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செல்வியின்மேற் கும்மிதனைக் செப்புதற்கே - நல்விசய

நாதனின்சொல் வேதனஞ்சு போதன்மிஞ்சி மானகஞ்ச

பாதம்வஞ்ச நெஞ்சினில்வைப் போம். 1 

கும்மி

சத்தி சடாதரி வாலைப்பெண் ணாமந்த 

உத்தமிமேற் கும்மிப் பாட்டுரைக்க

வித்தைக் குதவிய வொற்றைக்கொம் பாம்வாலை 

சித்தி விநாயகன் காப்பாமே. 2 

சரசுவதி துதி

சித்தர்கள் போற்றிய வாலைப்பெண் ணாமந்த 

சக்தியின் மேற்கும்மிப் பாட்டுரைக்கத்

தத்தமித் தோமென ஆடும் சரசுவதி 

பத்தினி பொற்பதங் காப்பாமே. 3 

சிவபெருமான் துதி

எங்கும் நிறைந்தவள் வாலைப்பெண் ணாம்மாலின் 

தங்கையின் மேற்கும்மி பாடுதற்குக்

கங்கை யணிசிவ சம்புவாம் சற்குரு 

பங்கயப் பொற்பாதம் காப்பாமே. 4 

சுப்பிரமணியர் துதி

ஞானப்பெண் ணாமருள் சோதிப்பெண் ணாமாதி 

வாலைப்பெண் மேற்கும்மி பாடுதற்கு

மானைப் பெண்ணாக்கிய வள்ளிக் கிசைந்திடும் 

மால்முரு கேசனும் காப்பாமே. 5 

விஷ்ணு துதி

ஆண்டிப்பெண் ணாம்ராச பாண்டிப்பெண் ணாம்வாலை 

அம்பிகை மேற்கும்மி பாடுதற்குக்

காண்டீபனாம் பணி பூண்டவன் வைகுந்தம் 

ஆண்டவன் பொற்பதங் காப்பாமே. 6 

நந்தீசர் துதி

அந்தரி சுந்தரி வாலைப்பெண் ணாமந்த 

அம்பிகை மேற்கும்மி பாடுதற்குச்

சிந்தையில் முந்திநல் விந்தையாய் வந்திடும் 

நந்தீசர் பொற்பதங் காப்பாமே. 7 

நூல்

கும்மி 

தில்லையில் முல்லையி லெல்லையுளாடிய 

வல்லவள் வாலைப்பெண் மீதினிலே

சல்லாபக் கும்மித் தமிழ்பா டவரும் 

தொல்லைவினை போக்கும் வாலைப்பெண்ணே! 8 

மாதா பிதாகூட இல்லாம லேவெளி 

மண்ணும் விண்ணுமுண்டு பண்ணவென்று

பேதை பெண் ணாமுதல் வாலைப்பெண் ணாளென்று 

புகுந்தா ளிந்தப் புவியடக்கம். 9 

வேதமும் பூதமுண் டானது வும்வெளி 

விஞ்ஞான சாத்திர மானதுவும்

நாதமுங் கீதமுண் டானதுவும் வழி 

நான்சொல்லக் கேளடி வாலைப்பெண்ணே. 10 

மூந்தச் செகங்களுண் டானது வும்முதல் 

தெய்வமுந் தேவருண் டானதுவும்

விந்தையாய் வாலையுண் டானதுவும் ஞான 

விளக்கம் பாரடி வாலைப்பெண்ணே. 11 

அரிக்கு முந்தின தவ்வெழுத்தாம் பின்னும் 

அரிக்குள் நின்றதும் அஞ்செழுத்தாம்

தரிக்கும் முந்தின தஞ்செழுத்தாம் வாசி 

பரிக்குள் நின்றது மஞ்செழுத்தாம். 12 

ஆதியி லைந்தெழுத் தாயினாள் வாலைபெண் 

ஐந்தெழுத் துமென்று பேரானாள்;

நாதியி னூமை யெழுத்தியவள் தானல்ல 

ஞான வகையிவள் தானானாள். 13 

ஊமை யெழுத்தே யுடலாச்சு மற்றும் 

ஓமென் றெழுத்தே யுயிராச்சு

ஆமிந் தெழுத்தை யறிந்துகொண்டு விளை 

யாடிக் கும்மி யடியுங்கடி. 14 

செகம் படைத்ததும் அஞ்செழுத்தாம் பின்னும் 

சீவன் படைத்ததும் அஞ்செழுத்தாம்

உகமு டிந்தது மஞ்செழுத்தாம் பின்னும் 

உற்பன மானது மஞ்செழுத்தாம். 15 

சாத்திரம் பார்த்த்தாலுந் தானுமென்ன? வேதம் 

தானுமே பார்த்திருந் தாலுமென்ன?

சூத்திரம் பார்த்தல்லோ ஆளவேணு மஞ்சு 

சொல்லை யறிந்தல்லோ காணவேணும்? 16 

காணாது கிட்டாதே எட்டாதே அஞ்சில் 

காரிய மில்லையென் றேநினைத்தால்

காணாதுங் காணலா மஞ்செழுத் தாலதில் 

காரிய முண்டுதியானஞ் செய்தால். 17 

ஆயனு மைந்தா மெழுத்துக்குள் ளேயறி 

வாயனு மைந்தா மெழுத்துக்குள்ளே

வாயனு மைந்தாம் எழுத்துக்குள் ளேயிந்த 

வாலையு மைந்தாம் எழுத்துக்குள்ளே. 18 

அஞ்செழுத் தானதும் எட்டெழுத்தாம் பின்னும் 

ஐம்பத்தோர் அட்சரந் தானாச்சு

நெஞ்செழுத் தாலே நிலையா மலந்த 

நிசந்தெ ரியுமோ வாலைப்பெண்ணே! 19 

ஏய்க்கு தேய்க்கு ஐந்செழுத் துவதை 

எட்டிப் பிடித்துக்கொளிரண் டெழுத்தை

நோக்கிக்கொள் வாசியை மேலாக வாசி 

நிலையைப் பாரடி வாலைப்பெண்ணே? 20 

சிதம்பர சக்கரந் தானறிவா ரிந்தச் 

சீமையி லுள்ள பெரியோர்கள்

சிதம்பர சக்கர மென்றால் அதற்குள்ளே 

தெய்வத்தை யல்லோ அறியவேணும்! 21 

மனமு மதியு மில்லாவிடில் வழி 

மாறுதல் சொல்லியேயென்ன செய்வாள் ?

மனமு றுதியும் வைக்கவேணும் பின்னும் 

வாலைக் கிருபையுண் டாகவேணும். 22 

இனிவெ ளியினிற் சொல்லா தேயெழில் 

தீமட்டு திந்தவரி விழிக்கே

கனிமொ ழிச்சியீர் வாருங்கடி கொஞ்சங் 

கருவைச் சொல்லுவேன் கேளுங்கடி. 23 

ஊத்தைச் சடலமென் றெண்ணாதே இதை 

உப்பிட்ட பாண்டமென் றெண்ணாதே

பார்த்த பேருக்கே ஊத்தையில் லையிதைப் 

பார்த்துக்கொள் உன்ற னுடலுக்குள்ளே. 24 

உச்சிக்கு நேராயுண் ணாவுக்கு மேல்நிதம் 

வைத்த விளக்கும் எரியுதடி

அச்சுள்ள விளக்கு வாலையடி அவி 

யாம லெரியுது வாலைப்பெண்ணே! 25 

எரியு தேஅறு வீட்டினி லேயதில் 

எண்ணெயில் லையமிழ் தண்ணீரில்லை

தெரியுது போக வழியுமில்லை பாதை 

சிக்குது சிக்குது வாலைப்பெண்ணே. 26 

சிலம்பொலி யென்னக் கேட்குமடி மெத்த 

சிக்குள்ள பாதை துடுக்கமடி

வலம்புரி யச்சங்கமூது மடி மேலே 

வாசியைப் பாரடி வாலைப்பெண்ணே! 27 

வாசிப் பழக்க மறியவே ணும்மற்றும் 

மண்டல வீடுகள் கட்டவேணும்

நாசி வழிக்கொண்டு யோகமும் வாசியும் 

நாட்டத்தைப் பாரடி வாலைப்பெண்ணே! 28 

முச்சுடரான விளக்கி னுள்ளே மூல 

மண்டல வாசி வழக்கத்திலே

எச்சுடராகி அந்தச் சுடர் வாலை

இவள்விட வேறில்லை வாலைப்பெண்ணே! 29 

சூடாமல் வாலை இருக்கிறதும் பரி 

சித்த சிவனுக்குள் ளானதனால்

வீடாமல் வாசி பழக்கத்தை பாருநாம் 

மேல்வீடு காணலாம் வாலைப்பெண்ணே! 30 

மேல்வீடு கண்டவன் பாணியடி விண்ணில் 

விளக்கில் நின்றவன் வாணியடி

தாய்வீடு கண்டவன் ஞானியடி பரி 

தாண்டிக் கொண்டான்பட் டாணியடி. 31 

அத்தியி லேகரம் பத்தியி லேமனம் 

புத்தியி லேநடு மத்தியிலே

நெற்றி சதாசிவ மென்றுசொன் னேனுன்றன் 

நிலைமையைப் பாரடி வாலைப்பெண்ணே! 32 

அழுத்தி லேசொல்லஞ் செழுத்தி லேநானும் 

வழுத்தி னேன்ஞானப் பழத்திலே

கழுத்தி லேமயேச் வரனு முண்டுகண் 

கண்டு பாரடி வாலைப்பெண்ணே! 33 

அஞ்சிலே பிஞ்சிலே வஞ்சியரே நிதம் 

கொஞ்சி விளையாடும் வஞ்சியரே

நெஞ்சிலே ருத்திரன் சூழிருப்பா னவன் 

நேருட னாமடி வாலைப்பெண்ணே! 34 

தொந்தியி லேநடு பந்தியிலே திடச் 

சிந்தையி லேமுந்தி உன்றனுடன்

உந்தியில் விட்ணுவுந் தாமிருப் பாரிதை 

உண்மையாய்ப் பாரடி வாலைப்பெண்ணே! 35 

ஆலத்திலே இந்த ஞாலத்திலே வருங் 

காலத்தி லேயனு கூலத்திலே

முலத்திலே பிரமன் தானிருந் துவாசி 

முடிக்கிறான் பிண்டம் பிடிக்கிறானே. 36 

தேருமுண் டைஞ்சூறாம் ஆணியுண்டே அதில் 

தேவரு முண்டுசங் கீதமுண்டே

ஆருண்டு பாரடி வாலைத்தெய் வம்மதிலே 

அடக்கந் தானடி வாலைப்பெண்ணே! 37 

ஒன்பது வாயில்கொள் கோட்டையுண் டேஅதில் 

உள்ளே நிலைக்கார ரஞ்சுபேராம்

அன்புடனே பரிகாரர்கள் ஆறு பேர் 

அடக்கந் தானடி வாலைப்பெண்ணே! 38 

இந்த விதத்திலே தேகத்திலே தெய்வம் 

இருக்கையில் புத்திக் கறிக்கையினால்

சந்தோட வாலையைப் பாராமல் மனிதர் 

சாகிற தேதடி வாலைப்பெண்ணே! 39 

நகார திட்டிப்பே ஆனதனால் வீடு 

வான வகார நயமாச்சு!

உகார முச்சி சிரசாச்சே இதை 

உற்றுப் பாரடி வாலைப்பெண்ணே! 40 

வகார மானதே ஓசையாச்சே அந்த 

மகார மானது மாய்கையாச்சே

சிகார மானது மாய்கையாச்சே இதைத் 

தெளிந்து பாரடி வாலைப்பெண்ணே! 41 

ஓமென்ற அட்சரந் தானுமுண்டு அதற்குள் 

ஊமை யெழுத்து மிருக்குதடி;

நாமிந்தெ ழுத்தை யறிந்துகொண் டோ ம்வினை 

நாடிப் பாரடி வாலைப்பெண்ணே! 42 

கட்டாத காளையைக் கட்டவே ணுமாசை 

வெட்டவே ணும்வாசி யொட்டவேணும்

எட்டாத கொம்பை வளைக்கவே ணுங்காயம் 

என்றைக் கிருக்குமோ வாலைப்பெண்ணே! 43 

இருந்த மார்க்க்கமாய்த் தானிருந்து வாசி 

ஏற்காம லேதான டக்கவேணும்

திரிந்தே ஓடிய லைந்துவெந்து தேகம் 

இறந்து போச்சுதே வாலைப்பெண்ணே! 44 

பூத்த மலராலே பிஞ்சுமுண்டே அதில் 

பூவில்லா பிஞ்சும் அநேகமுண்டு

மூத்த மகனாலே வாழ்வுண்டு மற்ற 

மூன்று பேராலே அழிவுமுண்டு! 45 

கற்புள்ள மாதர் குலம்வாழ்க நின்ற 

கற்பை யளித்தவரே வாழ்க!

சிற்பர னைப் போற்றி கும்மியடி 

தற்பரனைப் போற்றி கும்மியடி. 46 

அஞ்சி னிலேரெண் டழிந்ததில் லையஞ் 

சாறிலேயும் நாலொழிந்த தில்லை

பிஞ்சிலே பூவிலே துஞ்சுவ தாம்அது 

பேணிப் போடலாம் வாலைப்பெண்ணே! 47 

கையில்லாக் குட்டையன் கட்டிக்கிட்டா னிரு 

காலில்லா நெட்டையன் முட்டிக்கிட்டான்

ஈயில்லாத் தேனெனத் துண்டுவிட் டானது 

இனிக்கு தில்லையே வாலைப்பெண்ணே! 48 

மேலூரு கோட்டைக்கே ஆதரவாய் நன்றாய் 

விளக்கு கன்னனூர்ப் பாதையிலே

காலூரு வம்பலம் விட்டத னாலது 

கடுநடை யடி வாலைப்பெண்ணே! 49 

தொண்டையுள் முக்கோணக் கோட்டையிலே இதில் 

தொத்திக் கொடிமரம் நாட்டையிலே

சண்டை செய்துவந்தே ஓடிப்போனாள் கோட்டை 

வெந்து தணலாச்சு வாலைப்பெண்ணே! 50 

ஆசை வலைக்குள் அகப்பட்டதும் வீடு 

அப்போதே வெந்தே அழிந்திட்டதும்

பாச வலைவந்து மூடியதும் ஈசன் 

பாதத்தை போற்றடி வாலைப்பெண்ணே! 51 

அன்ன மிருக்குது மண்டபத்தில் விளை 

யாடித் திரிந்தே ஆண்புலியும் அங்கே

இன்ன மிருக்குமே யஞ்சு கிளியவை 

எட்டிப் பிடிக்குமே மூன்று கிளியடி வாலைப்பெண்ணே. 52 

தோப்பிலே மாங்குயில் கூப்பிடு தேபுது 

மாப்பிள்ளை தான்வந்து சாப்பிடவும்

ஏய்க்கு மிப்படி யஞ்சா றாந்தைஇருந்து 

விழிப்பது பாருங்கடி வாலைப்பெண்ணே. 53 

மீனு மிருக்குது தூரணி யிலிதை 

மேய்ந்து திரியுங் கலசாவல்

தேனு மிருக்குது போரையிலே யுண்ணத் 

தெவிட்டு தில்லையே வாலைப்பெண்ணே! 54 

காக்கை யிருக்குது கொம்பிலே தான்கத 

சாவி லிருக்குது தெம்பிலேதான்

பார்க்க வெகுதூர மில்லை யிதுஞானம் 

பார்த்தால் தெரியுமே வாலைப்பெண்ணே! 55 

கும்பி குளத்திலே யம்பல மாமந்தக் 

குளக்க ருவூரில் சேறுமெத்த

தெம்பிலிடைக் காட்டுப் பாதைக ளாய்வந்து 

சேர்ந்து ஆராய்ந்துபார் வாலைப்பெண்ணே! 56 

பண்டுமே ஆழக் கிணற்றுக்குள் ளேரெண்டு 

கெண்டை யிருந்து பகட்டுதடி

கண்டிருந்து மந்தக் காக்கையுமே அஞ்சி 

கழுகு கொன்றது பாருங்கடி! 57 

ஆற்றிலே அஞ்சு முதலைய டியரும் 

புற்றிலே ரண்டு கரடியடி

கூற்றுனு மூன்று குருடன டிபாசங் 

கொண்டு பிடிக்கிறான் வாலைப்பெண்ணே! 58 

முட்டை யிடுகு தொருபற வைமுட்டை 

மோசம் பண்ணு தொருபறவை

வட்டமிட் டாரூர் கண்ணியி லிரண்டு 

மானுந் தவிக்குது வாலைப்பெண்ணே! 59 

அட்டமா விண்வட்டப் பொட்டலி லேரண்டு 

அம்புலி நிற்குது தேர் மேலே

திட்டமாய் வந்து அடிக்குதில் லைதேகம் 

செந்தண லானதே வாலைப்பெண்ணே! 60 

முக்கோண வட்டக் கிணற்றுக்குள்ளே மூல 

மண்டல வாசிப் பழக்கத்திலே

அக்கோண வட்டச் சக்கரத்தில் வாலை 

அமர்ந்தி ருக்கிறாள் வாலைப்பெண்ணே! 61 

இரண்டு காலாலொரு கோபுரமாம் நெடு 

நாளா யிருந்தேஅமிழ்ந்து போகும்

கண்டபோ துகோபு ரமிருக்கும் வாலை 

காணவு மொட்டாள் நிலைக்கவொட்டாள். 62 

அஞ்சு பூதத்தை யுண்டுபண்ணிக் கூட்டி 

ஆரா தாரத்தை யுண்டுபண்ணிக்

கொஞ்சு பொண்ணாசை யுண்டுபண்ணி வாலை 

கூட்டுகிறாள் காலனை மாட்டுகிறாள். 63 

காலனைக் காலால் உதைத்தவளாம் வாலை 

ஆலகா லவிட முண்டவளாம்

மாளாச் செகத்தைப் படைத்த வளாமிந்த 

மானுடன் கோட்டை இடித்தவளாம். 64 

மாதாவாய் வந்தே அமுதந்தந்தாள் மனை 

யாட்டியாய் வந்து சுகங்கொடுத்தாள்

ஆதரவாகிய தங்கையானாள் நமக் 

காசைக் கொழுந்தியு மாமியானாள். 65 

சிரித்து மெல்லப் புரமெரித் தாள்வாலை 

செங்காட்டுச் செட்டியைத் தானுதைத்தாள்

ஒருத்தி யாகவே சூரர்தமை வென்றாள் 

ஒற்றையாய்க் கஞ்சனைக் கொன்று விட்டாள். 66 

இப்படி யல்லொ இவள்தொழி லாமிந்த 

ஈனா மலடி கொடுஞ்சூலி

மைப்படுங் கண்ணியர் கேளுங்கடி அந்த 

வயசு வாலை திரிசூலி. 67 

கத்தி பெரிதோ உறைபெரிதோ விவள் 

கண்ணு பெரிதோ முகம் பெரிதோ

சத்தி பெரிதோ சிவன் பெரிதோ நீதான் 

சற்றே சொல்லடி வாலைப்பெண்ணே! 68 

அன்னம் பெரிதல்லால் தண்ணீர் பெரிதல்ல 

அப்படி வாலை பெரிதானால்

பொன்னு பெரிதல்லால் வெள்ளி பெரிதல்ல 

பொய்யாது சொல்கிறேன் கேளுங்கடி. 69 

மாமிச மானால் எலும்புண்டு சதை 

வாங்கிஓடு கழன்று விடும்

ஆமிச மிப்படிச் சத்தியென்றே விளை 

யாடிக் கும்மி அடியுங்கடி. 70 

பண்டு முளைப்ப தரிசியே யானாலும் 

விண்டுமி போனால் விளையாதென்று

கண்டுகொண்டு முன்னே அவ்வை சொன்னாளது 

உண்டோ இல்லையோ வாலைப்பெண்ணே! 71 

மண்ணு மில்லாமலே விண்ணுமில்லை கொஞ்சம் 

வாசமில் லாமலே பூவுமில்லை

பெண்ணு மில்லாமலே ஆணுமில் லையிது 

பேணிப் பாரடி வாலைப்பெண்ணே! 72 

நந்த வனத்திலே சோதியுண்டு நிலம் 

நத்திய பேருக்கு நெல்லுமுண்டு

விந்தையாய் வாலையைப் பூசிக்க முன்னாளில் 

விட்ட குறைவேணும் வாலைப்பெண்ணே! 73 

வாலையைப் பூசிக்கச் சித்தரானார் வாலைக் 

கொத்தாசை யாய்ச்சிவ கர்த்தரானார்

வேலையைப் பார்த்தல்லோ கூலிவைத்தா ரிந்த 

விதந்தெ ரியுமோ வாலைப்பெண்ணே! 74 

வாலைக்கு மேலான தெய்வமில்லை மானங் 

காப்பது சேலைக்கு மேலுமில்லை

பாலுக்கு மேலான பாக்கியமில்லை வாலைக் 

கும்மிக் மேலான பாடலில்லை. 75 

நாட்டத்தைக் கண்டா லறியலாகு மந்த 

நாலாறு வாசல் கடக்கலாகும்

பூட்டைக் கதவைத் திறக்கலா கும்மிது 

பொய்யல்ல மெய்யடி வாலைப்பெண்ணே! 76 

ஆணும் பெண்ணும்கூடி யானதால் பிள்ளை 

ஆச்சுதென் றேநீரும் பேசுகின்றீர்

ஆணும் பெண்ணுங்கூடி யானதல்லோ பேதம் 

அற்றொரு வித்தாச்சு வாலைப்பெண்ணே! 77 

இன்றைக் கிருப்பதும் பொய்யல்ல வேவீடே 

என்வாழ்க்கை யென்பதும் பொய்யல்லவே

அன்றைக் கெழுத்தின் படிமுடியும் வாலை 

ஆத்தாளைப் போற்றடி வாலைப்பெண்ணே! 78 

வீணாசை கொண்டு திரியாதே இது 

மெய்யல்ல பொய்வாழ்வு பொய்க்கூடு

காணாத வாலையைக் கண்டுகொண்டால் காட்சி 

காணலாம் ஆகாயம் ஆளலாமே. 79 

பெண்டாட்டி யாவதும் பொய்யல்லவோ பெற்ற 

பிள்ளைக ளாவதும் பொய்யல்லவோ?

கொண்டாட்ட மானதகப்பன் பொய்யே முலை 

கொடுத்த தாயும் நிசமாமோ? 80 

தாயும் பெண்டாட்டியும் தான்சரி யேதன்யம் 

தாமே இருவருந் தாங்கொடுத்தார்

காயும் பழமுஞ் சரியாமோ உன்றன் 

கருத்தைப் பார்த்துக்கொள் வாலைப்பெண்ணே! 81 

பெண்டாட்டி மந்தைமட்டும் வருவாள் பெற்ற 

பிள்ளை மசானக் கரையின் மட்டும்

தொண்டாட்டுத் தர்மம் நடுவினிலே வந்து 

சேர்ந்து பரகதி தான்கொடுக்கும். 82 

பாக்கியமும் மகள் போக்கியமும் ராச 

போக்கியமும் வந்த தானாக்கால்

சீக்கிரந் தருமஞ் செய்யவேண்டும் கொஞ்சந் 

திருப்ப ணிகள்மு டிக்கவேண்டும். 83 

திருப்பணி களைமுடித் தோரும் செத்துஞ் 

சாகாத பேரி லொருவரென்றும்

அருட் பொலிந்திடும் வேதத்தி லேயவை 

அறிந்து சொன்னாளே வாலைப்பெண்ணே! 84 

மெத்தை தனிலே படுத்திருந் துநாமும் 

மெல்லிய ரோடு சிரிக்கும்போது

யுத்தகாலன் வந்துதான் பிடித்தால் நாமும் 

செத்த சவமடி வாலைப்பெண்ணே! 85 

ஏழை பனாதிக னில்லையென்றால் அவர்க்கு 

இருத்தால் அன்னங் கொடுக்க வேண்டும்

நாளையென்று சொல்ல லாகாதே என்று 

நான்மறை வேத முழங்குதடி. 86 

பஞ்சை பனாதி யடியாதே அந்தப் 

பாவந் தொலைய முடியாதே

தஞ்சமென்றோரைக் கெடுக்காதே யார்க்கும் 

வஞ்சனை செய்ய நினையாதே. 87 

கண்டதுங் கேட்டதுஞ் சொல்லாதே கண்ணில் 

காணாத வுத்தரம் விள்ளாதே

பெண்டாட்டிக் குற்றது சொல்லாதே பெற்ற 

பிள்ளைக் கிளப்பங் கொடுக்காதே. 88 

சிவன்ற னடியாரை வேதியரை சில 

சீர்புல ஞானப் பெரியோரை

மவுன மாகவும் வையாதே அவர் 

மனத்தை நோகவும் செய்யாதே. 89 

வழக்க ழிவுகள் சொல்லாதே கற்பு 

மங்கையர் மேல்மனம் வையாதே

பழக்க வாசியைப் பார்த்துக்கொண் டுவாலை 

பாதத்தைப் போற்றடி வாலைப்பெண்ணே! 90 

கூடிய பொய்களைச் சொல்லாதே பொல்லாக் 

கொளைக ளவுகள் செய்யாதே

ஆடிய பாம்பை யடியா தேயிது 

அறிவு தானடி வாலைப்பெண்ணே! 91 

காரிய னாகினும் வீரியம் பேசவும் 

காணா தென்றவ்வை சொன்னாளே

பாரினில் வம்புகள் செய்யாதே புளிப் 

பழம்போ லுதிர்த்து விழுந்தானே. 92 

காசார் கள்பகை செய்யா தேநடுக் 

காட்டுப் புலிமுன்னே நில்லாதே

தேசாந்தி ரங்களுஞ் செல்லா தேமாய்கைத் 

தேவடி யாள்தனம் பண்ணாதே! 93 

தன்வீடி ருக்க அசல்வீடு போகாதே 

தாயார் தகப்பனை வையாதே

உன்வீட்டுக் குள்ளேயே யூக மிருக்கையில் 

ஓடித் திரிகிறாய் வாலைப்பெண்ணே! 94 

சாதி பேதங்கள் சொல்லுகிறீர் தெய்வம் 

தானென் றொருவுடல் பேதமுண்டோ ?

ஓதிய பாலதி லொன்றாகி யதிலே 

உற்பத்தி நெய்தயிர் மோராச்சு. 95 

பாலோடு முண்டிடு பூனையு முண்டது 

மேலாக காணவுங் காண்பதில்லை

மேலந்த ஆசையைத் தள்ளிவிட் டுள்ளத்தில் 

வேண்டிப் பூசையைச் செய்திடுங்கள். 96 

கோழிக் காறுகாலுண் டென்றுசொன்னேன் கிழக் 

கூனிக் மூன்றுகா லென்றுசொன் னேன்

கூனிக்கிரண் டெழுத்தென்று சொன்னேன் முழுப் 

பானைக்கு வாயில்லை யென்றுசொன்னேன். 97 

ஆட்டுக் கிரண்டுகா லென்றுசொன் னேன்நம் 

பானைக்குப் பானைக்குநிற்கு மேல்சூல்

மாட்டுக்கு காலில்லை யென்றுசொன்னேன் கதை 

வகையைச் சொல்லடி வாலைப்பெண்ணே! 98 

கோயிலு மாடும் பறித்தவ னுங்களறிக் 

கூற்று மேகற் றிருந்தவனும்

வாயில்லாக் குதிரை கண்டவனும் மாட்டு 

வகை தெரியுமோ வாலைப்பெண்ணே! 99 

இத்தனை சாத்திரஞ் தாம்படித்தோர் செத்தார் 

என்றா லுலகத்தோர் தாம்சிரிப்பார்

செத்துப் போய்கூட கலக்கவேண்டும் அவன் 

தேவர்க ளுடனே சேரவேண்டும். 100 

உற்றது சொன்னாக்கா லற்றது பொருந்தும் 

உண்டோ உலகத்தில் அவ்வைசொன்னாள்

அற்றது பொருந்து முற்றது சொன்னவன் 

அவனே குருவடி வாலைப்பெண்ணே! 101 

பூரணம் நிற்கும் நிலையறியான் வெகு 

பொய்சொல்வான் கோடி மந்திரஞ்சொல்வான்

காரணகுரு அவனு மல்ல இவன் 

காரியகுரு பொருள் பறிப்பான். 102 

எல்லா மறிந்தவ ரென்றுசொல்லி இந்தப் 

பூமியி லேமுழு ஞானியென்றே

உல்லாச மாக வயிறு பிழைக்கவே 

ஓடித் திரிகிறார் வாலைப்பெண்ணே! 103 

ஆதிவா லைபெரி தானா லும்மவள் 

அக்காள் பெரிதோ? சிவன் பெரிதோ

நாதிவா லைபெரி தானாலும் அவள் 

நாயக னல்ல சிவம்பெரிது. 104 

ஆயுசு கொடுப்பாள் நீரிழி வுமுதல் 

அண்டாது மற்ற வியாதியெல்லாம் 

பேயும் பறந்திடும் பில்லிவி னாடியில் 

பத்தினி வாலைப்பெண் பேரைச்சொன்னால். 105 

நித்திரை தன்னிலும் வீற்றிருப்பா ளெந்த 

நேரத்தி லும்வாலை முன்னிருப்பாள்

சத்துரு வந்தாலும் தள்ளிவைப்பாள் வாலை 

உற்றகா லனையும் தானுதைப்பாள். 106 

பல்லாயி ரங்கோடி யண்டமுதல் பதி 

னாங்கு புவனமும் மூர்த்திமுதல்

எல்லாந் தானாய்ப் படைத்தவளாம் வாலை 

எள்ளுக்கு ளெண்ணைய்போல நின்றவளாம். 107 

தேசம் புகழ்ந்திடும் வாலைக்கும்மித் தமிழ் 

செய்ய எனக்குப தேசஞ்செய்தாள்

நேசவான் வீரப் பெருமாள் குருசாமி 

நீள்பதம் போற்றிக்கொண் டாடுங்கடி. 108 

ஆறு படைப்புகள் வீடுகடை சூத்ர 

அஞ்செழுத் துக்கும் வகையறிந்து

கூறுமுயர் வல வேந்திரன் துரைவள்ளல் 

கொற்றவன் வாழக்கொண் டாடுங்கடி. 109 

ஆடுங்கள் பெண்டுகள் எல்லோரு மந்த 

அன்பான கொங்கணர் சொன்னதமிழ்

பாடுங்கள் சித்தர்கள் எல்லோரும் வாலை 

பாதத்தைப் போற்றிக் கொண்டாடுங்கடி. 110 

சித்தர்கள் வாழி சிவன்வா ழிமுனி 

தேவர்கள் வாழி, ரிஷிவாழி,

பத்தர்கள் வாழி, பதம்வா ழிகுரு 

பாரதி வாலைப்பெண் வாழியவே!111

Source: http://www.shaivam.org/tamil/sta_cittar_idaikkadar_u.htm

KARMA

FRUSTRATIONS ARE COMMON

Just as we in the material world seek instant remedies and solutions, we step into the spiritual realm seeking instant progress and results too. But we soon find out that it is not to be so. 

Pattinathar pleaded to Erai, why his assent to his realm was delayed when he saw his disciple Badragiriyar make it earlier than him. The Lord tells him that he has to wait further and that the day the top portion of a sugarcane turns sweet for him, that is the day he will be summoned back to his abode.

Isaikavi Ramanan in the following video explains why the delay has to happen in Pattinathar returning back to the source although he was a Jnani.

Similarly Tavayogi pleads to Agathiyar daily, each time singing Ramalinga Adigal's verses "Indru Varumo Naalaike Varumo?" bringing us all to tears too. Tavayogi who came to Kallar to go into Samadhi at the turn of this century, is pleading to Erai to take him back. But Erai has delayed his assent bringing him to Malaysia and Singapore instead, bringing him to build a temple/ashram complex and perform rituals, the very thing he wanted us to come out of. Agathiyar tells him that he is needed to serve, guide and establish a following, all done for our benefit, the public.

Recently he was invited to speak at the National Seminar on the "Glory of Sidhar Agathiyar and his contribution to Siddha System of Medicine" in Chennai, and on his way back to Kallar stopped over at Panchesti.

Sri Shivagurunatha Desigar explains beautifully and clearly the above verse through the following series of videos.

WORSHIP WITHOUT EXPECTATIONS

We are living in a result orientated society. A lady asked my wife what did we gain by following the Siddhas. They wanted to know what is there in it for them, as in a business investment. 

Many come for solutions in the wake of a disaster, illness, problem or misery, forgetting that if they had regularly built up the fortress and strengthened it they could have been saved or would only be partly affected. An altar in the home should not only be a showpiece but we have to engage in prayers and bring the divine to live and dine with us.

I took up worship of the Siddhas in 2002 after Agathiyar told me to do so. Initially I looked up the societies and organisations my forerunners ran. As I was not captivated by their activities and ideologies, I went my own way without any alliance to any physical Guru or organisation. Soon Agathiyar sent me two wonderful Gurus along. As Supramania Swami told me, the very first thing upon my meeting him in Tiruvannamalai, that "since you are here now, all was over", I now understand that he meant I was in save hands. Annamalaiyar did guide me from thereon. Tavayogi too told me that I had come to the right place, when I told him the very first day I met him in Malaysia, that I was directed to worship the Siddhas in the Nadi. After a couple of months upon his return to India, he told me that "our actual journey had only just begun" as we set off to the Pothigai Hills.

When Agathiyar told me to have his statue made in bronze and worship, I had the least notion or idea that he would come to stay permanently in my home. He opened his eyes in this statue during libation or abhisegam for all to see and of course to see all of us too, in the presence of Jnana Jhothiamma in 2013. Agathiyar showed himself to Jnana Jhothiamma that day.

When he told those who seeked him for solutions to light a lamp and he shall look into their problems, many had their asking answered. They came back happy and paid homage to him.

As I had ended my search after I met both my Gurus and having Agathiyar to grant all my needs, I had no reason to meet any spiritual men after that. As Agathiyar and Tavayogi started me on rituals, I had no need to engage the purohits and priest for simple rituals.

As I stopped going places, Agathiyar began to summon holy men over to AVM. Many arrived at our door to pay their respects to him and spend some time with us. 

Agathiyar began to summon deities to AVM and engaged in talks with them irrespective of our presence.

To answer the lady's question, we came to be shown a whole new world of possibilities. As Ramalinga Adigal expresses his awe over and over again in his Thiruarutpa, an expression of all his divine and spiritual experiences, we too watch in awe at the Divine performing miracles and expressing their presence, in a world of logic and high expectations.

We need to worship without expectations. Make it a norm to put a universal prayer to the Divine that he takes care of everything in the Prapanjam, whereby we would be inclusive too.

COMING TO A BETTER UNDERSTANDING

The AVM family drops by at AVM regularly to pay homage to Agathiyar and have a chat. So when SS came over to AVM, as usual we delved into several apolitical topics of discussions. Then the question as to whether the kaavi or safron robes and attire was necessary for a turavi or sadhu arised.

One adorns the kavi for various reasons. I understand one adorns this attire after deciding to leave all material attachments including ties with the family and friends, ending his career if he had one before, moving away from his usual circle of friends and kin, and the comfort of his home. Wanting to enrich himself with mystical and spiritual experiences and wanting answers, he moves away from society. Just as the snake sheds its skins, along the way he drops each attachment that is holding him back to this material world yearning for enlightenment and the attainment of bliss. 

Then there are others who adorn this attire for the wrong reasons too.

I had always felt that it was necessary for one who had genuinely progressed well on the path to adorn this highly regarded attire not as an identity or to boost his ego that he was more superior than others, more closer to God, or to have others regard him as God's special child or the Savior of mankind or a Messenger of God. I believe that the saffron robe would help deter others to come in close proximity and socialize. I felt the reason one needed to adorn this attire is to keep the community at a distance from him, giving him space and time to carry on with his austerities or tavam or tapas uninterrupted. For instance the family circle and relatives would refrain from inviting him over to family parties and other occasions, knowing that he is in the way of a mendicant. Strangers too would keep their distance giving him due respect. This attire would inform and remind others that he has chosen a path or inner journey and needs to isolate himself and keep away from the numerous petty and materialistic issues of the common man that would distract him further from his goal. The attire acts as a armour or fencing keeping away unwanted visitors and the public who could disturb the ambiance and serenity of his austerity. This being the initial purpose in adorning this attire, soon he dwells in a state where he is not perturbed and disturbed by his surroundings, he comes back to society to serve, living with and in the society. Then again I believe that a Savior or Messenger can equally perform well with or without adorning this attire.

Several post earlier, I had mentioned that I could not understand why certain pleas and prayers were heard and acted upon immediately while others had to wait for years to see the results. 

I remember how Agathiyar helped a Chinese lady overcome her problems immediately when she arrived at the Nadi Nool Aasan's office in tears reporting to him that she was going through hell at the office. Agathiyar pacified her with kind words and gave her hope, merely asking her to place a lotus at Lord Shiva's feet for three consecutive Sundays. He asked for a grace period of ten days to work out things in her favour. The most compassionate father settled her problems in just three days.

Speaking to another friend BM, who joined us for prayers at AVM last night, I received answers to my earlier query and understood the reasons for delays in our prayers being fulfilled. BM had been frequenting a deity for answers and solutions to his problems at his office for close to 4 years. Initially he was told all shall be well and sent off. But nothing changed. He turned up each time the deity was called upon hoping to hear some good news. But he would not be called up and ignored most of the times. In spite of this, he continued coming back and serving the deity tirelessly. Without giving up and with renewed perseverance he went back again and again standing at the doorstep of the deity hoping for some positive news. Each time the deity would give him a prasad and sent him off telling him all shall be well. Soon he became frustrated and confronted the deity eventually telling him off that nothing seems to be working and that he was not seeing results. He jokingly told me he had told off the deity that the prasad had piled up into a big heap but nothing was happening. The deity reminded him not to engage in a quarrel but to be humble if he wanted something. He then revealed that there was a reason for the long delay. If he had given what he had wanted so much and asked for, it would have landed him in a bigger mess. To protect him from further danger, the deity kept pacifying him and kept his hopes up. BM was grateful then that the deity did not give in to his pressure and desires. 

Thavathiru Rengarajah Desigar used to tell Agathiyar devotees to ask the Divine for their needs. I used to take heed of his words and adopted his prayer as mine.

அகத்தீசா உனது சீடர்களாகிய ஒன்பது கோடி பேரும் என்னை சூழ்ந்திருந்து நான் விரும்பியதெல்லாம் முடித்து வைப்பதோடு மட்டுமல்லாது உண்னுடைய மலையாகிய பொதிகைக்கு என்னை அழைத்து வர என்னை சீடனாக ஏற்றுக் கொள்ள வேண்டும். நான் உய்வதற்கு அருள் புரிய வேண்டும். அகத்தீசா உனது அருள் பூரணமாகப் பெற்றல் வேண்டும்.

This was a prayer to Agathiyar to bring all the Siddhas together to grant all my wishes, and bring me along to his abode in the Pothigai Hills, taking me as his student. I asked that he bless me so that I could progress spiritually.

This was my daily prayer in the beginning. The prayer was granted when I had to go back to India a second time, this time to visit several temples mentioned in the Jnana Kaandam of the Nadi. Tavayogi volunteered to take me to the specified places. As we walked through the scrubs and forest making our way to the temples, shrines and caves in the Pothigai Hills, Tavayogi began to point out to me that the Siddhas were ushering us, showering flowers petals on us.

BM and I agreed that we need to be specific in what we wanted and we needed to ask only one thing at a time, placing our prayers before Erai and wait for it to take place or materialize before asking another or further. 

Chatting online with another friend SM, he put forward the following question after reading an earlier post of mine, "Is the path different for each individual...since experiences may be different. Or is the path defined...the same, and people have different experiences..."

I shared with him my understanding. I understood that in spirituality we need not compare ourselves to others. There was no need to gauge our progress with any standard or reference. Who would you take as a yardstick? It cannot apply in this context. It is every individual for himself. Though you could take someone as a reference or a mentor, but the experience derived would be entirely and purely yours? If we walked the path of the Guru then it would not be our path but his, reliving his life. I began to understand that there is no rigid or permanent path laid out there for us to follow but we create the path anew, back to his abode, with or without the help of a Guru. Of course we are blessed if we have a Guru to show us the way because it would help save time and prevent us from straying away from our destination or going in circles. The Guru too takes the impact of our fall, heals us when hurt, picks us up, and places us back on our feet to continue the journey. 

BM asked a question put to him by his friend on why the saints did not produce another "clone" of themselves before leaving. I believe there cannot be clones in spirituality. Each person is unique. We are beautiful by nature. The saints have tried their best to bring aspirants to follow their path and teachings, but one must understand that the change has to come from us. We must be willing to let them mold us, giving them total freedom to work on us, not to become another clone of them, but one who carries and cherishes their teachings, aptly said to become a saint equivalent to them. That is the true nature of the Guru. The student too should be given freedom to adapt his master's teachings to suite the times and the circumstances. Then the teachings would flourish and have a strong following at all times.

Tavayogi expressed his surprise and joy in Agathiyar coming to AVM willingly while he had to track the jungles and hills in search of him. It was a compliment and a reminder to us to be grateful to the Divine for gracing our home. Agathiyar and Tavayogi too have given much leeway to us at AVM in performing rituals, and in planning and carrying out their mission of uplifting aspirants and society. 

Some intelligence is driving the breath in us. And the breath is driving us. If we learn to move the breath then we have conquered death. We need the companionship of a Guru who has walked this path, to learn the basic techniques and the intricacies involved and walk our own path working towards achieving that state, and making him proud. Another option is to totally surrender to Erai and let him work fully on us bringing us to that state. 

PROVIDING SERVICE

If Bala Chandran Gunasekaran is working with the youths to bring them together to serve through his Thondu Seivom, Sri Krishna is working with the kids to inculcate noble values and compassion in them. 

Sri Krishna arranged for a full day event for the kids today at his home, which began with lessons in Yoga, an annadhanam and ending with prayers to Erai.

https://www.facebook.com/sri.krsna.73/videos/1957220531231933/

https://www.facebook.com/sri.krsna.73/videos/1957279214559398/

https://www.facebook.com/sri.krsna.73/videos/1957350517885601/

He is also providing food for school students through an ongoing program over 57 days.

Recently both these noble souls came together to feed the inmates at a home.

THE VISIT

Has the good Lord visited your home? Ramalinga Adigal in 100 verses describes this moment where Erai came to his place of residence in the dead of night, walking till his Holy sole were red and sore and passed him something in his hands. Adigal does not reveal what he received.

Follow this wonderful moment in Adigal's words composed as the "Arutprakaasa Maalai from his Thiruarutpa at http://www.thiruarutpa.org/thirumurai/v/T225/tm/arutpirakaasa_maalai and http://www.thiruarutpa.org/thirumurai/v/T225/romanized1/arutpirakaasa_maalai

I wanted to know who came and gave him what to Adigal for years? Finally I came to know who it was and what was given to Adigal. I was extremely happy for the revelation.

Tavayogi too had a visitor come in the early hours of the morning just days before Agathiyar's Jayanthi and Guru Puja at the old Kallar Ashram. A sadhu stood at his door as he opened it that morning to go to the washroom. He had a package in his hands. He passed it to him, asking Tavayogi to worship it. Tavayogi invited him to have a sit while he began to prepare tea for the visitor. When he came out of the kitchen with the tea in his hands, the stranger was no where to be seen. He searched the premises and realized that the sadhu had made his way to his door through a gate that was locked for the night.  

Many years later the sadhu appeared again and passed him another Rudraksha to be worshiped.

Supramania Swami too had his Guru Yogi Ramsuratkumar knock the door to his village home at 11pm in the night and hand him his photo. His Guru had already gone into samadhi.

Many are the miracles that Agathiyar has shown to believers. As Agathiyar says, man needs something to take place first before he believes; but the Siddhas say believe and it shall happen. 

Supramaniya Aiyar, who came to be known as Abhirami Pattar later, while sitting in meditation is asked to clear the temple grounds for the exclusive visit of the King to the temple. When the King's soldiers forcefully try to remove him, the King arrives. The King intervenes and questions him asking Pattar the Tithi for the day. Pattar still in meditation replies that it was a full moon. Everyone is taken aback as it was a new moon. When Pattar comes out of his deep meditation and realizes what had taken place he confronts the Goddess and prepares himself to be sacrificed in a fire, unless she appears. The moon does appear and Pattar is grateful for the miracle that Mother Goddess had performed for all to see.

ANUBHUTI

I was driving Tavayogi, who had an invitation from Siva Sri AP Muthukumara Sivachariyar, to Bukit Rotan to view the Sakthi temple ( https://www.facebook.com/shaktitemple/videos/10154115348987841/ ) which was under construction then and to identify if there was the presence of Siddhas at the temple grounds.

As we drove along, I played several songs from the Thiruarutpa by Ramalinga Adigal in the car. Tavayogi was listening intently and finally told me that just by listening to these songs one can attain Jnana. Then he went on to sing the "Aaniponnambala Kaatchi". It went "Anipon Ambalathey Kanda Thiru Kaatchi Yellam... Arputha Kaatchi Yadi... Amma".

Literally, the verses describe a journey that Adigal took on the physical and mystical planes. He describes coming upon a Hill, and a Path opening up to it. "As I walked on the Path, there was a Platform. I climbed the Platform. There was a Room. As I approached the Room, there was a 7 tier Hall above it. I cannot bring myself to narrate what I saw in these 7 tiers. In one tier, the silver Pearl transformed into Blue Sapphire (Neelam), in another tier, the Blue Sapphire became Coral (Pavalam). In another tier, the Emerald (Maragatham) became Ruby (Maanikkam). Yet in another tier, it became a Pearl, and back to Coral in another tier. Then on another tier the gems became Gold. All these gems became Spadigams in yet another tier. Above this 7 tiers there was a staff. Climbing the staff, what can I say of that which I saw. There were thousands of Sakthis everywhere, who came to enticed me but I remained undeterred and strong due to the Divine Grace. Due to his Grace I saw the Jewel of the Crown. I saw a Peak atop the Crown, above this there was 1008 Temples. As I entered through the Arch at the Temple without hesitation, within the Entrance there stood both Sakthis and Saktas in millions. They began to question who was this trespasser, as I moved on. At another Entrance there stood Five, the others showed the Way, yet to another Doorway. As I entered, a male and a female showed me to yet another Doorway. At the Doorway my Mother the Goddess Anandha Valli stood to welcome me. I saw her and submitted to her Grace, and partook the Divine Nectar. With her grace I saw my father's Abode. I stepped into his Abode. Who could possibly understand the Gift I was showered by my father Lord Nadarajah."

From "Makers of Indian Literature - Ramalingar" by S Vanmikanathan published by Sahitya Akademi, the author describes the finale very beautifully.

"At that sacred door, stood Aanandhavalli, my Mother, I beheld the Mother, Her grace I received, and ambrosia I partook of. By Her grace which held me up, I saw the presence of Natarajar; 

O mother, I saw the presence of Natarajar! The boon I received on going into His presence, God knows it, O mother, God knows it!"

The Presence Ramalingar saw in the Hall was Natarajar, the Godhead, the Brahman. He who knew the boon, which Ramalingar received, was God in time. God who becomes and dis-becomes.

Adigal's journey reminds us of the mystical doors that give way to the abode of the Gods and Goddesses in the Purana films. Buddha too was wooed by Mara with all kinds of distractions. About this journey, Tavayogi told me it was an inner journey. He told me it was a journey through the Chakras and stopped at that.

We soon realized the truth in Tavayogi's words, that these songs of anubhuti or personal spiritual experiences of saints do trigger a similar effect on us, bringing us to experience all that they went through. Traveling on this path, adopting these renditions of their anubhutis and singing them, we too sense and visualize the sensations and visions that took place in them and that which they saw, respectively.

More from S Vanmikanathan's translation of "Aani-p-ponnambalaththe kanda kaatchikal."

It is the aani-p-ponnambalaththe kanda kaatchikal, the visions I saw on the magnificent golden hall, the 109th decad of the VI th Book. He sings in 32 stanzas of jubilant verse,all of which end with the refrain: 

The sights I saw in the Hall of Prime Gold are wonderful sights, O mother, wonderful sights are they!

He goes on to describe in detail the sights he saw. I omit the repetitions and refrains and give, in his own words of course, the details of the sights which met his eyes. The refrains are evidence of the irrepressible joy bubbling in his heart.

He says:

There appeared a mountain of effulgence
and on that was a street.
I went along that street
and in its center there was a platform.
I climbed on to that platform
and on that platform there was a hall.
When I approached the hall,
on top of that hall I saw a seven-storeyed tower.
What shall I say of the wonders
that were on the seven storeys?
On top of the seven storeys
there was a golden pillar.
When I beheld the pillar and climbed on it,
what shall I say of the novelties I saw !
It is not within my capacity to describe
what met me as I climbed on.
At the several stages,
Sakthi-s, in thousands and thousands, came,
They came and tried to bewitch me,
but, that I may not be bewitched,
I gained a power of grace.
By that power I climbed up that pillar
and spied the jewelled crest.
On top of the crest there stood a dome, that I saw.
On top of that dome there was a temple
of one thousand and eight carat gold.
On seeing the temple,
I went unhesitatingly inside the portal
in the tower.
At the portal in the tower,
there were Sakthis-s and Saakthaa-s in crores.
Their hues were white, red, and scarlet.
There, all of them asked, “Who is this man?”,
but I went past them. 

I went past them,
and there, at a sacred doorway,
were five persons.
With them showing me the way,
I went to a jeweled doorway farther up.
At that doorway, which I remember well,
there stood two, a man and a woman.
With them pointing it out to me,
I be held with love welling up in me
the private sacred entrance
(which leads to the sacred presence of Lord Civan).
At that sacred door,
stood Aanandhavalli, my Mother.
I beheld the Mother, Her grace I received,
and ambrosia I partook of.
By Her Grace which held me up,
I saw the presence of Natarajar,
O mother, I saw the presence of Natarajar!
The boon I received
on going into His presence,
God knows it,
O mother, God knows it.
In the Hall of prime gold,
the sights I saw ,
wonderful sights they are,
O mother, wonderful sights they are. 

Listen to Thavathiru Dharmalinga Swamigal's beautiful rendition of Adigal's song at http://www.thiruarutpa.org/thirumurai/v/T344/tm/aanipponnampalak_kaatsi and at http://www.thiruarutpa.org/thirumurai/v/T344/romanized1/aanipponnampalak_kaatsi

GODS PURPOSE & OUR PURPOSE

This blog is not about a particular Guru or God. It is the telling of the many stories, adventures and experiences by and about devotees, seekers, aspirants and souls journeying back to the Kingdom of God. During this journey we have met many gurus too whose stories we carried. 

Many have written in to express their gratitude for the postings on this blog. These kind words serve as a tonic for me to write further. 

• Felt as though it was written for me
• The above messages of gratitude and thank you from ..... group ayah. Your writings are opening up many hearts and minds. So happy to see this.
• Shan ayah I have shared the write up on my ...... group too. I was hoping you would write something of this. I am learning so many answers to my own spiritual questions. Thank you ayah. Agasthiyar is answering all of us thru you.
• I share all the AVM blog updates with the group too. They love it. Its very well written ayah. You are touching many souls with these amazing messages.
• I have shared your article in other Agasthiyar groups. Many sending gratitude on the article. This article is perfect for the soul ayah.
• Amazing..and thanks a lot sir for translations.
• Very informative. 
• Thanks for guiding thorough great articles ayya.
• Ayya, you just answered my doubts. Thank you. 
• Such a beautifully articulated post! Thank you, Sir! 
• Amazing I really enjoy reading it.
• Wonderful thoughts Uncle Shan. Couldn't agree more with your opinion.
• Dear Shan aiya, my humble salutations. "The Path chooses You" WOW. What an amazing piece. Love it. Such a profound conclusion. I was carried away to light headedness by the truth of your words.
• The work you have been doing Shan aiya is truly inspiring. I have begun some work on a very small scale and have started writing about it from an awareness and emotional wellness perspective.Will share these with you asap.
• I was reading your piece on Mystic India and something struck a chord. I have been preoccupied lately with thoughts about the person who approached me unexpectedly at the ashram in Dec 2015. He said "the most important thing for you to remember is that we r all one". There were other cryptic messages too. I cannot forget his energy. ..Your piece takes me back there.
• Good morning Shan aiya. Have planned some time this morning to catch up and read through all your experiences last month in India. I am so amazed and uplifted. It feels like reading fairy tales with miracles. Not done yet....can't stop reading.
• "Let's motivate each other, let's wipe the tears from others eyes, lets bring inspiration to those close to us, let's share the good n ignore the bad. Let's change ourselves n the immediate surrounding through positive thoughts n good deeds. Believe me u will find delight in it. Make it happen daily n u shall be in a state of bliss forever. Let's walk the talk AVM." Yes..absolutely. I take a bow. I could not agree more. We need to hear that, everybody around the world needs to hear that,  especially at this time.  Its the only way to stay grounded and connected to our purpose.
• Uncle. Thanks for the article.. it's such an eye-opener. life is beautiful the way it is when we live in the moment and in the now.
• No uncle.. in the path of Murugan n Agastiyar.. there are no big and small. We are all souls and we are all the same. Your sevai is nothing inferior.. we are all serving God in the way he wants us to.. we are the same.. and that's what is keeping us together. the strong string tying us all together. neega illai endral.. namaku Agastiyar Appa kitte adaikalam kidayathe. Your house is a temple housing Agastiyar and your service to Appa is great.
• Sir, my husband and I went to Kallar ashram after finishing both our pariharams. We stayed with Guruji and Mathaji for 3 days. On Monday, on Guru Poornima day, we did Annadanam and Go Danam (naatu maadu) after the Guru Pooja and Homam. Sir, we are ever grateful to you. Without you it would not have been possible to have the grace of our Karunamayi Mahamuni. You are instrumental in our helping us in our spiritual journey. 
• Thank you so much Shanmugam sir. Your  writings are wonderful. They dispel ignorance of people like me.

I have come to realize that these posts are akin to therapeutic storytelling. (Therapeutic storytelling is the act of telling one's story in an attempt to better understand oneself or one's situation. Often times, these stories affect the audience in a therapeutic sense as well, helping them to view situations similar to their own through a different lens.- wikipedia.org)

I am glad too that I have finally served my guru well by adhering and fulfilling their request. Tavayogi had asked me to speak about Agathiyar when I came under his tutelage many years ago. I turned down saying that I was not well equipped with the knowledge of the Siddhas. He then "fixed" me up when he introduced to all gathered at the opening of a branch of his Agathiyar Gnana Peedham in Banting and told them that I shall speak on the Siddhas. I was taken by surprise. I said a few words about Tavayogi and was wondering what else to say, when a thought came to me to sing instead, hence escaping from having to speak. I invited all gathered to join me in chanting the Arutperunjhoti Mantra. That saved my day. 

I am still not equipped with knowledge of the Siddhas. I began to share whatever little authentic information I had about them through these posts. I gathered all the hymns on the Siddhas that I could lay my hands and published them online. I loved to share the many stories told by devotees who stopped over at AVM. That is how the number of posts increased day by day. I was in an advantage when I had willing candidates from the AVM family who gave me interviews and related their experiences on video. These I posted at https://www.youtube.com/c/ShanmugamAvadaiyappa

If we are trapped at the bottom of a large pit and there are many who have come to our aid, letting down ropes and ladders and stretching their arms out to help us get to the surface, we can only hold on to one form of aid, be it the rope, ladder or arm at any on time to reach the top or bring us to safety. Similarly we chose to take the hand of Agathiyar to bring us to an enlightened state, to his state.

Erai has given us a birth that is considered rare by the saints, to carry out his purpose but we have ended up doing our own thing. Let us revert now to do something within our means, in service for him and let him take care of our needs. Agathiyar today sits in our homes, looking over us, guiding us through the Nadi, and bringing selected devotees of his together to do his task.

Sitting aside Agathiyar, and both my gurus, Supramania Swami of Tiruvannamalai and Tavayogi Thangarasan Adigal of Kallar Ashram, and watching the devotees and seekers come with a myriad of intentions and asking, has been enlightening in a way. Listening to the solutions and advises given to them has been enlightening. Giving us numerous task to perform while on this journey, brought us many experiences that has been enlightening too.

Many had their desires and wishes fulfilled. But several have yet to see a promising end to their problems. We are praying for them too believing that all would be well in due time. But as the affected party, it is only understandable that they want solutions fast as their problems have been dragging on and on for quite some time now. 

Why do some see results immediately while others don't? I am equally at lost at times when after I tell them to pray hard, consoling them that Agathiyar shall take care of their problems, and they too sincerely carry out their prayers but there is no solution in sight. What we have is only Agathiyar's words to hold on to, that whoever lights a light and states their problems, he shall look into it. They too live with the hope and belief that Agathiyar will take care of all things. Along the way he has made us stronger no doubt by giving us the strength to face these problems. To a devotee he says that in event you have to jump into the river, do it. He assures her that he would reduce the strength of the river current so that she would be save.

I believe we have a better understanding now of the reason as to why we are here, and the intricacies of life. I believe we have the right understanding and knowledge, acquired to face these situations and to help others too sail through. 

Agathiyar has shown us much along the way, beginning with showing us our past karma and a way out, showing us our mission, showing us the path, showing us the guru, showing us the teachings, and I believe one day showing himself. That day is the day our journey would end.

As a way to show our gratitude, to those who came seeking a solution to their lives problems, we in turn, showed them the Nadi, a revelation of the souls journey. We took them under our wings, where they associated with AVM and many of its charitable programs. We showed them the prayers we conducted, and encouraged them to continue doing it in their homes. We showed them our Gurus in the hope that they to would find solace, guidance and salvation. 

This is the least we can do I believe. My wish is to see every home become another AVM where Agathiyar resides.

SOLLADI SIVA SAKTHI

I was going through the Nadi readings of mine when I decided to merge all 53 readings. It came up to 10 hours of discourse by Agathiyar. If others had been blessed to stay at the feet of their gurus in physical form, and listen to them speak, I am blessed to have Agathiyar speak to me through the medium of Nadi. And so have all of us at AVM.

Going through these amazing medium of communication between the divine and the mortals, I realized that all that Agathiyar spoke about had materialized todate. Some of the events that he mentioned were changed by him for reasons only known to him. Those events that did not take place was solely because of my decision in not wanting to go along with it. I understood we always had a choice in all things. 

If you had seen the Tamil movie 12B several years back you would understand this. The story revolves around a young man who misses the bus one day. A sequence of events follows accordingly. The director then takes us through another story that runs parallel where he manages to board the bus and another chain of events takes place. Here we are shown two possibilities. Similarly in life we have so many possibilities out there waiting to happen.

It is a matter of choice, karma and destiny all tied together and weaved to form the fabric of life. Some are colorful with lots of color, colorful events thrown in as bonuses while in others life it is in shades of grey and dullness, with sorrow and pain accompanying.

Our choices are usually based on our past experiences. For a child he would look towards an elder to help him/ her decide hence shifting the responsibility and karma to the elders. Have no regret for how your life is moving on now, for it was your choice all along the way, driven by karma, the silent hand.

It is said that we as souls decided to take birth in a nation and a family and to certain parents so that we could accomplish what we came for in the best possible way. We bring along other souls as company in the form of a spouse, siblings, friends, and colleagues etc to help accomplish our agenda on the face of the earth. The divine might want to have a hand in molding us too and he comes as a master, guru or saint. The whole blueprint is laid out and all plots and sub plots and details gone through and discussed thoroughly among these souls. And with the consent of all, we begin our journey to the physical plane to give shape and form and work out this divine play.

It is also said that all discoveries are made in this plane of souls before the idea even strikes us on the physical plane. 

Then we took a certain gender, color, and built depending on our past karma. Then again language and the mother tongue and later religion was introduced to us. We grow up learning many things in life experiencing them and falling back on these experiences later in helping us make wise decisions.

Then I begin to have a question too. If the reason we are born is because of the past karmas and if we are here to work out these karmas, now when and how did this cycle start? Where was I before my very first birth on this physical plane and what karma did I do then to deserve a birth in the very first place?

Isaignani Illaiyaraja wrote and composed a song where he questions if he had a desire sprout in him while living in Sathya Loka that led to him taking a birth in this world?

Watching the old movies based on Puranas, we are shown that desires and wants; and curses and its replications warrant a birth on the physical plane, where even the Gods take a human birth to either fulfill their desires or seek reprieve for their wrongdoings.

I am watching my grandchild grow. She breaks into a smile often and within seconds it turns into a cry. My mother would tell us that Lord Brahma was revealing and running through her life story and showing the events and happenings she would face when she grows up. When the happy moments are related, she laughs; she cries when she is told of sad happenings. This phenomena is noticeable in children of all races throughout the world. So I have a question. In what language does Lord Brahma speak to them? Language is introduced by the parents only later as he/ she learns to pick it up, listening to them. Since I do not have answers to these questions, I am asking my grandchild to share this Brahma Ragasiyam or Brahma's Secret with me before the secret door at the crown of her head through which these messages we are told comes in, is closed.

We are told that our life story will be aired to us again once we depart this physical body. We will once again watch for ourselves the extend of damage or good we have done during the birth, one that is very rare to come by according to the saints. This time, we are told, Chitragupta who keeps track of all our worldly accounts, will run through the events with us. The next world and birth, we are told, will depend and be determined from this review of our life.  

Lately a friend asked me what happens to the Atma or soul on our death and where does it go to? I told her I do not know. In fact I have yet to answer a question thrown to me several years ago by a colleague. He had asked me where does the soul reside? He threw the question most likely to shut me up since I spoke so much on spiritualism then till I must have bored him. I did shut up after that. While many masters and pundits have tried to indicate the spot where the soul resides, Agathiyar says we cannot allocate nor point our finger to any particular place where the soul resides.

Then there is the question as to when the soul comes into this being to stay and take on the experiences? Many have tried to answer these pertinent questions but it is still all a mystery for there is no definitive answers.

I soon began to understand, the key word here is experience. We are here for an experience. While some say we are here to evolve spiritually or to continue on a journey of spiritual discovery from where we left, a journey that ended abruptly in the last birth; others say that it is the spirit that is having a worldly experience.

I understood from Isaikavi Ramanan Aiya's talks that we had fallen from grace in spiritualism. We were all once living with the wise where tapas or austerities was the way of life. This was the age of the wise Rishis who had access to the Gods, and their Worlds and all their mystical knowledge. The Holy Scriptures were tapped into and given to us by the Rishis through their tapas. I remember my mother tell me that the Gods once walked this earth. When they left, they made brief visitations to a selected few homes. The household animals who could sense and see their movements would disclose these visitations to their owners, hence their ability to speak to humans was withdrawn.

Next the Vedas were given to us as references and guides for us. Later Yoga and its means were given to keep us hale, healthy and be in touch with the Gods. Coming to this age, as we could not comply with the high standards required of us in pursuing the way of Yoga, we were then given the easiest means to keep abreast with God, that is worship in the temples.

Now we have started our journey tracing the path back to the kingdom of God, rediscovering the magnificence and majesty of a past civilization, stopping to admire in amazement and awe the lost kingdom of our forefathers and the high standard of virtues and practices upheld during that time, from whence we had slipped and fell. It is indeed God's leela or Divine game play; and for us a game of snake and ladder.

When the late Hanumathdasan Aiya voiced out that it was rather difficult to read and comprehend Agathiyar's writings in the Jeeva Nadi in his possession due to the language used and spoken by Agathiyar, he asked that Agathiyar relay it in the language used in present times. Agathiyar, although voiced concern that Hanumathdasan Aiya was asking him to bring his standard down, but out of compassion for the present generation agreed to come down to the level of understanding of the layman, giving him the revelation in his colloquial language. Hanumathdasan Aiya reveals in his collection of stories based on the Nadi and published as "Nadi Sollum Kathaigal", that Agathiyar continued to appear in the Jeeva Nadi in simple spoken Tamil of the day, after that request was put to him. In another episode, Hanumathdasan Aiya mentions that Agathiyar made an exception when he asked him to pass the Nadi to the seeker, a Malaysian Tamil who came for a reading. The reading appeared in the Malay language which the Malaysian read and understood for himself!

Although I understand Agathiyar telling us to refrain from questioning the source (Rishimulam Nadhimulam), but as Supramanya Bharathi confronted Goddess Shiva Sakthi, that it was she who gave him the sharp intellect to question and investigate everything, hence we cannot be blamed for delving into and seeking answers to these mysteries, wonders and miracles in life.

ANNADHANAM

Two great souls got together to serve the poor and unfortunate at the Pusat Jagaan Syurga Warga Emas, Semenyih. It was the monthly feeding programme carried out by Bala Chandran Gunasekaran's family where AUM's Pothigai Meals on Wheels initiator Sri Krishna joined in to serve the mentally and physically challenged inmates at this home.