Basic in Prediction Making

There are various schools of astrology. What you are about to learn here are root fundamentals and universal. You cannot get more basic than this. This is all you will need for many years of good prediction-making.

How to use the thithi

How to use the thithi

For most followers of Jyotisha, the day is reckoned by the auspicities of the daily thithi. Unfortunately, while this is a major part of the angas of classical astrology, its general use is oversimplified and almost useless for personal application. Truly, to use the auspicities of the thithi across the board for a whole population is a shame.  This reminds me of the same argument astrologers argue over the personally significant natal chart and general sun sign readings for the masses.

The auspicities implied by any thithi must be measured against the subject’s own natal thithi. The personal nativity is the crucial backdrop that all other astrological dynamics must be measured against. This is the essence that determines the personal significance of that moment for the native.

For instance, an auspicious thithi for a day may produce average results for one native, while it may bring optimum results for another; or, an inauspicious thithi might produce disastrous results for one, while it might produce mild disappointment to another. There is not just a type of experience, but also the texture of the experience. Where one subject might experience a loss, he might be psychologically relieved that it happened. Another subject might experience a similar loss, but his inner pain is many times more than the first subject.  And the “good” or “bad” interpretation of the experience of the day can happen in a combination of ways.

The thithi is a dynamic soli-lunar return for the individual. Unlike a solar return that is determined when the sun returns to the exact degree occupied during the birth of a native, the thithi is measured not just by the moon’s return to a certain spot, but particularly to the same exact spot away from the sun; which is always moving (relative to earth). I am amazed at how the ancients took the trouble to track and tabulate this meticulous soli-lunar relationship because the knowledge to do this requires precise algorithms.

Strange as it may seem, there is not much written on the precise applications of the thithi in spite of the fact that great importance is given to it as a major factor to determine daily auspicities for personal undertakings. For instance, a noted scholar produced a major 300-page work on jyotisha but devoted a tiny footnote to describing how to determine the thithi but hardly two sentences on its application. The general idea apparently, is that the soli-lunar relationship for any given date determines whether that particular day is auspiciousness or not, for that day, for everyone.

To determine the thithi of any individual, take the geocentric longitudes of the sun and the moon. Determine how far the moon has moved away from the sun in longitudes, and see how many blocks of twelve degrees that would have made since one thithi is 12 degrees of zodiacal arc. Imagining the sun to be the starting point for your measurement, the formula would therefore be simply:

(MN – SN) / 12 = x.R

where,

MN = the Moon’s geocentric longitude

SN = the Sun’s geocentric longitude

x = how many thithis have passed

R = the current thithi

For example, Sun is at Aquarius 12dg 57mns, or 312.57, and Moon is at Mithuna 6dg 44mns or 66.44. Using the formula, this would be:

((66.44 (+360.00)) – 312.57) / 12 = x.R

The native was therefore born in R thithi.

The onset of the native’s personal thithi is a dynamic day to consider every month. It is a period when the system prepares itself for a new cycle; a point of change. The individual system recoups, repairs, re-integrates, and prepares for a new becoming. It is a period of rest before the next surge. For the coming of age of a young lady, this is initiated by one or more planets (such as Mars) that act as a catalyst or anchor that work/s with this soli-lunar relationship. During such moments of change, one should avoid expending energies in order to allow for better internal maintenance. It is a period of rest and reflection. These moments are crucial moments for more effective meditation for the individual, just as the solar ingresses are fertile moments for the earth’s own recuperation and meditation.

Each thithi is 12 degrees in duration. Don’t forget, that this thithi is no more just the moon, but it represents the resulting sun-moon relationship. These lunar days are at the heart of lunar astrology, and it is extremely relevant here to revisit some lunar basics. In the horoscope, when the moon is in conjunction with the sun, it is called the New Moon. When it moves away from the sun and about 14 days later, sits across the sun in the zodiac, it is called the Full Moon. Then about that same amount of time after that, it goes back to meet with the sun, and makes the New Moon again. And so the relationship cycle continues. The waxing phase is when the moon is moving away in front of the sun, before the full moon. The waning phase is when the moon is coming behind and towards the sun, after the full moon.

The waxing phase is when nature’s currents are on the rise. They’re maturing towards completion. During such cycles, you want to get proactive with opportunities and plans. It’s time to exert your will and put together resources towards making things happen. Deliberating in this manner during such a phase would allow you to get best results with just sufficient effort, and it would appear as if everything is made easier for you.

The waning phase is when the currents are winding down. This moon cycle has just peaked away, and the powers are receding. It would be time to slow down, to reflect on recent efforts, and to allow things to gestate before one gets into action for the next phase. Deliberating in this manner during such a phase would make it easier to remove the things you don’t need, with less pain. There would be less of a shock, and you would find better strength to prepare for a renewal.

Classical astrology suggests that based on the moon cycle you were born in, your life would take on the properties of the phases. Being born in the waxing cycle, your personality would be rising towards things and your intrinsic style or philosophy would be more proactive. If waning, you would have an intrinsic preference to take things more easily and your philosophy can be more laid back. You would have more things to contend with. However, don’t sum up a person’s life by just the natal lunar phases. One thing I have learnt today, is not to make judgment without a full study of the whole natal chart.

The following are the classic and general auspicities of the thithis:

Waxing phase		Waning phase
1		1/16
2		2/17
3		3/18
4		4/19
5		5/20
6		6/21
7		7/22
8		8/23
9		9/24
10		10/25
11		11/26
12		12/27
13		13/28
14		14/29
15		15/30

The above red thithis, in both phases are inauspicious, and they are not recommended for any important undertakings. The earth is subject to this, and you are a small part of this earth. Your individuality is impacted by this, and your personal cycles have this as the backdrop to its expressions.

To begin with, the following is how you want to use your knowledge of thithis:

Know your personal thithi

if yours is among the black thithis above, then you are a +

if yours is among the red thithis above, then you are a –

To know the potency or personal auspicity of any future given day, do the following:

Determine the thithi for that day

if it is among the black thithis above, then it is a + day

if it is among the red thithis above, then it is a – day

Your weight for your judgment of the day will be as follows:

You are	Future day	Texture of currents for you	Comments
+	+	++	Strong likelihood that the currents will be on your side. Be proactive, and things will work with you, and for you.
	-	-+	You path will be set with challenges first, but things will work to your advantage.
-	-	--	Let things happen. Do not intervene. The currents are too strong against you.
	+	+-	Things look like opportunities to begin with, but would complicate matters.

There is more to be said about the thithis, but to practice good scholarship, you want to do the following:

open a fresh diary to track your daily events for the next 30 lunar days based on the above and make a faithful documentation with no bias.

Don’t worry about whether you’re psychologically charged to make things happen or not.

Just describe the events of the day, how you reacted to the situations (major or not), and finally, at the end of the day, how you assess the day to be a good day or not, and why you think so.

While this exercise should be solely based on the lunar day alone, you may want to make a note of any significant transits on any particular day for subsequent study.

Try very hard to do this for twelve months.

This single piece of work will give you years of pleasurable study and observation. You will find that there is so much more to observe, and yet there is more than sufficient material to reveal patterns in your life. I would be extremely happy if you would send me your own writings and observation on this astrological exercise. If you feel you need guidance on this, kindly email me, and I’ll see how I can help you the best way I can.

Ascendant - Lagna

The Ascendant

This is about the single most important part of the astrologer’s work. The ascendant is the riveting point that makes the difference in the analysis of the chart.

Opposed to what most people believe, the ascendant alone does not make for the wholeness of the person. For instance, just because a person’s Rising Sign or Ascendant is Taurus, does not mean his behavior and life experiences will be neatly packaged in a typical Taurus nutshell. This is the first assumption that many students of astrology make. In fact, I implore all of my students to divorce themselves from this misconception. It is a major untruth that gives astrology a bad name because it oversimplifies things the way astrology offers its truth. 

What you want to do is to take a few steps back and see the chart as a whole. Never zoom in too deep and miss out on what the other positions and configurations have to offer in the making of the subject’s life experiences. Every sign will play a role in the subject’s life, just as every planet would also give its own results.

No single sign tells the whole story of a person’s whole life. Rather, what tells would be the FOCUS of certain variables on some other factors and the intensities of their relationships. This can be a single strong position, or a strong unique relationship between two or more planets bearing on a certain house, or happening in a certain sign.

In the case above, the ascendant is Cancer. But to immediately start talking too much about his being a Cancer would be very wide off the mark. Experience tells us that for our case, you should immediately talk about his Capricorn issues because there is a major “presence” or focus in that part of the zodiac. It would be astrologically logical for his life events to “come through” Capricornian issues. As I have taught in my predictive classes, if at all you want to focus on “significant” issues in his life, you would want to “zoom in” on the Capricorn “presence” rather than his meager Cancer “contribution”.

But one of the most significant dangers a wrong ascendant placement can do is the shift of planetary rulerships. For instance, with his Cancer ascendant, Sun is the ruler of his 2^nd house. That makes Sun the significator of his personal finances. So the astrologer works with that in mind, making subsequent analyses based on that premise. But if his ascendant was placed in Gemini instead, then the 2^nd house would be Cancer, and the ruler of Cancer, the Moon, would be the ruler of his personal finances. Moon as the ruler of the 2^nd, and Sun as ruler of the 2^nd produce totally different astrological results because each has its own character and plays a different role when becoming rulers over certain houses.

I know of astrologers who take the ascendant flippantly, and I cannot regard them as serious practitioners. Astrology begins as a calculative science which every student must have serious regard for. It begins with the construction of the horoscope, and that part of it is a very objective science that the novice must commit to.

There two method  to calculate the ascendant. Two methods; the Local Sidereal Time method, and the Sunrise method.

The Local Sidereal Time method is currently about the most popular method. The sidereal time is given daily in the Ephemeris, based on Greenwich Mid Night. You may consider that as 8 hrs Malaysian Standard Time and do your calculations from there like how I would typically do it.

Then there is the Sunrise method. The results between the ascendant derived out of using the LST method and this Sunrise method will usually vary between 2 to 4 degrees. Till today, I use both methods and enjoy seeing the difference between the two and how it produces any difference in my analysis for the case, if at all. In most cases, a difference in nakshatra placement produces a different reading and the experience of the subject can tell you which reading is off track. If I had just stuck to the rasis, I couldn’t have seen the difference. But the nakshatras and their subsequent subs reveal a lot more than what is obvious at the superficial rasi level. This Sunrise method was advocated by the great father of Hindu astrology himself, the Maharishi Parasara. I have humbly gotten positive results with its use especially for cases closer to the equator. What I like about this method is that it’s less cumbersome. You just take the appropriate Sun’s longitude, do minimal working, and you’re there with the ascendant. It’s always good to keep in mind what differences there can be. That scholastic mindset can be a saving factor somewhere in the future. Experiment, enjoy, and share.

Note: Please don’t forget that with these tools, your final ascendant is Sayana (tropical zodiac). To get them down to the Nirayana (sidereal zodiac) which eastern practitioners use for predictive purposes, you would have to reduce your result by the Ayanamsa. So, Sayana ASCendant – Ayanamsa = Nirayana ASCendant.

Days of the Week and the Course of Breath

Tantra's 3.16 
மூன்றாம் தந்திரம் - 16. வார சரம்

Thirumanthiram on Vara's
பாடல் எண் : 791
வெள்ளிவெண் திங்கள் விளங்கும் புதன்இடம்
ஒள்ளிய மந்தன் இரவிசெவ் வாய்வலம்
வள்ளிய பொன்னே வளரும் பிறையிடம்
தெள்ளிய தேய்பிறை தான்வல மாமே. 

Days of the Week and the Course of Breath Through Left and Right Nadis

On Fridays, Mondays and Wednesdays,
Prana dominates in the nadi that is to left;
On Saturdays, Sundays and Tuesdays
It courses high in the right;
On Thursdays
Prana flows in the left
In the waxing moon`s fortnight;
And in the right in the waning moon`s fortnight.

பாடல் எண் : 792
வெள்ளிவெண் திங்கள் விளங்கும் புதன்மூன்றும்
தள்ளி இடத்தே தயங்குமே யாமாகில்
ஒள்ளிய காயத்துக் கூன மிலையென்று
வள்ளல் நமக்கு மகிழ்ந்துரைத் தானே. 

Breath Rhythm For Glowing Health

If on Fridays, Mondays and Wednesdays,
Breathing dominates in nostril left,
The body will no harm know
And it will in health glow;
Thus did Lord Nandi tell us,
In manner delectable.

பாடல் எண் : 793
செவ்வாய் வியாழம் சனிஞாயி றேஎன்னும்
இவ்வா றறிகின்ற யோகி இறைவனே
ஒவ்வாத வாயு வலத்துப் புரியவிட்
டவ்வா றறிவார்க்கவ் வானந்த மாமே.  

Yogi Corrects the Breath Rhythm

Contra, Tuesdays, Thursdays, Saturdays and Sundays Breath flows high on the nostril right;
The Yogi who knows this is God indeed;
If this rhythm in the days stated
Does obtain not,
Let the Yogi force it into nostril right by skill subtle;
Then shall he know nothing but joy.

பாடல் எண் : 794
மாறி வரும்இரு பால்மதி வெய்யவன்
ஏறி இழியும் இடைபிங் கலையிடை
ஊறும் உயிர்நடு வேஉயிர் உக்கிரம்
தேறி அறிமின் தெரிந்து தெளிந்தே.  

Changing Rhythm on Sundays and Mondays in Alternate Fortnights

If on a Sunday in a fortnight
The breath runs high on the right nostril,
In the fortnight next it runs high on the left;
If on a Monday in a fortnight
The breath runs high on the left nostril
In the fortnight next it runs low on the right;
Thus do they alternate from fortnight to fortnight
If this rhythm thus obtains,
Prana its strength derives;
Know well this 
And accordingly regulate breathing.

பாடல் எண் : 795
உதித்து வலத்திடம் போகின்ற போது
அதிர்த்தஞ்சி ஓடுத லாம்அகன் றாரும்
உதித்தது வேமிக ஓடிடு மாகில்
உதித்த இராசி யுணர்ந்துகொள் உற்றே.  

How to Regulate When Breath Rhythm Changes Course

The breath that rises in the Nadi Right
While its course into the Left changed
May a sudden jolt know
And in fear trembling flow;
Then leave the practice and rest a while;
If on the Right itself it flows
Faster than in rhythm appropriate
Then know the speed and suitably regulate.

பாடல் எண் : 796
நடுவுநில் லாமல் இடம்வலம் ஓடி
அடுகின்ற வாயுவை அந்தணன் கூடி
யிடுகின்ற வாறுசென் றின்பணி சேர
முடிகின்ற தீபத்தின் முன்னுண்டென் றானே.

Yogi Who Regulates Breath Will See Finite Light

The Prana runs helter-skelter
To Right and to Left;
If Yogi gathers it proper
And regulates to reach Kundalini,
He shall stand before the Infinite Light;
Thus He said, Nandi Holy.

Lord of Siva Loka

Thirumurai 8.30
திருவாசகம்-திருக்கழுக்குன்றப் பதிகம்

1. பிணக்கி லாதபெ ருந்து றைப்பெரு
    மான்உன் நாமங்கள் பேசுவார்க்
கிணக்கி லாததோர் இன்ப மேவருந்
    துன்ப மேதுடைத் தெம்பிரான்
உணக்கி லாததோர் வித்து மேல்விளை
    யாமல் என்வினை ஒத்தபின்
கணக்கி லாத்திருக் கோலம் நீவந்து
    காட்டி னாய்கழுக் குன்றிலே.

2. பிட்டு நேர்பட மண்சு மந்த
    பெருந்து றைப்பெரும் பித்தனே
சட்ட நேர்பட வந்தி லாத
    சழக்க னேன்உனைச் சார்ந்திலேன்
சிட்ட னேசிவ லோக னேசிறு
    நாயி னுங்கடை யாயவெங்
கட்ட னேனையும் ஆட்கொள் வான்வந்து
    காட்டி னாய்க்கழுக் குன்றிலே.

3. மலங்கி னேன்கண்ணின் நீரை மாற்றி
    மலங்கெ டுத்த பெருந்துறை
விலங்கி னேன்வினைக் கேட னேன்இனி
    மேல்வி ளைவ தறிந்திலேன்
இலங்கு கின்றநின் சேவ டிகள்
    இரண்டும் வைப்பிட மின்றியே
கலங்கி னேன்கலங் காமலே வந்து
    காட்டி னாய்கழுக் குன்றிலே.

4. பூணொ ணாததொ ரன்பு பூண்டு
    பொருந்தி நாள்தொறும் போற்றவும்
நாணொ ணாததொர் நாணம் எய்தி
    நடுக்கட லுள் அழுந்தி நான்
பேணொ ணாதபெ ருந்துறைப்பெருந்
    தோணி பற்றி யுகைத்தலுங்
காணொ ணாத்திருக் கோலம் நீவந்து
    காட்டி னாய்க்கழுக் குன்றிலே.

5. கோல மேனிவ ராக மேகுண
    மாம்பெ ருந்துறைக் கொண்டலே
சீல மேதும் அறிந்தி லாதஎன்
    சிந்தை வைத்த சிகாமணி
ஞால மேகரி யாக நான்உனை
    நச்சி நச்சிட வந்திடுங்
கால மேஉனை ஓதநீ வந்து
    காட்டி னாய்கழுக் குன்றிலே.

6. பேதம் இல்லதொர் கற்ப ளித்த
    பெருந்து றைப்பெரு வெள்ளமே
ஏத மேபல பேச நீஎனை
    ஏதி லார்முனம் என்செய்தாய்
சாதல் சாதல்பொல் லாமை யற்ற
    தனிச்ச ரண்சர ணாமெனக்
காத லால்உனை ஓத நீவந்து
    காட்டி னாய்கழுக் குன்றிலே.

7.இயக்கி மார்அறு பத்து நால்வரை
    எண்குணம் செய்த ஈசனே
மயக்க மாயதோர் மும்ம லப்பழ
    வல்வி னைக்குள் அழுந்தவுந்
துயக்க றுத்தெனை ஆண்டு கொண்டுநின்
    தூய்ம லர்க்கழல் தந்தெனைக்
கயக்க வைத்தடி யார்மு னேவந்து
    காட்டினாய் கழுக் குன்றிலே.

O God of Perunturai who knows no prejudice !
Unto them That hail Your names,
comes nought but peerless Joy,
grief having been extirpated.
O my Lord !
When I attained iruvinai-oppu that prevents The germination of the well-nigh indestructible seed,
You came and revealed to me,
Your form – Infinitely divine and beautiful -,
at Kazhukkunram.

O mad One of Perunthurai who carried earth receiving Pittu as wages!
I,
a wrangler,
that conforms not To Your law,
would not attain You.
O salvific One !
O Lord Of Siva-loka !
I,
the fiercely troublous one,
am worse Than a little cur.
Yet,
to redeem and rule me You came and revealed Yourself at Kazhukkunru.

I was befuddled;
I swerved away from the Lord of Perunthurai Who annulling my malas caused the flow of my tears to cease.
Alas,
I – the Karma-ridden -,
do not know what will betide Me in future.
Vouchsafing no place for Your radiant And salvific feet,
in me,
I stood nonplussed.
Annulling My bewilderment You revealed Yourself to me at Kazhukkunru.

Poised in such love – verily impossible to come by -,
Your devotees hail You daily.
At this,
I felt Ashamed at which Shame itself felt ashamed,
And I lay immersed in the mid-sea of misery.
Then I caught hold of the great float – Perunthurai Hard to obtain -.
and plied it.
Lo,
You came to me And revealed Your divine and beauteous form – Hard to envision -,
at Kazhukkunru.

O One who came in the comely form of the Sow to feed The piglets !
O Virtuous Nimbus of Perunturai !
O Crest-jewel adorning my Chinta who am Unaware of aught of virtue !
As I longed For You,
time grew opportune for Your loving Advent,
and as I hailed You,
You deigned To visit me,
even as the world witnessed it,
And revealed to me Yourself at Kazhukkunru.

O Great Flood of Bliss at Perunthurai that blessed Me with ever-constant Gnosis !
What did You do That strangers should speak ill of me?
To hail You,
In love,
You conferred on me endless,
blameless And peerless Refuge – Your feet -,
at Kazhukkunru Whither You came and revealed Yourself to me.

O Lord-God who made the sixty four Yakshinis attain The eight gunas !
As I lay immersed in the sea Of cruel Karma knit to the triple hoary and puissant malas that cause Bewilderment,
You did away with my weariness,
Redeemed and ruled me.
You who made me feel Befuddled in the presence of Your servitors,
came To Kazhukkunru,
revealed Yourself to me and blessed Me with Your flower-feet pure,

in their very presence.

There's no God like the Great Lord Siva

Muthal Tanthiram 1. Sivaparathuvam

1. சிவனொடொக் குந்தெய்வந் தேடினும் இல்லை

அவனொடொப் பார்இங்கும் யாவரும் இல்லை

புவனங் கடந்தன்று பொன்னொளி மின்னுந்

தவனச் சடைமுடித் தாமரை யானே.

2. அவனை ஒழிய அமரரும் இல்லை

அவனன்றிச் செய்யும் அருந்தவம் இல்லை

அவனன்றி மூவரால் ஆவதொன் றில்லை

அவனன்றி ஊர்புகு மாறறி யேனே. 

3. முன்னையொப் பாயுள்ள மூவர்க்கு மூத்தவன்

தன்னையொப் பாயொன்றும் இல்லாத் தலைமகன்

தன்னையப் பாஎனில் அப்பனு மாய்உளன்

பொன்னையொப் பாகின்ற போதகத் தானே. 

4. தீயினும் வெய்யன் புனலினுந் தண்ணியன்

ஆயினும் ஈசன் அருளறி வார்இல்லை

சேயனு மல்லன் அணியன்நல் அன்பர்க்குத்

தாயினும் நல்லன் தாழ்சடை யோனே. 

5. பொன்னாற் புரிந்திட்ட பொற்சடை யென்னப்

பின்னாற் பிறங்க இருந்தவன் பேர்நந்தி

என்னால் தொழப்படும் எம்இறை மற்றவன்

தன்னால் தொழப்படு வாரில்லை தானே.

6. அயலும் புடையும்எம் ஆதியை நோக்கில்

இயலும் பெருந்தெய்வம் யாதுமொன் றில்லை

முயலும் முயலின் முடிவும்மற் றாங்கே

பெயலும் மழைமுகிற் பேர்நந்தி தானே.

7. கண்ணுத லான்ஒரு காதலின் நிற்கவும்

எண்ணிலி தேவர் இறந்தார் எனப்பலர்

மண்ணுறு வார்களும் வானுறு வார்களும்

அண்ணல் இவன்என் றறியகி லார்களே.

8. மண்ணளந் தான்மல ரோன்முதல் தேவர்கள்

எண்ணளந் தின்னம் நினைக்கிலார் ஈசனை

விண்ணளந் தான்தன்னை மேல்அளந் தாரில்லை

கண்ணளந் தெங்குங் கடந்துநின் றானே.

9.அடிமுடி காண்பார் அயன்மால் இருவர்

படிகண் டிலர்மீண்டும் பார்மிசைக் கூடி

அடிகண் டிலேனென் றச்சுதன் சொல்ல

முடிகண்டே னென்றயன் பொய்மொழிந் தானே.

10. கடந்துநின் றான்கம லம்மல ராதி

கடந்துநின் றான்கடல் வண்ணன்அம் மாயன்

கடந்துநின் றான்அவர்க் கப்புறம் ஈசன்

கடந்துநின் றான்எங்கும் கண்டுநின் றானே. 

Siva Is Nonpareil

Search where ye will, there`s no God like Siva,

None here below to equal Him in glory;

Lotus-like, He, of gleaming matted locks,

Fiery in splendour, beyond the worlds, apart.

Siva Is Omni-Competent

Without Him, there be Celestials none,

Without Him, penance is not,

Without Him, naught the Three accomplish,

Without Him, I know not how to enter the City`s Gate.

Siva Is Divine Father

Primal First is He, older than the Co-eval Three

But the Lord is He peerless, unequalled;

Call Him ``Father, `` and Father He to thee

Inside you He flames in the Lotus of Golden Hue.

Siva  Is Kinder Than Mother

Hotter is He than fire, cooler than water;

And yet none knows of His Grace abounding;

Far away, yet very close to the good,

Kinder than the mother is He, of the flowing matted locks.

All Worship Him

Gold- bewrought, His matted locks fall back and gleam

Nandi, His name,

My Lord is He, ever by me worshipt;

But none there be whom He worships.

Effort And Fruit

Near and far I look; but around the Being First,

No other God, I see, mightier than He;

Himself the effort, and Himself, too, effort`s end;

Himself the rains, Himself the clouds rain-laden,

The Nandi- named.

Beyond Comprehension

Humans and celestials go after gods who pass away

They do not realize that He of the fore-head eye is the Supreme,

One-pointed in His concern for His devotees.

Immeasurable

Mal who spanned the earth and Brahma the Louts-seated one,

And others of the gods fathomed Him not;

There be none to measure Him that measured the Heav`ns 

Transcending He stands, bestowing everything with a glance.

Baffling Quest Of Brahma And Vishnu

Ayan and Mal, His Head and Foot toiling sought,

Baffled in their quest, again on earth they met;

``I saw not the Foot,`` Achutha plained

``The Head I saw,`` Ayan falsely claimed.

Transcends All

Transcended He Brahma on the lotus-seat,

Transcended Mayan, the ocean-hued,

Transcended He, Isan, who transcends all,

Transceded He space infinite, witnessing all.