AATHICHUDI DETAILED EXPLANATION RENDERED BY ARUMUGA ARANGAMAHA DESIGA SWAMIGAL

AATHICHUDI

Rendered By
St. AVVAIYAR

Detailed Explanation Rendered By

SIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU

THAVATHIRU

ARUMUGA ARANGAMAHA DESIGA SWAMIGAL

Founder : Sri Agathiar Sanmarka Sangam,

“Ongarakudil”,

113, Extension, Thuraiyur – 621 010.

Trichy District, TamilNadu, India.   04327 255184

Translated in English : R.G.RAJARAM

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AATHICHUDI

Title AATHICHUDI
Translater R.G.Rajaram
Paper 70 gsm Maplitho
Pages 162 Pages
Copies 1000
Prize Rs. 100
Publisher Sri Agathiar Sanmarka Sangam,
Ongarakudil
113, Extension,
Thuraiyur – 621 010.
Trichy District, Tamilnadu,
India.   04327 255184
www.agathiar.org
13.01.2015 (Gurunathar’s Avathar Day)
Printer Vanchi Offset Printiers,
Thuraiyur   04327 – 243638.

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AATHICHUDI
INDEX
S.No. Subject Pages

1. Blessings to Translation – His Holiness Arumuga Arangamaha Desiga Swamigal 4
2. Preface to Tamil Edition – Thavathiru Arumuga Arangamaha Desiga Swamigal 6
3. Thavathiru Arumuga Arangamaha Desiga Swamigal – Biography 7

4. Blessings for The Translation of Books of Gnosis – St. Kagabujandar 17

5. Preface to English Edition – R.G.Rajaram 19

6. AATHICHUDI
1. Thou shall yearn to do deeds of Virtue 28

2. Thou shall appease thine Anger 28

3. Thou shall not refrain from doing what is in your power. 29

4. Thou shall not eschew Giving. 40

5. Thou shall not disclose what you possess. 41

6. Thou shall not  give up self confidence. 42

7. Thou shall not despise Numbers and Letters. 49

8. Begging is despicable. 53

9. Thou shall give alms and eat. 54

10. Thou shall conduct yourself consistently. 59

11. Thou shall cease not to learn. 66

12. Thou shall not speak enviously. 73

13. Thou shall not make grain scarce (DEAR) 77

14. Thou shall not back-bite 79

15. Bend like “‡” 85
16. Thou shall Bathe on Saturdays (Oil Bath) 90

17. Thou shall express pleasantly 94

18. Thou shall not build a spacious house. 97

19. Thou shall make friendship with the worthy. 101

20. Thou shall take care of parents 111

21. Thou shall not forget timely Help 113

22. Thou shall chose the season to sow 119

23. Thou shall not grab land and live 126

24. Refrain from doing what is not in your power 129

25. Thou shall not play with (Snakes / Serpents) 135

26 .Thou shall sleep in silk cotton bed. 140

27. Do not speak deceitfully 142

28. Thou shall not do what is improper. 147

29. Thou Shall pursue education in younger age itself 150

30. Thou shall not forget “Virtue” 154

7. Glossary 160

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Blessings

Saint Avvaiyar is a realized blissful soul. She has realized the depth of Spirtualisam. As she has realized spirtual state of MOUNA, she has realized the four stages of GNONIS namely VIRTUE, WEALTH, HAPPINESS and BLISS completely and clearly. She is blessed with Deathless Grand Life. She has transcended all the three division of times (Irappu, Nikalvu, Etirvu – the Past, the Present and the Future).

Once in the course of VASI they can speak and write in all the languages. They can compose literary works in all the languages.

I have given explanations to the best of my ability to the AATHICHUDI, written by such a realized soul Saint AVVAIYAR.

The great realized soul encompasses all the four stages of GNOSIS in her Aathichudi. That is VIRTUE, WEALTH, HAPPINESS and BLISS. If anyone buys this book and touches it, reads it, worships it and listens to it, all the past sins are absolved and VIRTUE gets enriched.

We beseech all of you to buy this book and read it get the blessings of GNANIS’ and gain the benefit of ATMA.

ARUMUGA ARANGAMAHA DESIKAR

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AATHICHUDI of – St.AVVAIYAR

Preface to Tamil Edition

HIS HOLINESS,

SARGURU

ARUMUGA ARANGAMAHA DESIGA SWAMIGAL

We pray unto the Holy feet of St. Avvaiyar, the realized and Blissful soul who is the master of Vitue, Material, Pleasure and Bliss (Moksha).Our Great Gnanis are capable of presenting the thoughts of ocean size into a capsule. All our Gnanis have thoroughly researched the worldly life of a householder, ascetic life and life of devotion (Bakthi).St.Avvaiyar’s AAthichudi is the compilation of such great thoughts. The thoughts and postulations of our Great can neither be altered nor amended. Those principles are applicable for all three elements of time.

There are 109 aphorisms in St. Avvaiyar’s Aathichudi. In this first edition we have compiled explanations of the first 19 aphorisms which appeared in our matchless monthly “Gnanathiruvadi” as a serial. We have explained from “Thou shall yearn to do deeds of virtue” to “Thou shall make friendship with the worthy”.

Literally they may provide one meaning which is general in nature and there are lot of hidden meaning in a different plain which is intelligible only to the traditional spiritualists. We have brought out these thoughts of greatness in this book for the benefit and welfare of the world Humanity as a whole. We have given interpretation and explanation to only 19 of St. Avvaiyar. The scholarly elders may kindly bear with us for any short comings.

We bless Shri. Madhavan for bringing out this book despite his preoccupation and his family members and friends who were of great assistance to him. We bless the servitors of Sri Agathiyar Sanmarka Sangam for their unfailing support in bringing out this book.

Our heartfelt blessings and wishes for Vanchi Maruthondri Press for bringing out this elegant book beautifully. We bless the proprietor and their staff for a long and healthy life.

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Hail the Holy feet of St.Kalanginathar of Kanchi! Hail the Holy feet of Lord Siva of Kanchi!

We affectionately wish the Vanchi Press! Long live the pressmen of Vanchi! Long Live.!

HIS HOLINESS,

SIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU

ARUMUGA ARANGAMAHADESIGA SWAMIGAL

-A short Biography.

“Rare indeed is to take a human birth,

Rarer than that is to be born with a perfect human form, sight, hearing and speech. Amongst them, it is rare to see one who does austerities and charity. When one does austerities and charity the gates to Godhead is opened.”

-St. Avvaiyar

A personification of this universally accepted dictum is profoundly found in the life and teachings of His Holiness Swami ARUMUGA ARANGAMAHA DESIGA SWAMIGAL. Like the new born Sun in the morn spearheading out of the ocean, like that of a full moon coming out of dark clouds, like the sweet fragrance sprouting out of blossoming Mullai, Swami was born on 13th January 1936 as the third son to Shri Balakrishnan and Srimathi. Meenakshi Ammal. Swamiji led a very simple life right from his childhood days and was not in favour of gaudy and pompous living. At the age of Thirty Five he lost his father. After the demise of his father mother Smt. Meenakshi Ammal was of great assistance to his ascetic life. Swamiji was undertaking the avocation of a weaver in a small village Manalmedu near ThiruEEngoimalai. Swamiji understood through the friends of Iraimaiyam that Bakthi alone cannot lead to salvation without Yoga.

In 1955 Shri Chinnasamy Sastri, an exponent of Siddha medicine and Siddha philosophy was worshipping St. Agastheesar and other saints and Swamiji was initiated by him and taught the methodology of worshipping, Saints and the hidden secrets of Idakala, Pingala and Suzhumna. The spiritual thirst of Swamiji grew him up very fast in spiritual awareness. Swamiji was very well aware

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of the predicaments of working class being born as one among them.

The sufferings of poor people in hutments made him sick and was very much concerned and worried about the hungry of such folk. He found his answer for the reality of human life in the songs of His Holiness Swami Ramalingar.

Never was there a thought different Externally and internally

Thou art my God! Oh Grand Effulgence of Mercy. Thou wert the witness of the universe

Unique wert Thou my Lord in the society great, Happily I dedicate by body, material and soul Unitedly and I am blessed this pleasure of Both I am not attached to earth and heaven

Thou woke me up and offered the “Bondage True”.

-Arutpa 953 VI

Accordingly in consonance with St.Vallalar’s song,

His natural yearning to appease the hungry of the poor was escalated by St.Ramalingar’s mellifluous verses. Swamiji dedicated his thoughts for the spirituality and his service for the society for the past fifty years. In the name St. Agastheesar, the Meru of Gnosis, Swamiji established a Charitable institute for the benefit of poor. Swamiji is the centre of piece and solace for all those approach Him. Omkara Kudil has been alleviating the sufferings of Thousands of devotees daily and has undertaken the noble task of poor feeding right from 1975. The Kudil has been supplying free drinking water for the past Thirty years to all the villages in and around Thuraiyur. Thousands of marriages have been arranged and ray of hope and lively hood has been extended by His Holiness. His Holy mother attained celestial abode on 18-06-1995.

Swamiji attributes all his services and acts of virtue to the benign blessings of Blissful like St.Agathiyar, St.Nandisar, St. Thirumula Thever and St.Karuvoorar and establishes Dharma.

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“Whenever I saw withering Crops I too withered;

On seeing the empty – handed over Worn out with unassuaged hunger Inspite of begging house to house, fainting with hunger,

My heart shook like an aspen leaf. When those who were suffering from Long – drawn chronic disease happened to come before me

and I saw them, I shuddered;

I wilted on seeing the down – hearted ones who were men of unmatched self – respect, poor though they were.

– Arutpa : 3741 VI – 13 – 62

Accordingly our swamiji believes that whatever we give unto others, we receive from Almighty. As a true disciple and descendent of St.Ramalinga Vallalar he firmly believes by showing love and affection towards withering plant and appeasing the begging hunger stricken and treating them compassionately and hospitably, we receive this love and grace of Lord Almighty. He has taken as his primary objective of life to redress the distress of suffering humanity. He establishes humanitarianism with the voluntary assistance of selfless compassionate youth.

Hunger is natural. If one suffers out of hunger, it brings physiological disorders and disease. The knowledge dwindles once the fire of Hunger is put out, physiological activity becomes normal. If we realize this and help other living beings, our intelligence becomes vibrant, when clarity appears in mind, the super intelligence to have in depth study of internal and external life appears. Our realized preceptor preaches this to all the aspirants.

The grace of Almighty is showered on us, if we are compassionate to other living beings. We get the divinity to attain godhead. The doors of heaven above will not be opened unless one practices fraternity, love and affection. Our great preceptor is a true symbol of this objective.

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Our preceptor’s literary and spiritual writings:-

His “Manumurai kanda Vasagam” is a practical guide for all living beings and universal in appeal. He draws his examples from day to day life of human beings. In his interest of universal brotherhood be published this exhaustive explanation in English also.

As a true descendent of St.Ramalingar, he has published “Jivakarunya Ozhukkam” in Tamil with a very great appeal to humanity and emphasizes that presence of the work will bring St.Ramalingar Himself to the home. This book also has been translated into English and published. He finally believes that if this book his translated in all the languages of the world, peace will prevail forever.

Swamiji has shouldered the responsibility of praying for the world welfare. He has found out an easy way to spiritualism by common man by chanting the names of the Great saints, “Siddharkal Potri Thoguppu” is a compilation in praise of 131 Great Siddhas transcending the discrimination of caste, creed, religion and Knowledge. Thus propagating a casteless and religionless world village. This book also has been translated into English and published.

As a true realized soul of Vasi, his interpretation with day to day example and bringing out the hidden meaning of St.Avvaiyar’s “Aathichudi” is a milestone in the spiritual interpretation. Now this book is also translated in English and being published.

His masterly acumen in spiritualism and literary interpretation is astounding in his “Thirukkural Gnana Amuthu”. Though many scholarly interpretations have come, this is unique and opens gates hitherto not opened.

The “Thirumanthiram upadesam” is yet another master piece of Gurunathar.

When one reads these books, one will very clearly understand the objective of his Holiness.

His illustrative sermons are all available in CDs for the benefit of Humanity.

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“Gnana Thiruvadi(Holy Feet of Gnosis) is a monthly journal of the Kudil. Swamiji’s explanations to various spiritual literary works appear here as serials. It also brings column of devotees experiences which is really exhilarating. I need to pen a book of itself alone on this subject. I place my honest regards for its editor Shri.Madhavan and all the servitors who circulate this unique literature throught Tamil Nadu, the proceeds of which is used for free meals.

I have mentioned only a few publications and the list is much

lofty.

“Omkara kudil” is a world by itself. St. Agathiar Sanmarga Sangam is a symbol of universal fraternity and the relationship between the Preceptor and His disciples are exceptionally parental. The disciples go to villages and disseminate the message of Compassion, Love, Affection and Non –Killing.

Swamiji is easily accessible and is a source of solace for all the suffering living beings. Swamiji’s literary acumen is extraordinary and is evident in the introduction to present text. By His appeal to humanity Swamiji proves Himself to be a champion of all living beings.

Gurunathar in the eyes of Gnanis and Saints:

Thou shall make ignorant also luminous

The lord Subramanya Thou art preaching gnosis , Oh! Father Aranga Thou art Agathiya

Longevity of life Thou griveth to the aspirants of the kudil. Oh! Thou art the fortress of virtue

Preaching the prospects of sanmarka

Thou established an abode in the name of Kurumuni And Thou art the incarnation of Himself.

Thou art the giver of peace, happiness and amity. Thou possess astral luminous body

And bless the seekers of gnosis

Evil thoughts, impurities three escape with haste

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Soon the people enter thine Holy kudil,

Precious medicine of poor feeding Thou administer The mother nature, rishis and celestials congregate To console the weary aspirants and bless abundantly Towering strength Thou offer to the weak disciples

Thine mercy takes thine followers to the heights of yoga Thou bless the seeker as Danvantri, Patanjali and Theraiyar Eradicate the afflictions innumerable in counts.

Thou art the ocean of mercy! offered facilities For seekers to worship siddha retinue in one! Thou have established kingdom of Arumugha Thou art compassion personified.

All those follow Thee attain the glory as they aspire. Thou art the preacher of pranava.

Participants in thine acts of virtue

Perfect Bliss they attain pronounce Gnanis!

Hoary headed elders assume spirited youths countenance Here is thine abode with initiation Thou offer!

Certain it is for one who holds firmly in his mind Thee

To attain Bliss of gnosis and will attain new heights very fast Oh great effulgence Thou art the descendent of the Vallalar Oh !when doth the celestials shower the mercy

Oh! Aranga this world will inherit destructionless power Hadayogi Thou art, who else is blessed

More than you by the six faced Lord.

Him that get initiation from Thee are blessed

With special intelligence attain in status of siddhas. We the Nayanmars offer our blessings profusely

For the humanity to reach Arangar and get salvation! Under the umbrella of Arangan, people

Are not affected by the wraths of nature, cyclone Earthquake, peaceful do they continue to live. On the fullmoon day, Gnanis, Azhwaar, celestials,

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Nayanmars and at their submission had Subramanya With his consorts, attendant deities of heaven Attend Omkarakudil and bless.

Oh! Aranga Thou remove the retribution and Absolve this karma of all who worship Thee. Servitors of the kudil shall be excellent householders Flourish, make this earthly life consummate and

The celestials do praise them with thine blessing! One who touches the Holy land of Thuraiyur is Blessed with unexpected favours, and

Achieve accolades in the field of their choice. Your’s is the greatest of virtues; even the Celestial hail Thee for thine service of feeding. Thou art bestowed with destructionless body Thou explained the nature of thine own body. Neither doth enemy can hurt thine servitors Nor doth evil forces can harm them.

Thou art their savior!

Thou art the protector of people from death through The elements five to attain deathless grand life. Jivanmukthi shall one obtain, chanting

The nama mantra of St.Arangan!

Oh my father ! thousands of hidden secrets Thou know, knoweth who else in this world?

Compare with Thee in this world, who else is there? Countless siddha, rishis consider Thee as their brother Which place else is there for the devotee worship? Thine Mahamantra initiation, brings the humanity

Materials of Art and beauty, blessed with ornaments and life Thou art the fusion of St. Subramanyar and St.Agathiyar And their powers, what to compare?

Be in thine service, and shall retrieve the losses Distresses get redressed, and get changes as they please!

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Crores of siddha retinue bless

Make thine service grand; ye human lover! Everyone and thine servitors in service of Arangan

Be not discriminate and lead the life in the path of Agathiya Hail the greatness of Gnanis and

Gain the grace and be blessed with fortunes; Follow the path of Arangan,

Oh! Aranga thine spiritual power is boundless; Thine power shall protect from evil forces,

The devotees worship thine Holy feet and perform services! Thine kudil is showered with blessings of Lord Muruga and St.Agathiyar also in his assistance.

A seat in heavenly abode is reserved for the servitor Peform the great penance of feeding The Hunger. Thou relieve the distress of punishments of

False allegation and grave disease!

Him that consider Thee as the origin of Vedas Thine blessings fall on them as gravitational! Compulsory protection is conferred on those

Who perform with Thee the worship of formless Gnanis. Sacrifice is nothing but appeasing burning hunger.

That is maheswara puja – all other forms are trivial.

Oh! paramananda the severed relationship and friendship And become one. Thine grace is great.

Oh! yogi, Thou art the chosen seed to establish, Virtue, charity and penance in this mundane world. Oh father of gnosis clad in yellow attire

Bless with initiation high in order!

Thine devotees are adorned with power to rule the universe. Thine initiation of Golden Attire, and aval

Bestow the boon of destructionless assets and excel in charity! Poor feeding initiation brings the sweet Zephyr

Peace and power to conquer the enemies!

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The diseases incurable bid farewell The distress of retribution and Maya Desert at thine blessings in Onkarakudil.

Him that propagate the glory of thine service Becomes the Samaritan and realized soul indeed! Thou art with the luminous body and

Conduct thine servitor to godhead with preaching! Life of happiness, longevity of life, compassion to

All living beings accrue and discrimination doth disappear For thine diligent followers!

Future prospects flourish and becomes perfect For those who follow as you lead.

Thou art ordained with siddhis eight

And came unto Thee through the paths of virtue! Oh embodiment of grace Thou art

Merciful blessings Thou bestow !

The seekers of truth got clarity in mind With thine blessing became men of gnosis!

Those that initiate themselves with mangalya diksha Wedded life stronger will be blessed,

With children and get life as they longed. Thine Thuraiyur abode affords the

Power and strength appreciated by celestials and heavenly Those that surrendered totally to the service

And blessed by the Holy triads and shall Attain the waste less life is certain.

Him that sing in praise of Arangan Mal (Vishnu) Hails Thee as incarnation of Mal in this kaliyuga. For those that hail Thee as Omkaraney

Whole heartedly with Manasa puja

Thou bless them in the form of Gnanis many. Thou offer boons, fence them with thine mercy And protect them as guru, family deity,

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For those who take part in the charity at kudil, Oh! philanthropist Thou art offering Ceaselessly the blessings of many Gnanis,

In many countries under guise,

Those who consider this service unto Thee as supreme Are blessed with position, fortune and others.

Gates of heaven are opened for those Who worship thine Holyfeet.

Salvation from the repeated births is imminent For those who worship Thee without Ego.

Those get initiation of Aval Thavanool Diksha firmly Their maladies of body are rectified and they March steadfast in the path of gnana.

Lord Subramanya also blesses!

Those who reach this greatness of Thee to the humanity Are blessed by St.Agasthiyar along with other Gnanis. Thou art the ruler of the universe,

Those who assist in thine mission become The renowned humans, it is certain, Those who treat the service of them as of Arangan and follow the kudil shall be Bestowed with benevolence of benign Thus hail the service of Arangan Azhwars twelve, sixty three Nayanmars Bless the servitors in service of Arangan

The devotees rush the Holy Land of Thuraiyur And surrender unto Him and Blessed with Bliss. Hail Thee Arumuga Arangamaha Desiga Swamigal ! Hail Thee Arumuga Arangamaha Desiga Swamigal ! Hail Thee Arumuga Arangamaha Desiga Swamigal !

-R.G.Rajaram.

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Blessings for the translation of Books of Gnosis

KAAGABUJANDAR Hails Thee!

Hail Thee! Gnani Arasu!

Hail Thee! Desiga, King of charity,

Hail Thee! The great preceptor of Pranava,who Established the Suddha Sanmargha in this Universe. Rajaram is a blessed Soul of thine,

Oh! Master preceptor

The parents who begot him to this world, Gopalakrishnan is his venerable father, Renganayaki the noble mother,

Worthy parents are they; With the Blessings of Arangan. Lend your ears ,

In the service of Arangan with Honour

To translate the books of Gnosis with meanings without fail, In this Universe! Lend your ears.

Spiritual advancement doth occur, Doth occur to those who are drawn Unto service and Are in service. Scholars do appreciate .

Rajaram, the son hails from the lineage of service, He was in the service of SivarajaYogi

For a birth or two wholeheartedly, And hails from the path of gnosis.

I shall tell Thee now, continuing this, shall translate The Holy books of gnosis with consummate perfection, And the world to study and bring laurels to Arangan. Indeed is a task of nobility

To achieve the glory as longed – our Blessings

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Blessings are there! With the Blessings of Master Preceptor Identify the interpretation perfect,

And translate with no error and

To attain the glory – Our Blessings. Let us add glory to Arangan’s abode The service of this son will add, Glory to his own family also perfectly, And to lead with growth of dignity.

To lead is our Blessings! We the Gnanis be with you In all services of perfection

Rendered with our Blessings in this universe With our benign Blessings, this son

Get initiated at an opportune time From immaculate and matchless Siddha Yogi of Thuraiyur.

Take the initiation and offer Grains of thy weight for charity

Get blessed; chant the name of Arangan, happily, Piously to carry out the task blemishless. Translation becomes perfect,

The Mind becomes calm and composed, And love, compassion towards living being

And prosperity be showered on those who study And hidden secrets of Gnana are revealed. Blessed all rush to Arangan’s path

And attain the life of gnosis blemishless And reach the state of Bliss in this Kaliyuga Thus is our Blessings .

Subham.

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Preface to English Edition of

Detailed Explanation to

AATHICHUDI of-St.Avvaiyar

RENDERED BY

SIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU

HIS HOLINESS,

ARUMUGA ARANGAMAHA DESIGA SWAMIGAL

Hail Avvaiyar! The whole universe trembles,

Hail Avvaiyar St.Agasthiya knows!

Hail Avvaiyar St.Thirumulatheva knows!

Hail Avvaiyar St.Pujandamaharishi knows!

Hail Avvaiyar St.Bogamaharishi knows!

Hail Avvaiyar St.Kalangi Nathar knows!

-Arumuga Arangamaha Desiga Swamigal (Avvaiyar’s Vinayagar Agaval)

With the advent of swamiji’s interpretation to St. Avvaiyar’s Aathichudi, the spiritual world had the very good opportunity to understand the other dimension of the Holy aphorisms in its spiritual perspective. What was hitherto considered as an elementary school memorator has sprung to the heights in spiritual domain is certain.

Swamiji had been giving His profound explanations with day to day examples and experiences in lucid style to make intelligible to the ordinary men of prudence and the humanity had the benefit of reading this as a serial in “Gnanathiruvadi” the official organ and monthly publication of Sri Agathiar Sanmarka Sangam.Shri Madhavan is a blessed soul to do such noble task at the lotus feet of Swamiji. Swamiji had given explanation to 19 aphorisms in the first volume . Swamiji’s erudite explanations were continuing in “Gnanathiruvadi” continuously and now that has crossed more than 30.

The English reader will be blessed to read the first 30 aphorisms in English in the first volume itself.

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Avvaiyar:

Tamil literature and language has a quite distinctive place not only in India and also in the arena of the world as a whole.Tamil scholar like to trace the origin of their literature to certain academies or “Sangams”which are said to have existed several thousand years before Christ. However this may be, it is certain Tamil is a very ancient language and its earliest extant literature goes back to a period before the Christian era. St. Avvaiyar is one such ancient contributor to the enrichment of Tamil Literary world.

Avvaiyar means a”respectable woman”. The name Avvaiyar is a combination of Tamil word “avvai” with honorific suffix ‘ar’. Avvai refers to respectable elderly woman as the word ammai which means good woman in general term for a woman of any age. Thus the name Avvaiyar means a respectable good woman hence a generic title rather than a specific name of a person.

She lived during the period of Kambar and Ottakoothar during the reign of the Chola dynasty in the 13th century. She is often imagined as an old and intelligent lady by Tamil people. She wrote many of the poems that remain very popular even now and are included in school textbooks in Tamil Nadu. These books include a list of dos and don’ts, useful for daily life, arranged in simple and short sentences.Though appear to be maxims for school children as usual like any ethical literature they have deep hidden meaning of spiritualism which can be explained only by realized souls with the blessings of Great Siddha retinue.

There is a very famous legend that is associated with Avvaiyar, and Naaval Pazham (Jambu) in Tamil Nadu. Avvaiyar, believing to have achieved everything that is to be achieved, is said to have been pondering her retirement from Tamil literary work, while resting under Naaval Pazham tree. But she is met with and was wittily jousted by a disguised Lord Murugan (regarded as one of the guardian deities of Tamil language), who later revealed himself and made her realize that there was still a lot more to be done and

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learnt. Following this awakening, Avvaiyar is believed to have undertaken a fresh set of literary works, targeted at children. These works, even after a millennium, are often among the very first literature that children are exposed to in Tamil Nadu schools.Their application is universal and not bound by time frame.

She found great happiness in the life of small children. Her works, Aathichoodi and Konraiventhan written for young children, are even now generally read and enjoyed by them.Her two other works, Mooturai and Nalvazhi were written for grown up children. All the four works are didactic in character – they explain the basic wisdom that should govern mundane life.Alternatively “what you have learnt is a handful of earth,what you haven’t learnt is the Earth”

“Thol Ulagil Nallaar Oruvar Ularael Avar Poruttu Ellarkum Peiyum Mazhai” – The rain falls on behalf of the virtuous, benefitting everyone in the world.

“Nandri Oruvarukku Seithakkal An Nandri Endru tharum kol ena vaenda nindru Thalara valar thengu Thaalunda Neerai Thalaiyaalae Thaan Tharuthalal” -Don’t wait for a return benefit as to when a good deed done will pay back, but be just like that tall and erect coconut tree that drank water from its feet (Root)gives the benefit of giving that sweet water by its head.”

Her quote “Katrathu Kai Mann Alavu, Kallathathu Ulagalavu” has been translated as “What you have learned is a mere handful; What you haven’t learned is the size of the world” and exhibited at NASA.

AATHICHUDI-St.Avvaiyar

1. Thou shalt yearn to do deeds of Virtue.

2. Thou shalt appease thine Anger.

3. Thou shalt not refrain from doing what is in your power.

4. Thou shall not eschew Giving.

5. Thou shall not disclose what you possess.

6. Thou shall not  give up self confidence.

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7. Thou shall not despise numbers and letters.

8. Begging is despicable.

9. Thou shall give alms and eat.

10. Thou shall conduct yourself consistently.

11. Thou shall cease not to learn.

12. Thou shall not speak enviously.

13. Thou shall not make grain scarce (DEAR).

14. Thou shall not back-bite.

15. Thou shall bend like “‡”.

16. Thou shall bath on Saturdays.

17. Thou shall Deliver Excellently.

18. Thou shall not build a spacious house.

19. Thou shall make friendship with the worthy.

20. Thou shall take care of parents.

21. Thou shall not forget timely Help.

22. Thou shall chose the right season to sow.

23. Thou shall not grab land live.

24. Thou shall Refrain from doing what is not in your power.

25. Thou shall Play not with snake(Serpent).

26. Thou shall Sleep in silk cotton bed.

27. Thou shall Speak not deceitfully.

28. Thou shall not do what is improper.

29. Thou shall learn at young age.

30. Thou shall not forget path of virtue .

31. Thou shall indulge not in morning sleep.

32. Thou shall Forget to rebuke.

33. Thou shall Observe a fast.

34. Thou shall live to be useful.

35. Thou shall Eradicate meanness.

36. Thou shall Ceasenot to hold a good disposition.

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37. Thou shall Breach not (old) friendship.

38. Thou shall Cease destruction.

39. Thou shall Be prompt in receiving information.

40. Thou shall Conceal not skill in arts(Handicraft).

41. Thou shall Like not killing.

42. Thou shall Relinquish sinful amusement.

43. Thou shall Remove unfavourable rumours.

44. Thou shall Be with principles of greatness.

45. Thou shall be in the assembly of learned.

46. Thou shall Make no fanciful exaggeration.

47. Thou shall Forget not that which is comely.

48. Thou shall Speak not to hurt other’s feelings.

49. Thou shall not go after gambling.

50. Thou shall be perfect in whatever you do.

51. Thou shall investigate first and then have company.

52. Thou shall not lead a contemptible life.

53. Thou shall not falter in speech.

54. Thou shall not wander with laziness.

55. Thou shall Be worthy or a virtuous person.

56. Thou shall Love to give meritorious alms.

57. Thou shall be at the service of Tirumal.

58. Thou shall eradicate vice conducts.

59. Thou shall not give room for distress.

60. Thou shall consider before you act.

61. Thou shall not be a blasphemer.

62. Thou shall go with the laws of the land.

63. Thou shall not listen to a fair lady.

64. Thou shall not forget antiquity (Heritage).

65. Thou shall not undertake what you will fail.

66. Thou shall follow virtue.

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67. Thou shall Act in conformity with the common.

68. Thou shall not desert in distress.

69. Thou shall not play in the water.

70. Thou shall be not nice in food.

71. Thou shall Read lot of books.

72. Thou shall cultivate Paddy crop.

73. Thou shall be righteous.

74. Thou shall not follow what is destructive.

75. Thou shall not speak contemptuously.

76. Thou shall not give room for disease.

77. Thou shall speak not insultingly.

78. Thou shall be friend not with snake (Serpent).

79. Thou shall speak not to turn out wrong.

80. Thou shall stay with dignity (Honour).

81. Thou shall Hail the renowned and be with them.

82. Thou shall transform the land and cultivate.

83. Thou shall be in company with elders.

84. Thou shall eradicate ignorance.

85. Thou shall not go with mean. (Unworthy)

86. Thou shall Use your wealth properly.

87. Thou shall shun war and strife.

88. Thou shall tumble not your mind.

89. Thou shall not give room for foes.

90. Thou shall not speak injuriously.

91. Thou shall be not Gluttonous.

92. Thou shall Stand not in the Charriot(in battle).

93. Thou shall join not with vicious.

94. Thou shall live with thine own wife.

95. Thou shall listen to the advice of great men.

96. Thou shall avoid the house of those who blacken the lower lips.

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97. Thou shall Say what Thou sayest rightly.

98. Thou shall abhor sensuality.

99. Thou shall pronounce not thine power.

100. Thou shall not begin a quarrel.

101. Thou shall Love to learn.

102. Thou shall live to attain Bliss.

103. Thou shall be a man of sterling worth.

104. Thou shall prosper in the society of your fellow.

105. Thou shall speak not harshly.

106. Thou shall Act according to the necessity.

107. Thou shall Wake up early in the morning.

108. Thou shall associate not with enemies.

109. Thou shall speak not partially.

These 109 Aphorisms can be conveniently brought under the following heads:

A) General code of conduct (29) {2, 8, 16, 20, 25, 26, 32, 33, 35, 38, 42, 47, 49, 52, 54, 57, 58, 59, 64, 69, 70, 76, 80, 88, 92, 94, 96,98,100,}

B) Communication (22) {5, 12, 14, 17, 27, 38, 43, 46, 48, 53, 61, 63, 75, 77, 79, 81, 90, 95, 97, 99, 105, 109}

C) On Virtue (14) {1, 3, 4, 9, 30, 39, 46, 48, 55, 56, 66, 73, 91, 103.}

D) On Friendship(15) {9, 21, 36, 37, 51, 68, 78, 83, 85, 87, 89, 93, 44, 45, 104, 108,}

E) Planning (16) {6, 10, 15, 18, 22, 24, 28, 36, 50, 60, 62, 65, 67, 74, 86, 106,}

F) Education and Learning (9) {7, 11, 29, 31, 71, 84, 101, 102, 107}

G) Agriculture (4) {13, 23, 72, 82}

In the general code of conduct, the expected level of

conduct for peaceful living of the society and the individual are

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delineated. The avoidance of Emotions detrimental to the individual like Anger, social evil of begging, not to play with serpents, are given.

In the communication St. Avvaiyar draws clear distinction between what is to be spoken and what is not to be spoken. With who shall have one communication and with whom shall one to avoid. To whom shall one lend ears and whose communication one shall avoid.

On virtue she advocates acts of virtue which will lend dignity to the individual and as a society. Morality is the core of Virtue.

On friendship she advocates company of elders and also to be choosy.

Planning gives a very wide range of dictums. One shall not stretch beyond one’s limitations.

On Education and learning St.Avvaiyar when to get up, what is the opportune time and age for getting oneself educated, what company one should have and what one shall not learn.As a true educationist she preaches on listening,choosing the right preceptor etc.

On agriculture she emphasizes the importance of preparing the land first,why one shall not long for other’s land,why two kinds of measurements shall not be used etc.

Every earnest attempt has been made to translate each and every word so that the originality has been retained. I must profusely thank His Holiness Swami Thavathiru Arumuga Arangamaha Desiga Swamigal for His benignity in giving me an opportunity to translate this Holy work of St.Avvaiyar and Swamiji’s erudite explanation. He was with me throught this venture, it is evident.

I acknowledge with profound thanks Swamiji’s confidence instilled in me for this noble work. My good friends of Kudil stood with me in assisting unhesistantly. I whole heartedly beseech the Blessings of Swamiji and Lord Almighty for all of them. My wife

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Smt.Dhanalakshmi shouldered additional domestic responsibilities during this period of service and need to be complimented specially, and my family members Sri.R.Harishankar, Sri.R.Dwaraganath, Dr. R . Ramkumar, Dr. R . Guru kirupa, Smt . Ramya, Smt . Venkatalakshmi, Sri . Shankara Prathapa Chandra, Sri.Rishinath shankar and Tejashri Shankar also need to be thanked for their unfailing co-operation during the period of translation.

Sri Agathiar Sanmarka Sangam, Ongarakudil Thuraiyur – 621010. Trichy District,Tamilnadu is immensely pleased to release this Holy universal book in English for the benefit of our overseas brethren. We profoundly thank all the good Samaritans who have stood with us in bringing out this volume successfully and pray unto the Holy feet of our Swamiji to shower His choicest blessings.Vanchi Offset printers Thuraiyur has once again proved their mettle in bringing out this book with elegance.

-R.G.Rajaram

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EXPLANATION OF

SIVARAJAYOGI, PARAMANANDA SADASIVA SARGURU

HIS HOLINESS,

ARUMUGA ARANGAMAHA DESIGA SWAMIGAL

FOR ST.AVVAIYAR’S  “AATHICHUDI”

“AATHICHUDI”

(“AATHICHUDI” is the name of Lord Siva as He is wearing a garland of flowers from Aaththi tree.This book composed by St. Avvaiyar is named so as begins with this word.)

“We shall Hail and worship the Lord

Seated adorned with AATHI garland”

(AATHTHI is a tree of flowers sacred to Lord Siva “Bauhinia tomentosa”)

Avvai prays unto the omnipotent Lord Siva for the benevolence of her Book with this prayer.

1) Thou shall yearn to do deeds of Virtue.

Virtue remains as a support in this birth and in the next, and also is the support to take no more births.St.Avvaiyar advises us to have a liking for such Virtue. Such chances are available only to six sensed human beings. No other living beings in this world either have an opportunity or the intelligence to do acts of Virtue.

2) Thou shall appease thine Anger.

Some may be misers and some may be jealous. The living beings born as human beings shall get salvation from this birth by performing acts of virtue. Instead of so, neither will he perform acts of charity nor will he allow others to perform acts of charity and cause hindrances to them out of jealousy. Men of principle with objective to get salvation from this birth when they undertake acts of charity others may out of jealousy and due to other reasons may cause hindrances to such charitable acts, unmindful of that

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and keeping in mind their objective perform such charitable acts. When undertaking acts of charity willingly one shall not become angry due to the hindrances caused.That is why St.Avvaiyar says Thou shalt appease thine Anger.

3) Thou shall not refrain from doing what is in your power.

All those who are willing to get salvation from this birth may not be economically affluent. Only some may be economically sound. Only some may have the expertise to do agriculture, business and profession and save money. Except that such earned wealth shall be spared to others to be of help to them and get salvation from this birth and not be hoarded.

Those who want to get salvation from this birth shall under take acts of virtue when they possess wealth and earn merit, get salvation from this birth and shall not think of hoarding such wealth without the knowledge of others.It is so because that we shall understand such wealth is not permanent. Hence one shall do acts of virtue as far as possible while in possession of such wealth. That is why she said “Thou shalt not refrain from doing what is in your power.”

With the illusion that the wealth only can save us we shall not have firm bondage with such wealth because that wealth is not only impermanent and will not be of any use to us has been vividly brought out by St.Tiruvalluvar in his Tirukkural in chapter “Wealth without Benefaction” as under:

Wealth without Benefaction

1001 Who fills his house with ample store, enjoying none Is dead. Nought with the useless heap is done.

He who does not enjoy the immense riches he has heaped up in his house, is (to be reckoned as) dead, (for) there is nothing achieved (by him).

1002 Who giving nought, opines from wealth all blessing springs, Degraded birth that doting miser’s folly brings.

He who knows that wealth yields every pleasure and yet is so blind as to lead miserly life will be born a demon.

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1003 Who lust to heap up wealth, but glory hold not dear, It burthens earth when on the stage of being they appear.

A burden to the earth are men bent on the acquisition of riches and not (true) fame.

1004 Whom no one loves, when he shall pass away, What doth he look to leave behind, I pray?
What will the miser who is not liked (by any one) regard as his own (in the world to come) ?

1005 Amid accumulated millions they are poor,

Who nothing give and nought enjoy of all they store.

Those who neither give (to others) nor enjoy (their property) are (truly) destitute, though possessing immense riches.

1006 Their ample wealth is misery to men of churlish heart,

Who nought themselves enjoy, and nought to worthy men impart

He who enjoys not (his riches) nor relieves the wants of the worthy is a disease to his wealth.

1007 Like woman fair in lonelihood who aged grows, Is wealth of him on needy men who nought bestows.

The wealth of him who never bestows anything on the destitute is like a woman of beauty growing old without a husband.

1008 When he whom no man loves exults in great prosperity, ’Tis as when fruits in midmost of the town some poisonous tree.

The wealth of him who is disliked (by all) is like the fruit-bearing of the etty tree in the midst of a town.

1009 Who love abandon, self-afflict, and virtue’s way forsake To heap up glittering wealth, their hoards shall others take.

Strangers will inherit the riches that have been acquired without regard for friendship, comfort and charity.

1010 ’Tis as when rain cloud in the heaven grows day, When generous wealthy man endures brief poverty.

The short-lived poverty of those who are noble and rich is like the clouds becoming poor (for a while).

Moreover St. Tiruvalluvar in his chapter on “Fame” when he illustrates the greatness of charity says that charity alone is the real gain.

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231 See that thy life the praise of generous gifts obtain; Save this for living man exists no real gain.

Give to the poor and live with praise. There is no greater profit to man than that.

Tirukkural 231

This wealth is destructible and this body is perishable. Hence during the course of their existence itself one shall perform the acts of virtue and gain strength to the destruction less atman, the soul. Our acts of merit alone can give strength to our soul and nothing else can give strength to our soul.

Except that, to believe that our accrued wealth can save us is only ignorance. For such of those who believe out of ignorance that this body is permanent and not resort to acts of merit to get salvation from this birth and live with firm bondage on the wealth they have earned, St. Tiruvalluvar in the chapter “Instability” explains as under:

Instability

331 Lowest and meanest lore, that bids men trust secure, In things that pass away, as things that shall endure!

That ignorance which considers those things to be stable which are not so, is dishonorable (to the wise).

332 As crowds round dancers fill the hall, is wealth’s increase; Its loss, as throngs dispersing, when the dances cease.

The acquisition of wealth is like the gathering together of an assembly for a theatre; its expenditure is like the breaking up of that assembly.

333 Unenduring is all wealth; if you wealth enjoy, Enduring works in working wealth straightway employ.

Wealth is perishable; let those who obtain it immediately practice those (virtues) which are imperishable.

334 As ‘day’ it vaunts itself; well understood, ’tis knife’, That daily cuts away a portion from thy life.

Time, which shows itself (to the ignorant) as if it were something (real) is in the estimation of the wise (only) a saw which cuts down life.

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335 Before the tongue lie powerless, ‘mid the gasp of gurgling breath Arouse thyself, and do good deeds beyond the power of death.

Let virtuous deeds be done quickly, before the biccup comes making the tongue silent.

336 Existing yesterday, today to nothing hurled! Such greatness owns this transitory world.

This world possesses the greatness that one who yesterday was is not today.

337 Who know not if their happy lives shall last the day? In fancies infinite beguile the hours away!

Innumerable are the thoughts which occupy the mind of (the unwise), who know not that they shall live another moment.

338 Birds fly away, and leave the nest deserted bare; Such is the short-lived friendship soul and body share.

The love of the soul to the body is like (the love of) a bird to its egg which it flies away from and leaves empty.

339 Death is sinking into slumbers deep Birth again is waking out of sleep.

Death is like sleep; birth is like awaking from it.

340 The soul in fragile shed as lodger courts repose:-Is it because no home’s conclusive rest it knows?

It seems as if the soul, which takes a temporary shelter in a body, had not attained a home.

Hence those who want to get salvation from this birth shall do acts of virtue without hoarding their wealth while in possession and earn strength for the soul.

It is not a mistake if anyone who has no wealth has not done any acts of virtue. But if anyone with sufficient wealth to assist others hoards and not earn strength for his soul,St.Avvaiyar warns that becomes not only an obstacle for getting salvation from this birth and the same becomes the cause for his birth again. The same has been stressed by St.Tiruvalluvar in his chapter “Knowledge of the True.”

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“Of things devoid of truth as real things men deem;-Cause of degraded birth the fond delusive dream!”

Inglorious births are produced by the confusion (of mind) which considers those things to real which are not real.

– Tirukkural 351

If one binds himself with impermanent things as permanent that will land only in degraded births. And St.Avvaiyar also in her book ‘Nalvazhi” says,

Ye! men of worthless order ,listen

Thou have buried your hard earned money, Who will enjoy that money?

Once the Soul departs from this body? Ye Sinners.

St.Avvaiyar Nalvazhi- 22

Those who have held their wealth firmly without doing any act of virtue are sinners, she says and also they have not understood the virtue.

Moreover St.Tiruvalluvar also stresses the same in the under mentioned Chapter:

Assertion of the Strength of Virtue

31 It yields distinction, yields prosperity; what gain Greater than virtue can a living man obtain?

Virtue will confer heaven and wealth; what greater source of happiness can man possess ?

32 No greater gain than virtue aught can cause; No greater loss than life oblivious of her laws.

There can be no greater source of good than (the practice of) virtue; there can be no greater source of evil than the forgetfulness of it.

33 To finish virtue’s work with ceaseless effort strive, What way Thou may’st, where’er Thou see’st the work may thrive.

As much as possible, in every way, incessantly practise virtue.

34 Spotless be Thou in mind! This only merits virtue’s name; All else, mere pomp of idle sound, no real worth can claim.

Let him who does virtuous deeds be of spotless mind; to that extent is virtue; all else is vain show.

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35 ‘Tis virtue when, his footsteps sliding not through envy, wrath, Lust, evil speech-these four, man onwards moves in ordered path

That conduct is virtue which is free from these four things, viz, malice, desire, anger and bitter speech.

36 Do deeds of virtue now. Say not, ‘To-morrow we’ll be wise’; Thus, when Thou diest, shalt Thou find a help that never dies.

Defer not virtue to another day; receive her now; and at the dying hour she will be your undying friend.

37 Needs not in words to dwell on virtue’s fruits: compare The man in litter borne with them that toiling bear!

The fruit of virtue need not be described in books; it may be inferred from seeing the bearer of a palanquin and the rider therein.

38 If no day passing idly, good to do each day you toil, A stone it will be to block the way of future days of moil.

If one allows no day to pass without some good being done, his conduct will be a stone to block up the passage to other births.

39 What from virtue floweth, yieldeth dear delight; All else extern, is void of glory’s light.

Only that pleasure which flows from domestic virtue is pleasure; all else is not pleasure, and it is without praise.

40 ‘Virtue’ sums the things that should be done; ‘Vice’ sums the things that man should shun.

That is virtue which each ought to do, and that is vice which each should shun.

Valluvar who said like that brings out the merits of assisting others with ones wealth and also modalities to perform such virtue in the chapter Giving as under:

Giving

221 Call that a gift to needy men Thou dost dispense, All else is void of good, seeking for recompense.

To give to the destitute is true charity. All other gifts have the nature of (what is done for) a measured return.

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222 Though men declare it heavenward path, yet to receive is ill; Though upper heaven were not, to give is virtue still.

To beg is evil, even though it were said that it is a good path (to heaven). To give is good, even thoughit were said that those who do so cannot obtain heaven.

223 ‘I’ve nought’ is ne’er the high-born man’s reply; He gives to those who raise themselves that cry.

(Even in a low state) not to adopt the mean expedient of saying “I have nothing,” but to give, is the characteristic of the mad of noble birth.

224 The suppliants’ cry for aid yields scant delight, Until you see his face with grateful gladness bright.

To see men begging from us in disagreeable, until we see their pleasant countenance.

225 ‘Mid devotees they’re great who hunger’s pangs sustain, Who hunger’s pangs relieve a higher merit gain.

The power of those who perform penance is the power of enduring hunger. It is inferior to the power of those who remove the hunger (of others).

226 Let man relieve the wasting hunger men endure; For treasure gained thus finds he treasure-house secure.

The removal of the killing hunger of the poor is the place for one to lay up his wealth.

227 Whose soul delights with hungry men to share his meal, The hand of hunger’s sickness sore shall never feel.

The fiery disease of hunger shall never touch him who habitually distributes his food to others.

228 Delight of glad’ning human hearts with gifts do they not know. Men of unpitying eye, who hoard their wealth and lose it so?

Do the hard-eyed who lay up and lose their possessions not know the happiness which springs from the pleasure of giving ?

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229 They keep their garners full, for self alone the board they spread;- ‘Tis greater pain, be sure, than begging daily bread!

Solitary and unshared eating for the sake of filling up one’s own riches is certainly much more unpleasant than begging.

230 ‘Tis bitter pain to die, ’Tis worse to live. For him who nothing finds to give!

Nothing is more unpleasant than death: yet even that is pleasant where charity cannot be exercised

Like this without enjoying the pleasure of giving to others and get its benefits, thinking that the wealth they have earned only will save them, they are firmly binding themselves to it. St.Tirumular clearly brings out the activities such of them and the consequences of not giving others in the Chapter” WAY OF THE UNCHARITABLE” in his Tirumantiram:

WAY OF THE UNCHARITABLE

260. The Hoarders are Sinners

The ripened nux vomica falls profitless on ground; Such the barren wealth of those who charities deny; With usurious greed they bury deep their treasures,

The hardened sinners, true fruit unknowing, thus live and die.

The wealth accumulated without doing any act of virtue is like that of the ripened fruit of “ETTI-NUX VOMICA” fallen without any use. Such of those who attach others properties and earn with interest, greediness in this world are wicked and do not know the real usufructs of wealth. The fruit of Etti has fallen with no use for others so also the wealth of people with no act of virtue.

Moral: The men who live on the interest do not know the Virtue, the usufruct of wealth.

Explanation by Our Preceptor: The Etti Fruit is so beautiful to look at, but cannot be consumed. Though beautiful to look at it is useless. Though affluent already, may add more and more by his

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miserliness and greediness without doing any act of virtue by collecting interest due to his bondage over wealth.The wealth so accumulated may be more in number but may not be any use to anybody only is expressed like that. The wealth accumulated so will push him inside the miserable hell.

261. Life is Fleeting; Give While You Live

The aeons pass, the unreturning ages go The allotted span of life daily dwindles away;

This irksome body, as if squeezed by some power unknown, Perishes: seeing this yet, they learn not charity’s way.
The years passed, many a world crossed, many of wild thoughts disappeared. The life span got dwindled , the body has been squeezed to dry up and cause distress due to its decay, knowing yet all these things people have not understood the greatness of charity.

“Who know not if their happy lives shall last the day,

In fancies infinite beguile the hours away!.”

Innumerable are the thoughts which occupy the mind of (the unwise), who know not that they shall live another moment.

Tirukkural 337

The words of Thiruvalluvar may be compared.This body is considered by him as the “ container of distresses”. metaphorically the body is expressed as squeezed waste.

Moral: Despite knowing the impermanency of this body the living beings have not understood the virtue.

Explanation of our Preceptor: Here; “Unreturning age” means the severance of relationship between a man and earth, water, air, the sun,and the sky when he dies.That means the relationship between him and the Five Elements of Nature is severed. This is what is mentioned by Tirumular as “Unreturning age”.Here the end of the world does not mean the physical world. As far the dead is concerned the relationship between him and the world comprising of the five Elements.The world will continue even

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if he dies. That is his end. As every man born is meeting his end Tirumular termed it as “unreturning age.”

262. Give and Escape Hell

Virtue know they not , they know not the Lord’s Feet to praise, Nor enter they the precincts of the City of Siva’s Grace; Their ears inclined to those who falsehoods preach,

They stand to sin enslaved, and embrace the enmity of births.

Many in this world donot know what exactly is the Virtue.They donot know the means to reach the Holy feet of Lord Siva who is the aspect of Virtue and they donot know the nature of heavenliness.They will listen to the useless preaching of the worldly and do many many sinful acts. Hence they embraced the enmity of repeated births.

Moral: The people who donot engage in virtuous acts will take repeated births and deaths.

263. All Ailments Assail, If in Charity You Fail

Cough and anaemia, asthma and colic pain — Such the lot of those who nothing in charity give; Snake and thunder, sore throat and wen, Approach not them that others’ needs relieve.

The bodily ailments like cough, anaemia,asthma and colic pain will cause injury to those who donot take to charity.The deadly lightning and thunderbolt, snake bite ,sore throat and wen donot approach the people who are charitable.

The cough and anaemia are slow killers. Lightning and thunder cause instantaneous death, one shall understand the difference. These cause harm to uncharitable.

Moral: The uncharitable will die of Diseases

264: End is Nigh; Do not Deny

The Lord adored by all the world, yet they praise not, To the needy poor, even the smallest bit ye deny, Nor’ll ye tend the garden e’en with one potful of water; Will ye for ever stand in Hell? Ye whose end is nigh

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By the evil preaching of the worldly religionists they shall be after their popularity and not worship the Almighty. They will not part with even a little with people approach them for alms. To provide shelter for the travelers they do not grow gardens even with a pot of water. With sarcasm he asks whether such men wanted a permanent abode in Hell.

Moral: Those who are not virtuous will reach Hell.

265: Loneliness Comes of Denial

Unescorted, alone, the charity-less their last journey make, And miss their track; journeying thus, in birth-cycle caught They know not how the binding Karmas to dispel,

And so slip and fall to be irretrievably lost.

They will lead a non virtuous life, leading an evil life driving out the joy of heaven.They are treading in the worldly darkness of hell. Those who have eschewed the impurities of Lust, Anger, and ignorance and lead a life of Sanmarka have transcended the effects of Destiny.

Moral: Those who are in Sanmakam (The association of the true creed)can overcome the after effects of Destiny.

266: Compassion Leads to God

They, whose hearts melt in charity, see the Feet of the Lord, The steadfast of faith attain the union of deity,

But the compassionless with no companion of God’s mercy perish

And fall into the fearful hell with the anger of Yama(The Hindu Pluto) Men of compassion to all living beings shall witness the Holy feet of theLord. The compassionless lose the mercy of Lord

Almighty and enter into hell with the anger of yama.

Moral: Men with no virtue will entail the wrath of yama and fall.

267: Denial Leads to Misery

Bliss and pain— in this world,

Are the results of the deeds of the past,

The Bliss of giving they knew, and yet the fools gave not, The compassionless heart, they posses and know not the Virtue.

The pleasure and pain the people possess are the retribution of the past birth, in conformity with the acts of merits and demerits.

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268: Denial Leads to Sinful State

The Lord of blemishless glory, from death and birth immune, Permits none to enjoy Bliss, unearned by worthy deed; Giving and gifting—of these always think;

Deny and cause pain;

You stand condemned to the Pasu state indeed.

269. Giving is Aiming True

Seek not wealth that many reckon as life indeed, Nor waste your days on fools, of wisdom dark,

But turn your feet to the eternal Home and praise the Lord,

As the skilful bower hitting straight the mark the Lord doth redress thine poverty.

Some men hail the men with mean knowledge who think that they are capable of taking care of living beings with their wealth which is destructible. Instead they must pray lord Almighty for Bliss, the seat of permanent. As the bower’s arch strikes the point without fail, his mercy will redress your poverty.

Those who attain Bliss are blessed with whatever they seek. For men of Bliss nothing is not attainable

Men who attained Bliss not seek anything.

– Tirumantiram 1417

Moral: Hail not the mean . Hail the men of Bliss.

4)Thou shall not eschew Giving.

We shall do charity as and when we possess means, such charity shall also be done uninterruptedly. We should not hoard large amount of materials for future use. Because it is uncertain whether this human life will exist tomorrow?

336 Existing yesterday, today to nothing hurled! – Such greatness owns this transitory world.

Tirukkural 336.

This world possesses the greatness that one who yesterday was is not today.

So says Thiruvalluvar, the great and says further,

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335 Before the tongue lie powerless, ‘mid the gasp of gurgling breath Arouse thyself, and do good deeds beyond the power of death.

Let virtuous deeds be done quickly, before the biccup comes making the tongue silent.

– Tirukkural 335

As we do not know what is store in for tomorrow, without postponing doing charity in future we shall do charity whenever it is possible. Every human being born is destined to die is certain. We have to protect ourselves by acts of virtue before death embraces us. That is why St. Avvaiyar advices to perform Charity uninterruptedly as far as we can.

5). Thou shall not disclose what you possess.

There may be many men working for us in a shop. We do not know whether they are men of good character or not. We are not sure whether they are of good character with honesty.

Hence whenever we are dealing with money we shall do it without their knowledge. If dishonest people come to know of it they may steal. Hence money shall be handled without their knowledge.

Some might have saved money and jewels for the marriage of their daughter. But this should be kept as a secret among themselves. Instead they may boast themselves in public of possessing 100 sovereigns or 50 sovereigns of gold and five lakhs or ten lakhs rupees in cash for their daughter .

When they boast like that in public all the neighbours listening may not be honest. There may be honest and dishonest people. The honest neighbour will not think about this at all.

But a dishonest neighbour will develop contacts with thieves and steal the property without any body’s knowledge at opportune time.

If people witness when the thieves stealing, in order to avoid being caught the thieves dare to kill and even kill them.

That is why St. Avvaiyar advises us not to disclose what we possess to others.

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6) Thou shall not give up self confidence.

Self confidence is the determination to complete anything successfully. This self confidence is a must for everyone. Whatever possession one may lose and one is likely to face such losses one shall not lose the self confidence in himself and the strong will power to succeed any endeavour.The self confidence is the richest wealth of a person.

The Husband may pursue different avocations like job, agriculture and business. While doing so he may encounter losses, profits, hardships and multifarious problems due to fate. This may cause hindrance in his pursuits and heart burns.

When returning home after such experiences he shall not exhibit his problems and tiredness to his family members. The parents at home may expect their son to return home with good humor, the wife may expect her husband to return happily and children may like their father talking to them pleasantly and all of them will be eagerly waiting for his return.

In a pleasant family like this one shall withstand his sufferings with confidence and be pleasant. Except that if he remains sorrow stricken the whole family may become sorrowful. Whatever may one lose shall not lose one’s self confidence and this may amount to losing whatever wealth he had.

The same moral has been explained explicitly by the great realized soul St. Thiruvalluvar in his Ten verses in Energy.

An ordinary person can run his family only when he remains composed unafraid of the problems he is encountering. Even if he is a king he can rule his country effectively only when he faces the problems and losses bravely unafraid of anything.

Even the Renounced ascetic also can be successful only when he is confident. If he is not confident he is likely to fail in his mission. Hence self confidence is an essential trait of all those who are born as human beings. Hence St.Thiruvalluvar has emphasized the essential quality in his Ten verses as under,

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Energy

591 ‘Tis energy gives men o’er that they own a true control; They nothing own who own not energy of soul.

Energy makes out the man of property; as for those who are destitute of it, do they (really) possess what they possess?

592 The wealth of mind man owns a real worth imparts, Material wealth man owns endures not, utterly departs.

The possession of (energy of) mind is true property; the possession of wealth passes away and abides not.

593 ‘Lost is our wealth,’ they utter not this cry distressed, The men of firm contented energy of soul possessed.

They who are possessed of enduring energy will not trouble themselves, saying, “we have lost our property.”

594 The man of energy of soul inflexible, Good fortune seeks him out and comes a friend to dwell.

Wealth will find its own way to the man of unfailing energy.

595 With rising flood the rising lotus flower its stem unwinds; The dignity of men is measured by their minds.

The stalks of water-flowers are proportionate to the depth of water; so is men’s greatness proportionate to their minds.

596 Whatever you ponder, let your aim be loftily still, Fate cannot hinder always, thwart you as it will.

In all that a king thinks of, let him think of his greatness; and if it should be thrust from him (by fate), it will have the nature of not being thrust from him.

597 The men of lofty mind quail not in ruin’s fateful hour, The elephant retains his dignity mind arrows’ deadly shower.

The strong minded will not faint, even when all is lost; the elephant stands firm, even when wounded by a shower of arrows.

598 The soulless man can never gain Th’ ennobling sense of power with men.

Those who have no (greatness of) mind, will not acquire the joy of saying in the world, “we have exercised liberality”.

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599 Huge bulk of elephant with pointed tusk all armed, When tiger threatens shrinks away alarmed!

Although the elephant has a large body, and a sharp tusk, yet it fears the attack of the tiger.

600 Firmness of soul in man is real excellence; Others are trees, their human form a mere pretence.

Energy is mental wealth; those men who are destitute of it are only trees in the form of men.

Hence the self confidence is an essential feature of all householders, kings and also ascetics. The man who is expected to be confident shall not become lazy due to the hindrances, losses and distresses.

Loss of confidence is the result of his past misdeeds. Hence one shall bear the losses confidently and with confidence shall succeed in his endeavour.

The consequences of remaining lazy losing self confidence for whomsoever it may be like house holder, king and ascetics have been delineated in the following ten verses by St. Thiruvalluvar:

Unsluggishness

601 Of household dignity the luster beaming bright, Flickers and dies when sluggish foulness dims its light.

By the darkness, of idleness, the indestructible lamp of family (rank) will be extinguished.

602 Let indolence, the death of effort, die,If you’d uphold your household’s dignity.

Let those, who desire that their family may be illustrious, put away all idleness from their conduct.

603 Who fosters indolence within his breast, the silly elf! The house from which he springs shall perish ere himself.

The (lustre of the) family of the ignorant man, who acts under the influence of destructive laziness will perish, even before he is dead.

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604 His family decays, and faults unheeded thrive, Who, sunk in sloth, for noble objects doth not strive.

Family (greatness) will be destroyed, and faults will increase, in those men who give way to laziness, and put forth no dignified exertions.

605 Delay, oblivion, sloth, and sleep: these four Are pleasure-boat to bear the doomed to ruin’s shore.

Procrastination, forgetfulness, idleness, and sleep, these four things, form the vessel which is desired by those destined to destruction.

606 Though lords of earth unearned possessions gain, The slothful ones no yield of good obtain.

It is a rare thing for the idle, even when possessed of the riches of kings who ruled over the whole earth, to derive any great benefit from it.

607 Who hug their sloth, nor noble works attempt, Shall bear reproofs and words of just contempt.

Those who through idleness, and do not engage themselves in dignified exertion, will subject themselves to rebukes and reproaches.

608 If sloth a dwelling find mid noble family, Bondsmen to them that hate them shall they be.

If idleness take up its abode in a king of high birth, it will make him a slave of his enemies.

609  Who changes slothful habits saves

Himself from all that household rule depraves.

When a man puts away idleness, the reproach which has come upon himself and his family will disappear.

610 The king whose life from sluggishness is rid, Shall rule o’er all by foot of mighty God bestrid.
The king who never gives way to idleness will obtain entire possession of (the whole earth) passed over by him who measured (the worlds) with His foot.

Like this without considering the failure as a fate without

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losing hope one shall strive hard to complete the task, he has undertaken. If one remains confident whomsoever it may be like house holder, king and ascetics, the benefits have been delineated in the following ten verses by St. Thiruvalluvar,

Manly Effort

611 Say not, ’Tis hard’, in weak, desponding hour, For strenuous effort gives prevailing power.

Yield not to the feebleness which says, “this is too difficult to be done”; labour will give the greatness (of mind) which is necessary (to do it).

612 In action be Thou, ‘ware of act’s defeat;

The world leaves those who work leave incomplete!

Take care not to give up exertion in the midst of a work; the world will abandon those who abandon their unfinished work.

613 In strenuous effort doth reside

The power of helping others: noble pride!

The lustre of munificence will dwell only with the dignity of laboriousness or efforts.

614 Beneficent intent in men by whom no strenuous work is wrought, Like battle-axe in sexless being’s hand availeth nought.

The liberality of him, who does not labour, will fail, like the manliness of a hermaphrodite, who has a sword in its hand.

615 Whose heart delighteth not in pleasure, but in action finds delight,

He wipes away his kinsmen’s grief and stands the pillar of their might

He who desires not pleasure, but desires labour, will be a pillar to sustain his relations, wiping away their sorrows.

616 Effort brings fortune’s sure increase, Its absence brings to nothingness.
Labour will produce wealth; idleness will bring poverty.

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617 In sluggishness is seen misfortune’s lurid form, the wise declare; Where man unslothful toils, she of the lotus flower is there!

They say that the black Mudevi (the goddess of adversity) dwells with laziness, and the Latchmi (the goddess of prosperity) dwells with the labour of the industrious.

618 ‘Tis no reproach unpropitious fate should ban; But not to do man’s work is foul disgrace to man!

Adverse fate is no disgrace to any one; to be without exertion and without knowing what should be known, is disgrace.

619 Though fate-divine should make your labour vain; Effort its labour’s sure reward will gain.

Although it be said that, through fate, it cannot be attained, yet labour, with bodily exertion, will yield its reward.

620 Who strive with undismayed, unfaltering mind, At length shall leave opposing fate behind.

They who labour on, without fear and without fainting will see even fate (put) behind their back.

If a family flourishes it means that the family is blessed with a leader with confidence and unfailing efforts and cannot be cowdown by any issues.If any organisation,industry or administration remains sound it is due to the head of the institute is blessed with unfailing efforts, self confidence and agility. If a country is run effectively it means the king is blessed with the qualities of self confidence , pride,unfailing efforts, the courage and strength to accept any failures.

If an ascetic is able to succeed in his penance it means that it was only due to his confidence ,efforts, strong mind and untiring pursuits. Hence Self confidence is an essential element for life.Like this citizens of different walk of life, if only can remain with confidence the family, administration,Country and penance will flourish.In order to impress upon this principle St. Thiruvalluvar has the following chapter:(Chapter 103)

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The Way of Maintaining the Family 1021 Who says ‘I’ll do my work, nor slack my hand’,

His greatness, clothed with dignity supreme, shall stand.

There is no higher greatness than that of one saying. I will not cease in my effort (to raise my family).

1022 The manly act and knowledge full, when these combine In deed prolonged, then lengthens out the race’s line.

One’s family is raised by untiring perseverance in both effort and wise contrivances.

1023 ‘I’ll make my race renowned,’ if man shall say, With vest succinct the goddess leads the way.

The Deity will clothe itself and appear before him who resolves on raising his family.

1024 Who labours for his race with unremitting pain, Without a thought spontaneously, his end will gain.

Those who are prompt in their efforts (to better their family) need no deliberation, such efforts will of themselves succeed.

1025 With blameless life who seeks to build his race’s fame, The world shall circle him, and kindred claim.

People will eagerly seek the friendship of the prosperous soul who has raised his family without foul means.

1026 Of virtuous manliness the world accords the praise

To him who gives his powers, the house from which he sprang to raise

A man’s true manliness consists in making himself the head and benefactor of his family.

1027 The fearless hero bears the brunt amid the warrior throng; Amid his kindred so the burthen rests upon the strong.

Like heroes in the battle-field, the burden (of protection etc.) is borne by those who are the most efficient in a family.

1028 Wait for no season, when you would your house uprear; ‘Twill perish, if you wait supine, or hold your honour dear.

As a family suffers by (one’s) indolence and false dignity there is to be so season (good or bad) to those who strive to raise their family.

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1029 Is not his body vase that various sorrows fill, Who would his household screen from every ill?

Is it only to suffering that his body is exposed who undertakes to preserve his family from evil ?

1030 When trouble the foundation saps the house must fall, If no strong hand be nigh to prop the tottering wall.

If there are none to prop up and maintain a family (in distress), it will fall at the stroke of the axe of misfortune.

One shall understand that the destiny or the fate which was instrumental for his multifarious distresses and hindrances will come to his assistance and protect him had he been with self confidence and untiring efforts and had been pursuing with the spirit of self confidence and unfailing efforts when he encountered such problems.

Self confidence is an Essential tenet for human life and that should not be given up at any point of time says St. Avvaiyar.

7) Thou shall not despise Numbers and Letters.

Number means mathematics and letter means language based arts. In this worldly life if one wants to pursue business he should have knowledge of mathematics. Even if one is an ordinary agriculturist he must have the knowledge as to what type of seeds should be sown in a season and when it shall be ready for harvest, what should be the pattern of watering during farming,what shoud be the amount of manure to be fed.

Not only this, it remains as the base for all sciences. It is essential in Astronomy, Geography, and in Oceanography.

Even if an animal wants to jump and cross a pit it judges its weight, capacity and with its natural instinct whether that will be able to jump across or not, if it is not possible it gets back without crossing it. Even for the five sensed animals God has blessed them with the knowledge of natural Mathematics. Similarly when a monkey jumps from one tree to another it calculates meticulously before leaping. Animals also survive like this with the knowledge of their natural calculation. Like this the mathematics remains an essential part of the survival of all living beings and hence shall not be despised.

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Letter means linguistic based knowledge. Letter is a tool to communicate to others what one has learnt and also for others to understand. Like this letters serve as a tool to communicate one’s knowledge, experience, and the benefits one has earned.

Today number of languages and various other faculties from them have developed and enriched human values.Not only human beings ,other living beings also make use of different gestures and signals to communicate with each other amongst themselves. As the language remains as basis of living that shall also not be despised.

Like this in day to day life both letters and numbers are considered to be more essential. This has one more meaning in spiritualism. This is ETTIRANDU.

Ettirandu is equal to Ettu + Irrandu (8+2). {Every one practicing Yoga should know this. This is the basic concept. This is an inseparable entity of every thing. One who knows its greatness only can be beneficent from all the secrets of Siddhars. “There are no encumbrances for those who have understood Ettirandu”

……. Idaikattu Sitthar
{Before the other numerical system crept in, Tamil numerical system was in vogue. In that Number 8 is denoted by first letter ‘m’ (Vowel) and 2 is denoted by another vowel ‘c’ The Siddha clan has employed in their verses with hidden meaning. The complete sound system of the universe has ‘m’ and ‘c’ as their base. Every thing has emerged only from these. Those who can understand and appreciate the greatness and importance of “Aah” and “Voo” only can attain wisdom.}

Here Eight and Two are Physiological.The vital air that subsist in Kandasthana is known as Two.The vital air that subsist in Bhrumadhya is known as Eight.

If the vital air subsisting in kandasthana i,e “Aharam” and in Bhrumadhya i.e ‘U’haram merge one get the Eternal Bliss.This is what has been indirectly mentioned as Ettirandu .

The ETTIRANDU was fist realised and understood only by

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St. Subrahmanya, the preceptor of Gnosis Lord Muruga.He only realised the path of Deathless Grand life and merged the Vital air of Ettirandu in its place successfully and attained luminous body. After attaining luminous body as he was not able to express vocally his experiences, Ways of meditation and rules and regulations, and in order to bestow the Bliss he attained on St.Agathiyar who was with him with total dedication for his meditation and its success, he created the language,the language of life and Gnosis.In this great language only and in learning this language only St.Agathiyar and Nine crores of Siddha retinue attained the rarest of rare art of attaining Deathless grand life.Tamil language only has the hidden treasures of spiritual wisdom.

“Sweet and beautiful is Tamil”

Pingala Nihandu 3610

“Enlighten me, that I may praise the glory of your Holy name In the wise, beautiful Tamil tongue,

O Lord of the celestial heavens

Who protects the Kurava woman of the sweet,”

– Tiruppukal.

So says St. Arunagiri the Tamil as sweet decked fruit. Many people do not learn this language voluntarily which has plenty of pearls of wisdom and gnosis and learn other languages and become slave to the customs and habits and gets themselves spoiled. One shall not talk ill of this language without understanding the treasure it has for both the earthly life and heavenly life. Every Tamil student shall study Tamil at least up to Tenth class compulsorily. It is our ardent appeal that every one shall appreciate the greatness of tamil by studying and understanding.

Like this Numbers and Letters are of great assistance for our life on earth and heaven.St.Tiruvalluvar in his chapter on “Learning”says,

392 The twain that lore of numbers and of letters give Are eyes, the wise declare, to all on earth that live.

Letters and numbers are the two eyes of man.

Both these arts of Numbers and Letters are considered to be the eyes of human beings and is acknowledged so by St. Arunagiri also:

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“Thou have showered Thine mercy on me Oh! Effulgent Guha, pearl of wisdom

Thou removed my ignorance on “Ettirandu”

And preached  to me in my ears Oh the Preceptor the Great”

– Tiruppukal

And emphasise the importance of “Aharam” and “Uharam”. St Avvaiyar in her one more work “Konrai Vendhan” also emphasizes as under,

“Numbers and Letters are our eyes”. St. Ramalinga Swamigal also in his Arutpa in Chapter “Meyyarul Viyappu “says

“Thou took me to the unreachable height Imparting as to what is “Ettirandu” Thou retrieved” me from the evil of wicked

And lit the lamp of Gnosis and made it eternal imparting the reality.”

Like this countless Gnanis and scholars have praised the Glory of Tamil language and Numbers. There is one more saying in Tamil “One who taught letters is God like”. Here letters only mean the “Aharam” and”Uharam”. That is to explain the importance of”Aharam” and”Uharam’ and conduct ourselves to “Deathless grand life “.The moral is that this can be done only by Lord Almighty.*

Such great Numbers and Letters shall not be despised says St. Avvaiyar.

…………………………………………………………………………………….

* Sacred books are written in more than in one level. Most of the time they hint at deeper meanings than one apparent on the surface. They often employ Symbolism,Metaphor,Simile and parable to express realities that are too subtle are multifaceted to explain outright. Often one meaning is suggested by a single image or passage; this multi layered style of composition is extremely prevalent in Hindu writings and has given rise to a long standing tradition of lively and penetrating textual interpretation. So the second thing we are looking for is veiled meaning and this calls for the art of interpretation.

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In general, there are two sorts of interpretation. The first is to determine undercurrents of meaning which the author consciously intended. The second is to identify and evaluate elements which are indicative of the author‘s broader literary, cultural and historical milieu or indicate psychological or social realities of which the

author might not have been consciously aware or which represent archetypes or ideas which can be traced cross-culturally Windows into the infinite; A Guide to the Hindu Scriptures -Barbara Powell.

8) Begging is despicable.

There are multiples of living beings in this world from single sense to six sensed human beings. Among these except the vegetation which cannot move around to earn its food, two sensed Ants and others, three sensed snakes seaborne creatures, four sensed birds five sensed goat,bull,lion,tiger like animals earn their food and others through their own effort. The greatest of all creations and in highest state of God’s creation is six sensed Human beings.Human being with such six senses has legs to walk and strong hands for hard labour,very good intelligence and youth and yet long to beg and lead life,such an act of begging is despicable says St.Avvaiyar.St.Tiruvalluvar says such a thought to beg is wrong in his Tirukkural in chapter 107 “The Dread of Mendicancy”

1063 Nothing is harder than the hardness that will say,

‘The plague of penury by asking alms we’ll drive away.’

There is no greater folly than the boldness with which one seeks to remedy the evils of poverty by begging (rather than by working).

1064 Who ne’er consent to beg in utmost need, their worth Has excellence of greatness that transcends the earth.

Even the whole world cannot sufficiently praise the dignity that would not beg even in the midst of destitution.

1065 Nothing is sweeter than to taste the toil-won cheer, Though mess of pottage as tasteless as the water clear.

Even thin gruel is ambrosia to him who has obtained it by labour.

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1066 E’en if a draught of water for a cow you ask,

Nought’s so distasteful to the tongue as beggar’s task.

There is nothing more disgraceful to one’s tongue than to use it in begging water even for a cow.

The cow is like a mother for motherless babies and feed milk to them and also meets needs of human beings from the position of a mother.We worship such cows as God as it dedicates itself for the humanity like God.For a cow like this we shall satisfy its needs through our efforts.St.Tiruvalluvar says even water shall not be begged but shall be got through ones own efforts.

Among all the creations of God human being is the only specis blessed with six senses, capablity to think and do and though blessed with healthy body, youth, hands and legs instead of earning by using them with his own efforts going for begging is despicable. Some books may mention that begging and living is not bad. But realized souls and those who have attained Deathless Grand lifelike St.Avvaiyar and St.Tiruvalluvar consider such life as despicable.

Human beings take care of themselves and their family by business,agriculture,different type of jobs and some by serving others and in different ways.Without that without any initiative begging and living is highly despicable St.Avvaiyar proclaims toward the humanity.

9) Thou shall give alms and eat.

God has not blessed the creations of single sensed beings to five sensed beings with the capacity to offer charity. But he has created the human being with the intelligence to get salvation from this birth and also this human body. He has not given any other living being the means to get salvation from the merits and demerits of his actions i.e the penance and charity. But human being is the only blessed being having means to enhance virtue and reduce sins by performing acts of merits and penance.

One is blessed to be affluent in this birth due to his acts of virtue in the past birth. God has given him this wealth to get salvation from this birth by undertaking acts of virtue with whatever is in

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excess of his needs. If one assist the sickly for long time, disabled unable to perform their avocations,orphans,destitutes and elderly with no support with food,clothings and shelter with his excess wealth and help the poor and fulfill their needs, such people would be happy. Their happiness will enrich his soul and also help to get salvation from this birth. Siddhas,yogies and Gnanis of spiritual lineage have succeeded in this field and got salvation only by their acts of penance and charity. They only have attained deathless grand life through penance and charity. It is their penance and charity which rescued them from the irredeemable cycle of the woe of births. That helped them to cross the ocean of births. If one forgets the might of charity and think that the wealth was only due to his personal efforts, due to his labour, and that he himself is responsible for his affluence and hence the wealth is his own and bind himself with avariceness of the wealth he may not be able to enjoy fruits of such wealth and may not be able to get salvation from this birth.

“Oh Mind ! Thou believeth the life of bubble as true and think as permanent
And shall not give a ball of rice the size of arecanut Thou shall not understand that they suffer a lot When they are caught drawn by Yama.”
– Pattinathar nenjodu pulambal 17
Says so St. Pattinathar.

The bubble on the water is so beautiful when generated underneath the water. It rushes fast to the surface soon it appears. Once it comes to surface it loses its form and extincts.Its beauty and luster is only for a moment. Similarly the life of this body and the soul resting inside it . St. Pattinathar says that one shall not lead life thinking that this short span of life as permanent and not to be cheated. The relationship and other contacts created by this wealth cannot save any one. Only the charity and penance can save says St. Pattinathar.

The wealth blessed by God to get salvation from this birth by acts of virtue and penance shall be spent on acts of charity and penance, accrue virtue in his own lifetime and get the fruits of this birth and get salvation from this birth.If not done so one will be

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afflicted by diseases and if done so no disease will afflict says so St.Tirumoolar.

All Ailments Assail, If in Charity You Fail

Cough and anaemia, asthma and colic pain —

Such the lot of those who nothing in charity give;

Snake and thunder, sore throat and wen,

Approach not them that others’ needs relieve.

– Tirumantiram 263

Moreover he stresses that this life is impermanent and one shall resort to acts of charity before it comes to an end.

Life is Fleeting; Give While You Live The aeons pass, the unreturning ages go
The allotted span of life daily dwindles away;

This irksome body, as if squeezed by some power unknown, Perishes: seeing this yet, they learn not charity’s way.
– Tirumantiram 261

Moreover even after getting a life of impermanency and knowing pretty well the merits of doing charity people are not resorting to acts of charity. They do not possess compassion and have not understood the nature of Virtue and sin.

Denial Leads to Misery

Bliss and pain—these two woven into the web of life, Result from deeds of our own devising;

The Bliss of giving they knew, and yet the fools gave not, The shrivelled of heart, to charity unwise, its glory unknowing.
– Tirumantiram 267

St.Tirumoolar says further that wealth would have accrued due to acts of merit in the past birth and if one does not perform acts of charity he may land up again in a poor family and suffer.

Share Your Food With Others

Give freely to all; discriminate not o’er much;

See food served to others ere sitting down to eat;

Heap not perishing gold, eat not in greedy haste;

The crow calls its brood to share its food, howe’er

– Tirumantiram 250

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It is good to help the needy. But circumstances may lead them to lose whatever they have earned and beg though affluent due the acts of demerits in the past birth . Such of those begging people’s distress shall be redressed says St. Tirumoolar by charity. Without thinking that that he was a crorepathy and as why he should be helped one shall help such when they are in a begging state.

St.Tiruvalluvar also stresses the need for helping others and makes them happy. The greatness of the character of Charity and its necessity has been said in the Chapter” Charity.”

Giving

221 Call that a gift to needy men Thou dost dispense, All else is void of good, seeking for recompense.

To give to the destitute is true charity. All other gifts have the nature of (what is done for) a measured return.

223 ‘I’ve nought’ is ne’er the high-born man’s reply; He gives to those who raise themselves that cry.

(Even in a low state) not to adopt the mean expedient of saying “I have nothing,” but to give, is the characteristic of the mad of noble birth.

225 ‘Mid devotees they’re great who hunger’s pangs sustain, Who hunger’s pangs relieve a higher merit gain.

The power of those who perform penance is the power of enduring hunger. It is inferior to the power of those who remove the hunger (of others).

226 Let man relieve the wasting hunger men endure;

For treasure gained thus finds he treasure-house secure.

The removal of the killing hunger of the poor is the place for one to lay up his wealth.

227 Whose soul delights with hungry men to share his meal, The hand of hunger’s sickness sore shall never feel.

The fiery disease of hunger shall never touch him who habitually distributes his food to others.

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229 They keep their garners full, for self alone the board they spread;-’Tis greater pain, be sure, than begging daily bread!

Solitary and unshared eating for the sake of filling up one’s own riches is certainly much more unpleasant than begging.

230 ‘Tis bitter pain to die, ’Tis worse to live. For him who nothing finds to give!

Nothing is more unpleasant than death: yet even that is pleasant where charity cannot be exercised.

Valluvar said so the greatness of charity cautions that this life is impermanent and shall not postpone charity. There is no guarantee that one who survives today will survive tomorrow, hence though have a life of impermanency one shall do acts of charity while opportunities are available and make this life permanent. Such acts of charity shall be done without any delay when youth and wealth are available and get salvation from this birth.

Like this all Gnanis and Siddhas have stressed the importance of alleviating the hungry of people in many places.St.Avvaiyar also stresses the same. The living beings who alleviate the hungry of people will be blessed for a grand life by Gnanis and get all the best in life.

332 As crowds round dancers fill the hall, is wealth’s increase; Its loss, as throngs dispersing, when the dances cease.

The acquisition of wealth is like the gathering together of an assembly for a theatre; its expenditure is like the breaking up of that assembly.

333 Unenduring is all wealth; if you wealth enjoy, Enduring works in working wealth straightway employ.

Wealth is perishable; let those who obtain it immediately practice those (virtues) which are imperishable.

335 Before the tongue lie powerless, ‘mid the gasp of gurgling breath Arouse thyself, and do good deeds beyond the power of death

Let virtuous deeds be done quickly, before the biccup comes making the tongue silent.

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336 Existing yesterday, today to nothing hurled!-Such greatness owns this transitory world.

This world possesses the greatness that one who yesterday was is not today.

Like this all Gnanis and Siddhas have stressed the importance of alleviating the hungry of people in many places. St.Avvaiyar also stresses the same. The of living beings who alleviate the hungry of people will be blessed for a grand life by Gnanis and get all the best in life.

10) Thou shall conduct yourself consistently.

Means treating all human beings alike without any discrimination of high and low, lerid and lewd, rich and poor, religion, caste creed, linguistics, nationality and also eradicating differences of caste, creed, linguistics and status and treat everyone as children of the same mother.

“Following “here means to follow what is common to the world. we can see some examples to understand the characteristic of Consistency.

1) In a village there was a land lord with many acres of land. His neighbor was a small farmer with only one acre of land. During the period of cultivation the poor farmer due to his poverty attached ten feet of the rich land lord’s land and cultivated.On seeing this the servant of the land lord carried this news to his land lord.

When this was brought to the notice of the landlord the landlord magnanimously said that he only permitted the poor farmer to cultivate like that and pacified his servant.Like this though one has grabbed one’s property, magnanimously forgiving and accepting one is a kind of consistency.

2) There were lot of laborers working in an industry.There were many efficient workers and few inefficient workers. One such inefficient worker was a poor and a householder. He had many children. And suffered further. The owner of the industry recognised the efficiency of the efficient and supported them. However taking into consideration of the poverty of the inefficient worker and considering his poverty alone he supported him and his family by providing all assistance also. Like this understanding one’s circumstances and position accepting magnanimously and assisting one is also a kind of Consistency

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3) There were a group of people doing business investing each Ten or Twenty Lakhs.Some of them were very efficient and their efficiency brought them PROFITS.The inefficient contributor approached the efficient one and said that though their agreement said that the profits to be shared equally, the efficient can take 10% extra as his efficiency only brought profits.Like this acting magnanimously on one’s efficiency is also a kind of Consistency

4) A rich man celebrated his son’s marriage. It was attended by many affluent, rich and officers participated as guests and taking the feast. A hunger stricken poor came and occupied aseat. On seeing this servant of the hall came rushing and asked him to vacate. On seeing this the rich man performing the marriage came to him and said that he had only invited him for the marriage and he can participate in the feast and thus helped a poor to appease his hunger. Like this according to the circumstances adjusting oneself and respecting the poor and protecting and helping them is also a kind of consistency

5) Neighbour of an affluent was very arrogant. But the affluent was very decent and pious devotee of Lord Siva, respecting all and doing charity and penance. The neighbour couldn’t digest the popularity of the rich man and was always picking up quarrels and misbehaving to reduce the demeanor of the rich man and also causing lot of disturbances. The neighbour claimed that there was no God and no merits and demerits and with arrogance claimed that he was always correct and lived without any control. If only the richman wanted he could have punished him severely for his deeds. But without doing so he thought that he was jealous about his growth and all his evil characteristics of him are only hindrances to his growth,he does everything out of ignorance, he tolerated without protesting magnanimously and not used disturbances and punishment. Like this tolerating the atrocities of and forgiving people also is a kind of consistency.

157 Though others work Thee ill, thus shalt Thou blessing reap Grieve for their sin, thyself from vicious action keep!

Though others inflict injuries on you, yet compassionating the evil (that will come upon them) it will be well not to do them anything contrary to virtue.

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158 With overweening pride when men with injuries assail,

By thine own righteous dealing shalt Thou mightily prevail.

Let a man by patience overcome those who through pride commit excesses.

Being compassionate, treating everyone equally without discrimination, giving up,tolerating,mind of forgiveness, and adjustment are the characters of Consistent Men

6) A young girl got married and unfortunately was to lose her husband within a month’s time of her marriage. The parents lost their heart at the misfortune of their daughter and suffered.

A kind hearted youth of their relatives consoled the mother and offered to re-marry her daughter and also married. Like this marrying a young widow at their youth who have lost their life is also a kind of consistency. A girl was married and was sent to her in-law’s house with all the wedding gifts by the parents. The parents were not aware that their son in law had the habit of taking alcohol and gambling like vices.The parents thought that their daughter was happy and were peaceful. But her husband became an addict to his habits and also developed illicit relationship with immoral ladies. Hence he grabbed all the jewels and belongings of her and tortured. At one point of time he deserted her.With broken heart with no other options one night she attempted for suicide. On seeing this neighbours gave shelter to her and intimated her parents. On knowing this misfortune of their daughter the parents took her to their place. They were very much worried about the future of their daughter.

On seeing the pitiable condition, an youngster known to them came to their rescue and offered to marry their daughter magnanimously. Like this re marrying a deserted woman and giving life is also a kind of consistent act.

I found the dancing place of my Lord,the embodiment of intelligence In the Hearts of them who consider all men without discrimination Treat their soul as their’s and with propriety similar and happy.

My heart yearns to serve the feet of such samaritans.

Tiruvarutpa Book VI -1616.

The Nature God has created soft and beautiful living beings.

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Cruel and ugly looking living beings. Flowers with sweet fragrance and foul smell. Plants which are useful and useless and many other creations and though there are differences Nature does not discriminate as to whether they are good or bad, beautiful or ugly, useful or useless and protect all the living beings.

One who treats all the living beings without discrimination and with no expectation with true love internally like the nature which showers its grace on all the living beings without discrimination equally, he shall be considered as following consistency

He is truly a spiritualist and gnani.

Only in the hearts of such Gnani’s of Equality the God rests. Such Gnani’s advises are capable of dispelling the darkness of ignorance and enhance the true knowledge and give salvation from this birth.

As St.Ramalinga swamigal expresses to serve the Holy feet of such Gnanis can we spell out the greatness of such men?

All the world may well attain the Bliss I have;

Who hold firm to the Heavenly secret the Books impart, Who chant the hymns that thrill the flesh

And swell the heart,

They, sure, take their place in foremost rank.

– Tirumantiram-85

Here St. Tirumoolar the great exposes the Bliss and its nature which he realised to the whole world and discloses its secrecy.

How to extol his consistency?

This body which is foul in smell and a subject matter of three infirmities will betray us. My Great preceptor St. Nandeesar explained to me the secrets of this body .Only in this body of foul smell I realized the opportunity to realize the Omnipotent God, conquer the Nature and attain Deathless grand life,attain the rarest of rare Bliss and luminous body.To attain such a Bliss he invites the whole community of the world without any discrimination and without retaining it as a secret.

There is a path like this. A path which won the Nature. A path which conquered the death. To understand this he invites

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everyone. All realized souls without keeping the Bliss they attained as secret have kept it opened for all with a very good universal intention for the benefit of all.

Such realized souls composed thousands and crores of verses and through them have kept this secret common for all.How to extol the greatness of such realized souls’ greatness of equality with no discrimination.

A perfect soul of consistency means only a Gnani.

One the Family, One the God

One the family,

One the God;

Thus intense hold,

No more will death be;

None Other is Refuge,

With confidence you can seek;

Think of Him and be redeemed,

In your thoughts, holding Him steadfast.

If one wants to get salvation from this birth one shall have consistency says st. Tirumoolar.

Spiritualists should not show any discrimination among deities. They shall not have the discrimination of caste and creed. If one follows equality among all the living beings he can advance in the field of spirituality.

If he discriminates that may end his life at times and he cannot advance in this field.

Hence if one wants to succeed in this field consistency is essential.

850 Who what the world affirms as false proclaim, O’er all the earth receive a demon’s name.
– Tirukkural 850

He who denies the existence of what the world believes in will be regarded as a demon on earth.

Says so St.Tiruvalluvar.

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“Except that everyone shall be happy

I shall not know anything my Lord.”

St.Thayumanavar parapara kanni 221

Says so Thayumanava swamigal.St.Nandanar on the other hand hails the entire humanity to share what he has gained.

“Thou shall all come here The Happiness is here

Let us bow down unto the Lord of Thillai Worshipped by men of Righteousness. Come ye all! See the Bliss that exist

Thou have not realised after attaining this body so far. Thou shall come and join to draw the car of

The Lord Who consumed poison We shall gain a place in Thillai And live happily Thou shall come. Thou shall proclaim Chitrambalam Chant his name to reach his altar Stop now kill this Life of Maya

To enter the abode of Lord Siva.

Abhor this worldly life of deceit.

Thou shall  take Words of Nandan as true

Sing and dance merrily the Greatness of

Him That dwell in Thillai His abode.

St.Nandanar.

The nature of consistency has been explained by St. Tiruvalluvar in His Tirukkural in one chapter exclusively.

The knowledge of what is Befitting a Man’s Position

211 Duty demands no recompense; to clouds of heaven, By men on earth, what answering gift is given?

Benevolence seeks not a return. What does the world give back to the clouds ?

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212 The worthy say, when wealth rewards their toil-spent hours, For uses of beneficence alone ’tis ours.

All the wealth acquired with perseverance by the worthy is for the exercise of benevolence.

213 To ‘due beneficence’ no equal good we know, Amid the happy gods, or in this world below.

It is difficult to obtain another good equal to benevolence either in this world or in that of the gods.

214 Who knows what’s human life’s befitting grace,

He lives; the rest ‘mongst dead men have their place.

He truly lives who knows (and discharges) the proper duties (of benevolence). He who knows them not will be reckoned among the dead.

215 The wealth of men who love the ‘fitting way,’ the truly wise, Is as when water fills the lake that village needs supplies.

The wealth of that man of eminent knowledge who desires to exercise the benevolence approved of by the world, is like the full waters of a city-tank.

216 A tree that fruits in th’ hamlet’s central mart, Is wealth that falls to men of liberal heart.

The wealth of a man (possessed of the virtue) of benevolence is like the ripening of a fruitful tree in the midst of a town.

217 Unfailing tree that healing balm distils from every part, Is ample wealth that falls to him of large and noble heart.

If wealth be in the possession of a man who has the great excellence (of benevolence), it is like a tree which as a medicine is an infallible cure for disease.

218 E’en when resources fall, they weary not of ‘kindness due,’-They to whom Duty’s self appears in vision true.

The wise who know what is duty will not scant their benevolence even when they are without wealth.

219 The kindly-hearted man is poor in this alone,

When power of doing deeds of goodness he finds none.

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The poverty of a benevolent man, is nothing but his inability to exercise the same.

220 Though by ‘beneficence,’ the loss of all should come, ‘Twere meet man sold himself, and bought it with the sum.

If it be said that loss will result from benevolence, such loss is worth being procured even by the sale of one’s self. The characteristics of consistency are compassion, indiscrimination, giving up, patience, forgiveness and adjustment. If men follow these characteristics in social,worldly, and in spiritual life they can attain new heights.

Like this consistency gives upliftment in all walks of life St. Avvaiyar preaches us to follow and get salvation from this birth

11) Thou shall cease not to learn.

St.Avvaiyar stresses that whatever is to be learnt shall not be stopped. Education shall be continuous and reading books shall not be discontinued. Here Learning means Two kinds. One is the education which assists us to gain the basic needs of livelihood like food, clothings, shelter, and going with people in this world. The other is the Supreme Education of knowing the tenets of Virtue, Wealth, Happiness and Bliss and the means to attain the supreme life.

In Athichoodi St. Avvaiyar places first in eight aphorism to feed the poor first and then take food,in the ninth aphorism she advises us to go with people and in the tenth aphorism she stresses on the importance of continuing learning as it is required for materializing the above two.

For the sustenance of this worldly life education is a must for everyone. If there is no education he may be subjected for hardships in different circumstances in different ways.

There was a poor peasant in a village. He was not sent for school because of poverty and workload. Hence he was pursuing agriculture in his own village. At one point of time he took a loan of twenty thousand rupees from a rich man for cultivation. The rich man took an acknowledgement in the receipt. As he was an illiterate he wrote rupees two lakhs instead of Rupees twenty thousands in a promissory note and took his acknowledgement.

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As the poor peasant was an illiterate without knowing what has been written there he affixed his thumb impression. At one point of time when the poor peasant made repayment the rich man said that the payment was not sufficient equal to the interest due and refused to return the Promissory note.

The peasant represented the issue to the elders of the village. The elders verified the promissory note and found the peasant had signed for two lakhs rupees by his thumb impression. They verified his thumb impression and gave judgment in favour of the money lender.

What a pity? The poor peasant lost the only source of his livelihood, his land. This is the evil of his illiteracy. The evil of illiteracy not only caused harm to him but also brought his dependents his wife and children to streets. How to narrate their tale of woe?

Some more think that education as an unwanted one and do not pursue. We are affluent and it is for to earn a livelihood one has to study, I have all the means to survive for generation then why is it necessary to go for a job? Thinking like this cause evil to them, one shall understand.

Two friends were running a business as partnership and were flourishing. One man thought that he was rich and as to why should he be subordinate to someone and study? And did not study. Whereas the other felt that education is a must for one’s growth and studied and became well versed. While doing business the educated was in charge of dealing with people and was also taking care of the accounts. He was a symbol of friendship and was doing business without blemish.

He felt the need for a house and a vehicle for his family for visiting other places. He disposed of his ancestral property and purchased a house and vehicle and was using the same. But some of the men around him who couldn’t digest his growth carried tales to his friend and said that his business partner was making money using his illiteracy and he shouldn’t keep his company. They fabricated all concocted stories and developed the enmity among them.

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This man believed their words and suspected the integrity of his friend and shouted at him as a treacherer and cheater and alleged him to have stolen away his properties. But his friend patiently replied that all their accounts are meticulously maintained and he shall verify before alleging and shall not pass false allegations without doing so. As he was an illiterate he was unable to verify the accounts and hiding his weakness he shouted at him that he was a literate and was producing false accounts and also asked to leave the business. With broken heart he also left the business and was continuing separately.

As he had no literacy, no experience in business, lost the friendship of a literate and not able to continue business as the literate man he faced lot of losses and debt kept accrued day by day and finally had to dispose his properties and became poor and lost his investment also. Hence education is a must.

We must understand the evils that will befall on us for not learning what is to be learnt.

Poet Ulaganathar has kept a poem on education as the first one in his Ulaganithi to proclaim the importance of education:

“Thou shall not spend a day without learning Thou shall not abuse others,

Thou shall not forget mother forever, Thou shall not be friendly with wicked,

Thou shall not tread the area not to be tread, Thou shall not talk ill of others after they had left Oh! Mind Thou shall hail the lord riding peacock The consort valli the tribal consort

St.Athiveera Rama Pandian, a king and Gnani in his work ‘vetri vetkai” emphasises the necessity of learning as under –

“Good to learn! Good learn

It is good to learn even by begging” vetri vetkai – 35.

Even if men were to live by begging, we shall not stop learning. we can understand the importance by his emphasis in the first line “Thou shall not spend a day without learning.

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St.Thiruvalluvar, to emphasise the necessity of education explain in the verses in the chapter “education”

393 Men who learning gain have eyes, men say; Blockheads’ faces pairs of sores display.

The learned are said to have eyes, but the unlearned have (merely) two sores in their face.

You meet with joy, with pleasant thought you part;

397 The learned make each land their own, in every city find a home; Who, till they die; learn nought, along what weary ways they roam

How is it that any one can remain without learning, even to his death, when (to the learned man) every country is his own (country), and every town his own (town) ?

398 The man who store of learning gains,

In one, through seven worlds, Bliss attains.

The learning, which a man has acquired in one birth, will yield him pleasure during seven births.

400 Learning is excellence of wealth that none destroy; To man nought else affords reality of joy.

Learning is the true imperishable riches; all other things are not riches.

Like this Gnanis and great men have explained the necessity of education in many ways.

Education and learning can be brought under two heads. One is the study of the earthly life, the other one is the study of celestial learning or study of deathless grand life, where in one learns about atma,paramatma and the relationship between jivatma and paramatma.

Worldy education is material centred and is based on the facts of wordly life projecting material as foremost. The study of deathless grand life is based on principles and projects principle based education.

The study of deathless grand life was initiated by the destruction less one who have conquered death, the Great chief of Gnosis, the Great Scholar of Gnosis, the Grand old chief, The

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first Gnani, the St.Subramaniar known as Lord Muruga, The Grand old chief of Gnosis. He only first realised the study of deathless grand life, which he imparted to St.Agasthiar and through him to the nine crore siddha regime as a tradition and He is only responsible for their attainment of deathless Grand life.

The study of deathlessness is not a bookish study. This is imparted in the Guru-shishya parampara directly,internally and subtly and has been understood only by senses. It is not possible to learn this study without the aid of realised preceptor or an universal preceptor. This is the gift out of mercy of realised preceptor and universal preceptor.

It is easy to pursue the study of deathlessness. How?

For those who firmly hold the Holy feet of the Grand old chief, the Grand Scholar of Gnosis and the one who created the study of Deathlessness, this study automatically goes to such firm devotees.

How to firmly hold the Holy feet? One shall take the Holy feet of the preceptor as Vedas, His Holy name as mantra, the preceptor as Lord Almighty, the preceptor as Father,Mother, preceptor and God, he shall dedicate his mind, body and soul and shall surrender totally and chant the Namamantra with no interruption, such people can definitely reach the Golden Lotus Feet of Him, which is capable of giving the Bliss of Bliss, which cannot be reached by anyone including the Triad.

How much we may say, that there is a study of Gnosis, Deathless Grand Life and to study the same alone is the study of Deathlessness, quoting the books of Greatmen, in the society some will have always doubts.

Is there anything like this? Is Gnosis True? Is it there or not? Whether God is True or not? Like this men will indulge in unwanted research throughout their life with confusion. Why do they behave like this? It is their retribution , which makes them lack of knowledge to understand. Gnana and even if there were to be chances, their doubts on that will spoil them.

Nannilam Thandava moorthy Swamigal in his “Kaivalya Navaneetham”, says in one of the verses,

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If asked the hindrances, ignorance, doubts, Discordance These three causing sorrows, continuous births after births And comes together when comes. spoils the High Gnosis Firmly stop by listening, thinking and understanding.”

Kaivalya Navaneetham- Chapter on philosophy-verse 89

The Great hindrances to a man to get salvation are ignorance, doubt and Discordance. These harmful three things are continuing from countless births due to habits, where ignorance prevails the High Gnosis is veiled.

The doubts which occur like this due to the habits of earlier births should be cleared by the help of the preceptors. Otherwise it is not all possible to advance even for an iota.

This study of Gnosis to be studied if studied that will follow him for many births, says St.Valluvar.

398 The man who store of learning gains,

In one, through seven worlds, Bliss attains.

The learning, which a man has acquired in one birth, will yield him pleasure during seven births.

St.Thirumular dubs the persons who are not aware of the study of deathlessness as dunces. And in his Tirumanthiram says like this.

Thou shall not see illiterate dunces

We are not bound to listen to illiterate dunces

Illiterates are better than illiterate dunces

Illiterate dunces cannot decipher hidden secrets.

– Tirumanthiram 317

St.Arunagirinathar emphasises that all shall not stop not only studying the study of Deathlessness but shall never forget the Grand old Chief, who is the pioneer of this study, in his Kantharalangaram

– Kavi 72

For those who think of Lord Skanda,

Who has a red coloured body,

Who is in the mountain of Thiruchengode,

Who is the kin having shining red Vel,

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Who gave interpretation to pure Tamil books, Who is the consort of the pretty Valli,

Who wears the Kadamba garland with sweet smell, And who is the one who rides on a peacock,

Till their death, there would be no problems

And there is no loss for men who have not forgotten the Holy Feet of the Lord Almighty.

St.Ramalinga Swamikal in one of his songs in Arutpa says about the study of Deathlessness:-

“ Study of Deathlessness is the only study,

Sivam is the only one; that realisation only is real;

The strength conquering the five impurities alone is consummate strength,

Identify the one which is indestructible and which can produce anything is the real one; In unison get all the four together the whole world shall love each other.

Such a boon is wholesome and mightier and is the happiest.

Thou shall proclaimed Oh! preceptor that as the tradition of the “Association of the true creed”.

Thou graced me with solace before i gave the ** bodies three!

Oh the dweller of citsabha in unison my Lord Nataraja father.”

– Tiru Arutpa – Nataraja pathi malai – 1369

** :- Three fold enumeration of bodies as given in Agamas:

1. The Gross body which perishes at death.

2. The subtle or ethereal body or case and immediate organ of the soul, accompanying that through its various transmigrations.

3. The original type or embryo of the body as existing with the soul in its original state.

Like this many Gnanis have explained the necessity of Deathless study. So many explanations can be given. It is not bound

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by the time frame of days and years. To attain the objective of deathless grand life this should be learnt from the teacher and universal spiritual preceptor without deviation, listening and following.

This can be studied only this way. Expect that if one is careless or transgress the instruction of the teacher or preceptor, penance will be spoilt and study of deathlessness will be devasted. That is why St.Avvaiyar says “Not to stop learning”. i.e. what is to be learnt shall be uninterrupted. This is applicable for both householder and ascetics.

12) Thou shall not speak enviously.

Like this some with the blessings of elders and their guidances may do acts of good and become good Samaritans. Wealth and grace may accrue and may lead a life of exceptionally good life due to the acts of merits in their past births. Whatever they begin will yield fruits and there will be advancement in their life.

Some without the blessings and guidance of elders and have no knowledge of merits and demerits there will be acts of evils latent in them. Because of this they will be in distress. But he may be envious and depressed of the people who have advanced in their life.

Human beings may have depression and envy over the progress of others should be only on the mind, and if it is exhibited as to affect others that he shall understand that may lead to adverse effects and results.

For example, two people had grocery shop in the heart of the town. Among them one due to the result of his past meritorious deeds, due to the acts of virtue, with his acts of kindness, polite behavior and adjustment with others, and obeying of guidelines the elders and due to the accumulated acts of all these his business developed manifold day by day and became affluent and a respectable person in the society and led a happy life.

But the other man as he had no strength of virtue was doing business for name sake and was leading an ordinary life. But he

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always used to be depressed and will be wailing as to both of them are purchasing materials from one and the same place, and selling the same materials and why the business of other man is flourishing and not his. And why the other is becoming affluent day by day he used to brood over and will be envious.

While this is so, marriage for the affluent’s daughter was proposed. The groom’s side was familiar to both the merchants and sought opinion about the girl from the depressed merchant.

The merchant who was already in the grip of fate, again prepared to commit one more sin. As he was already envious about the growth of the other man, carried tales and talked ill of them and said that the girl was not having desirable character and stopped the proposed marriage out of his envy.

As the groom’s people have not given any favourable response, the rich man was worried and was contemplating over their behaviour and was at a loss as to no definite reason for their non-response. On enquiry he came to understand that was due to the envy of the other merchant which spoiled the proposal.

Though the affluent was patient and tolerating all the problems caused by the other merchant, the scandalous propaganda against his daughter and the consequential stoppage of the marriage made him angry and purchased the rented residence of the other man at a higher price and vacated him from the house and also purchased the shop from where he was doing his business at a higher price and vacated him from the premises and virtually brought him to the streets.

Already he was not able to conduct the business properly and was suffering due to his own acts of demerits in the past birth and now due to the jealousy and envy he had come to streets and caused misery not only to him but also his dependents. Though there are lots of attributes which may bring down fall of humanity the jealousy or Envy is the worst among them. Not only St.Avvaiyar but also other great enlightened men also have brought out the evils of Jealousy or Envy.

One of the Ethical works “Ulaganithi” by Ulaganathar in his first verse says “Thou shall not abuse others”

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Thou shall not spend a day without learning

Thou shall not abuse others,

Thou shall not forget mother forever,

Thou shall not be friendly with wicked,

Thou shall not tread the area not to be tread,

Thou shall not talk ill of others after they had left

Oh! Mind Thou shall hail the  lord riding peacock

The consort valli the tribal consort

And again in ninth verse he says,

“Thou shall not keep company of people carrying tales.” “Thou shall not be partial in land disputes,

Thou shall not wander with distracted mind,

Thou shall not misinterpret and exhibit sorrowfulness, Thou shall not concoct what you have not seen,
Thou shall not hurt by your utterances ,

Thou shall not keep company of people carrying tales. Hail Thee O! Mind! My Lord

Son of Uma , sister of Lord who measured the Earth.

Moreover St.Tiruvalluvar in the 35th Kurral of Chapter “Assertion of Virtue”says

‘Tis virtue when,his footsteps sliding not through Envy,Wrath, Lust.Evil speech-these four man onwards moves in ordered path.
Tirukkural-35

Here envy means- not to be envious of others’ growth, lust means-desire of senses, wrath means angry over others due to this,Evil speech-words of harshness .These four will bring down fall of human beings.

Hence St.Tiruvalluvar has provided an exclusive Chapter on “ Envy” to bring out the evils of ‘Envy’

Not Envying

161 As ‘strict decorum’s’ laws, that all men bind, Let each regard unenvying grace of mind.

Let a man esteem that disposition which is free from envy in the same manner as propriety of conduct.

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162 If man can learn to envy none on earth, ‘Tis richest gift, -beyond compare its worth.
Amongst all attainable excellences there is none equal to that of being free from envy towords others.

163 Nor wealth nor virtue does that man desire ’tis plain, Whom others’ wealth delights not, feeling envious pain.
Of him who instead of rejoicing in the wealth of others, envies it, it will be said “he neither desires virtue not wealth.”

164 The wise through envy break not virtue’s laws, Knowing ill-deeds of foul disgrace the cause.
(The wise) knowing the misery that comes from transgression will not through envy commit unrighteous deeds.

165 Envy they have within! Enough to seat their fate! Though foemen fail, envy can ruin consummate.
To those who cherish envy that is enough. Though free from enemies that (envy) will bring destruction.

166 Who scans good gifts to others given with envious eye, His kin, with none to clothe or feed them, surely die.
He who is envious at a gift (made to another) will with his relations utterly perish destitute of food and rainment.

167 From envious man good fortune’s goddess turns away, Grudging him good, and points him out misfortune’s prey.
Lakshmi envying (the prosperity) of the envious man will depart and introduce him to her sister.

168 Envy, embodied ill, incomparable bane,

Good fortune slays, and soul consigns to fiery pain.

Envy will destroy (a man’s) wealth (in his world) and drive him into the pit of fire (in the world to come.)

169 To men of envious heart, when comes increase of joy,

Or loss to blameless men, the ‘why’ will thoughtful hearts employ

The wealth of a man of envious mind and the poverty of the righteous will be pondered.

170 No envious men to large and full felicity attain;

No men from envy free have failed a sure increase to gain.

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Never have the envious become great; never have those who are free from envy been without Greatness.

The Envy which causes injury to personal life and for the society shall be abhorred by all. Let us see one more example,There were two friends in a small town doing business jointly. One belonged to Upper caste and was affluent, the other belonged a lower caste and was rich.

As they were friends of the same school they were doing the business jointly. The lower caste friend wanted to construct a house for himself and did it with his ancestral property.

Envious of this a person belonging to the upper caste carried tales to his upper caste partner and said the lower caste partner has built house on their business proceeds and has thus betrayed him.

Without applying his mind the upper caste partner hitherto treated the other as his own brother who was very intelligent and was instrumental for successful conduct of the business suspected him, disregarded him and threw him out of partnership.

Because of this the upper caste friend encountered heavy loss in business, lost his investment and had to take loans.

Hence you shall not be envious. Moreover if we take hasty decisions without application of mind this will be the result and suffer. That is why St. Avvaiyar says” Thou shall not speak enviously”

13) Thou shall not make grain scarce (DEAR)

Affiluency and poverty of one’s living is based on the sins and virtues of the earlier births.

India is an agricultural country. According to ones acts of merits and demerits in the past births one gets arable lands and very good water resources and will be cultivating efficiently. He would live happily unmindful of merits and demerits considering the life of him was of his own efforts.

Some due to retribution may live a life of poverty working for somebody and also doing odd jobs. With the wealth whatever one got

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due to the acts of the past births one shall give employments to people, without transgressing the path of law and justice do acts of virtue, enhance his wealth and himself adequately and get spiritual gain.

One was living very comfortably with the lands and water sources got due to the acts of virtue in the past births and cultivating them.

Some were working as peasants in his lands due to retribution and were living with the earnings. Moreover they were working very hard in his lands.

That affluent man did not realize that his comforts were only due to the acts of virtue in the past births. Due to affiliation with the wealth he did not pay his peasants adequately. Moreover he did not disburse the wages immediately. Moreover he was cheating them by postponing the payment in some guise or other. Even if he made he reduced the same.

In those days some houses used to have measuring equipments. And some may have with enhanced height. It may be marked as one measure but it may be more than one. This type of measures with enhanced capacity will be used to collect from others.

They will have one more measure which will be less than the actual. And this measure with lesser capacity will be used for giving others and also in business.

For the people working for him, he not only extracted work for longer duration but also reduced the wages and also delayed it.

The landlord was proud of his intelligence. But the poor peasant did not want to incur his displeasure as he may lose the job and was only cursing his fate and continued to work.

But the landlord instead of giving their due gave reducing the wages for the men who sweat and toiled for him. Though initially it appeared to be enhancing his wealth, the heart burns and sufferings due to reduction in wages reduced the fertility of the land and reduction of water sources and he and his family were in utter poverty and fell in sickness, and finally landed as a peasant himself.

His affiliation to wealth made him to pay less for his workers and became a sinner; he not only lost his life but also brought his dependents also to the streets,

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The moral is that anyone betrays the life of others would be subjected to poverty.

In a village there were two people doing agriculture. Their lands were adjacent to each. The topography was such that the land in rear can be accessed only through the land in front.

Aa there were no usury rights both of them entered into an agreement that the rear land owner would be permitted to make use of his path during harvest.

The rear landowner wanted to purchase a portion for his usage on payment but the front land owner did not agree for the proposal but confirmed that he will allow him to make use of his land for harvest as agreed to already but said that this facility would not be extended to the buyer of his land.

The front land owner had a malignant idea of usurping the land in rear.

14) Thou shall not back-bite

There were two families in a village living with mutual affection for two or three generations. They were neighbours too. At a point of time one has to attend his niece’s marriage. He had to be with them for three, four days and work for them.

His child used to have frequent fits. As he cannot stay in other place with such a sickly child, he had to leave his child and wife in his village only.

Hence he approached his friend and neighbour and said “I have to attend my niece’s marriage. It may take three or four days to return. My child is not well. There is no chance to take my wife and child with me. As it is an important marriage I cannot avoid it also. Hence I am leaving my wife and child here and will attend the marriage alone. Please take care of my child. If she aggravates please take her to hospital”.

“What is this? We are here to take care of them. Your family is like ours. You need not worry. Be peaceful and attend the marriage”. Solaced him and advised him to go.

His family is also.

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Who shares his meal with other, while all guilt he shuns, His virtuous line unbroken though the ages runs.
– Tirukkural 44

His descendants shall never fail who, living in the domestic state, fears vice (in the acquisition of property) and shares his food (with others).

According to this kurral, they were concerned about slander and were acquiring assets on righteous facts, took care of the guests approaching them hospitality with pleasantness.

With brightly beaming smile, and kindly light of loving eye, And heart sincere, to utter pleasant words is charity.

Tirukkural 93

Sweet speech, flowing from the heart (uttered) with a cheerful countenance and a sweet look, is true virtue.

They were also receiving their guests with pleasant, treating them with utmost care and taking to them with words of pleasantness.

The smile, the gift, the pleasant word, unfailing courtesy These are the signs, they say, of true nobility.
Tirukkural 953

A cheerful countenance, liberality, pleasant words, and an unreviling disposition, these four are said to be the proper qualities of the truly high-born.

They were blessed with the natural quality and character of elite society with charitable character to help others, talking of sweet waves and never talking ill of others.

The kind of two families’ friendship is

What so hard for men to gain as friendship true?

What so sure defence ‘gainst all that foe can do?

– Tirukkural 781

What things are there so difficult to acquire as friendship ? What guards are there so difficult to break through by the efforts (of one’s foes) ?

As hand of him whose vesture slips away,

Friendship at once the coming grief will stay.

– Tirukkural 788

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(True) friendship hastens to the rescue of the afflicted (as readily) as the hand of one whose garment is loosened (before an assembly).

Their friendship was helpful to each other, when one is in need, the other will voluntarily assist without a request, realising the need.

Like this they were friendly like children of same mother. As their friendship was perfect, lot of friends and relatives frequented their houses. Both the families were always cheerful.

Under these circumstances, a man living in the same street opposite to their house was envious. While it is so, the friend went for his niece’s marriage one day. After two days his child became serious of fits and started weeping, clacking. His wife approached the neighbouring friend, explained the situation. He also recollected his friend’s request.

He never thought that this will be so serious. The gravity of the child made him to ignore even the night and took the child and mother in his two wheeler, to the nearby town’s hospital for treatment immediately.

He admitted the child in the hospital and stayed there. The child was out of danger and his severity of fits reduced and brought them back to the village in the morning.

The opposite house man looked with scorn the lady and child going with the friend in the night. Without application of mind, he mistook them.

The friend who was out of village returned. The opposite house fellow approached him with envy and said, “When you were out of station, your friend took your wife in his two wheeler in the night and returned only in the morning. I don’t know what for ……

Take care”. He fabricated without going into the fact and investigation and created a suspicious situation.

It is a fact that he saw them both going by a two wheeler. Why did they go; what was the necessity to go like that? Under what circumstances did they go like that? Without going into all

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these things without enquiry, without knowing, out of envy he created a suspicious situation for his friend. The friend said, “Sir, I know all these things. I only had requested my friend to take care of my child and take my wife with child to a hospital in the town for treatment, if the child was not well. They must have gone for that only. I will take care. You please do not bother”. As he was a man of high order, with true friendship and of a clear mind he did not heed to the fabrication of the other man and further advised, “You see, I know about friend. You should not be such a wretched character. If you fabricate like this with envy and without knowing the fact, will their family life not be doomed? You should desert such evil thoughts from your mind, which will spoil other families and try to lead a disciplined life.”

It is a sin, to fabricate against the truth, even if what was seen was a fact. Because of their true and deep friendship, there was no enmity. Had it been with other ordinary people, without understanding the fabrication of the opposite house man, there would have been a crack in their friendship and both the families would have suffered a lot.Moreover lot of unwanted doubts and suspicions and consequences which would have made them sinners, one shall understand.

Hence whatever we have seen is a fact, without knowing actual fact behind it; we should not enter into wild imagination and carry tales. It is a sin. This is what St.Avvaiyar has said as “Thou shall not fabricate what you have seen!”

If neighbours clothed and fed he see, the base

Is mighty man some hidden fault to trace?

– Tirukkural 1079

The base will bring an evil (accusation) against others, as soon as he sees them The base will bring an evil (accusation) against thers, as soon as he sees them (enjoying) good food and clothing.

There are some people in the society, who cannot tolerate others dressing neatly, eating palatable food, and happy and freely speaking to each other. They will always be envious. As retribution to the acts of merits in the past births some rich people may be

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dressed with very good costly dresses and wearing ornaments. That family will be always cheerful taking tasty food and happy with friends. Out of envy some may always find fault with them. They will be always jealous about the growth and happiness of others and will always find fault with them.

Hence whatever they say should not be believed and we shall find the merit of it. Instead better not to listen to them.We can take one more example also. Two friendly families were showering love and affection like brothers and sisters. A boy and a girl of the families were of equal age. They were studying in the same school from their childhood. Under these circumstances, they were preparing for final examination together in friends’ house even after 10’o clock in the night.

On seeing this, a man of the opposite house who was envious of the family said to the parents of the girl, “that boy is doing something with your daughter for a long time. Please note”. Her parents said, “They are childhood friends and studying in the same school. Both of our families are friends for a long time. They are friendly as brother and sister. Don’t cast shadow on them. We know them better. We know that they are preparing for their examination. You shall not imagine something without knowing the fact and don’t cause ripple in the family” and drove him out.

Similarly one more incident. It is the usual practice of business house to submit income tax return at the end of March every year. A business establishment was run as a partnership firm by two true trusted friends with understanding. The friend who was in charge of accounts, one day went home and returned after 10’o clock to shop to tally the accounts, to prepare the income tax returns.

The neighbouring shop keeper was envious about their unity, happiness and their managerial efficiency in running the business and its growth day by day. Out of his envy he told the other partner, “Sir, I don’t know what is happening. Your friend had re-opened the shop after 10’O’ clock and was doing something. You should watch this. But I am doubtful”. Alleged like this and found fault with him.

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The friend replied, “ I know pretty well about my friend. Whatever he does will be only in my interest and not against me. Don’t try to divide our friendship by biting back. I know he would come after 10 to tally the accounts. He had informed me. Without knowing that, with whatever you have seen with your eyes, without proper enquiry, do not throw mud and spoil his life. This is a very grave sin”.

Because of mutual trust, despite other’s biting back, there were no misunderstanding. Except that, if there was no understanding, had they believed without investigating it’s veracity, both their life would have been spoiled and would have become enemies, one shall understand.

Whosoever might say as seen should not jump to conclusions without enquiry. Should not believe whatever seen as true.

Though virtuous words his lips speak not, and all his deeds are ill. If neighbour he defame not, there’s good within him still.
– Tirukkural 181

Though one do not even speak of virtue and live in sin, it will be well if it be said of him “he does not backbite.”

As various puranas, vedas, agamas, prabandhams and various other scriptures, it is said that there is God, sins and virtues are prevalent and according to their sins and virtues only one’s life is designed. Like this one may disregard the virtue propagated by God and Greatmen for the society. Without taking the facts of righteousness, one may claim that there are no sins and virtues and no God, do as many sins as possible and be happy. But these things may be forgiven by Lord Almighty at a later stage.

But if anybody back-bite, against truth, that will push him into the irredeemable hell. God will not forgive him. Even if one does not do acts of virtue, may not matter much and is not a sin. If he does acts of sins is also not a mistake. But that will only affect the doer.

But if anyone bites back, that will not only affect him, and also so many people. At times the entire society may be affected. Only after reading such evils St.Avvaiyar has said, “Thou shall not back-bite”

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15. Bend like “‡”

As to how a man shall behave in his life time St.Avvaiyar explains with the assistance of Tamil letter “‡”, letter “‡” is not in the shape of a straight line or circle and uneven with multiple bends, going upwards horizontal, bending downwards, compressed and enlarged and vertical.

Similarly a man may have to face multiples of problems and multiples of situations. If he adopts same kind of attitude and behavior at all circumstances, that will cause injury to him. He must adapt himself to the situations by bending, rising, coming down and circling to safe guard himself and his dependents. Like this if a man encounters different circumstances, situations, one must with the assistance of the blessings of the preceptor shall understand the nature and circumstances and act accordingly.

I have faced multiples of problems in different situations and circumstances. But I have faced all such circumstances with the blessings of Omnipotent preceptor Gnana Pandithan (Lord Muruga), king of Siddhas, Agastheesa and blissful Gnanis, without the pride of self, bending, circling, going up, adapting and with firmness. This was realization to me by the blessings of our preceptor. Like this I have encountered many experience and I have successfully come out of that with the blessing of our preceptor.

One may be an affluent by his own efforts and the strength of virtue of the past births must have accumulated wealth. He may hold a high position and may be a very big personality. St.Avvaiyar says even such people should have the characteristics of “‡”

There was a rich man in a village. He had adequate wealth due to his hard work and also due to his acts of virtue in the past births. Despite his affluency he was devoid of pride. He had realized that whatever wealth he had was given by God to treat himself, his dependent relatives and guests who approach him hospitably and take care of them.

The crows conceal not, call their friends to come, then eat; Increase of good such worthy ones shall meet.

– Tirukural – 527.

The crows do not conceal (their prey), but will call out for others (to share with them) while they eat it; wealth will be with

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those who show a similar disposition (towards their relatives).

The crow doesn’t hide and store whatever it gets but invites his group to share. Similarly growth is bestowed on such people only as in the verse above, the rich man treated his relatives, invited them and safe guarded them. He realized that his wealth was only to safe guard his relatives.

The profit gained by wealth’s increase,

Is living compassed round by relatives in peace

– Tirukural 524.

To live surrounded by relatives, is the advantage to be derived from the acquisition of wealth.

He was leading his life according to the dictum of the above verse, all his relatives were with him, he showered his love on them, and considered the fruit of the wealth is only to be with relatives and take care of them. He also realized such wealth was given to him, not only to take care of himself and relatives but also to redress the distress of poor, ascetics, disabled who approach him.

42 To anchorites, to indigent, to those who’ve passed away, The man for household virtue famed is needful held and stay
Tirukural 42.

He will be said to flourish in domestic virtue who aids the forsaken, the poor, and the dead.

He led his life according to the guidance given in the above verse. As a true householder he was of assistance to poor, ascetics, to meet the burial exigencies of down trodden.

He never wanted to be treated with exclusive respects and comforts for his richness, but chose to enjoy whatever his family members and relatives have, whatever type of life these people lead and whatever facilities and comforts they have and considered himself as one with them

615 Whose heart delighteth not in pleasure, but in action finds delight, He wipes away his kinsmen’s grief and stands the pillar of their might.
Tirukural 615.

He who desires not pleasure, but desires labour, will be a pillar to sustain his relations, wiping away their sorrows.

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Unmindful of one’s own comforts, one who wants to accomplish his mission is like a pillar that will redress the distress of his relative. He lived as a personification of this kural. He was a pillar supporting his family, relatives and all his dependents and he was very big support to society like a banyan tree giving shelter to many.

When he was leading life thus, some miscreants caused nuisance to him, because of his wealth and also due to some other reasons but he never took cognizance of that, tolerated all the disturbances, remained patient and adjusted with them.

Just because he was submissive he was not cowardice. Because he is not an individual. He was to adjust with them because he was a towering support to his family, his relatives, poor and for other families also.

Had he not been submissive, the results would have been adverse and will affect largely all his dependents and that only caused him to be submissive in many places and to adjust and befriend with people who oppose him.

158 With overweening pride when men with injuries assail,

By thine own righteous dealing shalt Thou mightily prevail.

Tirukural 158.

Let a man by patience overcome those who through pride commit excesses.

With pride, harms caused by others should be conquered in one’s patience says St.Valluvar. He led his life following this. With his might of men and money, had he wanted, could have punished and condemned people who harmed him and conquered. But he tolerated people who caused him harm even beyond bounds.

Because submissiveness is the highest wealth according to many great men. This is the best characteristic of a householder and an ascetic.

125 To all humility is goodly grace; but chief to them With fortune blessed, -’tis fortune’s diadem.
Tirukural 125.

Humility is good in all; but especially in the rich it is (the excellence of) higher riches

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It is good to be submissive for all and it is an asset for the rich. He followed this.

985 Submission is the might of men of mighty acts; the sage With that same weapon stills his foeman’s rage.

Tirukural 985.

Stooping (to inferiors) is the strength of those who can accomplish (an undertaking); and that is the weapon with which the great avert their foes.

The strength of strong is to be submissive. That is a means of great men to convert one’s enemie’s enmity.

He was submissive with his enemies, won the enmity and protected himself and his dependent, from all hardships and disturbances and was a model for his society and a big banyan tree giving shelter to many.

Like this a man shall adapt himself according to the demanding circumstances and situations as advised by St.Avvaiyar like letter “‡” bending and straightening, being submissive, when required to be so and be aggressive when required to be so and manage.

But one must realize that one’s decision should always be bearing in mind his family and his dependents and not by the strength, men and money power which may have adverse effects on himself and his dependents.

We can cite one more example. There was a rich man with good character and conduct as above. But due to retribution he had to face lot of problems and lose his wealth and pushed to poverty. Despite the state of poverty, he did not bow down, did not lose his conduct and character and led an upright life.

He was righteous even under poverty. He never exposed his poverty. He was generous as was earlier and not only tolerated his poverty, but never approached others for alleviation and did not come down but lived righteously with helping mind as was earlier.

He was very strong in his mind and never approached his friends and relatives for help, but to remove the poverty he adopted all means to get out of the clutches of poverty to protect himself and his dependents and lived gracefully.

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A man may be destined to come down at times. Even in that stage, he should lead a life of uprightness says St.Avvaiyar, without losing one’s stature.

Moreover men may encounter many problems. Even while facing such problems one should not lose his equilibrium and manage the situation.

For example, in a village a dispute came up for adjudication. In this case applent was a poor and the respondent was a rich man. But both of them were neighbors. The rich caused hindrances to the poor. The poor approached his village headmen and appealed to them. The village head impartially heard both the parties and without lean towards the rich considered it with uprightness and rendered justice in favour of poor condemning the rich.

Like all the problems of the life shall be decided as the measuring scale. The needled of the measuring scale always lean towards the weight inrespective of the commodity, weather it is gold or iron. Similarly men shall lean towards people with merit says so St.Avvaiyar.

118 To stand, like balance-rod that level hangs and rightly weighs, With calm unbiassed equity of soul, is sages’ praise.
Tirukural 118.

To incline to neither side, but to rest impartial as the even-fixed scale is the ornament of the wise.

When it is static, this needle remains in the centre without leaning towards anyside. Similarly it is the beauty of great men to be neutral.

St.Avvaiyar has realized life circle thoroughly. All that to be followed by people is explained by now through a single letter “‡”

If you analyse structure of the letter, the first leg commences from bottom to up a vertical line “1”. Then on top it remain horizontal “ ” then from top to bottom vertically “ ”. Then it bends “ ”, then at bottom horizontally “ ” then rises upward vertically. Like that as the letter “ ”, going upwards, like horizontally, then coming down, then bending, then horizontal at bottom and finally, vertically from

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bottom to upward, similarly men at their heights also should be neutral and shall not transgress the path of justice and remain horizontal.

From the high position if had to come down shall also not lose justice, under any circumstances one has to adjust bending oneself and giving up, (bend), even if one is pushed to poverty, one shall hold his head high and live with uprightness (bottom to up)

St.Avvaiyar like blissful souls are capable of compressing ocean like morals into a minute capsule. Accordingly the philosophy of life itself is like the letter “‡”. Only to impress upon humanity this letter was created. St.Avvaiyar explains the philosophy of life through this letter “‡”.

16. Thou Shall Bathe on Saturdays (Oil Bath)

The land of Tamilnadu we live in, is with varied seasons like, raining season, summer, Autumn and winter in a cycle. As the season changes, there will be physiological changes in human body also. To neutralize these changes St.Avvaiyar like great people have given us many solutions.

Accordingly she mentions here as “Bath on Saturday”. Our body gets, heated up in summer. To reduce that oil bath, is necessary. In the windy season, the skin dries up and loses its softness and in the winter the skin gets crack due to lack of oily moisture and health is affected. Hence to compensate the same, oil bath is a must.

During rainy seasons, the body absorbs water getting drenched and unwanted diseases like cold are contracted. To prevent these also oil baths is a must. Hence our lifestyle is within the control of nature.

Keeping these things in mind only St.Avvaiyar has said “Bath on Saturdays”. This can be considered as an advise and preaching.

St.Avvaiyar like great saints are capable of providing different meaning for different circumstances and different people in different plain. The same sentence will have lot of hidden meaning. “Bath on Saturdays” may mean ordinarily a preaching for common man and for ascetics it may offer different meaning.

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The life style of ascetics are different from that of common man. They are capable of practicing “Pranayama” a breathing exercise with the blessings of the Great preceptor Subramaniyam (Lord Muruga) they have realized the movement of Vital air, bring it under their control, watch its movement continuously and perfect it and have realized the means of hidden secrets, and its strengths to protect the body from its destruction. They have the practice of “Vasi”. They have the potential to remain destruction less and we can cite many examples. I shall explain few:-

St.Kongana Maharishi in his “Valaikkummi” Oh Damsel Thou shalt realize “Vasi” and shall build different stages. Thou shall understand through breathing exercises, movement of yoga and vasi – Kavi – 27

Oh! Damsel Thou shall control the Breath; uproot the desire; The branch, unrealisable shall be bent. This body may not survive for ever – Kavi – 42.

722 Immortality Through Samadhi Yoga

The breath that arose twelve matras long, If you control and absorb within,
Well may you live a thousand years on land and sea; The body perishes not;
True this is,

Upon Lord Nandi I declare.

– Tirumantiram-Kalai Nilai-722.

Unsearchable horse with two six legs Burden shall it be in the streets if left, Interrupt and bind the legs four tightly

My Kannamma is it not possible to rule the countries eight?

– Mahan Azhuganni Cithar – 6

The horse with two sixes legs becomes a burden in the streets if allowed unbound; Thou shalt Kannamma bind the legs four tightly with a rope and rule the countries Eight.

Horse Vital air
Two sixes 12 dimensions (inches)
Legs four 4 inches of vital air
Rope Vasi

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Like this many saints have experienced the nature of breath and how to control and means to activate. But all these cannot be achieved without the blessings of Lord Muruga (the chief) the breath
of yogi runs as under:-
Sunday Morning 6 8 Surya Kala
8 10 Chandra Kala
10 12 Surya Kala
2 4 Surya Kala
4 6 Chandra Kala
Noon 12 2 Chandra Kala
Night 6 8 Surya Kala
8 10 Chandra Kala
10 12 Surya Kala
Mid Night 12 2 Chandra Kala
2 4 Surya Kala
4 6 Chandra Kala

The vital air shifting like this again on Monday 6 – 8 as usual from Chandra kala changes to surya kala. This is common for all.

But for yogis who are continuously monitoring the breaths, with the blessings of the preceptor, the Suryakala will not activate on Monday 6 – 8. And will change to Chandra kalai as destined by the Great preceptor. The house holder may not watch this change. Without allowing to take its own course, the yogis will

operate the vital air as under:-
Sunday 6 – 8 Surya Kala
Monday 6 – 8 Chandra Kala
Tuesday 6 – 8 Surya Kala
Wednesday 6 – 8 Chandrakala

Thursday

Crescent moon

Morning 6 – 8 Surya Kala

Waning Moon

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Morning 6 – 8 Chandrakala
Friday 6 – 8 Chandrakala
Saturday 6 – 8 Suryakala

On a new moon day, whatever may be the weekday in the morning, only Suryakala will be activated. On full moon day only Chandra kala is activated. But for a householder normally between 6 – 8 on New Moon day only Chandra kalai is active and on full moon day only Surya kalai is activate. This is the natural law for a house holder.

On a new moon day as the moon hides behind the earth, a contraction takes place is the air and as a consequence there appears a contraction in our breath and an unidentified breath suppression takes place. This is not ordinarily known to common man. But yogis are aware as they are watching this movement.

The changing dimensions of vital air designed by the preceptor to yogis are continuously watching for changes, with the blessings of the preceptor. If it is not changing course, in accordance with the directions of the preceptor, the yogi changes its course to favourable direction, keeps it under his control and practices.

Yogis have realised this method of breathing out, taking long breath and installing the vital air which changes like this six times in the day and six times in the night, to preserve this body without destruction.

The same thing has been explained by St.Thirumular, as two six legs (legs here means “Breaths”. The changing dimension of vital air for twelve times as Twelve “Kalas”. Changing vital air like this is brought under the control of yogis and they preserve the destructible body.

The Preceptor St.Muruga, St.Agasthiyar and preceptors like them often advise dietary restrictions and medicinal prescription for yogis who are under penance and their body may become hot internally during the process of practice. One such method is “Oil bath”

Yogis control their body not according to the level of gravity by using, kannadi Thailam, Ponnanganni thailam, Karisalanganni thailam and dhanvanthri thailam and keep it under neutral.

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Hence St.Avvaiyar through this stresses the need for conservation of this body without destruction and suggest a means of internal protection by way of “Oil baths”.

17. Thou shall express pleasantly

Virtue, material, pleasure, Bliss are four stages. Gnanis are those who have conquered all these four stages.

Those who have conquered all the form stages understanding its hidden meaning and its nature share their experience without any expectation for others to get salvation from this birth, “Express themselves”, such expressions whether pleasant are not, and are hard words, as they are capable of getting salvation, those words are pleasant words or refined words.

If the words or expression, however sweet, soothing to heart, poetic, alliterative, eloquent, beauty of grammatical with literary stature, were not rendered by men who have not crossed these four stages understanding their import and nature, are not words of “refinement”.

Generally, talking pleasantly to people by great men are due to their motherly affection and character prevalent in them. However when the child commits a mistake and takes a wrong path, the mother is strong with the son is it not? Similarly elders also at times employ harsh words to correct us and redirect us to paths of righteousness. While doing so, all such harsh expression are only soft words and not harsh. They may sound harsh to ears but as he is after spiritual gain, it is sweet to the soul i.e Atma.

“Harsh words of blemishless heart are sweeter, sweet words of others are others. The pebble pelted at God by the devotee true is flower and not the fragrant flower of lot of love shot from the bow of sugarcane Lord.”

Nanneri – 2

This verse is addressed to a lady by Duraimangalam Sivaprakasa Swamigal

“Oh lady with a beautiful forehead! Listen! the harsh words of men with blemish less heart is sweeter – But beware the sweet words of men of corrupt heart are much harsher. The pebble pelted

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by Sakkiya Nayanar, one of the sixty three nayanmars, for performing puja became a flower. But the flower offered by God of love, with bow of Sugarcane was not accepted by Lord”.

Latently the words of great men may appear strong and harsh, but if we perceive the hidden meaning, they are sweet and soft as fragrant flowers. But the sweet words spoken with hidden agenda, though look like soft flowers, one shall understand that they will not be of any use.

St.Thiruvalluvar has given an exclusive chapter on “Speaking pleasantly” in his kural, the common veda of the world, considered as veda of true creed and applicable for all times, to all religions, to all countries.

91 Pleasant words are words with all pervading love that burn; Words from his guileless mouth who can the very truth discern.

Sweet words are those which imbued with love and free from deceit flow from the mouth of the virtuous.

96 Who seeks out good, words from his lips of sweetness flow; In him the power of vice declines, and virtues grow.

If a man, while seeking to speak usefully, speaks also sweetly, his sins will diminish and his virtue increase.

97 The words of sterling sense, to rule of right that strict adhere, To virtuous action prompting, blessings yield in every sphere.

That speech which, while imparting benefits ceases not to please, will yield righteousness (for this world) and merit (for the next world).

98 Sweet kindly words, from meanness free, delight of heart, In world to come and in this world impart.

Sweet speech, free from harm to others, will give pleasure both in this world and in the next.

197 Let those who list speak things that no delight afford, ’Tis good for men of worth to speak no idle word.

Let the wise if they will, speak things without excellence; it will be well for them not to speak useless things.

198 The wise who weigh the worth of every utterance, Speak none but words of deep significance.

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The wise who seek after rare pleasures will not speak words that have not much weight in them.

199 The men of vision pure, from wildering folly free, Not e’en in thoughtless hour, speak words of vanity.

Those wise men who are without faults and are freed from ignorance will not even forgetfully speak things that profit not.

200 If speak you will, speak words that fruit afford, If speak you will, speak never fruitless word.

Speak what is useful, and speak not useless words.

Through this St.Thiruvalluvar not only expresses about pleasant words, and when they are of no use despite their pleasantness, are not pleasant and the intelligentsia never utter words of uselessness, just because they are sweet.

Those who have understood the words “Keep Quiet” are those who have perceived impermanent as impermanent and permanent as permanent and have attained that permanency or destructionlessness, and their words are only words of pleasantness which can get salvation from, this birth

280 The might of men whose word is never vain, The ‘secret word’ shall to the earth proclaim.
-Thirukkural 280.

The hidden words of the men whose words are full of effect, will shew their greatness to the world.

We can understand through the above quoted verse of Tiruvalluvar this St.Avvaiyar doesn’t mean have these words of express on with literary alliteration and grammatical beauty and are pleasant to listen. St.Avvaiyar is an experienced realized soul. She did not mean the expression to be sweet for listening if analyzed in depth, we can understand, that it is not the expression which should be “ refined” but the meaning it conveys or connotes. The word of “refinement (Gnayam) are those which serve as medicine for the disease of repeated births. The words expressed by those who have conquered births are words of “refinement”.

Their expressions are “refined” expressions. Hence all those are born as human being shall express only the words expressed

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by such realized, souls and attain the gain of life, and not it is good which will speak useless figurative words create ignorance and foolishness.

18 – Thou shall not build a spacious house.

The basic requirements of a house holder for his life is, food, dress and shelter. Out of this first in priority is food, and in second in place is the clothings to cover oneself and the last is a shelter to live in.

Hence, if there is a family, for the family to live, the basic requirement is a house to live in. No doubt it is a necessity. People will have lot of ideas and imaginations while building a house, as it is a lifetime project. Apart from that there will be lot of suggestions and ideas from others also, which may induce something more.

People may like to go for a spacious house as they have enough land. And some may think that a spacious house may be required for the children in the future. Without thinking like that one shall build a house adequate few immediate uses. If there is space, thirty to forty feet in front and back and at least 20 feet in sides can be left. This space may be used for parking vehicles and have temporary sheds for auspicious functions and kitchen garden and trees can be planted on the sides.

Like this if the house is built only for immediate use, as the children grow at a later date according to their convenience it can be developed with their income. Instead of doing like that, with an assumption that would be required for future, if we construct a spacious house beyond our reach, we may suffer at the end. Some will suffer with no means for day to day survival.

Some will go for loan with higher interest and will struggle to repay this interest some will go for pompous / luxurious house and may not be able to maintain. Like this many will build house without application of mind and will lose their contentment hitherto had and suffer.

Some might have purchased two, three plots of land, with an intention to build a house for themselves and for their children in

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future. They may have money to build a small house. They may initiate to build a house and also may progress.

While doing so, wife may suggest to go for a spacious and comfortable house. Children may demand individual living room. They may also like to go for granite and marble flooring, after all, we are going to build a house once in a life, we shall have it with all facilities and beautiful and may plan accordingly.

They may seek suggestions from neighbours also. They may come out with lofty ideas without knowing his financial estimates and availability and may add up to the budget. Some may with evil intentions will come out with novel ideas which may lead to expenses beyond estimation.

All these things may look reasonable momentarily. They will plan with an unmanageable proposition with whatever available on hand, will go for foundation and commence the work. As the building rises, they will dry out their money and go for loan on interest with no other go. They will mortgage the house under construction for the same and construct a house bigger than his requirement.

Finally as all the money is dumped in the house, they may not be able to repay the loan and interest and will be forced to dispose of the house which they built with fascination and settle their loan and in the course of that lose the plot they had and come to streets.

It is not the story of today or yesterday, it is age old. This was happening even during the period of St.Avvaiyar. That is the reason she advised us not to build a house beyond our requirement. For such people St.Avvaiyar also advises in her Nalvazhi.

“Spending beyond the possession result Loss of reputation, reasoning

Termed as thief, wherever go, sinner for seven births And coined as wicked by goodmen

– Avvaiyar Nalvazhi, 25.

If one spends in excess of income, will lose his reputation, reasoning and will be termed as thief wherever he goes and will be called as a sinner for seven births and even the goodmen will coin him as wicked.

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Like this St.Thirvalluvar also details the sufferings of such dunces.

835 The fool will merit hell in one brief life on earth,

In which he entering sinks through sevenfold round of birth.

A fool can procure in a single birth a hell into which he may enter and suffer through all the seven births.

836 When fool some task attempts with uninstructed pains, It fails; nor that alone, himself he binds with chains.

If the fool, who knows not how to act undertakes a work, he will (certainly) fail. (But) is it all ? He will

Apart from this some may build a house in a water scarce area. There may not be adequate water resource for drinking water and utilities. One may have to suffer. In order to create a water source for domestic use, he may go for a deep bore well where there is no water table and may spend money in vain and finally become a debtor.

Some may spend lot of money for external and internal unwanted decorations only to make others respect them and like them to surprise, take money on loan to spend on the extra fittings and unwanted decorations and burden themselves.

Some may require only a small accommodation for their self use. Many may waste additional accommodation for guests and not only become debtors and may struggle even to maintain the house. His intension to make his relatives happy at home with comforts are good. But will spend sleepless nights throughout his life having spent beyond his reach. He will become a debtor, dispose of his property with no peace of mind and finally settle in a rented house. This is due to lack of forethought.

Many may not have a piece of land and a house of own. But they have not lost the life. They are living in rental houses and are very happy.

Some may have own house and others facilities but may have to move to other places due to profession and business. They also adapt themselves to circumstances and live happily in rented

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houses, while living so, facilities may be wanting or lacking one must lead life peacefully adjusting them. Except that, one shall not cause such straight forward and forthright husband and induce him to adapt unfair means and should not make him a criminal at the end. Some had to face death also.

The house holder may live peacefully with very good character and conduct, clean habit with utmost uprightness, reduce his comforts and needs according to his income through his profession and live happily in rental house. But there may be some problem between the tenant and the owner.

In some places one may have to live in a house with inconveniences. Without tolerating this his house wife may plead the righteous husband that she may not be able to tolerate and may be wanting a own house immediately torturing the husband who has no financial background and other conveniences and otherwise she may not have peace of mind. He will also without realizing his actual status in order to satisfy his family members, will resort to unfair means, ways and activities, and as a sequel become a criminal and may get punishment also. Some may die out of disrepute.

St.Thiruvalluvar in his chapter on “The knowledge of power” delineates the consequences of doing things beyond his power:

472 Who know what can be wrought, with knowledge of the means, on this,

Their mind firm set, go forth, nought goes with them amiss.

There is nothing which may not be accomplished by those who, before they attack (an enemy), make themselves acquainted with their own ability, and with whatever else is (needful) to be known, and apply themselves wholly to their object.

473 Ill-deeming of their proper powers, have many monarchs striven,

And midmost of unequal conflict fallen asunder riven.

There are many who, ignorant of their (want of) power (to meet it), have haughtily set out to war, and broken down in the midst of it.

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474 Who not agrees with those around, no moderation knows, In self-applause indulging, swift to ruin goes.

He will quickly perish who, ignorant of his own resources flatters himself of his greatness, and does not live in peace with his neighbours.

475 With peacock feathers light, you load the wain; Yet, heaped too high, the axle snaps in twain.

The axle tree of a bandy, loaded only with peacocks’ feathers will break, if it be greatly overloaded.

476 Who daring climbs, and would himself upraise Beyond the branch’s tip, with life the forfeit pays.

There will be an end to the life of him who, having climbed out to the end of a branch, ventures to go further.

St.Thiruvalluvar warns that if any one commences a work under the false pretext without knowing its beginning and end, that may lead one to end of his life. Hence a living abode is a must for a household but one must do that to his needs and live happily. Except that if any one subjects himself to wild imaginations and undertake work beyond his capacity, at the end may undergo multifarious sufferings, hence one shall understand the maxim of Avvaiyar “Thou shall not build a spacious house”.

19 –  Thou shall  make friendship with the worthy.

Men never had lived alone from the day of world’s existence. His strength is the way of his life is a society. Whether it is in a hamlet, a small town, a bigger town, wherever he lives, whatever may be his business, profession, agriculture, job, family life or even an ascetic, he can lead his life only with the assistance of fellow human beings.

Like this man had always lived in society with mutual help and cannot live alone. If he desires so, he cannot succeed.

If one wants to do work, there must be some workers to assist him, purchasers, suppliers and office staff like many people are required. Agriculture also can be undertaken only with the assistance of people who set right the land suitable for cultivation,

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making it fit, seeding, watering, weeding out, taking care of its growth and harvest at different point of time.

A house holder cannot lead a life without his wife, the assistance of son, daughter, mother father, father-in-law, brothers-in-law relatives and kith and kin.

Even if he doesn’t want these and want to be an ascetic, then also he needs a preceptor to guide him and to be of his assistance and to feed him a society is a must. And for the ascetic to complete his meditation servitors are required to assist him.

Like this whether a house holder, business man, student, or an ascetic, assistance of others is a must. One cannot certainly live without the assistance of others. Hence living alone is not at all possible.

If one has an innocent child a mother is a must to bring him up. If a student wants to advance himself in his studies and succeed, a teacher is a must and a teacher to lead his life, assistance of the society is a must.

If a disciple wants to get salvation, the contact of an association and the guidance of its chief preceptor is a must. The preceptor requires the assistance of his disciples for performing penance and other acts of virtue.

Living like this with the assistance of others, with mutual assistance and help is woven as a chain and as a web with interdependence.

One cannot severe himself from this net. While living in a closely knit society like this one shall thoroughly investigate about persons willing to be friends and accept. If worthy friendship is attained one can live very happily. Except that if an unworthy friendship is attained, that will be a hell throught his life and may end up in termination of life prematurely. For a society like this with householders, ascetics, businessmen, workers, students, teachers, farmers, small or big shall have a leader to administer the society. Even for that leader assistance from all corners is a must. Whether one is a leader of a village, state or a whole country, he also cannot live without assistance of others. For running a society and protect its interest a king requires ministers who will be able to foresee the problems of the future, preceptors to preach righteousness and shower blessings, statesmen to assist governance

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with rule of law, general to protect the country from enemies, army with faith in the country and employees to run the administration faithfully so that he can administer the society without transgressing rule of law.

In a village there were two spiritual aspirants. For their advancement they went to many places and approached many different people and made serious efforts. But they could not advance. One among them got the association of a quack due to retribution. But his friend warned him to be careful before joining, as he was a quack and otherwise he would repent. But the retribution induced him not to listen to his friend and became friendly with the quack, without thorough enquiry and investigation.

But the other man did not know anything. He was a cheater. He used to do certain magical tricks, terrorize the people, collect money and was leading a luxurious life.

On securing his pomposity, luxury and ostentations, he lost himself totally. The quack utilized his ignorance to his advantage in all his malpractices, became a sinner and his disciple who believed him was asked to offer life sacrifices, worship evil deities, taught him magical tricks and finally cheated him. Finally he got into many suffering and had a premature death.

Finally this disciple because of his evil deeds died and brought irreparable reproach to the family.

But the other one was respecting the elders, worshiping the Gnanis and was performing acts of virtue. As a result of his past deeds of merit and virtue, and accrual of good deeds he reached a real realized soul.

“Sir, I would like to advance in this fieled kindly guide me. Kindly conduct me to a real preceptor”. He was a true guru. Hence he narrated him the characteristics of a true preceptor.

“A real preceptor is a guru of compassion. He will have no attachment in materialism. He will have perfect realisation of three impurities, and must have eradicated from him and has potential to cleanse others who approach him. He will always worship the blissful with deathless grand life like munis, Gnanis and siddhas. He will never worship people who die and get repeated births.

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He will always perform penance and acts of virtue. He worships with folded hands, such will be only Blissful. He would have realized reality. He will be a perfect preceptor, who had realized what is permanent and non-permanent. He would have realized mouna. He will dedicate himself to the country. A real preceptor never exposes himself and remains always, calm and composed. All cannot identify him with his external appearance. He can be identified only with his actions.

Despite having power and capabilities, they will remain simple like poor people, and will ascribe all their activities as of God’s, with submission. Even if they do, they will ascribe it to the preceptor. They will do everything with the blessings of the preceptor. They will protect all those approach them with mercy of more than a mother. They will possess all the benign characteristics.

Their actions will be simple and pure. They will not resort to anything which will harm other living beings. They will avoid killing of lives, meat eating and will adopt strict vegetarianism. Their life is guided by Gnanis.

Their life is always under the shadow of elders. Their life will be full of sacrifice. His life will be with no discrimination. In the life of his associates also there would be no discrimination of rich and poor. There will be no discrimination of caste, creed, religion, and language. They will treat all alike.

He must be a realized soul of himself and the preceptor. He will be always singing the glory of the preceptor. His life’s objective would be to hail the praise of the preceptor.

His association will be that of true creed. He will have sincere followers, he also quoted verses from St.Pattinathar also.

Kachi Oh Ekamba !

Affluent are identified in their actions, Soldiers in the war, Enlightenment in The gracious are identified by their

Penance, character, compassion, and in their intelligent words”
– St.Pattinathar – Thiruvekamba Malai – Verse No. 15.

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Apart from this, he also advises with whom to have company in life:-

“Oh kachi Ekamba!Is there anything permanent other than The company of goodmen; worship of the, Gnana?

The shelter, material, wife, relatives, sons, Life, beautiful lady all external, delusion only
– St. Pattinathar – Thiruvekambamalai verse -5

From this we understand if one has so keep company in life, that should be only with greatmen, there is no other thing, others like, wife, children, accrued wealth, kith and kin, healthy body will not be of any use. But the friendship of greatmen give upliftment, worship of God will give salvation and in moothurai “Avvaiyar” says,

“Seeing good men is Good;

Listening scholarly good men is also good – Speaking of good men’s characters also is good and In company of Good men is also good”

– St. Avvaiyar Moothurai – Verse – 8

Seeing Good men with eyes brings goodness. Listening their advises through ears also bring goodness, speaking in praise of good men will also bring goodness, and being in company with good men will also bring goodness thus stressing the company of Greatmen. Except that bad company will bring distress.

He quoted, Kondrai vendnan’s 48th line of Athiveera Rama Pandiar. He also told him the verse of St.Kaduveli Chithar.

“Seek the path of righteousness man for Almighty always be in the company of worthy and hail the glory of lord in your heart.

St.Kaduveli Chittar – Verse -7

It one desires to have company that should be the company of worthy blissful munis and greatmen and get salvation from this birth and not with men of evil character and spend the remaining part of life here and there and go to hell.

Like this he Look the company of greatmen, listened to their guidances and acted according to their preachings and finally got the rarest of rare Bliss. St.Thiruvalluvar also will clearly explain in his Thirukkural, which company we should adopt and which company one shall avoid. If one has the company of greatmen, he has got the

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rarest of rare Bliss. What benefits one will derive out of such company has been explained in the chapter. “Seeking the aid of Greatmen”

Seeking the Aid of Great Men

441 As friends the men who virtue know, and riper wisdom share, Their worth weighed well, the king should choose with care.

Let (a king) ponder well its value, and secure the friendship of men of virtue and of mature knowledge.

442 Cherish the all-accomplished men as friends,

Whose skill the present ill removes, from coming ill defends.

Let (a king) procure and kindly care for men who can overcome difficulties when they occur, and guard against them before they happen.

443 To cherish men of mighty soul, and make them all their own, Of kingly treasures rare, as rarest gift is known.

To cherish great men and make them his own, is the most difficult of all difficult things.

444 To live with men of greatness that their own excels,

As cherished friends, is greatest power that with a monarch dwells

So to act as to make those men, his own, who are greater than himself is of all powers the highest.

445 The king, since counsellors are monarch’s eyes, Should counsellors select with counsel wise.

As a king must use his ministers as eyes (in managing his kingdom), let him well examine their character and qualifications before he engages them.

446 The king, who knows to live with worthy men allied, Has nought to fear from any foeman’s pride.

There will be nothing left for enemies to do, against him who has the power of acting (so as to secure) the fellowship of worthy men.

447 What power can work his fall, who faithful ministers Employs, that thunder out reproaches when he errs.

Who are great enough to destroy him who has servants that have power to rebuke him ?

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448 The king with none to censure him, bereft of safeguards all, Though none his ruin work, shall surely ruined fall.

The king, who is without the guard of men who can rebuke him, will perish, even though there be no one to destroy him.

449 Who owns no principal, can have no gain of usury; Who lacks support of friends, knows no stability.56

There can be no gain to those who have no capital; and in like manner there can be no permanence to those who are without the support of adherents.

450 Than hate of many foes incurred, works greater woe Ten-fold, of worthy men the friendship to forego.

It is tenfold more injurious to abandon the friendship of the good, than to incur the hatred of the many.

He also guides the consequences of friendship with people in the chapter on “Friendship”

Friendship

781 What so hard for men to gain as friendship true? What so sure defence ‘gainst all that foe can do?

What things are there so difficult to acquire as friendship ? What guards are there so difficult to break through by the efforts (of one’s foes) ?

782 Friendship with men fulfilled of good Waxes like the crescent moon; Friendship with men of foolish mood, Like the full orb, waneth soon

The friendship of the wise waxes like the new moon; (but) that of fools wanes like the full moon.

783 Learned scroll the more you ponder, Sweeter grows the mental food; So the heart by use grows fonder, Bound in friendship with the good.

Like learning, the friendship of the noble, the more it is cultivated, the more delightful does it become.

784 Nor for laughter only friendship all the pleasant day,

But for strokes of sharp reproving, when from right you stray.

Friendship is to be practised not for the purpose of laughing

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but for that of being beforehand in giving one another sharp rebukes in case of transgression.

785 Not association constant, not affection’s token bind; ’Tis the unison of feeling friends unites of kindred mind.

Living together and holding frequent intercourse are not necessary (for friendship); (mutual) understanding can alone create a claim for it.

786 Not the face’s smile of welcome shows the friend sincere, But the heart’s rejoicing gladness when the friend is near.

The love that dwells (merely in the smiles of the face is not friendship; (but) that which dwells deep in the smiles of the heart is true friendship.

787 Friendship from ruin saves, in way of virtue keeps; In troublous time, it weeps with him who weeps.

(True) friendship turns aside from evil (ways) makes (him) walk in the (good) way, and, in case of loss if shares his sorrow (with him).

788 As hand of him whose vesture slips away, Friendship at once the coming grief will stay.

(True) friendship hastens to the rescue of the afflicted (as readily) as the hand of one whose garment is loosened (before an assembly).

789 And where is friendship’s royal seat? In stable mind, Where friend in every time of need support may find.

Friendship may be said to be on its throne when it possesses the power of supporting one at all times and under all circumstances, (in the practice or virtue and wealth).

790 Mean is the friendship that men blazon forth, ‘He’s thus to me’ and ‘such to him my worth’.

Though friends may praise one another saying, “He is so intimate with us, and we so much (with him)”; (still) such friendship will appear mean.

Moreover such friendship should be adopted only after thorough investigation.

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2.3.7. Investigation in forming Friendships

791 To make an untried man your friend is ruin sure; For friendship formed unbroken must endure.

As those who are of a friendly nature will not forsake (a friend) after once loving (him), there is no evil so great as contracting a friendship without due inquiry.

792 Alliance with the man you have not proved and proved again, In length of days will give you mortal pain.

The friendship contracted by him who has not made repeated inquiry will in the end grieve (him) to death.

793 Temper, descent, defects, associations free

From blame: know these, then let the man be friend to Thee.

Make friendship (with one) after ascertaining (his) character, birth, defects and the whole of one’s relations.

While he detailed the benefits of good friendship, he also cautions the troubles and distress a man will encounter due to bad friendship in chapter 46 – “Avoiding mean Associates”-

Avoiding mean Associations

451 The great of soul will mean association fear;

The mean of soul regard mean men as kinsmen dear.

(True) greatness fears the society of the base; it is only the low – minded who will regard them as friends.

452 The waters’ virtues change with soil through which they flow; As man’s companionship so will his wisdom show.

As water changes (its nature), from the nature of the soil (in which it flows), so will the character of men resemble that of their associates.

453 Perceptions manifold in men are of the mind alone; The value of the man by his companionship is known.

The power of knowing is from the mind; (but) his character is from that of his associates.

454 Man’s wisdom seems the offspring of his mind; ’Tis outcome of companionship we find.

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Wisdom appears to rest in the mind, but it really exists to a man in his companions.

455 Both purity of mind, and purity of action clear,

Leaning no staff of pure companionship, to man draw near.

Chaste company is the staff on which come, these two things, viz, purity of mind and purity of conduct.

456 From true pure-minded men a virtuous race proceeds; To men of pure companionship belong no evil deeds.

To the pure-minded there will be a good posterity. By those whose associates are pure, no deeds will be done that are not good.

457 Goodness of mind to lives of men increaseth gain; And good companionship doth all of praise obtain.

Goodness of mind will give wealth, and good society will bring with it all praise, to men.

458 To perfect men, though minds right good belong, Yet good companionship is confirmation strong.

Although they may have great (natural) goodness of mind, yet good society will tend to strengthen it.

459 Although to mental goodness joys of other life belong, Yet good companionship is confirmation strong.

Future Bliss is (the result) of goodness of mind; and even this acquires strength from the society of the good.

460 Than good companionship no surer help we know; Than bad companionship nought causes direr woe.

There is no greater help than the company of the good; there is no greater source of sorrow than the company of the wicked.

Like this many Gnanis, greatmen and elderly have given their advises to the society, how should one lead his life, what type of company will help one to realize the nature of this birth and get benefits.

As guided by St.Avvaiyar, one shall have worthy friendship and shall attain rarest of rare Bliss.

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20 – Thou shall take care of parents

There are 84 lakhs living species of different sexes. Among there are single sensed to six sensed living beings exist. All these living species have come through parentage only. However St.Avvaiyar had not said this to all the 84 lakh different living beings.

She has not said this for single sensed to five sensed living being. But she tells this to the human beings who are blessed with this precious body and power to think and discriminate. The parents who blessed us with this rare body are in the fore front.

The reason for one’s high position in the society and the present style of living is only due to the sacrifices of the parents. If one is a renowned educationist today, it is due to his parents only. Today one may be an eloquent orator, intellect, scientist, beautiful poet, sweet singer, excellent industrialist, excellent administrator and above all may be ruler having the world under his control, all these status are due to one’s father and mother and their sacrifice only.

Giving birth to a child is the struggle against death. Such a result of struggle against death only is the child. How to narrate the pains taken up by the mother to bring up this child? She will avoid whatever is not suitable for the child and remain a symbol of sacrifice. The mother will discard the food she liked most to avoid inconvenience to the child and will always abide by dietary restrictions. Like this a mother remains a protecting deity, discarding many things for our sake.

To bring us upto a good position the father and mother will set aside their pains and pleasure. They will reduce their personal expenses and lead a simple life and will lead life in the interest of the children. They are symbol of sacrifices with single motto of bringing us up.

In some family due to financial constraints all may not get good food. In such families, the father and mother will reduce their food or at times starve themselves and feed their children. Such father and mother are gods, who will not let the children know about their starvation lest the children may suffer.

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In some families the parents may not be adequately educated. Such parents will tolerate all their suffering for the better education and upliftment of their children. There are parents who will mortgage all the sources of their lively hood considering the well being of children as the only motto.

The parents are so precious a specie, who spend everything in the interest of the children including the properties to be of supportive in their ageing and be proud of their growth.

At one point of time, a mother came to a town to see his son studying in a college, from the village. She went to the college to see him. As she was a villager and was poor, was very very simple in her appearance. She saw her son in the college. His son’s friends were somewhat rich people. Her son without any human values considering her poorly appearance did not want to introduce her as his mother but introduced her as his maid servant without application of mind.

What a pity? Even after hearing her son addressing like that, she did not feel angry with him but felt that her son was ashamed of introducing herself as mother due to her poorly appearance. She thought that she had troubled her son unnecessarily and was satisfied having seen her son and left the place blessing her without being angry, as a symbol of sacrifice. Like this whatever may happen to them, they would mind only the welfare of their children.

The sacrifice, tolerance, distress and troubles these living gods have faced to bring us to a good position are beyond words of expression.

Some may be in a job and may earn considerably. Some may be very big industrialist. They will have lot of assets. Some may be renowned intellects. They will be prosperous and popular. They will not mind about the parents responsible for such life and will not adjust themselves, they consider themselves as below their dignity to keep them with them and will keep them in a village as orphans with no care, and they will be in company with elite people, go to bar, and spend lot of money on their extracurricular activities of vanity, undertake tour on big budget and will have feasts of pomposity.

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They are thankless people considering this as best life. People who have deserted the parents who were responsible for their present status by their sacrifice and would like to be merry and free will definitely be sinners only even though the parents do not curse them in their heart definitely their thankless activities and denial of their legitimate expectation of assistance their sufferings in the old age will affect them heavily and make them sinners.

It is the culture of Tamilians under the leadership of the preceptor, Gnanapandithar Lord Muruga of this Holy land and birth place of Gnosis, to take care of the father and mother till the end without deserting them. Having born in such reputed and cultured society, Tamils like us should take care of the parents. Deserting them without taking care of them is against the culture of Tamils.

It is the duty of a son to take care of the father and mother, who have dedicated themselves as symbol of sacrifice for the growth and life of ours, in their old age not to suffer for food and clothing, and not suffer due to starvation and diseases.

This is what has been stressed by St.Avvaiyar in this aphorism.

21 – Thou Shall not forget timely Help

Among all the living creations of this world, human beings have an extraordinary quality which other beings do not posses. That is the helping tendency spontaneously to eradicate the distress of his fellowmen even without asking. As this characteristic is not prevalent in other living beings, he is considered great. Other living beings meet their needs by searching, struggling and wandering either alone or in company of others. When it is not possible, other living beings do not strain on this score. But human beings are living as a society of one and through that society they help each other mutually and the affluents maintain the poor and with this special traits they live.

A village or a town is in this type of a society with interdependency. Among these there are people who come to the rescue of suffering people spontaneously even without a request, such people are with high degree of characteristics. Some may assist, when requested. These men are also to be appreciated in a

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way. Like this the men who helped us spontaneously shall not be forgotten. This is known as “Non forgetting of timely help”.

An affluent family of Chennai had decided to go on religious tour and were going on a vehicle. While so, they had worship at Tiruchendur Temple and were having their food in a hotel. After that when the rich man went to the counter to pay the bill and searched his pocket, he could not find money. Some one had picked his pocket up. They were shocked and perturbed as they were unable to settle the bill. They were worried and thought as to where to go and get money and people would not believe if they say that they lost their money.

On seeing this, the wife went to the cashier and told him that they lost their money and gave her ear ring. But the Hotelier was very adamant and demanded only money and alleged them as cheaters. A group of tourists from Madurai witnessed this. They went to the cashier spontaneously and prepared to pay the bill of others and also advised the cashier not to illtreat. Like this, he settled the bill of the strangers and saved their reputation.

The Chennai man, immediately took the address of the Madurai man who helped him without any expectation and said that they would never forget the timely help and went for Chennai with a promise to send back the money.

Immediately on reaching Chennai, the rich man took Rs.10 lakhs from his money and handed over to the man at Madurai. The man was baffled.

“Sir, why do you give me such a huge amount?”

“Even without knowing our back ground and our characteristics you came to our rescue spontaneously, even without asking and saved our reputation in front of others. For the timely help of yours this is only too small” said so and gave 10 lakhs to him and was happy.

There was a farmer’s family in a village. Their neighbor was an affluent with fertile lands. Once, the wife of the farmer was in an advanced stage of pregnancy and the doctors had announced that the delivery would be within a week’s time. Under these

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circumstance the farmer had to leave her alone and went out on an urgency to other town. The lady had a severe labour pain and was crying, on seeing this, the neighbor and his wife immediately took her to town hospital in their car and admitted her and assisted her in the hospital till delivery and assisted for the health of mother and child. Morning they sent a message to the farmer and handed over the mother and child happily and safely. The doctor said that the woman was brought to hospital in time. That being the first delivery if not brought in time would have caused complication and they could have saved only one soul and advised the farmer to thank his neighbor who admitted her in hospital. He also went to them and conveyed his thanks.

After some time, the richman’s lands were deserted by the lease holder and the income started dwindling and his family suffered. On seeing this, the farmer once helped by the rich man without asking, felt that he should go to his rescue and offered to take care of the lands and get good yield and he need not be very much worried about that. He and his family members and relatives toiled in those lands and prevented not only the loss to come and also got good yield. On seeing the thankfulness of the farmer, gave his lands for maintenance for life time. Afterwards they became very good friends and later like kith and kin. Timely help may be little but considering the moment of such help one shall not forget forever.

Similarly in another village there was an inter –religious riot amongst two communities. The upper caste and lower caste became mutual enemies entered into riots and paved way for heavy loss. When there was a riot like this, on a night the leader of the upper caste was walking lonely in the area of lower caste people. On seeing him, the people affected by the riots started shouting to catch hold of him and chased him. Without knowing what to do, the leader took shelter in one of the houses of lower caste people. The house hold on seeing him terrified, consoled him and that he would protect him without any harm. “You can be here. You can go when peace returns. I shall guard you” he consoled him and

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relieved him of his fear. At the moment the mob chasing him came to him and said “Where is the leader. He came this side only. He must be hiding somewhere here only. If there is any one send him out otherwise we will be forced to search your house”.

“Sorry sirs –my child is sickly with small – pox. Please do not enter the house. You may please leave” said the poor man with lies and sent them. They also left. After the disturbance was over and calm prevailed, he took the leader on his bi-cycle and dropped him in his house. The leader got relieved from the fear of death and called for his community people and said.

“You see, all of us are children of the same mother. Let us not have discrimination among ourselves. Lot of lives have become victims. Hence let us forget the enmity and become friends” like this he gave lot of advises and convinced his villagers to live with no discrimination of caste and creed. Because of this a deadly riot was prevented and many lives to have become victims also were saved.

After some time, the son of the person who saved him was unable to continue his studies and had to discontinue because of monetary lacking. On hearing this, leader took care of his education completely and put him in a job. He took care of him as his own son and helped his family in all possible ways and lift the family to considerable height. Like this the leader helped the family which helped him in distress.

In a small town, a boy of 12 or 13 years was riding a two wheeler. As he was a learner, he was riding at a high speed. Suddenly a child from a house crossed the road. Being perturbed on seeing this, the boy was riding without knowing what to do, came as to ride over the child. On seeing this a lady on the road unmindful of her personal safety, grabbed the child and ran away. Good heavens, the child was saved from the imminent danger. The mother came out, took the lady to her house and treated her hospitably, decorated her with a five soverign chain from her neck. “For this timely help you deserve more and more. I shall give you within my reach” said and blessed her.

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Like this plenty of examples can be cited. For those who helped us in need, we shall help them immediately or when the circumstances warrant, without their asking for it, as they have done to us without our asking them, understanding their distress, if we lend our hand and lead a thankful life, we shall also prosper, without that if one forgets the timely help, the type of misery and ordeals such people will encounter are delineated by St.Thiruvalluvar in chapter 11 of his Tirukkural

1.2.7 The Knowledge of Benefits Conferred: Gratitude

101 Assistance given by those who ne’er received our aid, Is debt by gift of heaven and earth but poorly paid.

(The gift of) heaven and earth is not an equivalent for a benefit which is conferred where none had been received.

102 A timely benefit, -though thing of little worth, The gift itself, -in excellence transcends the earth.

A favour conferred in the time of need, though it be small (in itself), is (in value) much larger than the world.

103 Kindness shown by those who weigh not what the return may be: When you ponder right its merit, ’Tis vaster than the sea.

If we weigh the excellence of a benefit which is conferred without weighing the return, it is larger than the sea.

104 Each benefit to those of actions’ fruit who rightly deem, Though small as millet-seed, as palm-tree vast will seem.

Though the benefit conferred be as small as a millet seed, those who know its advantage will consider it as large as a palmyra fruit.

105 The kindly aid’s extent is of its worth no measure true; Its worth is as the worth of him to whom the act you do.

The benefit itself is not the measure of the benefit; the worth of those who have received it is its measure.

106 Kindness of men of stainless soul remember evermore! Forsake Thou never friends who were thy stay in sorrow sore!

Forsake not the friendship of those who have been your staff in adversity. Forget not be benevolence of the blameless.

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107 Through all seven worlds, in seven-fold birth, Remains in mem’ry of the wise.

Friendship of those who wiped on earth, The tears of sorrow from their eyes.

(The wise) will remember throughout their seven-fold births the love of those who have wiped away their affliction.

108 ’Tis never good to let the thought of good things done Thee pass away;

Of things not good, ’tis good to rid thy memory that very day.

It is not good to forget a benefit; it is good to forget an injury even in the very moment (in which it is inflicted).

109 Effaced straightway is deadliest injury,

By thought of one kind act in days gone by.

Though one inflict an injury great as murder, it will perish before the thought of one benefit (formerly)conferred.

110 Who every good have killed, may yet destruction flee; Who ‘benefit’ has killed, that man shall ne’er ‘scape free!

He who has killed every virtue may yet escape; there is no escape for him who has killed a benefit.

“Forgetting timely help is a sin; that also can be forgiven. But harming the person who voluntarily helped, will definitely push him to hell. Here instead of employing the word “Forgetting timely help” employment of “Killing timely help” is interpreted as above”

– Thavathiru Arangamaha Desiga swamigal .

Here the helping man shall without considering the quantum of help, consider the circumstances, Performance, only count for its kind, for such people help shall be extended at an appropriate opportunity without forgetting the timely help. After narrating the characteristics and explanation St.Thiruvallur in his 110th kural “Who every good have killed, may yet destruction flee;

Who ‘benefit’ has killed, that man shall ne’er ‘scape free!” in this world there is redemption for those who resort to barbaric activities. But if one forgets the timely help rendered, there is no salvation at all. This only indicates such an action would affect the soul and his life to greater extent.

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St.Ulaganathar in his “Ulaganithi” 8th Verse says.

“Thou shall not go to prohibited places

Thou shall not forget timely help”

thus hinting that the timely help shall never be forgotten.

If one want to understand the nature of timely help i.e. “thankfulness” one should have done acts of virtue. Otherwise, he may not be able understand the nature of the help and may become a sinner. If only we are in the company of greatmen, the mind to redress the distress of people who helped us and get salvation from the sin, will appear.

For the help of a human being, such help may come immediately after some time from the recipient of such help. But if the same help has been rendered to greatmen of a society, that greatmen will redress the distress of such people throught his lifetime, but if the assistance has been rendered to a Gnani (Blissful soul) or for his activities of merit, such assistance will become indelible in their mind and will enter into their soul; and as a return thankfully, himself and his relatives will be protected, in this birth. Not only in this birth but also in all births to come and wherever they take birth, they go in search of them, and give him and his relatives a life worth to be lived, and express their thankfulness thus. Because the life of spiritualism is based on the single principle of “Non Forgetlessness of thanks”. Hence an ordinary man shall not forget timely help. St.Avvaiyar says that people longing for spiritual life shall adopt “Non – forgetting of help” as the principal objective of life.

22 – Thou shall chose the season to sow

Gnanis are those who have understood the four stages of spirituality known as sariyai, kiriyari, yogam and gnanam. This is otherwise known, as virtue, Wealth, happiness and Bliss.

Hence if a man wants to be a full-fledged, after crossing all these stages, finally only can reach “Bliss”. This is known to all Gnanis.

Such a blissful soul is St.Avvaiyar. Gnanis, express themselves

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in prosaic style in the language intelligible to ordinary people in conformity with the life style of the society and the meaning obtaining thereto, the same expression may have hidden meaning in other plain of Gnana. As Thirukkural has been written in a style to give relevant meaning for society, individual, Government, public service undertakings, ascetics and yogis and enrich their life with guidelines, Aathichudi also in its direct meaning address the requirement of the society and in its hidden plain convey meaning of spiritualism.

Hence St.Avvaiyar says that right season must be chosen for Agriculture. We have different varieties of crops, grasses, plants, creepers, trees, roots under the ground and in water logs.

Traditional agricultural methods are also being followed. In modern agricultural system, the periodicity of activities and resultant harvest are very neatly tabulated minutely for various crops. Hence, Agriculturists should know the suitable time for cultivation of paddy. And what time seedling has to be developed? When should they be transplanted, for how many days watering shall be done? When the crop will ready? When shall it be harvested after its maturity? otherwise they will wither in the fileds itself.

Like this they have pointed out the time of each activity. Instead of doing like this, if season is changed whatever care may we take, changes in nature may not be accepted, the growth cripples and finally the yield is reduced, becomes subjected to diseases and all the efforts go in vain.

This is what is meant laterally. As St.Avvaiyar has given this for pursuants of Gnana also, the hidden meaning will be different.

Hence “season” means “Youth hood” of man. It is known as “Youth”. Our elders say, men of today may not be available to – morrow. Hence during our lifetime i.e. within the period of availability, one shall undertake sadhana and also necessary practices for the same, one must involve in worship of God and get salvation from this birth.

We must understand that once the season is skipped the crops go a waste, similarly if we do not do what we aught to-do, the

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birth we have taken may go a waste. We must understand that in our life, material is impermanent; youth is impermanent; the body is impermanent. Unless a preceptor preaches, it is very difficult to understand and get mental capability.

Gnanis only make us understand. First this was understood by Lord Muruga, the St.Subramanyadeva, afterwards St.Agathiyar and followed by St.Nandisar, St.Tirumulathevar, St.Manicka Vasagar, St.Arunagiri Nathar like nine crore siddha retinue have realized and performed what is to be performed at the opportune time and got what they should get and attained birthless life.

The impermanency of this sort shall be realized and at the opportune moment surrender to the Holy feet of such realized souls and pray for attaining such blissful life and shall assert that they shall be with us to achieve the same and also plead,

“I cannot realize or follow without the grace of your Holiness. I dedicate to thine Holy feet my heart, body, material and soul, Thou shall accept me and shower thine grace” for people who worship with intensity of mind, truly and continuously, realization of impermanence and the opportune time to take up meditation, will be blessed by Gnanis.

Such request to be fulfilled shall be placed repeatedly in the days of youth itself so that when Gnanis confer their blessings, our body will be able to take up such meditation. Many entangle themselves to the urge of youth and spoil their body which is the base for spiritualism and to be protected. Some, become materialistic in their youth and later when the body becomes weary and useless run to temple after temples and exhibit their devotion.

Some think as to why is this in youth? Let us live happily. At the fag end around fifty years and above some try and fail and suffer. If only the blessings of the Gnanis are obtained in younger age, meditation can be undertaken. Because the base for meditation is kundalini and sakthi and the base for it the moolakkanal appear brightly only in this body. The capacity to withstand moolakkanal will also be available only in youth better.

If one wants to attain the deathless grand life attained by

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Gnanis, one shall worship wholeheartedly, firmly holding the Holy feet of such greatmen and Gnanis.

As they worship like that repeatedly, they will realize “sukkilam” is the base for gnosis. So precious sukkilam, according to our physiognomy will be produced more in youth only, Sukkilam so produced only can take us to higher plains.

Sukkilam born out of this lascivious body is a combination of “Sat’ and “Asat” with the grace of gnana pandithan (Lord Muruga) and the assistance of Gnanis, with the moolakkanal, the yogakkini with the grace of Gnanis, if sukkilam is burnt, the “Asat” is removed “Sat” emerges and becomes pure, all the dirt in this lascivious body are removed and the body becomes body of Gnana and finally becomes the luminous body which can give us “deathless grand life”.

For this the sukkilam of youth is the base, that youth shall be used effectively. It is not enough to commence meditation in the youth. Because all these activities happen due to the blessings and the grace of St.Agathiyar and not by individual efforts.

St.Thirumular in his Tirumantiram has pointed out in many places, the nature of Gnana, nature of body and the grace of the preceptor for the benefit of humanity:-

TRANSITORINESS OF YOUTH

177 Rising Sun Sets; Glowing Youth Fades

They see the sun rises in the east and sets in the west, Yet blind of eye, the truth they ne’er apprehend,
The tender calf grows, fattens for a while and dies;

But this wonder-pageant of the world they do not comprehend.

178 Even a Life-time is not Enough to Know Him

The years roll; but none the Lord in his bosom holds; None to probe and perceive Him profound;
Even if Time’s thread be to the utmost stretched,

Still they know not the spark that kindles all the lamps around.

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179 While Life Still Throbs, Fix Your Mind on Lord

When youth had danced its way to palsied age,

Scarce the chance to fill the years with good deeds more and more; So while life still throbs, fix your mind on Nandi,
Into whose spreading locks

The Holy waters of Ganga eternally pour.

180 Youth is Sugar-cane; Age is Nux Vomica

Time was when fond damsels on him their love bestowed; Like cane’s sugary juice, slow sucked, was he to them,

The idol of wenches with budding breasts and jewelled shapes; But now the sweetest cane has bitter nux vomica become.
181 Time Fleets, So Center on Lord

The boy grows to youth, and youth as surely to old age decays, But time’s changes teach them not that nothing abides;
And so, in ceaseless pursuit, His Sacred Feet, I seek

Him who, transcending this world, beyond the universe presides.

182 Think of Lord Through Time’s Cycles

Day after day we wake to greet the morn, Day after day we seek the nightly couch;
Even though God, good and great, may frown in wrath, True devotees ne’er miss His great Love’s avouch.
183 Subdue the Senses, Birth Cycle Ends

The five needles thick, this bag of senses holds

The five needles thick in this bestial body roam free; If the five needles thick you tame and subdue,
No more this bag that life’s cycle involves.

184 Deeds in Youth Seal Fate’s End

They know not that the radiant Sun we daily see Measures the arch of life and its span doth appraise; Heaven we reach or fall into Karma’s grip;
Thus our fate is sealed by what we do in spring of youth.

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185 The Sixteen Kalas are Within; Why Then the Grave?

The ignorant ponder not even awhile, The Kalas twice-eight within them stand;

When Death sets his snare-pit for them to fall, Headlong they drop to utter stupefaction abandoned.
186 Before Youth Passes, Praise Him in Songs

In the days assigned to you, before youth passes, In songs of praise to the Lord, pour out your heart;

In the days to me assigned, wasting not the minutes away, In the days to me assigned, I, seeing all, remained apart.
114 He Planted His Feet on My Heart

All impurity He shattered—our Nandi, Forehead-eyed, Shattered to pieces before His opening Eye of Grace, His Eye, at whose radiant light impurity quails;
So transfixed He His Coral Feet on heart of mine, Crystal turned.

1781 Siva makes Jiva Pure as Himself

Indulging in talk indiscriminate Aimless I wandered;
—Me, He made pure,

All my impurities cleansed Me and He, to balance brought
—A barter, all to perfection indeed!

261 Life is Fleeting; Give While You Live

The aeons pass, the unreturning ages go; The allotted span of life daily dwindles away;

This irksome body, as if squeezed by some power unknown, Perishes: seeing this yet, they learn not charity’s way.
1452 True Worship is Worship Within

You may adore Him with sandal, fragrance exceeding,

That grows on peaks atop in forests interior,

You may worship Him with flowers rare,

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That bloom in Heaven’s gardens

Unless you shed your fleshly attachments

And realize Him in the depths of your heart

You shall never never reach His Holy Feet

That is unto flowers that shed honey dew.

725 Why I Preserve Body

Time was when I despised the body; But then I saw the God within

And the body, I realised, is the Lord’s temple And so I began preserving it
With care infinite.

The purpose of attaining this body is to realize the God in it
– Avvaikkural -1

The body wrought out of food shall exhibit our lord
Avvaikkural – 10

334 As ‘day’ it vaunts itself; well understood, ’tis knife’, That daily cuts away a portion from thy life.

Time, which shows itself (to the ignorant) as if it were something (real) is in the estimation of the wise (only) a saw which cuts down life.

335 Before the tongue lie powerless, ‘mid the gasp of gurgling breath,

Arouse thyself, and do good deeds beyond the power of death.

Let virtuous deeds be done quickly, before the biccup comes making the tongue silent

I failed to hail such by blissful preceptor

For life of meditation, before the precious body and soul subside; I believed in wealth, gold and possession as life of greatness
I’m a frog in the mouth of a snake.

-Pattinathar – 12 (wail of the heart)

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Thou shall chant the lord of Kutralam, Before yama comes, eyes become pale milk poured into mouth

Relatives fall on the body and cry and Villagers burn the body
St. Pattinathar Tirukkutralam – 26

Oh mind this is the advice to Thee!

Holy feet of the preceptor be thine aim

This treacherous body is the dance of toys

The relatives are thick mob of Shanthai (market)

The life as tumbled pot of water running

St.Pattinathar General – 21

Identify the state of Bindu(The middle portion of the forehead between the eye brows)

And see Bindu(Lord Siva)

That specific Supreme being becomes the Preceptor, It is the comely supre being is the Preceptor

Thou shalt understand, beginning and endless Thou art the preceptor.

No doubt about it Oh! Pulasthiya Incomparable are the arts and Gnanas to this Recognise the art of fusion of both

If not a dunce,understand.

—Agasthiyar Gnanam

Like this many Gnanis advise us to firmly hold the Holy feet of Gnanis in the youth to get whatever one should and get salvation from the birth. But we do not realize that and remain carelessly in the youth and try at the end, like not choosing right season for agriculture and take to Agri with off season and waste our life. Hence one shall pray the preceptor’s Holy feet in the youth and get salvation from this birth says St.Avvaiyar.

23 – Thou shall not grab land and live

The time St.Avvaiyar wrote Aathichudi was in the reign of monarchy. Though the verses belonged to the days of monarchy

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they are universal and eternal. Hence a contemporary interpretation is rendered.

There was a big landlord with lot of lands under tank irrigation and was affluent. His lands were adjacent to bunds of the tank. There was a small farmer with an acre of land at the entrance of the sluice. The big land lord had been longing for this piece of land for quite a long time. He wanted to grab somehow. He demanded the land at a low cost from the farmer. But the farmer refused.

“This is the only source of income for our family, there is no means of livelihood if I sell this land. This land was inherited from my ancestors. What to – do if I sell this land?” Thus said and refused to dispose of the land. But the landlord was waiting for an opportunity to grab this land.

Marriage proposal for the elder daughter of the farmer was in the offing. Though there was no other means or livelihood, and was living soley on the yield of the land, and as there were no other means to conduct the marriage, the farmer approached the landlord for assistance, who was waiting for an opportunity with an evil motive. He said “what if, I am always at your help. You can take as much money as you need. We must conduct auspicious functions as and when the time is ripe and we shall not postpone them.” He pretended to be a well wisher and lent him one lakh rupees and took the land on mortgage. He drafted a deed with evil motive.

“I have taken a sum of rupees one lakh and the same will be redeemed within a year after settling full amount. If I fail to do so, I shall leave the land to the full enjoyment of the mortgagee as though sold at full cost. If not redeemed within a year the land will be fully owned by him. Either myself or my descendents will have no right over the property. This agreement is with my absolute consent and full consciousness of my mind.”

The poor farmer thought, with good yield of his land at the entrances of the sluice, he will be able repay this loan and redeem the land, with firm belief he mortgaged the land.

He conducted the marriage of his daughter with that money.

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He toiled very hard in his land to repay the loan and redeem the land. But to his bad luck, the yield failed due to scarcity of water. He could not repay the loan within a year. At the expiry of a year, the land lord without any advance notice grabbed the land with his muscle power and money power and started cultivating the land. The poor farmer was perturbed.

“Sir please permit me to cultivate the land for at least one season. I shall strive hard to repay your money and redeem my land. Kindly sympathise me” so pleaded in many ways. As the landlord was with the evil intention of grabbing the land, his pleadings went into deaf ears.

With no other option left over, the farmer approached the village adjudication. The village analysed the deed. Though the land may go to the possession of the land lord as per the agreement, the value of the land was much more higher than the money given to the farmer, learnt the advisory board.

But there was no reference to this aspect. Hence the village decided in favour of the land lord as he had muscle power and money power and the village panchayat was not able to do anything and declared that as per the agreement in the deed, the land shall be under the possession of the land lord. That is justice.

The poor farmer was under stiff distress. “Sir this land is worth many lakhs. But I have taken only one lakh. Just because the time is expired, grabbing my land is unjust. Please sympathize on us” farmer and the family pleaded the land lord. As the landlord was with the intention of grabbing the land, their request, pleas and cries turned into deaf ears. He disregarded the justice.

With no other option that poor farmer and his family, having lost the land, the only source of their livelihood, without knowing what to do further shifted themselves to some other village, worked for others in the field and were leading a miserable life. Whenever they were toiling in the field, they cursed the landlord for his cheating. The curse of the farmer accusing the landlord as sinner with heart burns and tears surrounded the landlord as recourse of sin and was subjected to incurable diseases. He took treatment by

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selling the land grabbed from the poor farmer, but the diseases won’t get cured. Then he disposed of his own lands. The disease developed but never reduced. Like this he disposed of all lands and spent whatever money on hand and disposed the jewels of his wife and children. Whatever savings he had also was spent. He took loan after having lost whatever he had. But disease did not get cure, whatever were spent, finally himself and his family came to the streets and started begging.

Whatever may be one’s richness and whatever may one’s poverty, one shall live within the ambit of justice only. That should be the aim of life.

St.Ramalinga swamigal in his “Manumuraikanda Vasakam” asks “Did I ever starve the hungry poor?”

The distress of the poor becomes sins of the men who caused such distress and affect them vigorously to doom.

660 In pot of clay unburnt he water pours and would retain, Who seeks by wrong the realm in wealth and safety to maintain
Thirukkural 660.

(For a minister) to protect (his king) with wealth obtained by foul means is like preserving a vessel of wet clay by filling it with water.

The property accumulated of fraud not only destroys the accumulator but also the family. One shall keep this in mind while accumulating wealth and always be within the bounds of merit, demerits and also justice. Except that if one accumulates wealth by fraud and hurting the feeling of others, sins will surround them. Avariciousness is the root cause of one’s denouement.

24 – Refrain from doing what is not in your power

If one is leading life peacefully without any hurdles that is due to the acts of virtue pursued by him in the past births and in this birth.

The strength of those merits and good only have made him a good person with heart of kindness and led him to many successes. If one is able to accomplish successfully whatever the thinks, one

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shall understand that that is supported by the strengths of virtue and grace of Lord Almighty.

Only such people with strength of virtue and grace will realize their strength and get things done successfully. They will not attempt anything beyond their reach and will not fail. People with power or strength of virtue and grace only think high of their intelligence go astray as the mind leads and do whatever which cannot be accomplished and lose whatever they have.

One can succeed if he plans meticulously whatever within his power, at the opportune time with requisite implements considering his capacity, knowledge, strengths of support, materials, execution and circumstances as the gift of Lord Almighty. Except that doing things haphazardly without any preplan will end up only in loss. Only to indicate that St.Avvaiyar has said “Refrain from doing what is not in your power”.

A person thought of commencing a shop with three lakhs rupees had with him. Instead of choosing a shop within his affordability, he wanted to establish it in the heart of the town and to look pompous and paid one lakhs rupees as advance. In the remaining, one lakh he spent for infrastructure and the other for decoration and advertisement. As he had invested everything he had, he had no money to purchase materials for daily sales. He took three lakhs as loan from unknown persons on high rate of interest and purchased materials. He thought as the location was centrally located, he would be able to sell quickly and can repay loans quickly. Such was his imagination.

Though his shop was centrally located, there were shops traditionally run by people, with regular customers and with own investment, they were able to manage ups and downs and running the business successfully. But in his case, he had no familiarity, tactics and requisite efforts, he established the shop with the belief to make profits as he had money on hand. As the days passed on, as there was no business completely and as the lenders were demanding repayment and interest, he was not able to manage anything and finally closed his shop, with no money even to pay

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interest. As he had closed his shop in the middle, he could not take advances. Nobody purchased any material. Hence he lost whatever he had with him, became a debtor and with no money to pay even monthly interest, he escaped from his town with his family.

He would have saved his family from this distress, if he had evaluated his capacity, capability and experience before commencing the business, and had established a small shop.

The act of such evaluation and acting accordingly is not due to one’s intelligence but as retribution.

Had he been in assistance of greatmen, they would have counselled him and saved him. Lack of assistance from greatmen also is due to his acts of demerit only. Hence one shall before making an endeavour should have thorough introspection about his own self.

A person was under duress in his youth. His strengths of virtue, made him little rich enough to conduct a life with four members of his family. They were toiling hard in their lands and living.

He thought that though he was not leading a comfortable life, his children should not suffer. He planned that his children shall be given higher education, shall take up very good profession with attractive salary and make his life more comfortable.

But he forgot one thing. Education and wealth are gifts of God. Both these two things will be wrought only as a retribution and not as one plans and wishes. Efforts may fetch little result but not total fruit. Without knowing this, under the influence of wild imagination to take his children to a high position he admitted them in an expensive educational system. As the days went on, his educational expenses multiplied and became manifold. He continued the same educational stream for some more years and sold out one by one whatever he had. Finally he sold out the land which was his source of income for their livelihood. Children wanted to go for higher education. Unmindful of his capacity, he went on loan after loan, without refusing he educated his children. He thought that the children would reach high position and can manage later.

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Many people counseled him. But he thought that they are jealous of him and neglected their advice. What to say? That was only retribution which induced him to act like that.

Children could not study till the end. This fellow lost his land. Finally he had to toil as a labour and suffered.

Had there been assistance of greatmen they would have counseled him. Had he had virtue of earlier birth and the grace of Lord Almighty he would have realized or otherwise at least their children must have had grace. With none of that, he acted only according to his desire and was put into hardships.

Hence it is essential to evaluate the capacity and capability before assuming any work.

Some may like to become rich overnight, they may purchase a land out of loan and earn. For some due to the strengths of meritorious acts of the past and the blessings of the Almighty their lands may be located in a prime location and may be sold out at a profitable margin and they may get very good profit and live happily.

Without knowing that, that was only due to the meritorious activities of the past and blessings of Lord Almighty, others may also purchase lands on loan. They may visualize in future better road facility, important offices, residential colonies and companies, adjacent to his lands and may expect a profitable sale. But most of them fail to understand that things may not take shape as they expect.

They may not be able to sell profitably the land purchased availing loan, and may not be able to repay the loan and interest, with no other option may sell the land at a price lesser than the original cost and will become debtors. The expenses on development of his lands would also go a waste and will make him further indebted.

Because of this they may be forced to sell other resources to compensate. Before making an endeavor to do such things, one shall evaluate his own capacity and shall do so only with surplus funds and not availing loan. By availing loan beyond one’s own capacity, not only he suffers and his family members also suffer. This should be avoided. Like this we can add on lot of examples. Because many people without

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having trust of one’s retribution and belief in God, trust their self, their intelligence and capacity and are subjected to unwanted hardships. Even though this aphorism in the worldly life is meant for householder, this is equally applicable to ascetics also.

If one longs to commence penance and to become an ascetic, he should have done lot of acts of merits in past births. He should have had the blessings of many many a Gnanis, having performed appreciable service.

Such of those with merits and blessings, will have no desire for wealth, lust, and discrimination of caste, religion, creed and language. They will have no discrimination of poor and rich. They will treat life of all living beings as his. They will treat the welfare of public as his welfare and penance. Their life will be public oriented and useful to them. The penance of such meritorious people will be successful. Such will be successful ascetics.

Except that some may resort to penance without any such qualifications. Some may without destroying the bondage; they will praise themselves as renunciators. And some may do so to escape from his responsibilities of a house holder claiming that wife and children are “maya” despite married. They may enact this drama.

Some may be dejected as they were not able to understand the nuances and niceties of life and may behave like Gnanis, pretending. Some of them may by heart lot of verses and quote from memory fluently and pretend to have possessed higher qualifications and cheat themselves resorting to penance without realization of body and soul and they do not absorb the secret of them, resort to penance and finally die.

Unqualified people resorting to such activities only equals a male in the garb of a lady. By deserting the responsibilities of a householder to wife and children, who were the result of retribution and pretend to be Gnanis, become a subject to their curse and the penance and also gets spoiled due to disqualification, more and more burden of sins accrue and push them to irredeemable hell.

Some may embrace death as their gift, resorting to penance with bookish knowledge and without proper guidance of a preceptor.

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Apart from these, some may pretend to have realized and try to impart to others, such of them get not only themselves spoiled, but also who trusted them. These grave sinners not only will enter into dreaded hell, they cheat the people who trusted them, grab their belongings and push them also into the hell.

Such quacks are condemned severely by Gnanis, for e.g, we can cite the following Tirumantiram:-

508 Do not Give to Unworthy; the Giver and the Receiver Both Reach Hell

You may give away wealth As massive as a mountain; Yet if you give it
To those that adore not our Lord, You shall with them reach
The Seventh Hell of ineffable pain.

505 Giving to Unworthy is Undesirable

Well may you tender her; And with fresh grass feed her,
The barren cow can no milk give; Even so is giving

Unto those who neither good nor Holy are; Unto a crop they are,

Raised in season improper

There will be no end for such citations as many Gnanis have written in many books. St.Thiruvalluvar in his Tirukkural says

463 To risk one’s all and lose, aiming at added gain, Is rash affair, from which the wise abstain.

Wise men will not, in the hopes of profit, undertake works that will consume their principal.

473 Ill-deeming of their proper powers, have many monarchs striven And midmost of unequal conflict fallen asunder riven.

There are many who, ignorant of their (want of) power (to meet it), have haughtily set out to war, and broken down in the midst of it.

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439 Never indulge in self-complaisant mood, Nor deed desire that yields no gain of good.

Let no (one) praise himself, at any time; let him not desire to do useless things.

476 Who daring climbs, and would himself upraise Beyond the branch’s tip, with life the forfeit pays.

There will be an end to the life of him who, having climbed out to the end of a branch, ventures to go further.

“If any work is commenced with ego without knowing its beginning and end, and its results, that will end up in defeat and may cause his death”.

– Arumuga Arangamaha Desiga Swamikal

Whatever may be the angle one may look at, be it a householder’s life; individuals, ascetic or undertaking penance, if any one undertakes any avocation without estimating their capacity, finally will land up in distress only. Hence if we follow St.Avvaiyar, “Do not do improper things” as Holy writ, the life will be happy.

25. Thou shall not play with (Snakes / Serpents)

“Aravam” means snake/serpent. This has poisonous teeth with poison in its mouth. This a very vile living being no one plays with such vile living beings “Even the army trembles of snakes” is an old saying. If a snake enters into a mighty army, they forget about their valour and start trembling, that much dangerous is snake and is known to everybody.

Laterally it may mean as not to play with snake by St.Avvaiyar, in true sense, its hidden meaning is totally different.

Some as a retribution of their past births non-meritorious deeds, their heart becomes hard and their face always look scowl. Their expression will be poisonous. They will be wicked.

They cannot tolerate even small small funs made at them. They will attack back very violently. Nobody would have friendship with them.

No one indulges in arguments and interference. If someone addresses them sarcastically they may even kill.

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Even though he is a human being by appearance, by nature he is much more poisonous than a snake. St.Avvaiyar advises one shall not be befriend with such poisonous people as they may destroy us.

It can be expressed as under according to laws of nature.

201 With sinful act men cease to feel the dread of ill within, The excellent will dread the wanton pride of cherished sin.
TIRUKKURAL-201

Those who have experience of evil deeds will not fear, but the excellent will fear the pride of sin.

There is one more meaning meant for traditional spiritualist. St. Avvaiyar is a gnani. It is for the benefit of the householders who are in the habit of worshiping the Gnanis, out of very grand grace by St.Avvaiyar.

In the spiritual arena lot of secret coded language has been in use. One such word is “Aravam” This is known to spiritualists.

Though “Aravam” has a meaning of “Snake” in yogic practice this is used for “Vital air” in vasiyoga. Breath in the left nostril is termed as “Black Cobra” and in the right nostril as “white cobra”.

This yoga practice is performed continuously without no break of a second, years together to eradicate the three impurities from the body with the divine presence of Lord Muruga and with the assistance of realized Gnanis.

This practice is offered to the descendents of preceptors taking into consideration the condition of the physique, food habits, nature of penance and to be initiated accordingly for performing with utmost precision and perfection.

These practitioners shall not indulge in sexual life. If done so, his yoga and penance may corrupt and at times may end up in death also. Even if one is in ascetic life, if practiced without the guidance of this preceptor, he may not know as to what-to-do next and this vital air may get trapped inside and may kill him.

Hence the householder shall not resort to this most powerful yoga without knowing the measure and duration of vasi yoga. If

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one indulges may end up in death. During the practice of VASI the “Moolakkanal” in the body is roused and gives lot of heat. For a householder the heat of gnana and of sex will create immeasurable heat and create constipation and like many diseases and finally a dying like situation is created.

Hence a householder shall not resort to such ineligible yoga practices and that is why “Arava mattel” (Thou shall not play with Breaths ; Vasi yoga shall not be resorted to casually) has been said with a hidden meaning like that.

“Crores are those who contracted the vital air Rotated the eye balls and opened the skull; Crores are those who contracted ulceric ailments and suffered by the vital air;

Crores are those who succumbed to coma

contracting air internally not allowing external air to enter, Crores are those who are afflicted by

Arithritis resulting fever and fits. Crores are those who tumbled down by bending the uvula;
Crores are those who raised vasi inches and feet, went asleep forever. Crores are those who are afflicted by

indigestion and diarrhea and lost this birth. Unknowingly the herbal medicines to consume they lost their vital air and died”
St. Pulasthiyar Kalpam

‘The mean dunces considered yoga as easy

practised and died;How to realize gnana without ‘Karpam’ The yoga of mean are destined for destruction’
St. Sattamuni – GuruSuthiram 21 Verse No. 17

Crores are those who have contracted the vital air Rotated the eye balls and opened the skull !

Some by reading books of siddhas or pretending to be teaching yoga techniques without having learnt it properly and assuming

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whatever he does has been given to him by God himself personally, and believing such hoaxes this learners also try to do it without the assistance and guidance of anybody, with no devotion, without worship of siddhas, without guidance of his preceptor, without knowing the nature of the serpent power i.e the vital air which is capable of converting this body of impurities which is capable of bestowing countless benign benefits, into a perfect one, conduct it in the name of pranayama either speedily or slowly inhale it and stable it.

When the vital air is so stabled in lungs, for people who are unable to perform vasi as there are no activities of nuances of air, it stables in the lungs.

As per our physiological feature, the carbon dioxide like poisonous gases generate in our body and cause lot of pressure, they merge with the air or breath so inhaled and further pressure is created and is unable to escape out, it tears the light membrane below the uvula and goes through the common passage of brain, eyes, nose, throat and ear hits at the skull and breaks the frail veins, creates leakage of blood and oozes out either through nose or through ears and it aggravates affecting the brain and die. Like this people who resort to abnormal activities and die are crores.

“Crores are those who contracted ulceric ailments and suffered by the vital air:”

As the vital air is stabled, the body heat becomes exceedingly high, the parts of intestines are affected, and ulcers develop throughout his intestines and aggravates causing unbearable pain and suffer are crores.

“Crores are those who went to coma

contracting air internally not allowing external air to enter”

As some of them stabilise the vital air, the life force, oxygen cannot be obtained. Its quantity reduces, and the parts of his body lose their functions gradually, and as there is no supply of oxygen to the brain a sort of dizziness develops. Assuming that as an achievement of yoga, that may lead to coma this unconscious stage. Some may not be able to breath, the function of internal organs come to stop, the brain gets affected and loses its functions finally it stops. People who have lost their life like this are crores.

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“Crores are those who are affected by arithritis resulting fever and fits”

For some while stablising this vital air, the body heat becomes exceedingly high and due to that, heat become exceedingly high and due to that heat, the air so stabled becomes enlarged and moves fast through the veins, and stays in the weaker places especially the joints and unable to escape from these causes unbearable pain and suffering resulting in fever and fits and finally die. People who are so dead are crores.

“Crores are those who tumbled down by bending the uvula”

In order to stabilise the vital air for long time some resort to cruel methods. They cut the frenulum of Tongue and make it a wound and allow it to cure. They repeatedly resort to this exercise to bend the tongue on the reverse to reach vocal cords and keep the tongue on the trachea bending on the base, close their mouth and sit quietly to prevent the vital air hitting at the skull, then resort to such uncharacteristic means. But at times the tongue so placed may not be able to retrieve back to normal due to numbness. This will cause loss of breathing and may die in an awkward and disfigured manner. People who are dead like this are crore in numbers.

“Crores are those who raised their vasi inches and feet and went asleep forever”

Some will contract this air inside repeatedly by continuous exercise for entrancing experience. At times, due to the activity of this controlled air inside, they may get energy exceeding gravitational force, with continuous severe exercises like this they will be able to lift the body to trance for a foot or so. To lift it above and above, they may do exercises with still more severity. On getting appreciation from the people they become slave to flattery and continue their exercise and finally breath fail and die. This is only a sleigh of hand and there is no use of it. Deathless grand life cannot be obtained like this. Crores are those who did exercises due to the flattery of people.

“Crores are those who are afflicted by indigestion and diarrhea and lost this birth”

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Without proper guidance and assistance of preceptors if anyone does this pranayam a exercise the body heat exceeds and results in indigestion and diarrhea which cannot be controlled by medicines and succumb to death.

“Unknowingly the herbal medicines to consume they lost their vital air and died”.

During the period of yoga, according to the changes in the physique, Gnanis will suggest herbal preparations for balancing. This will change according to the heat condition of the body, yogic period and the nature of yoga. With the ignorance of herbal preparation to be taken during the period of yoga, and even if known by reading books, with no guidance, blessing or grace from the preceptor, who have mastered this, are not aware of the dosage, spoil their body and die.

This great act of yoga should be totally submitted to the Holy feet of the great preceptor, as a bonded servitor with full fledged surrender. All the acts are of Gnanis, and nothing of these are one’s own, they shall only guide us, they shall only protect us, like this in many different modes and ways one shall plead and beg, worship with utmost devotion and submit oneself as a bonded servitor, the Holy preceptors, orders shall be obeyed with no iota of deviation. The vasi which shall be practiced only with the continuous thought of the preceptor in mind with no deviation for an iota of moment, assuming that one has learnt that through the books, if one touches that serpent, the benign aspect may become poisonous and kill people. St.Avvaiyar is a very great gnani of eminence only to emphasize its importance, she tells us “Aravam Attel”. Hence the importance of guidance and blessing of preceptor are emphasized.

26 – Thou shall sleep in silk cotton bed.

This is composed as an advice to the house holder to have a comfortable sleep to ease the tiresome and weariness of one’s body and to get rejuvenated for freshness. It is good for health.

Though it is meant for householders, it is equally important for ascetics during the period of penance. St.Avvaiyar hints this at.

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When they are in vasiyoga and practising it, for a definte period they will not converse with anybody, they will not meet anybody, they will cook themselves, they will be lonely in a room always chanting the name mantra of Gnanis and practising pranayama rigidly as Hada yoga. After completion of Hada yoga, in their continuing yogic stage they take food without, salt, tamarind and spices.

During the period of penance they will take only tasteless food. During that period, the preceptor of gnosis will advise them to stop food for a definite period and they will also stop food totally.

They can take fruits to keep their organs active according to the nature of penance, heat and duration of pranayama. And that also the preceptor will permit them to take a maximum two fruits before sunrise and two fruits after sun set. During the intervening period, they may not be allowed to take fruits or fruit juices. During such period even to take water, the permission of the preceptor is a must. Just because the tongue is dried up, they cannot consume water as they please. That also they may stop us to take water in the middle. If they violate the restriction and take water, the body heat will reduce and there will be deficiency in the penance.

This rigid penance will break the lascivious body, will reduce all the elements of the body gradually, become lean and will be too frail not even to walk; the complete flesh is dried up. The body will be burning like fire.

Under these circumstances, they shall not lie down or sit down on the ground. They shall not use hard surfaced bedding like mats. They will be too lean with bones protruding. At this stage, they must sleep only in soft bedding like silk cotton. Then only they will not have body pain, moreover they shall not make use of artificially made beddings and shall be soft. At the same time there must be sufficient air circulation for the external skin. This facility is available only in silk cotton bed.

Hence this verse is for the descendents of the Holy servitors who perform rigid penance and attain Bliss and to yogis and ascetics.

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St.Avvaiyar is a gnani of eminence and would not have meant laterally this for the yogis.

27 – Do not  speak deceitfully

All the living beings in this world lead their life according to the existing environment. If they encounter danger from other specie, they fight head to head as far as they can. If the other one is mightier they will run away out of fear.

Avenging the attack, keeping in mind the past incident is not available in the living beings upto five senses. The discriminatory sixth sense is a special gift of God, discriminating good and bad to human beings to get salvation. This shall be effectively used by him to avoid evils and attain Bliss and shall not use in evil ways to become a sinner further.

Even animals forget their past distress and live happily again. But man is different. If someone has caused hindrance to him, and if he happened to be mightier he attacks him out of his anger and destroys him.

If someone is unable to destroy the enemy, he buries deep in his heart and await favourable chance deceitfully, and attacks the enemy without his knowledge.

If one exhibits his temperament externally face to face, the enemy can decide to keep himself away considering him as not going together, relationship as unwanted and treat him as enemy.

But it is an act of grievous cruelty to keep in mind without forgetting, waiting for an opportunity, pretending to have surrendered, behaving to be friendly, talking in praise of him and winning his confidence and talking to him deceitfully in an unexpected opportunity, attacking and winning.

If the enmity is apparent, either he will fight back or accept defeat and avoid him. But a deceitful person is unpredictable and one may not be able to judge his reactions and one may not know as to what would he do and talk and hence is more cruel. When the mind is impure, and filled with, jealousy bondage of worldliness, and lust, the darkness enters and becomes deceitful.

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One becomes a deceit, being jealous and passionate over one’s property and materials. But mostly people with revengeful attitude exhibit externally, others avoid them. They won’t be friendly with them.

But some with a mission to take revenge, be friend with them and pretend to be with deep love externally and enmity internally, they pretend to be their well wisher, they will give ironic praise and pretend to sacrifice for them and finally avenge them, creating belief.

One shall be very continuous with people like this with poison in his heart and honey in lips. This is the most cruel one and is a breach of trust.

That is why St.Avvaiyar says “Do not speak deceitfully” If one speaks like that, the heart burns of the people who believed it and got cheated will definitely push him into dreaded hell.

For example in a village, a poor had two acres of fertile land. That was his ancestor’s property. He was leading his life only with that land. The neighboring rich man had always a liking for that land. He wanted to grab that land any how in the heart of his heart. But he never expressed it openly and whenever he spoke to the poor man, spoke as though he had no attachment towards anything, hiding his intentions.

The poor peasant was surprised at the richman’s detachment and also his simplicity of talking to him despite his wealth and believed him totally.

The poor peasant’s elder daughter was to be married. The alliance was good and was to be conducted immediately. Hence he was in need of more money with no other options, he approached the neighbouring rich man and sought his help. The land lord smiled at him ironically and promised to help him and advised to proceed further. The poor also believed and made arrangements for the marriage.

The richman thought that was the opportune time and informed his known friends that he would purchase the land and

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advised them to quote from fifty thousand to 75,000 only if the land owner approaches them.

He laid a deceitful net of Rs.75,000/- only, for a land worth Rs.4,00,000/-. The time was approaching for the poor man’s daughter’s marriage. He approached the rich man and said with humbleness,

“I have no money on hand now. With your promise only I have made all arrangements, but no money on hand. If only you give me, I can purchase all the materials and conduct the marriage” But rich man replied. “You see, I forget to tell you. My children are shouting at me and are against lending money to others. What to do now? I have a good heart; But they don’t have” pretended the rich man. The poor peasant trembled. “I can do one thing for you. If you want I can take your land for Rs.1,00,000/- while the cost would be only Rs.75,000/- and I will give you Rs.25,000/-extra”. The poor peasant also believed him and said “Yes” and signed in an unwritten bond and took his money.

The marriage was over. After few months, the poor peasant after losing his land was working as an agriculture labour and took care of his family, when that land was on sale, this peasant enquired about the value and the seller told him that that was Rs.5 lakhs per acre. “Is it five lakhs? My land was taken only for one lakh. I thought I had sold that for a good reasonable price. They have cheated me. He cried with rolling tears. It touched the Holy feet of his worshipful deity.

The rich man who cheated him and purchased the land at a cheaper price was soon afflicted by contagious disease and he was smelling foul and none of his relative could approach him and died as an orphan. His own deed killed him.

Many people in this world, in order to obtain Bliss, to get upliftment in spirituality and for that to get a suitable preceptor and a guidance of spiritualists, approach the spiritualists and want to advance themselves in spirituality. Their efforts are to be appreciated.

But the preceptor and spiritualists they chose, whether they

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are true or not? They have to investigate thoroughly and then chose. If they donot chose them without due investigation, ultimately they only will suffer.

There are lot of quacks in spiritualism. They are in the garb of ascetics. They cheat the householder and others who approach them for advancement in spirituality, deceitfully and make lofty false promises of doing many things and also to teach many tricks and squander their money material and possessions and change them against the ethics of spirituality and teach them as their mind think, spoil not only himself but also the people who came in search of them as true spiritualists, and make them sick due to improper practices.

Those who came to him will believe and be devoted to him. For all his disciple one day the truth will be known and there will be heartburns. The heart burns of those faithful devotees will become a very big force and attack the quack grievously and will become a sinner and finally will be subjected to incurable diseases and die.

The Lord Almighty and nature will not forgive such cheaters who burgled the trustful devotees who approached them. They will definitely be pushed into irretrievable dreaded hell.

As a result of these fraudulent activities people lose devotion on God, people are not afraid about virtue and vices and they do whatever they feel like as good, charitable thoughts dwindle, the strength of virtue comes down, seasonal rains falter and wherever we see, murder, burglary and rape like vices occupy the hearts of the people and will be subjected to grave sufferings.

Hence one shall be vigilant and careful with the quack spiritualists, you must identify a true preceptor and proceed, and progress in spirituality. That is safe for you and this country. People like them also should mend themselves and come to normalcy. That is why St.Avvaiyar said. “Thou shall not speak deceitfully”

Inconsistent Conduct

271 Who with deceitful mind in false way walks of covert sin, The five-fold elements his frame compose, decide within.

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The five elements (of his body) will laugh within him at the feigned conduct of the deceitful minded man.

272 What gain, though virtue’s semblance high as heaven his fame exalt,
If heart dies down through sense of self-detected fault?

What avails an appearance (of sanctity) high as heaven, if his mind suffers (the indulgence) ofonscious sin.

273 As if a steer should graze wrapped round with tiger’s skin, Is show of virtuous might when weakness lurks within.

The assumed appearance of power, by a man who has no power (to restrain his senses and perform austerity), is like a cow feeding on grass covered with a tiger’s skin.

274 ’Tis as a fowler, silly birds to snare, in thicket lurks. When, clad in stern ascetic garb, one secret evil works.

He who hides himself under the mask of an ascetic and commits sins, like a sportsman who conceals himself in the thicket to catch birds.

275 ’Our souls are free,’ who say, yet practise evil secretly, ‘What folly have we wrought!’ by many shames o’er-whelmed, shall cry.

The false conduct of those who say they have renounced all desire will one day bring them sorrows that will make them cry out, “Oh! what have we done, what have we done.”

276 In mind renouncing nought, in speech renouncing every tie, Who guileful live,- no men are found than these of ‘harder eye’.

Amongst living men there are none so hard-hearted as those who without to saking (desire) in their heart, falsely take the appearance of those who have forsaken (it).

277 Outward, they shine as ‘kunri’ berry’s scarlet bright; Inward, like tip of ‘kunri’ bead, as black as night.

(The world) contains persons whose outside appears (as fair) as the (red) berry of the Abrus, but whose inside is as black as the nose of that berry.

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278 Many wash in hollowed waters, living lives of hidden shame; Foul in heart, yet high upraised of men in virtuous fame.

There are many men of masked conduct, who perform their ablutions, and (make a show) of greatness, while their mind is defiled (with guilt).

279 Cruel is the arrow straight, the crooked lute is sweet, Judge by their deeds the many forms of men you meet.

As, in its use, the arrow is crooked, and the curved lute is straight, so by their deeds, (and not by their appearance) let (the uprightness or crookedness of) men be estimated.

280 What’s the worth of shaven head or tresses long,

If you shun what all the world condemns as wrong?

There is no need of a shaven crown, nor of tangled hair, if a man abstain from those deeds which the wise have condemned.

Similarly cithars like St.Sivavakkiar and St.Thirumular also advise people to be vigilant.St.Thirumular in his caption “Rasa Thodam” says as under :

239 Let the Ruler Observe Holy Law

The ignornant king and Death are cast in equal mould; Nay, truth to tell, more The Holy Law daily in strictness observed, If he who rules the state fails to seek the Divine Way Day by day that land decays in folly envelopt,
Day by day that ruler’s wealth declines and dwindles away.

as described by him, this quack are to be condemned. If the government is unable to control them, the country’s status will be reduced.

“It is certain that hell awaits for seven births in this earth for the desperate sinners, who perform worship, prescribed duties in abundance, and crave to grab the possession of others fraudulently daily with avarice”

– St.Sivavakkiar – 536

28. Thou shall not do what is improper.

Beauty means what is proper. Beauty in life means, the methodical living, the living which can bring happiness, the ways

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and means to obtain that and the greatmen, spiritualists and our ancestors framed these ways and means out of experience and were living accordingly. These regulations are epitome of the different experiences, the maturity and the guidance of realized souls, the ways and means which can lead humanity to prosperity righteously, devised by our elders, suitable for the society.

When life is led accordingly, such a life will be accepted by all, within the bounds of rules and regulations and will be appreciated by all with happiness. The life of such men will be appreciated with happiness by wife, children, parents, kith and kin, friends and relatives.

Such a life is a beautiful one. Except that if one leads a life transgressing rules and regulations as his mind leads, doing acts despised by great men and elders, hurting the feeling of others, bringing disrepute to kith and kin and his family members, will be detrimental to the society and will be prohibited by everyone.

This improper life and doing not suitable for ordinary life will bring disrepute and shame to his family members and people with him. Hence one shall not lead a life without morality and shall lead a life of discipline and not with indiscipline. Whatever is proper and is suitable to his stature, one shall chose to live. One shall not indulge in acts of unbecoming and shall not entangle others in distress.

Before undertaking any work one shall evaluate the merit of that work. Undertaking an improper work and beyond one’s reach, and failing in that is an improper act. Hence she points out that one shall undertake a work within his reach.

Some may with an irresistible ambition, try to build a house. In fact a house is a must for everyone. No one can dispute that such persons shall evaluate their capacity and shall collect all relevant things and shall construct without stretching beyond one’s capacity.

Instead, he may think that construction of a house is an one time affair in a lifetime and shall be done perfectly. He will enter into a world of utopia and will go for loan beyond his capacity.

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What will happen at the end? He may not be able to repay the loan and interest. A situation may arise wherein he will be forced to sell his constructed house and all the possessions with him, lose peace of mind and will suffer and will make others also to suffer and bring his dependent wife and children to streets.

How did that happen? Is it not because of undertaking a job beyond his capacity?

Not only this. In some families marriage may take place. He may have to do customary rituals to the brother of his wife (Brother –in-law). Thinking that he should be respected and treated honorably in an assembly of relatives, he will perform the customary rituals in a very grand manner by taking loan, and afterwards this burden of loan may bring difference of opinion among husband and wife. This is not proper for a house holder.

But a sensible house holder will be realistic in his approach. He will invite his brother-in-law and explain him the financial condition and may tell him that he will be able to do only that much and may request him to accept his gift and may further tell him frankly that he would supplement at a later date when position improves. He will be very frank and honest in his dealings. He may say, “To protect the reputation of your sister, you may tell the assembly that your sister has already honoured you in advance”.

The Brother-in-law may tell the assembly the same thing and safeguard his sister’s honour. Like this one shall estimate his capacity and do. This is a proper act.

Except that if one takes loan and lead a pompous life, that will end up in distress.

Same people may undertake business without knowing their caliber, he may do things in which he is not good at and finally may end up in loss.

463 To risk one’s all and lose, aiming at added gain, Is rash affair, from which the wise abstain.

Wise men will not, in the hopes of profit, undertake works that will consume their principal.

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One shall adhere to the advice of St.Thiruvallvar and lead an intelligent life.

A man was over enthusiastic. He had five lakh rupees with him. He wanted to open a shop. He took a shop in the main bazaar of the town. For his requirement and level it would be sufficient to engage a shop with less rental. Thinking that he would be able develop immediately and become a crorepathy and to compete with other business organizations he also wanted to have his shop with pomposity. Hence he invested the five lakhs on hand as rental advance and took a loan of Rs.5 lakhs for decoration.

Money on hand is exhausted. Five lakhs loan also has been availed. Where to go for materials? No money on hand and nobody would offer loan what to do? No materials in the shop and cannot be opened. For the closed shop he was paying rental and his advance got exhausted. He was unable to repay the loan and interest. He disposed of whatever little property he had and settled a portion of his loan and went out of his town with family. He was working for some body and living without undertaking a proper work, he undertook a work beyond his capacity and capability and finally ended up in heavy loss and distress and that fool made the beautiful life as an ugly one,.

Like this many undertake what is not within their reach and made their life sorrowful. Hence one shall follow St.Avvaiyar “Do only proper acts” and live beautifully and happily.

29. Thou Shall pursue education in younger age itself:

Education is an essential aspect of life. Though this can be pursued at any age pursuing at younger age which is more opportune will benefit more.

According to the Biological growth, the learning skills are considered to be more within sixteen years of age. Moreover he will be devoid of any obstacles due to physical and mental agility and will have very clear thinking and action.

After sixteen years, his concentration is distracted and may not be able to focus to the point, resulting loss of interest in

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education and shows interest in learning many other things. Whatever may be his concentration his body and mind may not allow him to think and tosses up and down.

Hence whatever is to be learnt should be learnt at younger age to attain the full benefits. Whatever is learnt at youth with no obstacles will remain indelible forever and gets deep rooted.

Here education may be divided into two groups. One is to lead this worldly life, which is bookish in nature and will create memory containing the matter related to earthly life connected with maya.

The other one is non-illusionary and is apart from the worldly phenomenon pursued by the realized munis, cithars, and devars and rishis traditionally through residential schools regarding the reality of this world and about the study of external life beyond birth and death.

This is an everlasting deathless study without learning, through devotion and initiation by their perceptors internally.

For a man to survive in this world school education is a must, only through this he can get the knowledge of language, society, world, mathematics, science, geography, history and engineering like day to day requirements. This education only gives all the economical assistance to householders to lead their life.

Hence all the human beings should have at least a basic education. Then only he can understand people and live in this world, otherwise the life of uneducated will become miserable.

Such education should be accomplished within the age of sixteen. Anything learnt afterwards will be out of compulsion and not out of involvement. Hence it is essential that the parents shall offer this education to their children for their future life and make it more flourishing.

Every parent has given education as far as they can to their children to excel in this sphere. But it is only a bookish education, whatever he has learnt for a long time with sincere efforts, will leave him once he dies.

Whether this education will be carried forward to one’s next

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birth, if asked, is no. Whether it will be useful when he loses his memory or the memory is lost due to accident, if asked, is no.

Though one may get education to meet the worldly needs, it is not a real education. Real education is one, which can never be destructed by water, fire and air, which cannot be harmed by this five elements, which follows aeons after aeons this atma, which learnt today, will continue birth after births and emerge from its birth place and make a man a man, man a celestial, and under capable of converting a man as God, which was created by Lord Muruga and was responsible for the emergence of countless crores of siddha retinue, which explains the result of merits and demerits, which shows us the paths of salvation, which makes the life.

For learning the youth is considered to be the most congenial period. Similarly learning the study of deathlessness can also be studied only in youth. It is so because ,there shall not be any discrimination of caste, creed, religion and language, there shall be Compassion for all living beings in the heart ,he shall shower love and affection towards the living beings, he shall be devoid of lust, he shall have no attachment towards materialism and shall not speak lies.

All these good qualities are rich in youth and they get reduced day by day when they grow up and mind gets distracted towards other interests and his thinking gets charred and finally becomes dirty.It is very difficult to install the thoughts of clear gnosis in their minds and also not possible.

Hence it is the bounden duty of the parents in the interest of the world to bring up their children right from their childhood with element of devotion.Then only they can have the pleasure of having contributed disciplined descendents to the society.

They must make them to read religious literature like Sivapuranam,Thevaram,Thiruvasagam, Poems of Siddhas, Poems of Vallalar,Arutperumjothi Agaval,which are the contributions of the very great souls of Gnosis capable of imparting morals,take them to the highest plain cleanse the mind, and convert human beings as God.And they must also be practiced to do pujas for at least a little time every

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day and bring to the fold of Bakthi(devotion). They must instill in their mind all benign messages and create a sense of faith.

They must be introduced to the realized souls and take the blessings of such effulgent men with no sins.They must be taught in the childhood itself about the importance of Virtue,its gains,and its powers and make to do acts of charity by themselves to understand character of charity and giving.They must be made as good citizens acceptable to Gnanis.

Gnosis for Children? Will they be able to understand? Thevaram in the playful age? Thiruvasagam? My God my son may become an ascetic! He may not become a householder! He may not have interest in school education. He may not have interest in earning. Like these one shall not get confused.

Gnanis are those who have undergone all these ordeals and have understood their true nature and have successfully crossed. They are aware of all these problems. They will bless them according to their eligibility. We shall not ask as to whether children will be able to understand in their childhood. Whether is intellible or not,they must be made to keep in their mind the books and the messages of Gnanis.Because,

“The moment the books of Siddhas are touched all

Siddhas come together” is the great saying of Gnanis. Whenever children touch the books of Gnanis,whenever they

read those books,whenever they talk about Gnanis.whenever they think about Gnanis, the very moment the Gnanis who are present everywhere appear before them and console”Don’t be afraid of my son,when we are here.”It is our experience that children will achieve many things once they touch the books of Gnanis,read such books,and listen to them with the blessings of Gnanis.

Education is a must. That also whatever is to be learnt should be learnt at the youth itslf.This is what has been emphasized by great Munis,Gnanis through their books.

Learning is good! Learning is good!

Learning is good!even by begging.

– Vetri Verkai 35

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So says St. Athiveera rama pandiar ,moreover in the 38th verse he says

“Whatever may be the sect; whomsoever may be the person

learned shall only assume the position “

Whether it is a worldly education or a celestial education of the spirituality, one shall pursue in the youth itself. Gnosis shall be learnt at the youth whether it is intelligible or not, then only he will be prepared to receive the grace of the preceptor at a later stage. Except that, if he forgets to learn, later on when the grace is showered, he may lose the opportunity of enforcing it. Hence at the opportune time shall learn whatever to be learnt – it shall not be postponed for a future date, only to emphasis that St.Avvaiyar said “Learn in youth”

30 – Thou shall not forget “Virtue”

“Virtue” has not been ordained by Almighty to any living being. From single sensed to five sensed living beings themselves prepare to protect them and live. They would not care about the distresses of the fellow members of the specis and will continue to pursue their avocations. As they donot feel the distresses of other living beings, they will not come to their rescue when other living beings are under distress.

But the Nature God has bestowed the sixth sense of discrimination to the human beings. God created the wonderful human being to take care of themselves and to take care of their dependents by understanding their distresses and redress the same, console them with compassion. Only God has created human beings in this higher order, and to upgrade his Atma to Godhead by his godly qualities of compassion, sympathy and assistance and to redress the distresses of all living beings and give solace with mercy.

With such a great birth being bestowed on us, should understand distress of other living beings, redress them, give them solace and protect them from such distresses. No cow or a goat will represent to us it’s sufferings. Because they do not know to

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express their grief. Human beings themselves shall understand their distress and come forward voluntarily to redress them. As one bestow compassion on the children of the God, the living beings, his son gets refined and feel the God.

The compassion towards other living beings itself is of great assistance. The acts of protecting such living beings will make a man God. If he were to behave like this with five sensed living beings, how shall he be with six sensed human beings?

One is blessed with knowledge, only to understand and redress the distresses of others with the assistance of that knowledge. Hence this knowledge will pave for godhead by maturity with love, virtue and giving. St.Avvaiyar placed his first maxim “Thou shall like to do virtuous acts” is the beginning itself.

Because “Virtue” is never dying .Whichever is non destructionless can only give destructionless life. It helps in his world and above. With the wealth, assets, comfort and facilities wrought acts of virtue benefitting this birth and shall for other would above also. Because none of our belongings will go, with us after death. But the acts of virtue will follow births after births with our destructionless Atma and be with us and redress our distresses at all times and will conduct us righteously. Not only St.Avvaiyar but also other siddha retinue emphasise this aspect only. No human survival exist without the acts of virtue. Emphasising virtue St.Pattinathar,

“Life with belonging and upto the residence;

Ends at the street the abundant love of wife showered with rolling tears.

The crying sons with hands on head only upto burial ground Merits and demerits alone shall follow firmly”

St.Pattinathar – General Verse -13

says so – moreover to emphasise; this virtue follows firmly the Atma and protects one certainly St.Sivakkiyar says:-

Lands and wealth accrued, elephants and army earned crores of horses Will they come to redress?

Alms we offered, virtue performed willingly Come to our rescue speedily as a triggered horse .
St.Sivakkiar – Verse – 242

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267 Denial Leads to Misery

Bliss and pain—these two woven into the web of life, Result from deeds of our own devising;

The Bliss of giving they knew, and yet the fools gave not, The shrivelled of heart, to charity unwise, its glory unknowing.

Thus says this great realized soul, the eldest of Kailaya tradition St.Tirumular emphasizes the importance of virtue :-

“Virtue only can save you. Out of retribution only in this birth you are a human being with affluence. The opportunity so attained shall be utilized better, perform acts of virtue and get salvation from this birth and shall also strive to obtain good form in the births to come. Why do you waste your self?”

St. Thiruvalluvar emphasizes the importance of virtue through an exclusive Chapter on Assertion of the Strength of Virtue:-

Assertion of the Strength of Virtue

31 It yields distinction, yields prosperity; what gain Greater than virtue can a living man obtain?

Virtue will confer heaven and wealth; what greater source of happiness can man possess ?

32 No greater gain than virtue aught can cause; No greater loss than life oblivious of her laws.

There can be no greater source of good than (the practice of) virtue;

there can be no greater source of evil than the forgetfulness of it.

33 To finish virtue’s work with ceaseless effort strive,

What way Thou may’st, where’er Thou see’st the work may thrive.

As much as possible, in every way, incessantly practise virtue.

34 Spotless be Thou in mind! This only merits virtue’s name; All else, mere pomp of idle sound, no real worth can claim.

Let him who does virtuous deeds be of spotless mind; to that extent is virtue; all else is vain show.

35 ’Tis virtue when, his footsteps sliding not through envy, wrath, Lust, evil speech-these four, man onwards moves in ordered path.

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That conduct is virtue which is free from these four things, viz, malice, desire, anger and bitter speech.

36 Do deeds of virtue now. Say not, ‘To-morrow we’ll be wise’; Thus, when Thou diest, shalt Thou find a help that never dies.

Defer not virtue to another day; receive her now; and at the dying hour she will be your undying friend.

37 Needs not in words to dwell on virtue’s fruits: compare The man in litter borne with them that toiling bear!

The fruit of virtue need not be described in books; it may be inferred from seeing the bearer of a palanquin and the rider therein.

38 If no day passing idly, good to do each day you toil,

A stone it will be to block the way of future days of moil.

If one allows no day to pass without some good being done, his conduct will be a stone to block up the passage to other births.

39 What from virtue floweth, yieldeth dear delight; All else extern, is void of glory’s light.

Only that pleasure which flows from domestic virtue is pleasure; all else is not pleasure, and it is without praise.

40 ’Virtue’ sums the things that should be done; ‘Vice’ sums the things that man should shun.

That is virtue which each ought to do, and that is vice which each should shun.

Though the Great preceptor St.Thiruvalluvar emphasizes, virtue, the men should follow is it not? There must be an element of liberality and mercy? If only one is merciful he can perform virtuous acts. If only understand the distress of others he can do acts of virtue. Can he be a human being, if he cannot understand others’ distress? It is great to be of assistance to others even without their asking, such persons are only greatmen. It is not a matter of concern if one has not understood the distress of others, but compassion and helping attitude must appear and redress the distress at least when one approaches him for assistance. One who does so is a human being. But some may not recognize the distress of other living beings, even when asked for help they

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may turn aside and will refuse to assist. As they have lost the gift of God, they are not human beings. They are shaff among human beings, say Gnanis. Hence helping others is an essence of human life, St.Thiruvalluvar tells about ‘Virtue’ and then emphasizes the necessity of “Helping”

Giving

221 Call that a gift to needy men Thou dost dispense, All else is void of good, seeking for recompense.

To give to the destitute is true charity. All other gifts have the nature of (what is done for) a measured return.

222 Though men declare it heavenward path, yet to receive is ill; Though upper heaven were not, to give is virtue still.

To beg is evil, even though it were said that it is a good path (to heaven). To give is good, even though it were said that those who do so cannot obtain heaven.

223 ’I’ve nought’ is ne’er the high-born man’s reply; He gives to those who raise themselves that cry.

(Even in a low state) not to adopt the mean expedient of saying “I have nothing,” but to give, is the characteristic of the mad of noble birth.

224 The suppliants’ cry for aid yields scant delight, Until you see his face with grateful gladness bright.

To see men begging from us in disagreeable, until we see their pleasant countenance.

225 ’Mid devotees they’re great who hunger’s pangs sustain, Who hunger’s pangs relieve a higher merit gain.

The power of those who perform penance is the power of enduring hunger. It is inferior to the power of those who remove the hunger (of others).

226 Let man relieve the wasting hunger men endure;

For treasure gained thus finds he treasure-house secure.

The removal of the killing hunger of the poor is the place for one to lay up his wealth.

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227 Whose soul delights with hungry men to share his meal, The hand of hunger’s sickness sore shall never feel.

The fiery disease of hunger shall never touch him who habitually distributes his food to others.

228 Delight of glad’ning human hearts with gifts do they not know. Men of unpitying eye, who hoard their wealth and lose it so?

Do the hard-eyed who lay up and lose their possessions not know the happiness which springs from the pleasure of giving ?

229 They keep their garners full, for self alone the board they spread;-’Tis greater pain, be sure, than begging daily bread!

Solitary and unshared eating for the sake of filling up one’s own riches is certainly much more unpleasant than begging.

230 ’Tis bitter pain to die, ’Tis worse to live. For him who nothing finds to give!

Nothing is more unpleasant than death: yet even that is pleasant where charity cannot be exercised.

Here St.Thiruvalluvar gives the fruits of “Helping” and enhance the esteem of human beings. St.Athiveerarama pandian also in his ethical literature vertri verkai says “It is the duty of affluent to offer the needy” and emphasizes acts of virtue. All this great Gnanis emphasize the acts of virtue, if men have to become a real human being; if men have to become God, they shall resort to acts of virtue. That is why St.Avvaiyar tells us” not to forget acts of virtue” and conducts the society towards righteousness.

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GLOSSARY

1.Tirumanthiram

The Tirumandhiram is a Tamil poetic work written in the 5th century CE by Tirumular and is the tenth of the twelve volumes of the Tirumurai, the key texts of Tamil Saivism. It is the first known Tamil work to use the term Shaiva Siddhanta and the earliest known exposition of the Saiva Agamas in Tamil. It consists of over three thousand verses dealing with various aspects of spirituality, ethics and praise of the God Shiva. But it is more spiritual than religious and one can see the difference between Vedanta and Siddhanta from Tirumular’s interpretation of the Mahakaavyas. According to historian Venkatraman, the work covers almost every feature of the Tamil siddha cult. According to another historian, Madhavan, the work stresses on the fundamentals of Siddha medicine and its healing powers. It deals with a wide array of subjects including astronomy and physical culture

2. Tirukkural also known as the Kural), sometimes spelt ‘Thirukkural, is a classic of couplets or Kurals (1330 rhyming Tamil couplets) or aphorisms.It was authored by Thiruvalluvar poet who is said to have lived anytime between 2nd century BC and 5th century AD. Although the exact period of its composition is still disputed, scholars agree that it was produced in the late Tamil Sangam period. The Thirukkural expounds on various aspects of life and is one of the most important works in the Tamil language. This is reflected in some of the other names by which the text is known: Tamil marai (Tamil Vedas); poyyamozhi (words that never fail); and Daiva nool (divine text). The book is considered to precedeManimekalai and Silapathikaram since they both acknowledge the Kural text.

Thirukkural (or the Kural) is a collection of 1330 Tamil couplets organised into 133 chapters. Each chapter has a specific subject ranging from “ploughing a piece of land” to “ruling a country”. It preaches simplicity and truth throughout its verses. the Tamil word Kural literally means “short verse”, and is typified by the Venpa metre that consists of two lines. In the aspect of metre

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& brevity, and the profoundity of expression, Thirukkural comes under one of the four categories of Venpas (Tamil verses) called Kural Venpa. The 1330 couplets are arranged into 3 main sections and 133 chapters. Each chapter contains 10 couplets. A couplet consists of seven cirs, with four cirs on the first line and three on the second. A cir is a single or a combination of more than one Tamil word. For example, Thirukkural is a cir formed by combining the two words Thiru and Kural, i.e. Thiru + Kural = Thirukkural. It has been translated to various other languages.

There are claims and counter claims as to the authorship of the book and to the exact number of couplets written by Thiruvalluvar. The first instance of the author’s name mentioned as Thiruvalluvar is found to be several centuries later in a song of praise called Garland of Thiruvalluvar in Thiruvalluva Malai.

Most of the Researchers and great Tamil Scholars like George Uglow Pope or G.U. Pope who had spent many years in Tamil Nadu and translated many Tamil texts into English, which includes Thirukkural.

3. Tirumular

Tirumular (also spelt Thirumoolar etc . ,) was

a Tamil Shaivite mystic and writer, considered one of the sixty-three Nayanars and one of the 18 Siddhars.

His mainwork, the Tirumantiram (also sometimes written Tirumanthiram, Tirumandhiram, etc.), which consists of over 3000 verses, forms a part of the key text of the Tamil Shaiva Siddhanta, the Tirumurai.

Legend has it that Tirumular was a travelling Shaiva saint and scholar from Kailash who used his yogic powers to transmigrate into the body of a southern cowherd, Mulan. He would wake up from a state of intense meditation every once a year and composed one verse until he completed the Thirumandiram.

The dates of Tirumûlar’s life are hotly contested and, because his work makes reference to so many currents of religious thought, the dates that different scholars assign are often appealed to for anchoring the relative chronology of other religious literature in

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Tamil and Sanskrit. Verse 74 of the Tirumantiram makes the claim that Tirumûlar lived for 7 aeons (yuga) before composing the Tirumantiram.Some are therefore inclined to place his composition well before the Common Era. The scholar and lexicographer S. Vaiyapuripillai, however, suggested that he probably belonged to the beginning of the eighth-century AD, pointing out that Tirumûlar could not very well be placed earlier given that he appears to refer to the Tevaram hymns of Sambandar, Appar and Sundarar, that he used ‘very late words’ and that he made mention of the weekdays.

Others wish to push the date still later: Dominic Goodall, for instance, appears to suggest, on the grounds of religious notions that appear in the work with Sanskrit labels for which a certain historical development can be traced in other datable works, that the Tirumantiram cannot be placed before the eleventh or twelfth century AD. Yet another view, alluded to for instance by Vaiyapuripillai , is that the text may contain an ancient core, but with “a good number of interpolated stanzas” of later date. Whatever the case, allusions to works and ideas in the Tirumantiram cannot, at least for the moment, be used as useful indicators of their chronology

Thiruppugazh “Glory to the Lord” or “Divine glory”) is a 15th-century anthology of Tamil religious songs dedicated to Lord Murugan, the son of Shiva, written by the poet – saint Arunagirinathar. The anthology is considered one of the central works of medieval Tamil literature, both for its poetical and musical qualities, and for its religious, moral and philosophical content. Arunagirinathar says in the Thiruppugazh the songs will, by the grace of Lord Murugan, convey the pearls of devotion and wisdom. The songs contain philosophical musings on God, expressed in simple terms, placing particular emphasis on the role of God’s grace or mercy in helping the individual deal with the troubles and ills that afflict humanity. The songs also deal with issues of morality and living a virtuous life on Earth, with many exhorting people to seek true happiness in God.
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