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.