions".

Then he says that if one cries to the lord as above and sings His glory, they will never again get the birth full of karmas and will be liberated. They will be one with the Absolute. Their false (poi) will be gone and they will get the truth (mei) and become the truth (mei aanaar).

The lord is capable of (vallaanE) liberating the souls from the holds of the body laden with illusions.

SIVA PURAANAM - Part 5.13

Text Lines 78 to 83

kaakkum em kaavalanE kaaNbariya pEroLiyE
aaRRinba veLLame atthaa mikkaai nindra
thORRach chudar oLiyaai sollaadha nuNNuNarvaai
maRRamaam vaiyagatthin vevvERE vandhu aRivu aam
thERRanE thERRath theLivE en sindhanaiyuL
ooRRaana uNNaar amudhE udayaanE

காக்கும் எம் காவலனே! காண்பு அரிய பேர் ஒளியே!
ஆற்று இன்ப வெள்ளமே! அத்தா! மிக்காய்! நின்ற
தோற்றச் சுடர் ஒளி ஆய், சொல்லாத நுண் உணர்வு ஆய்,
மாற்றம் ஆம் வையகத்தின் வெவ்வேறே வந்து, அறிவு ஆம்
தேற்றனே! தேற்றத் தெளிவே! என் சிந்தனையுள்
ஊற்று ஆன உண் ஆர் அமுதே! உடையானே!

Now the saint addresses the lord as follows:
1. kaakkum em kaavalanE - the protector who guards him
2. kaaNbariya pEroLiyE - the light that cannot be perceived by mean minded people
3. aaRRinba veLLame - the river flooded with bliss
4. atthaa - dearest father
5. mikkaai - the greatest
6. nindra thoRRach chudar oLi aai - spark that glows forever steadily
7. sollaadha nuNNuNarvaai - the subtle feeling that cannot be uttered
8. maRRamaam vaiyagatthin vevvERE vandhu aRivu aam - in the everchanging world, several objects comes and goes. Lord is the meaning behind those objects.
9. thERRanE - the one who is clear as spatikam
10. thERRath theLivE - clarity present in the clearness
11. en sindhanaiyuL ooRRaana uNNaar amudhE - the cherishable nectar absorbed in his mind
12. udayaanE - Leader

SIVA PURAANAM - Part 5.12

Text Lines 73 to 77

aadhiyanE andham nadu aagi allaanE
eertthu ennai aatkoNda enthai perumAnE
koortha meignaanathaal koNdu uNarvaar tham karutthin
nOkkariya nOkkE nuNukkariya nuNNunarvE
pOkkum varavum puNarvum ilaap puNNiyanE

ஆதியனே! அந்தம், நடு, ஆகி, அல்லானே!
ஈர்த்து என்னை, ஆட்கொண்ட எந்தை பெருமானே!
கூர்த்த மெய்ஞ்ஞானத்தால் கொண்டு உணர்வார் தம் கருத்தின்
நோக்கு அரிய நோக்கே! நுணுக்கு அரிய நுண் உணர்வே!
போக்கும், வரவும், புணர்வும், இலாப் புண்ணியனே!

The lord is the origin (aadhiyanE).

He doesnot have bottom, middle or top. He is jyoti svaroopam.

Then Manickavasagar says that the lord attracted him and brought him to His folds. He is the father (enthai).

The lord can be understood only by those who are sharp and those who have true knowledge (mei gnanam). He resides in those people's mind. He can be seen only by the devotees. He is the subtle feeling in the hearts of His devotees.

The lord is free from growing (varavum) or shrinking (pOkkum) or merging (puNarvum) as we are.

SIVA PURAANAM - Part 5.11

Text Lines 67 to 72

aaraa amudhE aLavu ilaap pemmaanE
Oraadhaar uLLatthu oLikkum oLiyaanE
neeraai urukki en aaruyiraai nindraanE
inbamum thunbamum illaanE, uLLaanE
anbarukku anbanE yaavayumaai allayum aam
jOthiyanE thunniruLE thOndRaap perumayanE

ஆரா அமுதே! அளவு இலாப் பெம்மானே!
ஓராதார் உள்ளத்து ஒளிக்கும் ஒளியானே!
நீராய் உருக்கி, என் ஆர் உயிர் ஆய் நின்றானே!
இன்பமும் துன்பமும் இல்லானே! உள்ளானே!
அன்பருக்கு அன்பனே! யாவையும் ஆய், அல்லையும் ஆம்
சோதியனே! துன் இருளே! தோன்றாப் பெருமையனே!

The lord is ever sweeter nectar which we will never get bored on drinking it (aaraa amudhan).
The lord has no boundaries (aLavu).
He hides (oLikkum oLiyaan) Himself from the mind of (uLLatthu) those who donot believe (ooraadhaar) in Him.
He melted me (manickavasagar) like a water and stood as his precious life.

The lord is untouched by happy or grief (inbamum thunbamum illaanE). But takes the sufferings or joy of the devotees as His own (uLLaanE).

He is dearest to the devotees. He is every thing as well as nothing (not affected by the things).
He is the light (jOthiyan) as well as dark (tunniruL).
He is always with greatness. Greatness doesnot come to Him. He is the Greatest (thOndraap perumayanE).

SIVA PURAANAM - Part 5.10

Text Lines 62 to 66

mAsu aTRa jOthi malarndha malarch chudarE
dEsanE! thEn aar amudhE! sivapuranE
paasamaam paTRu aRutthu paarikkum aariyanE
nEsa aruL purindhu, nenjil vanjam keda
pEraadhu nindRa perum karuNaip pEr aaRE.

மாசு அற்ற சோதி மலர்ந்த மலர்ச் சுடரே!
தேசனே! தேன் ஆர் அமுதே! சிவபுரனே!
பாசம் ஆம் பற்று அறுத்து, பாரிக்கும் ஆரியனே!
நேச அருள் புரிந்து, நெஞ்சில் வஞ்சம் கெட,
பேராது நின்ற பெரும் கருணைப் பேர் ஆறே!

The lord is the unblemished or untarnished jothi (fire). Entire fire cannot be perceived by us. We can see just a spark. So, Manickavasagar, describes the lord as the flower grown out of (malarndha malar chudar) the big pure tree (fire). Normally fire will burn out things. But this Lord, who is fire, is always giving comfort to the devotees. So to describe the fire as cool as a flower, he says malarch chudar.

He is the omniscient (dEsan). He is sweet as honey (thEn). He is the rare nectar (aar amudhE). He resides in sivapuram.

The lord, cuts the bondage due to paasam or affection. There by He protects (paarikkum) us as a guru (aariyan) protects his disciple.

The lord blesses us by showering His Love and removes the ill in our heart and mind. He is a massive river (pEr aaRu) of compassion and grace (karuNai).

SIVA PURAANAM - PART 5.9

LINES 54 TO 61

malanchOrum onbathu vaayir kudilai
malangap pulanaindhum vanjanayai seyya
vilangu manathaal vimalaa unakku
kalandha anbaagik kasindhu uLLurugum
nalanthaan ilaatha siRiyERku nalgi
nilandhan mEl vandharuLi neeL kazhalgaL kaatti
naayiR kadayaaik kidandha adiyERkuth
thaayiR chiRandha dhayaavaana thatthuvanE

மலஞ்சோரும் ஒன்பது வாயிற் குடிலை
மலங்கப் புலனைந்தும் வஞ்சனையைச் செய்ய
விலங்கு மனத்தால் விமலா உனக்குக்
கலந்த அன்பாகிக் கசிந்துள்ளுருகும்
நலந்தான் இலாத சிறியேற்கு நல்கி
நிலந்தன் மேல் வந்தருளி நீள் கழல்கள் காட்டி
நாயிற் கடையாய்க் கிடந்த அடியேற்குத்
தாயிற் சிறந்த தயாவான தத்துவனே

Here, the saint says our body has nine outlets, excreting wastes (malanchorum onbathu vaayir kudil). (2 eyes, 2 ears, 2 nostrils, 1 mouth, urinary tract and anus). The sense organs are acting against our wishes. The mind is always moving away from Him (vilangu manathaal - vilagu manam).

He then addresses the lord as, Vimala or the one without these impurities. The lord has abundant grace and showered on him (manickavasagar), who is with out any good qualities (nalanthaan ilaadha siRiyEn). Note here that manickavasagar says him as the one who lacks good qualities. Then what about us?

The lord came to this Earth as a Guru sitting under the tree at tirupperundurai and showed His long feet (neeL kazhalgal) and took manickavasagar, who says himself as inferior than a dog, (naayir kadayaai kidantha adiyen) to His folds.

A dog is very loyal to its master. But we human are not so. So the saint says that we are inferior to dog.

There by, the lord proved Him to be compassionate more than a mother (thaayir chirandha dhayaavaana thatthuvan).

SIVA PURAANAM - PART 5.8

LINES 49 TO 53

niRangaL Or aindhudaiyaai viNNOrgaL yEttha
maRaindhirundhaai emperumaan valvinaiyaEn thannai
maRaindhida moodiya maaya iruLai
aRam paavam ennum arungayitRaaR kattip
puRandhOl pOrthengum puzhu azhukku moodi

நிறங்கள் ஓர் ஐந்துடையாய் விண்ணோர்கள் ஏத்த
மறைந்திருந்தாய் எம்பெருமான் வல்வினையேன் தன்னை
மறைந்திட மூடிய மாய இருளை
அறம் பாவம் என்னும் அருங்காயிற்றாற் கட்டிப்
புறந்தோல் போர்த்தெங்கும் புழு அழுக்கு மூடி

Here, Sri Manickavasagar says about the colours of the lord. He says niRangaL Or aindhudayaai - That is the lord has 5 colours. They are Golden yellow, White, Red, Black and grey (ash). This also has link with the pancha bhootas.

The colour associated with sky is smoky ash or grey.
The colour associated with air is black.
The colour associated with fire is Red.
The colour associated with water is white.
The colour associated with land is golden yellow.

In Woraiyur, near Trichy, at Sri Panchavarna swami temple, there is a history that the lord shows darshan to Sage udanga in 5 different colours in five parts of a day. The place is glorified in Tirumurai as Tirumukkecharam. The lord is called as aivaNNa naathar.

Then, he says, even if the Devas sing His praise, He is yet undisclosed to them. The saint addresses himself as the one who has accumulated strong baggages of karma or val vinayEn. Because of the karmas, there was a screen (maya) that hid lord from his sight. Also his sins (paavam) and merits (aram or punniyam) acted as a strong rope and tied him without allowing to see the lord.

He also says that this body is full of germs (puzhu) and dust (azhukku). This has been covered (pOrtthu) by the outer skin (puRanthOl).

SIVAPURAANAM – PART 5.7

LINES 45 TO 48

maatRam manam kazhiya nindra maRaiyOnE

kaRandha paal kannalodu neikkalandhaaRp pOla

chirandha adiyaar sindhanayuL thEn ooRi nindRu

piRandha piRappaRukkum engaL perumaan

மாற்றம்மனம் கழிய நின்ற மறையோனே

கறந்த பால் கன்னலொடு நெய்கலந்தாற் போலச்

சிறந்த அடியார் சிந்தையுள் தேன் ஊறி நின்று

பிறந்த பிறப்பறுக்கும் எங்கள் பெருமான்.

In these lines, Manickavasagar describes the lord as the core of Vedas (maRaiyOnE), who cannot be described by words or imagined by our mind. He is beyond imagination and description. (maatRam – Words and manam – Mind. Kazhiya means not able to).

The Lord is sweetly imbibed or absorbed in the minds of good devotees.

How sweet?

As sweet as Honey (thEn ooRi nindRu).

If you mix (kalandhaaR pola) sugar (kannalodu) and ghee (nei) to the fresh cow milk (kaRandha paal), how sweet will it be? That much sweet.

Then he addresses the lord as ours – engaL perumaan. Our lord will cut off the cyclic birth from that instance one starts to pray to Him – piRandha piRappaRukkum.

SIVAPURAANAM – PART 5.6

LINES 41 TO 44

aakkam aLavu iRuthi illaai, anaitthu ulagum

aakkuvaai kaappai azhippai aruLtharuvaai,

pOkkuvaai ennaip puguvippaai nin thozhumbin

naatRatthin nEriyaai sEyaai naNiyaanE

ஆக்கம் அளவு இறுதி இல்லாய், அனைத்து உலகும்

ஆக்குவாய், காப்பாய், அழிப்பாய், அருள் தருவாய்,

போக்குவாய் என்னை, புகுவிப்பாய் நின் தொழும்பின்,

நாற்றத்தின் நேரியாய், சேயாய் நணியானே,

In these lines, Sri Manickavasagar explains about the limitless nature of the Lord. He has no birth (aakkam), no boundaries (aLavu), no end or death (iRuthi). We have seen in most of the stotraas as Adhi Madhya Anta Rahita - that is no start (Adhi), no bounds or middle (Madhya) or end (Anta). Rahita - without.

Then, the 5 activities of the supreme lord are being told. Creation (aakkuvaai - srishti), Protection (kaappai - sthithi), Destruction (azhippaai – samhaaram or layam), Hiding and blessing (anugraham - aruL tharuvaai). Hiding is hiding the truth from the jeevan. The truth is jeevan and param are same. But for us it is not known. We live in an illusionary world where we consider we are a different entity from param. That illusion or maaya is the 4^th activity of the lord, also called as thirOdhaanam. Although this was not told explicitly by Manickavasagar (may be, he told the meaning in a subtle way by hiding from the explicit text), we can take the 4^th one here as both thirodhaanam and anugraham.

Then, Manickavasagar asks the Lord to remove the illusion of “I” and “You”. That is mentioned by “pOkkuvaai ennai”. Then he asks the lord to immerse him in doing activities related to God. That is to get involved in sat sangam – “puguvippaai nin thozhumbin”. Shri Adi shankara also says,

“satsangatvE nissangatvam, nissangatvE nirmOhatvam

nirmOhatvE nischalatatvam, nischalatatvE jeevan mukthi”

That is if one get involved in sat sangam – God related activities, all his worldly pleasures vanish. He will then become one with God.

Then the saint says that God is very subtle (sookshmam) like the scent of a flower embedded in it. We all can see the flower. But cannot see it’s fragrance. But can only smell it. Likewise we can only realize God, but cannot see Him – “NaatRatthin nEriyaai”.

Then, Manickavasagar says the lord is at a great distance to those who don’t believe in Him – sEyaai and He is very close to those who believe in Him – naNiyaanE.

To be continued..

SIVAPURAANAM – PART 5.5

LINES 36 TO 40

veyyaai thaNiyaai iyamaananaam vimalaa

poyyaayina yellam pOyagala vandharuLi

mei gnaanam aagi miLirgindRa meichchudarE

enggnaanamum illaathEn, inbap perumaanE

anggnanam thannai agalvikkum nallaRivE

வெய்யாய் தணியாய் இயமானனாம் விமலா

பொய்யாயின எல்லாம் போய் அகல வந்தருளி

மெய்ஞானம் ஆகி மிளிர்கின்ற மெய்ச்சுடரே

எஞ்ஞானமும் இல்லாதேன் இன்பப் பெருமானே

அஞ்ஞானம் தன்னை அகல்விக்கும் நல்லறிவே

Here, Sri Manickavasagar addresses the Lord as the one who is very hot (he is the power behind Agni (fire) – Tiruvannaamalai), and also as the one who is very cold (here his form as water (appu) – Tiruvanaikka is discussed). He is the antharyami or indweller of every life. Iyamaanan means atman. He is untarnished – vimalaa.

The moment Manickavasagar saw the Lord in the form of a Brahmin, teaching Vedas to the disciples, under the gurunthai tree at Tirupperunthurai, all the entities that are false by nature, evaded from his mind. That is why he says ‘poiyyayina yellam pOyagala’.

The Lord is the embodiment of Absolute knowledge – mei gnanam. He shines because of the chith or true knowledge – milirgindra meichchudarE.

Manickavasagar says that he is the one without any knowledge – enggnaanamum illaathEn or the one without any knowledge.

He then says, the lord is full of bliss. Ananda swaroopam. That is what mentioned by the words inbap perumaanE. The lord is the light (of knowledge) who removes the darkness in the mind of people.

So in this part, we come to know about the following attributes of the Lord –

·         Nirmala swaroopam – Untarnished - vimalaa

·         Sat swaroopam – Truth - meichchudarE

·         Chith swaroopam – knowledge – meignaanam, nallaRivE

·         Ananda swaroopam – bliss – inbapperumAnE

·         Warm or Hot - veyyaai

·         Cool or cold - thaNiyaai

SIVAPURAANAM – PART 5.4

LINES 33 TO 35

uyya en ullatthuL Ongaaramaai nindRa

meyyaa vimalaa vidaippaagaa vEdangaL

ayyaa ena Ongi aazhndhagandRa nuNNiyanE

உய்ய என் உள்ளத்துள் ஓங்காரமாய் நின்ற

மெய்யா விமலா விடைப்பாகா வேதங்கள்

ஐயா என ஓங்கி ஆழ்ந்தகன்ற நுண்ணியனே

In the last part, we saw the number of births we take and the number of types of organisms that exist in this world.

Here, Manickavasagar describes the Lord as indescribable, that is, he is beyond description. If one tries to describe with one’s knowledge, they will fail for sure. Lord can be described only if one has His GRACE and not with one’s knowledge.

The lord created the jeevan (soul) with the pranavam or Omkaaram. Then the lord resides in that jeevan as Omkaaram. When that jeevan departs, it becomes one with the Omkaaram. The three hidden letters of Om – A U M depicts the three jobs –  ‘A’ creation (srishti), ‘U’ sustenance (sthithi) and ‘M’ merging (layam) or destruction (samharam).

The lord is the Truth or Satyam – Meyyaa. Brahmmaiva satyam as told in Viveka choodaamani.

The lord is unblemished or pure – Vimalaa.

The lord is the master of all jeevaas. Here vidai means the bull on which Shiva rides. Bull signifies the jeevatman. Paagan means master or the controller. Lord is also referred as pasupathi. Pasu means jeevan.

Then, Manickavasagar refers to the indescribable nature of the Lord. The Vedas tried to describe the lord. But the lord’s characteristics kept on growing longer (Ongi), deeper (aazhndhu) and broader (agandra).  There is a saying virippin agalum, thoguppin yenjum (விரிப்பின் அகலும் தொகுப்பின் எஞ்சும்). That is if one keeps on describing, it keeps growing. If one tries to cut short it, many will be left out.

The lord is the core of everything. He is the nucleus. He is there in everything – from micro to macro level. That is why, He is called as nuNNiyanE.

SIVAPURAANAM - PART 5.3

LINES 26 TO 32

pullaagi poodaaip puzhuvaai maramaagi

palviruga maagip paRavayaaip paambaagik

kallaai manidharaaip pEyaaik kaNangaLaai

vallasura raagi munivaraaith thEvaraaich

chellaa nindruitth thaavara sangamatthuL

ellaap piRappum piRandhu iLaitthEn emperumaan

meyyE un ponnadigaL kandu indru veeduttrEn

புல்லாகி பூடாய்ப் புழுவாய் மரமாகி

பல்விருக மாகிப் பறவையாய்ப் பாம்பாகிக்

கல்லாய் மனிதராய்ப் பேயாய்க் கணங்களாய்

வல்லசுர ராகி முனிவராய்த் தேவராய்ச்

செல்லா நின்று இத்தாவர சங்கமத்துள்

எல்லாப் பிறப்பும் பிறந்து இளைத்தேன் எம்பெருமான்

மெய்யே உன் பொன்னடிகள் கண்டு இன்று வீடு உற்றேன்

This is the master piece in sivapuraanam. Here, the saint says about the different births a soul takes in this world. We speak about 7 births (7 பிறவி). Also the 2 classification of life – moving and non moving are described here. This is told as flora (தாவர - thaavara) and fauna (சங்கமம் - sangamam). Flora is non moving and fauna is moving.

Flora mentioned here are grasses (புல்), plants (பூடு – பூண்டு), trees (மரம்), stones (கல்).

Fauna mentioned here are worms (புழு), animals (பல் விருகம் – மிருகம்), birds (பறவையாய்), snakes (பாம்பாகி), humans (மனிதர்), ghosts (பேயாய்), devils (கணங்களாய்), powerful demons (வல் அசுரர்), sages (முனிவர்), celestials (தேவர்).

Normally the seven births constitute flora, aquatic animals, reptiles, birds, animals, humans, celestials. Manickavasagar laments that he is tired (ilaithaen) on continuously (sellaa nindru) being born (piranthu) as a species belonging to any of these categories (Thaavara sangamatthuL) in different birth (ellap pirappum). He says, "sellaa nindru iththavara sangamatthuL ellap pirappum pirandhu ilaithaen". But he saw the true form of the lord, His feet and thus attained salvation.

Totally there are 84 lakhs species belonging to these 7 categories. This 7 births is referred by Tiruvalluvar in TirukkuraL.

orumayuL aamaippOl aindhadakkal aatRin

ezhumayum yEmaappu udaitthu.

ஒருமையுள் ஆமைப்போல் ஐந்தடக்கல் ஆற்றின்

எழுமையும் ஏமாப்பு உடைத்து.

A tortoise contracts its limbs (head and 4 legs) into its shell. So it will be protected from the enemies. Likewise, if a man controls his 5 senses, he will be protected in whichever of the 7 types of births he takes.

There is a saying, ஒரு ஆசைக்கு ஓரு பிறவி. That is one will get one birth for one desire. We being a hill of desire, please imagine how many births will we get? That is why the realised souls say, cut off your desires to get rid of the cyclic births and deaths.

SIVAPURAANAM - PART 5.2

LINES 23 TO 25 Text

viNNiRaindhu maNNiRaindhu mikkAi viLangoLiyAi

eNNiRandhu yellai ilAdhAnE ninperuncheer

pollaa vinayEn pugazhum aaRum ondrariyEn

விண் நிறைந்து மண் நிறைந்து மிக்காய் விளங்கு ஒளியாய்

எண் இறந்து எல்லை இலாதானே, நின் பெருஞ்சீர்

பொல்லா வினையேன் புகழும் ஆறும் ஒன்றறியேன்

In these lines, Sri Manickavasagar, describes the omnipresence of the lord.

The lord occupies the sky (viN niRaindhu), earth (maN niRaindhu). He extends even beyond those borders of sky and earth. That is explained by the word mikkAi.

The episode of Brahmma and Vishnu surrendering to the lord is also explained here. Brahmma went in search of Shiva’s top and explored sky and beyond. Vishnu took the form of wild boar and went in search of Shiva’s base and explored earth and under worlds. Both were unsuccessful in their effort, as the lord took the form of fire and kept on growing. So the saint says here as viLangu oLi, that is the light that is there everywhere. Also, another attribute of the lord – independent is explained. That is no external thing is necessary to show the lord. Lord can be revealed by Himself alone. He is the svaprakaasha. To reveal an object, a light is necessary. But, to reveal a light? It is self revealed.

The lord extends not only beyond the 5 bhoothaas, but also beyond our mind. He has no limits. That is explained by the phrase – eN iRandhu. eN means Mind. We say eNNam, right, from that it is derived. The lord’s limitless nature is explained by the phrase – ellai ilaadhaanE.

Then the saint says that, he, the one with lot of karmas accumulated (pollaa vinayEn) is unable to find a way (aaRu) to praise the greatness of the Lord. Manickavasagar, who has seen the feet of the lord, that was unseen by Brahmma or Vishnu, himself with lot of humility declares him as pollaa vinayEn. This shows the humble and polite nature of this blessed soul – Manivaasaga peruman.

SIVAPURAANAM – PART 5.1

LINES 17 TO 22

sivan avan en sindhayuL nindradhanaal
avan aruLaalE avan thaaL vanangi
sindhai magizha, siva puraanam thannai
mundhai vinai muzhudhum Oya uraippan yaan
kaNNudhalaan than karuNaik kaN kaatta vandhu yeithi
eNNudhaRku ettaa ezhil aar kazhal irainji

சிவன் அவன் என் சிந்தையுள் நின்றதனால்
அவன் அருளாலே அவன் தாள் வணங்கி
சிந்தை மகிழ சிவ புராணம் தன்னை
முந்தை வினை முழுதும் ஓய உரைப்பன் யான்
கண்ணுதலான் தன் கருணைக்கண் காட்ட வந்து எய்தி
எண்ணுதற்கு எட்டா எழில் ஆர் கழல் இறைஞ்சி

Now, Manickavasagar comes to the description part. He describes the lord as kaNNudhalaan (கண்ணுதலான்), the one who has an eye (கண்) on the forehead (nudhal (நுதல்) – நெற்றி).
The lord with an eye on His forehead, showed his grace (கருணைக்கண்).

His beauty is beyond the perception of the mind (எண்ணுதற்கு எட்டா எழில்). Let us sing the glory of His beautiful foot (aar kazhal irainji - ஆர் கழல் இறைஞ்சி).

Here Manickavasagar says how Lord Siva, came and stayed in his mind. The lord at tirupperunthurai, showed His feet and that occupied Manickavasagar’s mind completely. So the saint says, since siva came and stayed in his mind (sindhaiyuL nindrathanaal), he bows to His feet with His grace and sings the glory (sivapuraanam), which in turn makes his mind happy (sindhai magizha). As he sings His glory, all his past karma (with the effects) got vanished completely (mundhai vinai muzhudhum Oya).

Here, we need to make note of two things.

1. To sing the glory of lord, we need the lord’s blessing. If we don’t have His blessings, not even a single word, will come to us. So if we utter Siva once, it itself is a blessing. So, if we daily utter His name, we are blessed. Only blessed people can say the name of lord. The 8 vaak devathaas (vasini…) who reside in the 7th prakaaram of Sri Chakram, started to compile the 1000 namas of Sri Lalita Tripurasundari, upon the order received from Devi. That is what we have today Sri Lalita Sahasranama. If that is the case for vaak devataas who are always with the Devi, then for us? So one need to be happy, if can utter the name of the Lord, whatever the situation may be. Let us keep saying the Lord’s name.

2. If we say the name of the Lord, then all our karmas will vanish. If the karmas go, then there is no trouble of birth-death-rebirth cycle. We will always be in the blissful state.

Keeping these two in our mind, let us keep chanting the lord’s name, which is the only and easiest way to attain salvation in the Kaliyugam.

ThirukkuraL says,

iruLsEriru vinayun chEraa viraivan
poruLsErpugazh purindhaar maattu.

இருள்சேரிரு வினையுஞ் சேரா விறைவன்
பொருள்சேர்புகழ் புரிந்தார் மாட்டு.

With words split for meaning:
IruLsEr iruvinaiyum sEraa iraivan
poruLsEr pugazhpurindhaar maattu.

இருள்சேர் இருவினையும் சேரா இறைவன்
பொருள்சேர் புகழ்புரிந்தார் மாட்டு.

That is, if one sings the glory of the lord, by surrendering himself to Him completely, the dark karmas (past birth and present birth) will not get accumulated to him.

SIVAPURAANAM - Part 4.2

5. nEyatthE nindra nimalan adi pOtri -
நேயத்தே நின்ற நிமலன் அடி போற்றி - salutations to the feet of the lord who is unbiased (nimalan) and who lives in the heart of persons who loves Him. Nimalan means unpolluted or unbiased. As we saw already in point no 3, regarding dEsan, the lord is apart from bias. NirlEpa (134), NirbhEda are the naamaas in Sri Laitha sahasranamam.

6. mAya pirappu arukkum mannan adi pOtri -
மாயப் பிறப்பறுக்கும் மன்னன் அடி போற்றி -
salutations to the feet of lord who cuts the birth-death cycle due to mAyai or illusion. The lord grants knowledge or gnanam and there by the receiver of gnanam attains mukthi and becomes one with the lord. Manickavasagar has experienced such a bliss, as he saw the feet of Lord Shiva. Here, the attribute Mercy is discussed. An important characteristic of a King is to be merciful. Kuttram porutthu arulal is what great kings in history have possessed. sri Lalitha sahasranamam, refers to ambal as
saandra karunaa (197)

7. seeraar perunthurai nam devan adi pOtri -
சீரார் பெருந்துறை நம் தேவன் அடி போற்றி -
salutations to the feet of the lord who resides at the great place - tirupperunthurai. By way of saying Devan, the saint, speaks about the omiscient character of the lord. He is the chith swaroopam. chittaaya chittarkke sendroothaai kotthumbi, as sung by Manickavasagar in Tirukkotthumbi. Ambal is refered as Sarvagya (196).

8. aaraatha inbam arulum malai potri -
ஆராத இன்பம் அருளும் மலை போற்றி - salutations to the mountain or large body of grace that blesses us with absolute bliss. Here, the blissful attribute of the lord is spoken about. Lord is the embodiment of truth-wisdom-bliss - sat-chit-aananda swaroopam. Ambal is brahmmaanandaa - Lalitha sahasra naamam - 676.

Sri Tiruvalluvar has said, the lord is with 8 characteristics - yeNguNatthaan. In chapter 1, kural 9,

kOlil poRiyil guNamilavE yeNguNatthaan
thaaLai vaNangaa thalai.

கோளில் பொறியில் குணமிலவே எண்குணத்தான்
தாளை வணங்காத் தலை.

That is if a person doesn't offer his salutations with his head, to the feet of lord who is with 8 attributes, then he is considered as disabled even if he has limbs, dead even if he is alive and characterless.

Sri appar perumaan, in hs aNgamaNimAlai has refered about the 8 attributes of the lord - "ettukkolaam avar eeril perunguNam". - எட்டுக்கொலாம் அவர் ஈரில் பெருங்குணம்.

Sri Sambandhar has refered lord in one of his pathigams as eNNamarum guNatthaarum - எண்ணமரும் குணத்தாரும்.

SIVAPURAANAM - Part 4.1

Text: Lines 11 to 16

eesan adi pOtri enthai adi pOtri
dEsan adi pOtri sivan sEvadi pOtri
nEyatthE nindra nimalan adi pOtri
mAyappirappu aRukkum mannan adi pOtri
seeraar perunthurai nam dEvan adi pOtri
aaraadha inbam aruLum malai pOtri

ஈசன் அடி போற்றி எந்தை அடி போற்றி
தேசன் அடி போற்றி சிவன் சேவடி போற்றி
நேயத்தே நின்ற நிமலன் அடி போற்றி
மாயப் பிறப்பறுக்கும் மன்னன் அடி போற்றி
சீரார் பெருந்துறை நம் தேவன் அடி போற்றி
ஆராத இன்பம் அருளும் மலை போற்றி

In these 6 lines, sri Manickavasagar tells about the 8 characteristics or attributes of Lord Shiva.

1. Independent - swatantran - will do the things on His own.
2. Omnipotent - sarvasakthimayan - very powerful
3. Unblemished - nishkalangan - untouched by errors
4. Omnipresent - sarva vyapagan - Present everywhere.
5. Unbiased - nirbedhan - has no likes or dislikes or any differences
6. Merciful - kaarunyan - Showers grace on devotees
7. Omniscient - sarvagyan - Knows every thing
8. Blissful - sarvaanandamayan - Ever in the state of bliss

Let us see in detail.

1. eesan adi pOtri - ஈசன் அடி போற்றி - salutations to the feet of eesan. Eesan means the lord. This name describes the attribute Independent. Only others are dependent on Him. He is independent. Manickavasagar in his other work - Tiruammaanai has described shiva as "sErndhaRiyaak kaiyaan" or the one with unfolded hands. since He is independent, there is no need for him to stand with folded hands. There is a nama in Sri lalitha sahasranamam which is same as this - swatantra (723rd naamam).

2. enthai adi pOtri - எந்தை அடி போற்றி -
salutations to the feet of my father. By saying 'enthai', sri manickavasagar refers to the attribute - Omnipotent. For a child, his father is the strongest of everyone. A child's role model will normally be his father. They use to say, my father, my father... so does manickavasagar. He considers Lord Shiva as the most powerful one - his father. Ambal is addressed as "sarvasakthimayi" in Sri Lalitha sahasranamam (199th naamam).

3. dEsan adi pOtri - தேசன் அடி போற்றி -
salutations to the feet of dEsan, who is as pure as spatikam. He is unblemished. Untouched by the mAya, which creates likes,dislikes,right,wrong etc. Ambal is addressed as Nishkalanga (140th naamam).

4. sivan sEvadi pOtri - சிவன் சேவடி போற்றி -
salutations to the great feet of Siva. Shiva is present everywhere. In Tamil, poets use to say neekkamara niraindhavan iraivan. Neekamara means without exception, the lord is present in all places. Sri Narasimha, an incarnation of Vishnu, is present everywhere. So with a doubt, when Hiranyakasibu, broke the pillar, whether Vishnu was in that pillar, immediately he appeared from that pillar. Ambal is refered as sarvamayi (203rd naamam).

To be continued...

SIVAPURAANAM - Part 3

Text: (lines 6 to 10)
vEgam kedutthu aaNda vEndhan adi velga
piRappaRukkum pinnjagan than pei kazhalgal velga
puRatthaarku chEyOn than poonkazhalgal velga
karam kuvivaar uLmagizhum kOn kazhalgal velga
siram kuvivaar Onguvikkum seerOn kazhal velga

வேகம் கெடுத்து ஆண்ட வேந்தன் அடி வெல்க.
பிறப்பறுக்கும் பிஞ்ஞகன் தன் பெய்கழல்கள் வெல்க.
புறத்தார்க்கு சேயோன் தன் பூங்கழல்கள் வெல்க.
கரம் குவிவார் உள்மகிழும் கோன் கழல்கள் வெல்க.
சிரம் குவிவார் ஓங்குவிக்கும் சீரோன் கழல் வெல்க.

These lines proclaim victory to the lord's feet.

vEgam kedutthu aaNda vEndhan adi velga - வேகம் கெடுத்து ஆண்ட வேந்தன் அடி வெல்க - that is victory to the feet of the lord, who pulls the mind of the devotees that wanders without any control.

Lord shiva, pulls the devotee's mind, which keeps on wandering like a mad horse, without any barriers. The lord, controls the speed with His grace and brings the devotee to His holy folds. Sri Lalitha Sahasranaamam, describes Devi as the one who is holding the ankusham or stick that controls the mind's anger, hatred. "krodha-angaara-ankushOjvala".

Thiruvaadhavooraar (திருவாதவூரார்) was wandering as a chief minister of the pandya kingdom, to purchase horses from chozha kingdom. On his way to chozha kingdom, Lord Shiva, sat under the gurunthai tree as a vedic scholar, teaching to the disciples. On seeing the holy feet, vaadhavooraar was transformed to Manivasagar (மணிவாசகர்). All his worldly affections were cut and only thing that was in his mind was "Shivam" and nothing else. So the saint describes the lord as vEgam kedutthu aaNda vEndhan.

piRappaRukkum pinnjagan than pei kazhalgal velga - பிறப்பறுக்கும் பிஞ்ஞகன் தன் பெய்கழல்கள் வெல்க - This is the next stage. Victory to the feet of the omnipotent, that cuts off the birth-death cycle. Pinnjagan is a favourite reference to Lord Shiva, by the saints. Sri Gnanasambandhar refers to the lord in TirunedungaLam - idar kaLayum pathigam as, piRaiyudayaai pinnjaganE. Pinnjagan is a type of head alankaaram  (தலை அலங்காரம்) worn by Lord Shiva.

puRatthaarku chEyOn than poonkazhalgal velga - புறத்தார்க்கு சேயோன் தன் பூங்கழல்கள் வெல்க - victory to the lotus feet (poonkazhalgal) of the lord who is not known to those who are against Him or Vedas. This can be taken as the demons, evil spirited ones or atheists.

karam kuvivaar uLmagizhum kOn kazhalgal velga - கரம் குவிவார் உள்மகிழும் கோன் கழல்கள் வெல்க - victory to the feet of the lord (kOn), who is in the inner heart of the devotees who pray to Him with folded hands. Sri Ramalinga adigal (vallaLaar) sings in his tiruvarutpaa as "nattravatthavar uL irundhu Ongum namasivaayatthai naan maravEnE". That is, he will never forget the namasivaayam which rules the inner heart of those who do penance.

siram kuvivaar Onguvikkum seerOn kazhal velga - சிரம் குவிவார் ஓங்குவிக்கும் சீரோன் கழல் வெல்க - victory to the feet of the lord (seerOn), who is held in high esteem (Onguvikkum), by the devotees who pray to Him with their heads on His feet.

So in this victory portion, Sri Manickavasagar describes the lord as vEndhan (வேந்தன்), Pinnjagan (பிஞ்ஞகன்), puRatthaarku chEyOn (புறத்தார்க்கு சேயோன்), kOn (கோன்), seerOn (சீரோன்). His feet are referred as peikazhalgal (பெய்கழல்கள்) and poonkazhalgal (பூங்கழல்கள்).

SIVAPURAANAM - Part 2.2

Then he sings, imaippozhuthum en nenjil neengaathaan thaaL vaazhga - இமைப்பொழுதும் என் நெஞ்சில் நீங்காதான் தாள் வாழ்க - That is, let the feet of the one, who never evades from my heart even for a second, be blessed.

Next, the saint, sings about the place, where he was brought into the folds of the Lord. Tirupperunthurai or aavudayaarkkovil. aavudayaar means pasupathi. Shiva is the lord of all beings (pasu or aa). Tirupperunthurai means, the great harbour. Thiru is a greeting initial like Mr or Mrs, Sri, srimathi so on. Peru means great or big. thurai means harbour or port. So thirupperunthurai is the place where souls, which struggle in the ocean of samsaaraa are brought to safety.

Here manickavasagar says, Kokazhi aanda gurumani than thaaL vaazhga - கோகழி ஆண்ட குருமணி தன் தாள் வாழ்க - Kokazhi means big salty land. Ko means king or great person. Kazhi means salty land or land with salt water. Tirupperunthurai is known for the salty water. people use to filter the salt using coconut fibres in olden days. Manickavasagar says shiva as gurumani, as the lord appeared before him as a brahmin or andhanan, teaching vedas to the disciples. So, the saint besses the feet of the guru, who brought him to His folds at kokazhi or thirupperunthurai. The temple in thirupperunthurai was built by manickavasagar, upon the command of lord shiva, using the wealth given by the pandya king for purchasing horses, as he was the minister in the kingdom.

Then comes the usage of the term aagamaas. There are 28 aagamaas or the worshipping methodology in shaivam. Kaamika aagamaa is followed in majority of shiva temples. Other 27 aagamaas are also followed in few places. Depending on the aagamaa followed by the temple, the pooja timings, frequency, methods varies from temple to temple. In vaishnavism there are separate aagamaas. vaikaanasa aagamaa, paancharaatra aagamaas are popular ones.

ஆகமம் ஆகி நின்று அண்ணிப்பான் தாள் வாழ்க - Manickavasagar describes Shiva as the one who is the base for aagamaas. Let the feet of the one, who stood as the base for aagamaas (aagamam aagi) and who cannot be reached (even by Vishnu or Brahmma), but who came voluntarily (nindru) to Tirupperunduai near me (annippaan), be blessed.

ஏகன் அனேகன் இறைவன் அடி வாழ்க -
The comes the line, yEkan, anEkan, iraivan adi vaazhga. Let the feet of the Lord (iraivan) who is the Only one (yEkan) as well as manifested in sevaral forms (anEkan) be blessed. So by saying the lord as yEkan, the saint says about the nirguna brahmmam, which has no attributes. By saying anEkan, the saint says about the saguna brahmmam, which has sevaral attributes, forms etc. Advaitham is yEkan. Dvaitham, vishishtaadvaitham is anEkan.

SIVAPURAANAM - Part 2.1

Blessings to the Lord

Text: (lines 1 to 5)
namasivaaya vaazhga naadhan thaaL vaazhga
imaippozhuthum en nenjil neengaathaan thaaL vaazhga
kOkazhi aaNda gurumaNi than thaaL vaazhga
aagamam aagi nindru aNNippaan thaaL vaazhga
yEkan anEkan iraivan adi vaazhga

நமசிவாய வாழ்க நாதன் தாள் வாழ்க
இமைப்பொழுதும் என் நெஞ்சில் நீங்காதான் தாள் வாழ்க
கோகழி ஆண்ட குருமணி தன் தாள் வாழ்க
ஆகமம் ஆகி நின்று அண்ணிப்பான் தாள் வாழ்க
ஏகன் அனேகன் இறைவன் அடி வாழ்க.

Namasivaaya vaazhga: நமசிவாய வாழ்க -
Sri Manickavasagar starts this puraanam with the panchaakshara naamam - na ma si vaa ya. He blesses the naama first.

The greatness of Namasivaaya naamam need not be explained. It is already explained by several blessed souls. As a sample, let me give the example of namasivaaya thiruppathigam of Appar and Gnanasambandhar.

Appar peruman, when he was tied to a stone and thrown in the sea, he chanted the naama - namasivaaya. The stone floated on the sea and was safely on shore. The place where Appar was safe on the shore, after singing namasivaaya pathigam is tiruppathirippuliyur or the present day cuddalore. He sings, Kattrunai pootti Orkadalil paaichinum, natrunai aavathu namasivaayave. That is, even if one ties us to a stone pillar and throw us in the sea, namasivaaya naamam will come to our rescue.

Sri Sambandhar, Sings vedam naanginum meipporul aavathu, naadhan naamam namasivaayave. That is namasivaaya, the name of lord shiva, is the truth behind the 4 vedas.

Next comes, Naadhan thaaL vaazhga - நாதன் தாள் வாழ்க - Thiruvaadhavooraar was transformed to Manickavasagar by the Lord, by showing His feet. So the poet sings, naadhan thaaL vaazhga, that is let the feet of my lord be blessed. Manickavasagar mostly sings about the lotus feet of the lord in most of his works. Even here, in siva puraanam, the lord's feet will be given maximum attention.

To be continued....

SIVAPURAANAM - Part 1 - Introduction

OM NAMA SIVAAYA

Today with His blessings, I am starting with Siva puranam, written by Sri Manickavasagar.

Siva puraanam is the text that speaks about the glory of Lord Shiva. Saint-poet, Sri Manickavasagar's songs are compiled under the 8th thirumurai of the 12 shaiva thirumurais. This siva puraanam, comes under tiruvasagam, which is in the 8th thirumurai.

There are 11 mantras in samhita. Eesaanam, Thathpurusham, Agoram, VaamadEvam, SatyOjAtam, Hrudayam, Siras, ShikA, Kavacham, NEtram, Athram. The first 5 are shiva's five faces. The next 6 come in anga nyaasam. The 8th mantra is called as shikaa mantram. Shikaa means, head top. There is no organ above one's head top. similarly, the scholars says, there is no higher text than tiruvasagam, which is in the 8th thirumurai.

Sigaikku mel oru uruppu illai
Thiruvasagatthirku mel oru thOtthiram illai.

is a saying, glorifying tiruvasagam.

Coming to Siva puraanam, it has 95 lines totally. It is divided into 4 parts.
Lines 1 to 5 - Blessings to the Lord
Lines 6 to 10 - Victory to the lord
Lines 11 to 18 - Bowing to the Lord
Lines 18 to 95 - Description of the Lord

Blessings to the lord! - well it seems surprising. The lord need to bless us. How come, we bless the lord? If you see, it is one form of worship. In Vaishnavism, we see Sri Periyaazhvaar singing Pallandu. It is nothing but, protecting the lord from the evil. We use to take a pinch of rock salt, few chillies, pepper in our hand and rotate our hand infront of our lovable possession, like child, vehicle and put a bar to the evil forces. This tradition is called as "Drishti kazhithal". so, in the same way, Sri Manickavasagar, Sri Periyaazhvar and other divine saints, considered the Lord as their valuable possession and did the same in the form of songs. In Siva puraanam, this comes as "vaazhga" section.

Victory to the lord - This is a section which describes the different characteristics of the lord's feet and declares let such feet win forever. This comes as "velga".

Bowing to the lord - This is popularly called as archanam, of the 9 types of bhakti. In sanskrit, the name of the lord is said with a prefix "Om" and a suffix of "NamaH". In Siva puraanam, manickavasagar tells a name of the lord suffixed with the word "pOttri". Eight names of the lord are told here and it signifies the 8 characteristics or attributes of the Lord. Tamil Poet, Sri Tiruvalluvar, in his tirukkural, first chapter, would have told about the lord as "eNguNatthAn" or the one with 8 attributes.

Description of the lord - This section forms the major portion of the Siva Puraanam with interesting characteristics of the Lord.

THIRUKKOTTHUMBI - SONG 20

பூமேல் அயனொடு மாலும் புகலரிது என்று
ஏமாறி நிற்க, அடியேன் இறுமாக்க,
நாய்மேல், தவிசிட்டு நன்றாய் பொருட்படுத்த
தீமேனியானுக்கே சென்றூதாய் கோத்தும்பீ

Here again sri Manickavasagar shows his grateful feelings towards the lord, who was not seen (புகலரிது என்று ஏமாறி நிற்க) by Brahmma, who sits on the lotus ( பூமேல் அயன்) and Vishnu (மாலும்), but was seen by him (lord showed His form to him). (Manickavasagar -அடியேன்).

Here the next word இறுமாக்க should not be mistaken as pride. It should be taken as happiness. Manickavasagar doesn't have the pride that even Brahmma and vishnu were unable to see Him but he has seen. His pride is not of that mean type. It is a happiness coupled with thankfulness. நன்றி உணர்வுடன் கூடிய பெருமை, ஆனந்தம்.

In the next line, Manickavasagar says about himself as a dog (நாய்மேல்). He says, the lord showed His penace form (தவக்கோலம்). On seeing the lord, Manickavasagar was mended to a form without any dirt. He asks the bee to go and buzz in front of the sweet one who changed himself to a pure and blessed soul. (தீமேனியான் - இனிய மேனியான்) as in தீம்பழம்,தீஞ்சுவை.

With this we complete the compilation Thirukkotthumbi of Thiruvaasagam.

As said by Sri Manickavasagar, those who sing the glory of the lord who puts an end to the birth-death cycle and who is beyond description, with an understanding of it's meaning, will always be with Shiva. They will be praised and worshipped by everyone. They will remain as a prized possession of Lord Shiva. They will always be happy.

THIRUKKOTTHUMBI - SONG 19

கள்வன் கடியன் கலதி இவன் என்னாதே
வள்ளல் வரவர வந்தொழிந்தான் என்று மனத்தே
உள்ளத்து உறுதுயர் ஒன்றொழியா வண்ணம் எல்லாம் 
தெள்ளும் கழலுக்கே சென்றூதாய் கோத்தும்பீ

In this song, Manickavasagar describes the boundless grace of the lord.

He says that the lord didn't stop from showering His grace on him who is stone hearted (கடியன்), liar (கள்வன்), a man with bad conduct(கலதி). The lord didn't consider the bad qualities in him as a reason for not showering His grace. He kept on showering His blessings (வள்ளல் வரவர வந்தொழிந்தான்).

Manickavasagar, such a great soul, says about himself like these viz - man with bad conduct, liar and stone hearted. If this is the case, what are we?! I could not imagine about me!

Not only He stopped with that. But also He completely erased all the sorrows in his heart, without leaving a trace of it.
(உள்ளத்து உறுதுயர் ஒன்றொழியா வண்ணம் எல்லாம் தெள்ளும் கழல்)

So, Manickavasagar asks the bee to go and buzz in front of the lord's feet which completely eradicated all the sorrows of the heart.

THIRUKKOTTHUMBI - SONG 18

தோலும் துகிலும் குழையும் சுருள்தோடும்
பால்வெள்ளை நீறும் பசுஞ்சாந்தும் பைங்கிளியும்
சூலமும் தொக்க வளையும் உடைத் தொன்மைக்
கோலமே நோக்கிக் குளிர்ந்தூதாய் கோத்தும்பீ

In this song, Manickavasagar describes the lord as Ardhanaareeswarar. The meaning is straight forward.

All the blessed souls had the vision of Him as Ardhanaareeswarar.

Thirugnanasambandhar sang தோடுடைய செவியன் விடையேறி ஓர் தூவெண் மதிசூடி.

Appar has sung about the lord as தாயுமாய் எனக்கே தலை கண்ணுமாய் பேயேனையும் ஆண்ட பெருந்தகை.

Sundarar has sung, ஏலவார் குழலாள் உமை நங்கை என்றும் ஏத்தி வழிபடப்பெற்ற காலகாலன்.

Manickavasagar in the previous songs too has said about the ardhanaareeswarar form of he lord. In song 14, மருவார் மலர்க்குழல் மாதினொடும் வந்தருளி and in song 15, தானும் தன் தையலும்...

First, he describes Shiva's side, the right side.

1. Tiger Skin worn as a dress (தோலும் துகிலும்).
2. Sacred white ash applied on the body (பால் வெள்ளை நீறும்).
3. The maze (trishoolam) (சூலமும்).

Next he describes the left side, shakti's side.

1. The ear ring (குழையும் சுருள் தோடும்)
2. The bindi worn on the forehead and the parrot in the hand (பசும் சாந்தும் பைங்கிளியும்)
3. The bangles on the hand (தொக்க வளையும்).

Thus, the saint-poet shares what he saw with in him to us.

He asks the bee to go and buzz in front of the lord who will look like the one described above.

THIRUKKOTTHUMBI - SONG 17

பொய்யாய செல்வத்தே புக்கழிந்து நாள்தோறும்
மெய்யாய்க் கருதிக் கிடந்தேனை ஆட்கொண்ட
அய்யா என் ஆருயிரே அம்பலவா என்று அவன் தன்
செய்யார் மலரடிக்கே சென்றூதாய் கோத்தும்பீ

In this song, Manickavasagar says his stage before and after being blessed by the lord at Tirupperunthurai.

Before seeing the lord, he considered the wealth that will disappear one day as permanent. He had a wrong mindset and was confused by thinking of temporary as permanent.

பொய்யாய செல்வத்தே புக்கழிந்து நாள்தோறும்
மெய்யாய்க் கருதிக்கிடந்தேன்....

But the lord of ambalam - shiva (அம்பலவா), who is Manickavasagar's precious possession (என் ஆருயிர்) , came and took him to His folds (எனை ஆட்கொண்ட ஐயா). Thereafter everything changed. He realised what was real and what was not.

Manickavasagar asks the bee to go and buzz in front of the lord whose feet is a flower (செய்யார் மலரடி) having honey that is sweet forever and every bee which went there and tasted the honey will never come back from that place.

THIRUKKOTTHUMBI - SONG 16

உள்ளப்படாத திரு உருவை உள்ளுதலும்
கள்ளப்படாத களிவந்த வான்கருணை 
வெள்ளப்பிரான் எம்பிரான் என்னை வேறே ஆட்
கொள்ளப் பிரானுக்கே சென்றூதாய் கோத்தும்பீ 

In the song 16, Manickavasagar describes the lord as the most compassionate. He is like a cloud in the sky that showers huge rain on this earth. This is evident from his usage - வான் கருணை வெள்ளப் பிரான். This is identical to song 4, where the saint describes the lord as compassionate as the clouds showering rain.

The lord cannot be understood by any one. None can describe Him, His true form. Even the vedas which are considered to be the highest treasure house of knowledge, is unable to completely describe His attributes. They describe to a certain extent and then leave a clause that this is not the final one and there are things beyond this when it comes to the Lord's description.

So Manickavasagar says, if one tries to understand about the lord who is beyond understanding by the mind (கரணங்கள் எல்லாம் கடந்து நின்ற கறைமிடற்றன் - song 9). If one succeeds in understanding Him, crossing the barriers of their mind,intellect, then they will experience the unpolluted bliss (கள்ளப்படாத களி).

The saint says, the lord has gracefully given His Darshan to him when there were others. He asks the bee to go and buzz in front of that compassionate lord.

THIRUKKOTTHUMBI - SONG 15

நானும் என்சிந்தையும் நாயகனுக்கு எவ்விடதோம்!
தானும் தன் தையலும் தாழ்சடையோன் ஆண்டிலனேல்?
வானும் திசைகளும் மாக்கடலும் ஆய பிரான்
தேனுந்து சேவடிக்கே சென்றூதாய் கோத்தும்பீ

In song 2, Manickavasagar says, he is nothing, if the lord had not have given Darshan as a guru. Here, in this song, Manickavasagar again repeats it. If the lord and His better half had not have brought him to His folds, he and his mind would have been nothing. They will not even be near to Him.

Here, Manickavasagar adds - the lord's consort too. This again explains about the external and internal scene that we saw in the pervious song. Externally there was Shiva, the one with lowered hair locks (தாழ்சடையோன்). But once the lord gave Darshan by touching Manickavasagar's head with His feet, the saint-poet experienced the Darshan of the lord with His consort - the ardhanaareeswarar form (தானும் தன் தையலும்).

The saint again says that, this lord who gave His Darshan easily is the greatest and the mightiest. He is the manifestation of the sky, directions, ocean (வானும் திசைகளும் மாகடலும் ஆய பிரான்).

He says to the bee "His foot that gave me endless bliss is like a lotus. It has infinite honey in it. You can go and drink the honey in quantities that you want."

THIRUKKOTTHUMBI - SONG 14

கருவாய் உலகினுக்கு அப்புறமாய் இப்புறத்தே
மருவார் மலர்க்குழல் மாதினொடும் வந்தருளி
அருவாய் மறை பயில் அந்தணனாய் ஆண்டுகொண்ட
திருவான தேவற்கே சென்றூதாய் கோத்தும்பீ

In this song, Manickavasagar describes the lord as the origin. That is, the world originated from him. Yet, he stands away from the world. (கருவாய் உலகினுக்கு அப்புறமாய்)

One can take this in this way also - the world denotes maya or illusion. The God created the maya. But he is apart from maya. He Is untouched by maya.

He gave Darshan to Manickavasagar at Tirupperunthurai as Guru. Not only to Manickavasagar, but also to other disciples. This is the external scene, witnessed by everyone who were present along with Manickavasagar. மறைபயில் அந்தணனாய் ஆண்டு கொண்ட...

But within Manickavasagar, the lord gave Darshan as ammaiappar or ardhanaareeswarar. This was seen one and only by Manickavasagar. மருவார் மலர்க்குழல் மாதினொடும் வந்தருளி அருவாய்... this Word அருவாய் says this was not seen by others.

Oh bee! please go and buzz in front of the lord who is the wealth of the devotees (திருவான தேவற்கே), who brought me (manickavasagar) to his folds by giving Darshan as a guru, teaching vedas to the disciples.

THIRUKKOTTHUMBI - SONG 13

நான் தனக்கு அன்பின்மை நானும் தானும் அறிவோம்
தான் என்னை ஆட்கொண்டது எல்லாரும் தாம் அறிவார்
ஆன கருணையும் அங்குற்றே தானவனே
கோன் என்னைக் கூடக் குளிர்ந்து ஊதாய் கோத்தும்பீ

In this song, Manickavasagar says that the love he has for the lord and the love that the lord has for him is known to them alone. Not to all. But, the event of Lord Shiva, bringing Manickavasagar to His folds is known to the world.

Manickavasagar says to the bee, that he is always thinking of that grace and He as his lord. He asks the bee to go to the lord and buzz, saying that he (Manickavasagar) is always thinking of Him and His grace and asks the lord to come and take him to His abode.

THIRUKKOTTHUMBI - SONG 12

நாயேனைத் தன்னடிகள் பாடுவித்த நாயகனைப்
பேயேனது உள்ளப் பிழை பொறுக்கும் பெருமையனை
சீயேதும் இல்லாது என் செய்பணிகள் கொண்டருளும்
தாயான ஈசற்கே சென்றூதாய் கோத்தும்பீ

In this song, Manickavasagar shows his complete surrender to the Lord. He says himself as a very ordinary soul - like a dog. This is evident from his usage "நாயேனை". Manickavasagar says, it is Him, the lord of thirupperunthurai who showed His feet and made him to sing on Him. The lord also bears the mistakes done by him with full patience like a mother.

If a child does something wrong, the mother will never abandon it. Likewise the lord has not abandoned him by saying "சீ". Instead, He moulded Manickavasagar in such a good way and got the things done by him in the way He wanted. Oh bee ! please go and buzz in front of that lord.

Manickavasagar affirms that he is just an instrument. It was the lord who made him to sing songs on Him. So Manickavasagar's saying is Lord Shiva's saying.