Health in Astrology

Health is a prime issue in astrology because of its crucial importance in real-world terms. Without good health, no gainful privilege in life can be appreciated fully.

Determining health problems from the horoscope is a very simple matter. A favorite that I have taught for years is the relationship of the 6th and 12th houses, and especially so if it involves the 1st house ruler as well.

When the ruler of the 6th is in the 12th house, or when the ruler of the 12th house is in the 6th house, hospitalization or confinement and disability due to ill-health is certain. All you have to do is track when that contributing planet will get triggered by the transits and progressions. Those would be the vulnerable moments in life. As to the nature of the disease or ill-health, major clues will be seen in the nature of the contributing planet. For instance, if Neptune is the ruler of the 6th, occupying the 12th, it will be a major delusion, there will be drug dependence that will make him worse and take the subject to the point of suicide, even. Whereas, if the planet involves is Mars, then the cause will be due to an accident with sharp objects, and there will be operations involved. If Saturn, the cause will be due to a fall from heights, if Uranus, a sudden shock, etc.

Another easy approach is to target any stellium in any sign. The more planets in that stellium that are in natural conflict with each other, the more affliction will be found upon that part of the body. This can also come from planets in opposition to that stellium bearing such conflict.

If one is to go for an operation, do not do so during a day when the moon transits the sign that relates to that part of the body concerned. For instance, if the area to be operated upon is the abdomen, do not go when Moon is in Virgo, because Virgo relates to the abdomen. Also, do not do so during the Full Moon itself, as there will be complications due to blood flow. Surgeons intelligently using astrology have always indicated that surgery during such periods produce more blood than anticipated and almost always make the success more challenging.

While philosophically, every time is the right time for medication, astrological philosophy suggests that anything done during a certain moment in time partakes the qualities of that moment in time. Therefore, the starting point of an event should be conducted at a time auspicious to its fulfillment. So if the intention is to undertake medication for return to health, then the inaugural moment should coincide with a time that is conducive to such success. Basically, this should be in the waxing phase of the moon, and if possible, coincide with a time when the moon's sign position corresponds to that part of the body or biochemistry needing such enhancement.

Lord gifted gold coins to Sundarar

திருமுதுகுன்றம்

Thirumurai 7.25

1. பொன்செய்த மேனியினீர் புலித்தோலை அரைக்கசைத்தீர்
முன்செய்த மூவெயிலும் மெரித்தீர்முது குன்றமர்ந்தீர்
மின்செய்த நுண்ணிடையாள் பரவையிவள் தன்முகப்பே
என்செய்த வாறடிகேள் அடியேன்இட் டளங்கெடவே.

2. உம்பரும் வானவரும் முடனேநிற்க வேயெனக்குச்
செம்பொனைத் தந்தருளித் திகழும்முது குன்றமர்ந்தீர்
வம்பம ருங்குழலாள் பரவையிவள் வாடுகின்றாள்
எம்பெரு மான்அருளீர் அடியேன்இட் டளங்கெடவே.

3. பத்தா பத்தர்களுக் கருள்செய்யும் பரம்பரனே
முத்தா முக்கணனே முதுகுன்ற மமர்ந்தவனே
மைத்தா ருந்தடங்கண் பரவையிவள் வாடாமே
அத்தா தந்தருளாய் அடியேன்இட் டளங்கெடவே.

4. மங்கையொர் கூறமர்ந்தீர் மறைநான்கும் விரித்துகந்தீர்
திங்கள் சடைக்கணிந்தீர் திகழும்முது குன்றமர்ந்தீர்
கொங்கைநல் லாள்பரவை குணங்கொண்டிருந் தாள்முகப்பே
அங்கண னேயருளாய் அடியேன்இட் டளங்கெடவே.

5. மையா ரும்மிடற்றாய் மருவார்புர மூன்றெரித்த
செய்யார் மேனியனே திகழும்முது குன்றமர்ந்தாய்
பையா ரும்மரவே ரல்குலாளிவள் வாடுகின்றாள்
ஐயா தந்தருளாய் அடியேன்இட் டளங்கெடவே.

6. நெடியான் நான்முகனும் மிரவியொடும் இந்திரனும்
முடியால் வந்திறைஞ்ச முதுகுன்றம் அமர்ந்தவனே
படியா ரும்மியலாள் பரவையிவள் தன்முகப்பே
யடிகேள் தந்தருளீர் அடியேன்இட் டளங்கெடவே.

7. கொந்தண வும்பொழில்சூழ் குளிர்மாமதில் மாளிகைமேல்
வந்தண வும்மதிசேர் சடைமாமுது குன்றுடையாய்
பந்தண வும்விரலாள் பரவையிவள் தன்முகப்பே
அந்தண னேயருளாய் அடியேன்இட் டளங்கெடவே.

8. பரசா ருங்கரவா பதினெண்கண முஞ்சூழ
முரசார் வந்ததிர முதுகுன்ற மமர்ந்தவனே
விரைசே ருங்குழலாள் பரவையிவள் தன்முகப்பே
அரசே தந்தருளாய் அடியேன்இட் டளங்கெடவே.

9. ஏத்தா திருந்தறியேன் இமையோர்தனி நாயகனே
மூத்தாய் உலகுக்கெல்லா முதுகுன்ற மமர்ந்தவனே
பூத்தா ருங்குழலாள் பரவையிவள் தன்முகப்பே
கூத்தா தந்தருளாய் கொடியேன்இட் டளங்கெடவே.

10. பிறையா ருஞ்சடையெம் பெருமானரு ளாயென்று
முறையால் வந்தமரர் வணங்கும்முது குன்றர்தம்மை
மறையார் தங்குரிசில் வயல்நாவலா ரூரன்சொன்ன
இறையார் பாடல்வல்லார்க் கெளிதாஞ்சிவ லோகமதே.

Download Thirumurai 7.25 http://yadi.sk/d/3AUIhgFY9ava4

Civaṉ who has a holy body glittering like gold!
you tied a tiger`s skin in the waist you burnt all the three well-built forts long ago.
you dwelt in mutukuṉṟu.
in the presence of this lady, paravai, who has a waist as supple as the lightning.
my god what is the thing you did?
you grant your grace to remove the difficulty of your slave.

you dwelt in eminent mutukuṉṟu having bestowed on me, superior gold, when the celestials and those who dwelt above them were standing struck with wonder.
this lady, paravai, who has a fragrant tresses of hair is pining away.
our god!
grant me your grace to remove the difficulty of your slave.

God who is the support of all things.
who is the supreme being above all superior things and who bestows his grace on his devotees.
who is naturally free from all bondage.
who has three eyes.
who dwells in mutukuṉṟam!
this lady paravai who has eyes coated with collyrium not to pine away.
my father.
give back superior gold so that the difficulty of your slave may be removed

you desired one half as a lady.
you expounded in detail all the four vētams.
you adorned your caṭai with a crescent.
you dwelt in eminent mutukuṉṟu.
in the presence of paravai who possesses good qualities and a good lady with beautiful breasts.
Civaṉ who has gracious looks!
grant me the gold to remove the difficulty of your slave.

Civaṉ who has a neck in which there is poison!
who has a red body and who burnt the three cities of the enemies.
who dwelt in eminent mutukuṉṟu.
this lady who has sides like the hood of the cobra is pining away.
the master!
give me the gold to remove the difficulty of your slave.

Civaṉ who remained in mutukuṉṟam where tall Māl, Piramaṉ of four faces, the sun-god and intiraṉ bow low to touch your feet with their heads, coming to the earth.
in the presence of this lady, paravai who has a tenderness which is a model for other women.
my deity!
grant me the gold to remove the difficulty of your slave.

Civaṉ who has grant mutukuṉṟu, and who has on his caṭai the crescent which comes down and crawls on the mansions and the big and cool wales of fortification which are surrounded by gardens where there are bunches of flowers!
one who has sweet grace!
in the presence of this lady, paravai who has a ball attached to her fingers.
grant me the gold to remove the difficulty of your slave.

Civaṉ who has a battle-axe in the hand!
Civaṉ who dwelt in mutukuṉṟam for all the eighteen classes of celestial hosts to go from left to right when the drum, muracu is making a reverberating sound!
the King of all the worlds!
in the presence of this lady, paravai, who has tresses which have fragrant.
grant me the gold to remove the difficulty of your slave.

unequalled chief of the celestials who do not wink!
who is senior to all the worlds!
who dwelt in mutukuṉṟam!
I never ceased from praising you.
who dances!
in the presence of this lady, paravai, who has tresses of hair in which flowers are blossoming and are found in plenty.
grant me the gold to remove the difficulty of your slave.

about Civaṉ in mutukuṉṟu to whom the immortals pay homage according to their status, coming to the earth.
paying Civaṉ who has a caṭai on which there is a crescent!
our Lord!
grant me the superior gold!
attaining civalokam is easy to those who can sing the verses full of Civaṉ`s grace, composed by ārūraṉ of nāvalūr which has fertile fields the illustrious person among the brahmins.

All good qualities will join them who able to recite this valuable tamil verses.

திருத்துருத்தி

Thirumurai 2.98

1.வரைத்தலைப் பசும்பொனோ டருங்கலன்க ளுந்திவந்
திரைத்தலைச் சுமந்துகொண் டெறிந்திலங்கு காவிரிக்
கரைத்தலைத் துருத்திபுக் கிருப்பதே கருத்தினாய்
உரைத்தலைப் பொலிந்துனக் குணர்த்துமாறு வல்லமே.

2.அடுத்தடுத்த கத்தியோடு வன்னிகொன்றை கூவிளம்
தொடுத்துடன் சடைப்பெய்தாய் துருத்தியாயோர் காலனைக்
கடுத்தடிப் புறத்தினா னிறத்துதைத்த காரணம்
எடுத்தெடுத் துரைக்குமாறு வல்லமாகில் நல்லமே.

3.கங்குல்கொண்ட திங்களோடு கங்கைதங்கு செஞ்சடைச்
சங்கிலங்கு வெண்குழை சரிந்திலங்கு காதினாய்
பொங்கிலங்கு பூணநூ லுருத்திரா துருத்திபுக்
கெங்குநின் னிடங்களா அடங்கிவாழ்வ தென்கொலோ.

4.கருத்தினாலொர் காணியில் விருத்தியில்லை தொண்டர்தம்
அருத்தியாற்றம் மல்லல்சொல்லி யையமேற்ப தன்றியும்
ஒருத்திபால் பொருத்திவைத் துடம்புவிட்டு யோகியாய்
இருத்திநீ துருத்திபுக் கிதென்னமாய மென்பதே.

5.துறக்குமா சொலப்படாய் துருத்தியாய் திருந்தடி
மறக்குமா றிலாதவென்னை மையல்செய்திம் மண்ணின்மேல்
பிறக்குமாறு காட்டினாய் பிணிப்படு முடம்புவிட்
டிறக்குமாறு காட்டினாய்க் கிழுக்குகின்ற தென்னையே.

6.வெயிற்கெதிர்ந் திடங்கொடா தகங்குளிர்ந்த பைம்பொழில்
துயிற்கெதிர்ந்த புள்ளினங்கள் மல்குதண் துருத்தியாய்
மயிற்கெதிர்ந் தணங்குசாயன் மாதொர்பாக மாகமூ
வெயிற்கெதிர்ந் தொரம்பினால் எரித்தவில்லி யல்லையே.

7.கணிச்சியம் படைச்செல்வா கழிந்தவர்க் கொழிந்தசீர்
துணிச்சிரக் கிரந்தையாய் கரந்தையாய் துருத்தியாய்
அணிப்படுந் தனிப்பிறைப் பனிக்கதிர்க் கவாவுநல்
மணிப்படும்பை நாகநீ மகிழ்ந்தவண்ண லல்லையே.

8.சுடப்பொடிந் துடம்பிழந் தநங்கனாய மன்மதன்
இடர்ப்படக் கடந்திடந் துருத்தியாக வெண்ணினாய்
கடற்படை யுடையவக் கடலிலங்கை மன்னனை
அடற்பட வடுக்கலில் லடர்த்தவண்ண லல்லையே.

9.களங்குளிர்ந் திலங்குபோது காதலானு மாலுமாய்
வளங்கிளம்பொ னங்கழல் வணங்கிவந்து காண்கிலார்
துளங்கிளம்பி றைச்செனித் துருத்தியாய் திருந்தடி
உளங்குளிர்ந்த போதெலா முகந்துகந் துரைப்பனே.

10.புத்தர்தத் துவமிலாச் சமணுரைத்த பொய்தனை
உத்தம மெனக்கொளா துகந்தெழுந்து வண்டினம்
துத்தநின்று பண்செயுஞ் சூழ்பொழில் துருத்தியெம்
பித்தர்பித்த னைத்தொழப் பிறப்பறுத்தல் பெற்றியே.

11.கற்றுமுற்றி னார்தொழுங் கழுமலத் தருந்தமிழ்
சுற்றுமுற்று மாயினா னவன்பகர்ந்த சொற்களால்
பெற்றமொன் றுயர்த்தவன் பெருந்துருத்தி பேணவே
குற்றமுற்று மின்மையிற் குணங்கள்வந்து கூடுமே.

coming pushing precious ornaments along with yellow gold which is found in mountains.
Civaṉ who has the idea of dwelling entering into turutti which is on the bank of the Kaviri which is prominent, throwing on its banks, carrying those on its waves!
are we capable of causing you to understand our wants and desires, who has the name of Coṉṉavāṟarivār?
(How can we make you, who are capable of understanding, to know our wants?

you inserted into your catai by stringing bael, koṉṟai, leaves of indian mesquit, and flowers of west indian pea tree leaves placing them close to each other.
Civaṉ who is in turutti!
we are good people if we can repeat very often the reason for your kicking the god of death on the chest with the upper part of the foot, being angry with him.

Civaṉ who wears on the ear a white ear-ring made of bright conch which slides down, and has a red caṭai on which the Kaṅkai stays along with the moon which has night as its rightful part of the day!
uruttiraṉ who wears a sacred thread which has increasing brightness!
all the world being your places what is the reason for dwelling in turutti having entered into it and having shrunk yourself?

if we think about you, you do not even possess one Kāṇi of land to cultivate;
and no means of subsistance in addition to receiving alms telling the sufferings, because of the love towards the devotees.
being united with a lady you are a yōki having renounced the body, having entered turutti what a great deception this is!

(2.98.5)
Civaṉ in turutti!
you are not spoken as having renounced everything.
you caused me to be born in this world having confounded me who never forgot your feet of perfect beauty.
what is the fault committed by me to you to make me die leaving this body which is heir to many diseases?
(what is the fault that I committed to you to make me born in this world and die?)

Civaṉ in turutti where several flocks of birds are increasing in numbers and are in sound sleep!
in the verdant gardens which are cool inside and do not allow sun`s rays to penetrate into them receiving them on themselves the lady who has beauty and tenderness which is opposed to the peacock, being on one half -are you not the archer who burnt by a single arrow opposing the three forts?

god who has the weapon of a battle-axe!
who has knot of skulls separated from those gods who died, and are prominent!
you adorned yourself with fragrant basil (this Karantai is called Civakarantai) you who are in turutti!
are you not the god who rejoiced in wearing a cobra with hood in which there is a flawless jewel, which desires to swallow the crescent of single phase which has cool rays, and which is an ornament to you?

having become victorious over maṉmataṉ to undergo suffering, who became formless by losing his body when you reduced him to ash by burning him you thought to stay in turutti as your place are you not the god who crushed under the mountain, to kill that famous king of ilaṅkai girt by the ocean;
who had a navy?

Piramaṉ who is found of the cool and shining lotus as his place and Māl joining together were not able to see the head and the beautiful feet wearing golden armour, whose beauty is great, by worshipping them god in turutti who has on his head a young shining crescent I shall praise your feet of perfect beauty always with joy whenever my mind is satisfied.

without accepting as pre-eminent the falsehood preached by camaṇar who have no philosophical truths, and by buddhists.
it is a natural courses of action to cut at the root of birth if one worship`s Civaṉ who is the supreme pittaṉ and who is in tuṟutti which is surrounded by gardens where the swarms of bees rising high hum like tuttam which is one of seven notes of music.

(2.98.11)
with the help of the verses composed by campantaṉ who has on all sides the valuable tamiḻ in Kaḻumalam which is worshipped by ripe scholars to worship with love the great turutti of Civaṉ who holds aloft a banner on which the form of bull is drawn as all the faults leave them all good qualities will join them.

Moolavar : Uthavedeeswarar
Amman / Thayar : Arumbanna Vanamulai Nayaki
Thala Virutcham : Uddhala tree
Theertham : Padma, Sundara and Cauveri theerthams
Agamam / Pooja : Kameekam
Old year : 1000-2000 years old
Historical Name : Tiruthuruthi
City : Kuthalam
District : Nagapattinam

The temple is praised in the Thevaram hymns of Tirugnanasambandar. Thirumurai (2.98.5) Thirugnanasambandar mentioned what is the fault that I committed to you to make me born in this world and die?

The answer given in Thirukadaikappu (2.98.11) 

This is the 37th Shiva temple on the southern bank of Cauveri praised in Thevaram hymns.

Lord Shiva is a swayambumurthi in the temple. As a token of His wedding event in this place, Lord Shiva had left His Sandals (Padukas) and the Uddhala tree that accompanied Him from Mount Kailas to offer Him shadow on the way. The devotee can have the darshan of the Padukas in the temple.

Sivan Padugai

Mother Parvathi, Mother Kali, Sages Kashyapa, Angirasa, Gautama, Markandeya, Vasishta, Pulasthya and Agasthya had worshipped Lord Shiva in this temple.

One Rudrasanma was proceeding to Kasi for salvation.  Lord Shiva wanted to make him understand that this place itself was equal to Kasi.  He called Gundodhara to stop his journey taking the form of a serpent.  When Gundodhara intercepted his journey as a snake, Rudrasanma chanted the Garuda mantra.  The snake fell down fainted.  Lord Shiva came their as a snake charmer.  Rudrasanma understood who the charmer was.  He fell at Lord’s feet.  Lord told the devotee that his wish could be realized from this place itself.

Only those chanting the name of Lord Uthavedeeswarar are learned.  As Lord Shiva’s marriage took place here, any obstacle in wedding proposals would vanish if the devotee prays here.  Agni the God of Fire had a grievance.  Whatever he touched was destroyed.  He prayed to Lord and became a useful energy to people.

Mother Parvathi fell in love with Lord and was determined to have His hand.  To realize Her aim, She did not make parents her enemies.  She persuaded Lord Shiva to meet Her parents and seek their consent.  Lord, an abode of all noble traits, did so.  They were happily married with the consent of parents.   This is a lesson for modern lovers to follow without antagonizing parents of both sides.

Sage Bharatha desired to have Mother Parvathi his daughter and performed intense penance.  Lord made Her born to the sage from a Fire Pit – Homa Gunda.  She grew and attained the marriageable age.

As Her sole desire was to have Lord Shiva Her own Lord, she performed penance on the banks of Cauvery by making a Linga with sand.  She also found a Shivalinga there and was happy that Lord Shiva responded Her prayer.  Lord appeared from the Linga and took Parvathi by hand.  Mother requested the Lord to take Her with the consent of Her parents.  Lord too was happy at the suggestion.

After a while, Lord sent Nandhi to Parvathy’s parents according to the custom.  They were very happy at the offer.  The day too was fixed for the wedding.  Lord came to this place on His Nandhi the bull vehicle accompanied by the Uddhala tree to give shadow on the way.  Lord came to Kuthalam, had mother’s hand in marriage.  Remembering the event, Lord Shiva left His sandals (padukas) and the tree.

வீணை தட்சிணாமூர்த்தி

மூலவர் கோபுரம்

Siva the Source - Manickavasagar Peruman Thiruvadi Potri Potri

Thirumurai 8.51

1. முத்திநெறி அறியாத
    மூர்க்கரொடு முயல்வேனைப்
பத்திநெறி அறிவித்துப்
    பழவினைகள் பாறும்வண்ணஞ்
சித்தமலம் அறுவித்துச்
    சிவமாக்கி எனை ஆண்ட
அத்தன்எனக் கருளியவா
    றார்பெறுவார் அச்சோவே.

2. நெறியல்லா நெறிதன்னை
    நெறியாக நினைவேனைச்
சிறுநெறிகள் சேராமே
    திருவருளே சேரும்வண்ணம்
குறியொன்றும் இல்லாத
    கூத்தன்தன் கூத்தையெனக்
கறியும் வண்ணம் அருளியவா
    றார்பெறுவார் அச்சோவே.

3. பொய்யெல்லாம் மெய்யென்று
    புணர்முலையார் போகத்தே
மையலுறக் கடவேனை
    மாளாமே காத்தருளித்
தையலிடங் கொண்டபிரான்
    தன்கழலே சேரும்வண்ணம்
ஐயன்எனக் கருளியவா
    றார்பெறுவார் அச்சோவே.

4. மண்ணதனிற் பிறந்தெய்த்து
    மாண்டுவிழக் கடவேனை
எண்ணமிலா அன்பருளி
    எனையாண்டிட் டென்னையுந்தன்
சுண்ணவெண்ணீ றணிவித்துத்
    தூய்நெறியே சேரும் வண்ணம்
அண்ணல்எனக் கருளியவா
    றார்பெறுவார் அச்சோவே.

5. பஞ்சாய அடிமடவார்
    கடைக்கண்ணால் இடர்ப்பட்டு
நெஞ்சாய துயர்கூர
    நிற்பேன் உன்அருள்பெற்றேன்
உய்ஞ்சேன்நான் உடையானே
    அடியேனை வருகஎன்
றஞ்சேல்என் றருளியவா
    றார்பெறுவார் அச்சோவே.

6. வெந்துவிழும் உடற்பிறவி
    மெய்யென்று வினைபெருக்கிக்
கொந்துகுழல் கோல்வளையார்
    குவிமுலைமேல் வீழ்வேனைப்
பந்தமறுத் தெனையாண்டு
    பரிசறஎன் துரிசுமறுத்
தந்தமெனக் கருளியவா
    றார்பெறுவார் அச்சோவே.

7. தையலார் மையலிலே
    தாழ்ந்துவிழக் கடவேனைப்
பையவே கொடுபோந்து
    பாசமெனுந் தாழுருவி
உய்யுநெறி காட்டுவித்திட்
    டோங்காரத் துட்பொருளை
ஐயன்எனக் கருளியவா
    றார்பெறுவார் அச்சோவே.

8. சாதல்பிறப் பென்னுந்
    தடஞ்சுழியில் தடுமாறிக்
காதலின்மிக் கணியிழையார்
    கலவியிலே விழுவேனை
மாதொருகூ றுடையபிரான்
    தன்கழலே சேரும்வண்ணம்
ஆதியெனக் கருளியவா
    றார்பெறுவார் அச்சோவே.

9. செம்மைநலம் அறியாத
    சிதடரொடுந் திரிவேனை
மும்மைமலம் அறுவித்து
    முதலாய முதல்வன்தான்
நம்மையும்ஓர் பொருளாக்கி
    நாய்சிவிகை ஏற்றுவித்த
அம்மையெனக் கருளியவா
    றார்பெறுவார் அச்சோவே.

Thirumurai 8.51 Mukthi Neri http://yadi.sk/d/DRxpGnLhACLCj

I was mixing closely with the intractable and stubborn ones Who knew not the way of Moksha.
He revealed to me The path of bhakti which I should pursue.
He so snapped The malas inherent in my soul,
that my old Karma stood uprooted,
And made me Siva-conscious and rules me.
Ah,
who will come by The gracious way that I was blessed with,
by Siva?

I deemed the way that is no way as the goodly way;
He forfended my pursuit of the petty ways And made me reach the way of grace divine.
He blessed me to cognise the dance of the Dancer Who is attributeless.
Ah,
who else will ever gain this?

Deeming falsity as truth,
I was to have been deluded,
By my union with women of close-set breasts.
Lo,
He saved me,
in grace,
from my spiritual death.
He is the God who is concorporate with His Woman.
He made me reach and gain His ankleted feet alone.
Ha !
Who else can come by what my Sire has blessed me with?

Getting born on earth,
I would have wasted,
died And remained for ever fallen.
Lo,
He conferred on me The inconceivably great love,
redeemed and ruled me.
He eke caused me to be adorned with His white Holy Ash,
And set me on the pure path.
Lo,
who can come by The gracious gift granted to me by the sublime One?

Troublously assailed by the side-long glances of bashful Belles the soles of whose feet are soft like silk-cotton,
I would have remained with a heart of ever-abounding Misery.
Lo,
I received Your grace.
I stand redeemed.
O Lord-Owner,
You bade me,
Your servitor,
come to You Saying:
``Fear not.
`` Ah,
who can gain Such blessing with which He graced me?

I deemed as true and abiding the embodiment which,
Baked by passion,
falls down dead,
and I did deeds galore.
I was ever prone to fall upon the buxom and tapering breasts of damsels Whose hands wore bangles of shell and whose tresses Bunches of flowers.
He broke my fetters,
redeemed me,
Ruled me,
did away with my parviscient knowledge And all the resultant impressions.
Lo,
who can ever gain The gracious gift which the One who is the End blessed me with?

I was ever prone to fall into the bewitching concupiscence Of women and wallow thither.
Thence He lifted me up Gingerly and drawing away the cross-bar of paasam,
He showed me the salvific way and taught me The secret and sacred meaning of AUM.
Lo,
who can ever gain Such grace which the Sire was pleased to bless me with?

I whirled bewildered in the mighty maelstrom of birth And death.
I would lie immersed in the union With the bejeweled belles,
impelled by compelling passion.
He,
the Source Original,
the God whose Half is His Consort,
Caused me gain His ankleted feet alone.
Lo,
who can Ever come by such grace which He blessed me with?

I roamed about companied with ignoramuses who knew Not of the good of salvation.
He,
the First One,
The Source Original,
snapped my three malas.
Like Causing a cur ride a litter,
He made even us A worthy something.
It is thus the Mother blessed me.
Lo,
who can ever gain such grace?

Lord Siva written Thiruvasagam as sung by Manickavasagar

Tiruvasagam authored by Saint Manickavasagar occupies the eighth place in the order of the 12 Saivite hymns. The word Ettu in Tamil means number eight and also catching. It is difficult even for the best spiritual scholars to understand the depth of Tiruvasagam called Ettanthirumurai meaning that its depth of substance could not be caught easily. The popular saying in the Saivite World that one who is not touched by Tiruvasagam would not and cannot be touched by anything is a scholarly verdict pronounced by the enlightened on the greatness of this book. Saint Manickavasagar graces in the form of Guru in the Athmanadhaswami temple of Thillai Thiruperundurai. This is a temple built by the Saint Himself.

During the stay of Saint Manickavasagar here, Lord Shiva came to him in the guise of a Shiva devotee and expressed his wish to hear him sing the praise of the Lord.  The Saint was too happy to please the devotee.  Lord Shiva wrote the songs of the saint with the note “written as sung by the saint” and put His signature as Tiru Chittrambalam Udayar and placed it in the shrine of Lord Nataraja and disappeared.  Vedic Scholars sought the explanation and meaning of the songs from the saint, who simply showed the Lord and said that He was the substance and meaning of the songs.  So saying, the saint merged with the Lord.  Based on this event, Lord Athmanathaswami appears as a Shiva devotee in front of the temple.  Saint Manickavasagar stands before the Lord with folded hands.

Guru form: The temple has many similarities with the temple in Tiruperundurai.  The Shivalinga in the sanctum is facing south.  Also, it is not in complete in shape.  There are only the feet of Mother in Her shrine.  Devotees offer the steam of cooked boiled rice and bitter gourd as nivedhana to Lord.  Saint Manickavasagar, generally seen standing in Shiva temples, graces here in a standing form.  Special pujas are performed to Lord Athmanadhaswami on the Manickavasagar Guru puja day.  It is on this day, the Lord Shiva-Saint merger event is also celebrated.

Sage Vyakrapada was staying in Chidambaram to have the dance darshan of Lord Nataraja in Chidambaram when his son Upamanyu was hungy and crying.  Lord Shiva brought the milk ocean here to feed the child.  This is the Parkadal theertham.  The temple is on the northern bank of this spring.  Lord Yoga Dakshinamurthi graces in the front mandap in a sitting form.  Celebrated saivite saints Gnanasambandar, Appar, Sundarar grace in the Bana form of Shivalinga.

Thillai Kali and Guru Namashivaya temples are nearby.

Saint Manickavasagar served as chief minister of king Arimardhana Pandiyan.  He had the initiation from Lord Shiva at Aavudayarkoil (Pudukkottai district).  Lord Shiva played many miracles for the saint as changing the foxes to horses and causing heavy floods in River Vaigai to show the greatness of the saint.  These events are beautifully portrayed in the saivite epic Tiruvilayadal Puranam written by Paranjothi Munivar.  The saint came to Chidamabaram and stayed in a hermitage but could not forget Athmanathar in Tiruperundurai.  The saint built a temple for Lord Shiva there too.   He named the Lord Athmanathar and Mother as Yogambal.  This temple was named Thillai Tiruperundurai.

Lord Athmanathar - Formless God Sivan

This temple was built by Saint Manickavasagar, the prime minister of Arimardhana Pandian. Iron screws are used in the construction of mandaps. Stone chain, the musical pillars of Panchakshara Mandap are of high architectural values. Of the two pillars in the big mandapa, 1000 small pillars are carved.

Lord Athmanathar temple is one speaking volumes of he temple architecture skill of Tamil Sculptors and engineers.  Lord Shiva and Mother Parvathi in the Thillai Mandap in the second prakara granting the Pasupatha weapon to Arjuna as hunter and his wife is very realistic in workmanship.  Mother appears with a chain around the neck, bangles in hand and holding a bag.  The five philosophies representing the Panchakshara the five letters – Na, Ma, Shi, Va, Ya – Nivarthi Kalai, Pratiba Kalai, Vidya Kalai, Gandhi Kalai and Shandheetha Kalai are in sculpture form on the roof of the Panchakshara Mandap.  Lord Vinayaka is praised as Veyil Ugandha Vinayaka.

As this is the sacred place where Lord Shiva Himself was the Guru-Teacher of Saint Manickavasagar, devotees pray here for progress in education and high academic pursuits.  The beneficial power of Jupiter – Guru further adds to their development.  People also pray for wedding and Child boons too.

Lord Shiva graces in three postures in the sanctum sanctorum as formless, form-formless as the Kuruntha tree and in form as Manickavasagar.  As the Kurundha tree is praised as Lord, 108 conch Abishek (Sangabishekam) is offered on Mondays of Karthikai month – November-December.  Only a square shape Avudayar-the mount on which the Linga is placed – is in the sanctum sanctorum.   A bowl – Kuvalai in Tamil – is placed on the Avudayar personified as the body and the inner empty space as Athma-soul.  As Lord dwells in all beings being their Athma, He is praised as Lord Athmanathar.  An kind of oil prepared with 108 herbal is used for abishek during all the six time puja – Aarukala puja in Tamil.

Generally, the Arati offered to deities in temples are shown to devotees who touch it and place their hands in eyes.  But the Arati plate in Avudayarkoil Lord is not brought out of the sanctum sanctorum as Lord by Himself is a Jyoti.  Worshipping Lord or the Arati makes no difference.  

There are three deepas (lamps) lit in the sanctum sanctorum behind the presiding deity in white, red and green as the three eyes of Lord Shiva representing Sun (white), Agni (red) and Moon (green).  As Lord is formless, these three lamps are lit.

A Shiva form in the temple is known as Kudhirai Swami – Horse God.  For Saint Manickavasagar, Lord Shiva brought horses and delivered them to King Arimardhana Pandian.  He also rode on a horse along with other horses.  Hence he is praised as Kuthirai  Swami– Horse Swami wearing horseman dress with a whip in hand.  He is in the Panchakshara Mandap.  There are foxes too under the horses praised as Ashwa Nathar.

Every entrance in the temple has Deepas (lamps) in specific numbers.  The Thiruvasi (a metal frame in upside U shape around Lord Shiva has 27 lamps representing 27 stars, the two nearby the Jeevatma-Paramatma philosophy, 5 representing the five arts, 36 representing many philosophies, 51 letters. 11 mantras and 224 world divisions.  Those facing planetary problems offer ghee for lighting the deepas around the Thiruvasi.

Boiled rice nivedhana:  Lord Shiva as Guru accepted the food offered by His disciples.  They brought boiled rice, palak and bitter gourd curry – all simple.

Thus boiled rice nivedhana began.  It is offered fresh directly from the oven and taken to Lord and placed on the stone called Padaikkal with steam compressed in the rice.  The doors are closed and opened a little later.  As Lord is Formless, the steam in the rice also without a form disappears.  During the third puja at 11.00 a.m. variety of nivedhanas as Thanekuzhal Adhirasam, Vada, puddings, Dosa and porridge are offered.  On Pongal day nivedhana is offered on plantain leaf with 16 vegetable preparations, Sweet Pongal and Ven Pongal and sugarcane. 

A chieftain of the place grabbed Avudayarkoil temple land.  They took the case to the king, he still claimed that the land belonged to him.  He demanded evidence to prove that it belonged to the people.  Devotees, unable to oppose the king, fell at the feet of Lord.  Lord went to the chieftain and asked him about the quality of his land.  The chieftain said that it was but drought.  Lord Shiva said that he was wrong and the land was fertile and there was plenty of ground water down.  On digging, water sprang up.  The chieftain bowed his head down in shame  This place is just at a distance from the temple called Keel Neer Katti.  This episode is well painted on the roof of the Pankakshara Mandap. 

Mother Ambika performed penance here to make amends for disobeying the advice of Lord not to attend the Daksha Yagna.  She was formless then.  Pujas are offered only to the feet of Ambika as the shrine is always kept closed.  To facilitate darshan of the feet, it is arranged through a mirror.  Devotees can have only Pada-feet darshan.  The abishek theertha and kumkum is offered as Prasad.  Devotees use to tie cradles and bangles here seeking child boon.

Contrary to traditional absence of pujas in temples during eclipse time, it is otherwise in Avudayarkoil temple conducting the six time puja as usual even during such occurrence.  The philosophy is that eclipses cannot stop the pujas for Shiva having no beginning nor an end – no Aadhi- no Andham.

Representing the rule that disciple should not sit before Guru but only stand, Manickavasagar, Chokka Vinayaka, Muruga and Veerabadra are standing before their Guru-Lord Athmanathar.

There is no shrine for Navagrahas in the temple but they are in pillars. While Rahu and Ketu (serpent planets) are in the first pillar, Shukara –Venus, Sani Bhagwan-Saturn, Jupiter-Guru and Sevvai-Mars are in the second pillar.  Sun with His consorts Pradyusha and Usha and Mercury (Budha) are in the third.  Moon is at the fourth pillar.  In the next two pillars nearby are Lord Kalatheeswar and Mother Gangadevi.  There are four Vinayakas in the four corners in the second prakara one of them with Mother Annapoorani facing north.  People pray here for prosperity.  In one corner, Lord Vinayaka appears in dancing posture with two others dancing with Him facing south. 

நந்தியின் மீது மாணிக்கவாசகர்

Sachidanandam-peak of bliss has three stages.  The structure of the temple has these three aspects.  Mahamandap represents Sath, Arthmandapa the Chith and the sanctum sanctorum the Anandha. 

While Shiva temples are generally facing east, Avudayarkoil temple is facing south.  As Lord Shiva plays the Guru part teaching Saint Manickavasagar as Lord Dakshinamurthy, the temple is facing south, it is explained.  The other Shiva temple facing south is Lord Kadambavana Nathar temple in Karur.

Saint Manickavasagar is occupying the Somaskanda status in the temple – in between the shrines of Lord and Mother.  Festivals are celebrated to Him only as the one dedicated to a distinguished devotee – Bhaktha Utsav.  It is also believed that that treating Lord and Shiva and Saint Manickavasagar as different ones is an unforgiveable sin. 

Two Kuruntha trees – sacred trees of the temple - are in the northwest corner of the Thiagaraja Mandap near the outer compound wall.  Facilities are provided to circumambulate them.  The temple kitchen is at the other corner. 

A devotee visiting the temple cannot afford miss the rare sculptures of the temple.

1.    Dundi Vinayaka idol

2.    2. Stone chain with a snake spinning around

3.    Udumbu-a lizard-like creature and the monkey

4.    One thousand pillars carved in just two pillars

5.    Sculptures Lords and Mothers in 1008 temple

6.    Horses of various countries

7.    27 sculptures representing 27 stars

8.    Various signs of dance art – Nattiya Kalai Mudras

9.    Pillars expressing seven musical sounds

10.    The shade of Koodalvai appearing as the neck of a cow.

சிவதீட்சை பெறும் மாணிக்கவாசகர்

There are no Nandhi or Bali peeta in the temple as both Lord and Mother are formless.  This is the place where Lord Shiva, for His devotee Manickavasagar, converted the foxes in the forest as horses and delivered to Pandya king.  Pradosha Pujas are not observed in this temple.  Celebrated Tiruvasagam authored by Saint Manickavasagar was born in this sacred temple, celebrated as the 8th Tirumurai of Saivite scriptures.  The palm leaves and the writing pin used by Manickavasagar are still safe in the temple.  A temple noted for epigraphy fame, stone floorings and  beautiful sculptures. 

Tamil Vedam

Thirumurai 3.67

1. சுரர் உலகு நரர்கள் பயில் தரணி தல[ம்] முரண் அழிய அரண மதில் முப்
புரம் எரிய விரவு வகை சர விசை கொள் கரம் உடைய பரமன் இடம் ஆம்
வரம் அருள வரன்முறையின் நிரை நிறை கொள் வரு சுருதி சிரவுரையினால்
பிரமன் உயர் அரன் எழில் கொள் சரண இணை பரவ வளர் பிரமபுரமே.

2. தாணுமிகு வாணிசைகொ டாணுவியர் பேணுமது காணுமளவிற்
கோணுநுத னீணயனி கோணில்பிடி மாணிமது நாணும்வகையே
ஏணுகரி பூணழிய வாணியல்கொண் மாணிபதி சேணமரர்கோன்
வேணுவினை யேணிநகர் காணிறிவி காணநடு வேணுபுரமே.

3. பகலொளிசெய் நகமணியை முகைமலரை நிகழ்சரண வகவுமுனிவர்க்
ககலமலி சகலகலை மிகவுரைசெய் முகமுடைய பகவனிடமாம்
பகைகளையும் வகையிலறு முகவிறையை மிகவருள நிகரிலிமையோர்
புகவுலகு புகழவெழி றிகழநிக ழலர்பெருகு புகலிநகரே.

4. அங்கண்மதி கங்கைநதி வெங்கணர வங்களெழி றங்குமிதழித்
துங்கமலர் தங்குசடை யங்கிநிக ரெங்களிறை தங்குமிடமாம்
வெங்கதிர்வி ளங்குலக மெங்குமெதிர் பொங்கெரிபு லன்கள்களைவோர்
வெங்குருவி ளங்கியுமை பங்கர்சர ணங்கள்பணி வெங்குருவதே.

5. ஆணியல்பு காணவன வாணவியல் பேணியெதிர் பாணமழைசேர்
தூணியற நாணியற வேணுசிலை பேணியற நாணிவிசயன்
பாணியமர் பூணவருண் மாணுபிர மாணியிட மேணிமுறையிற்
பாணியுல காளமிக வாணின்மலி தோணிநிகர் தோணிபுரமே.

6. நிராமய பராபர புராதன பராவுசிவ ராகவருளென்
றிராவுமெ திராயது பராநினை புராணனம ராதிபதியாம்
அராமிசை யிராதெழி றராயர பராயண வராகவுருவா
தராயனை விராயெரி பராய்மிகு தராய்மொழி விராயபதியே.

7. அரணையுறு முரணர்பலர் மரணம்வர விரணமதி லரமலிபடைக்
கரம்விசிறு விரகனமர் கரணனுயர் பரனெறிகொள் கரனதிடமாம்
பரவமுது விரவவிடல் புரளமுறு மரவையரி சிரமரியவச்
சிரமரன சரணமவை பரவவிரு கிரகமமர் சிரபுரமதே.

8. அறமழிவு பெறவுலகு தெறுபுயவன் விறலழிய நிறுவிவிரன்மா
மறையினொலி முறைமுரல்செய் பிறையெயிற னுறவருளு மிறைவனிடமாங்
குறைவின்மிக நிறைதையுழி மறையமரர் நிறையருள முறையொடுவரும்
புறவனெதிர் நிறைநிலவு பொறையனுடல் பெறவருளு புறவமதுவே.

9. விண்பயில மண்பகிரி வண்பிரம னெண்பெரிய பண்படைகொண்மால்
கண்பரியு மொண்பொழிய நுண்பொருள்கள் தண்புகழ்கொள் கண்டனிடமாம்
மண்பரியு மொண்பொழிய நுண்புசகர் புண்பயில விண்படரவச்
சண்பைமொழி பண்பமுனி கண்பழிசெய் பண்புகளை சண்பைநகரே.

10. பாழியுறை வேழநிகர் பாழமணர் சூழுமுட லாளருணரா
ஏழினிசை யாழின்மொழி யேழையவள் வாழுமிறை தாழுமிடமாங்
கீழிசைகொண் மேலுலகில் வாழரசு சூழரசு வாழவரனுக்
காழியசில் காழிசெய வேழுலகி லூழிவளர் காழிநகரே.

11. நச்சரவு கச்செனவ சைச்சுமதி யுச்சியின்மி லைச்சொருகையான்
மெய்ச்சிர மணைச்சுலகி னிச்சமிடு பிச்சையமர் பிச்சனிடமாம்
மச்சமத நச்சிமத மச்சிறுமி யைச்செய்தவ வச்சவிரதக்
கொச்சைமுர வச்சர்பணி யச்சுரர்க ணச்சிமிடை கொச்சைநகரே.

12. ஒழுகல் அரிது அழி கலியில் உழி உலகு பழி பெருகு வழியை நினையா
முழுது உடலில் எழு மயிர்கள் தழுவு முனி குழுவினொடு கெழுவு சிவனைத்
தொழுது உலகில் இழுகு மலம் அழியும் வகை கழுவும் உரை கழுமல நகர்ப்
பழுது இல் இறை எழுது மொழி தமிழ் விரகன் வழி மொழிகள் மொழி தகையவே.

to grant boon to him with the words found in the upanishads which are full of meaning and chanted in the traditional way and being in an order, Piramapuram which prospers by its fame as Piramaṉ adored the beautiful feet of the exalted Araṉ.
as the world of the celestials and this world in which there are human beings which have lost their might.
the three cities which have the protection of the wall of enclosure to be ablaze.
is the place of the supreme god who has in his hand an arrow of high speed by which the fire spread everywhere.
The stanza gives the reason for Cīkāḻi getting the name of piramapuram .

using the ladder to know the conditions in heaven and its city which could not be seen directly, to see hiding himself.
vēṇupuram where the bamboo was set up.
as soon as the Lord saw that the devoted tēvar were afraid of Kayācuraṉ Civaṉ standing having assumed the form of a strong male elephant to suit that form Umai of curved forehead and long eyes Having seen Umai assuming the form of a faultless female elephant.
possessing strength to make the acuraṉ matu to be filled with shame.
to destroy the evil acts of the Kayamukācuraṉ the place of the great Civaṉ who granted the power of bestowing boons of devotees, to valourous vinayakar.

in order to weed out the enemies is;
acurar like cūrapaṉmaṉ and others and to increase the virtuous acts as the celestials without equals in the enjoyment of pleasure, took refuge in his feet.
to be praised by the people of this world.
Having begotten the god of six faces the city of pukali which name this place got by this reason and whose fame has spread throughout the world, to make its beauty prominent.
to the sages who were fit to reach the feet of god which were like the precious stone found in mountain, which emits rays like the sun, and the lotus flower just blossomed from the stage of bud.
is the place of the god of six attributes who expounded all the arts of great expanse and expelled their doubts and clarify their minds by his benign looks .

all the people who weed out the mischief the five sensations of the fire senses which inflict suffering opposed to the right path, and who live in the world lit by the sun.
through the help of the cruel guru of the tevars.
having become clear in their minds that Kāḻi was the only place where their sufferings would be removed.
veṅkuru where the bowed before the fest of the god who has Umai on his half.
the crescent which shines in the beautiful sky.
the river Kaṅkai cobras of cruel looks.
is the place where our master on whose matted locks which resemble fire and on which the pure flowers of the beautiful koṉṟai stay.

in order that Umai may witness the heroism of Vicayaṉ arjuṉaṉ having disguised himself on a hunter of the forest and going in front of him and having begun the fight and having destroyed the quirer in which the arrows were kept and also the arrows which he showered like rain.
and when the bowstring was cut and when the bend of his bow made of bamboo was also removed.
being ashamed when Vicayaṉ began to fight with his hands.
the place of the prominent person who is an illustration for divinity having transgressed its function of being the boundary of the earth.
is tōṇipuram which is like a boat which is floating on the water of the deluge in which the world has submerged.

in order to remove the blemish that attached to vātarāyaṉ tirumāl who lifted the beautiful earth which was not borne by the heads of the serpent, cētaṉ, by assuming the form of a white pig, and who was always praising Civaṉ, when he worshipped god.
the place which was connected with the name of tarāi of great fame.
one who is free from disease or ailment!
one who is at the same time high and low things!
the ancient one!
Civaṉ who is praised by all !
one who is desired by all!
saying bestow your grace` praising him during day and night which is opposed to it.
is the city of the master of the immortals and the ancient one who is always meditated upon by all living beings.

when ari Māl cut off the head of the poisonous serpent which began rolling, when it was eager to receive the nectar, mixing with the tēvar, cirapuram where that head, was included as two planets in the row of the nine planets, as it worshipped the feet of araṉ.
the many enemies who were living in the fortress to meet with death.
the skilful one who flung on the fortresses which inflicted wounds, weapons sharpened by filing which were held in his hands.
who sits in the inner seats of thought of those who take refuge in him the most supreme god is the place of the god who has his hands in the posture of initiation into the spiritual path.

Having fixed firmly the toe to destroy the might of the shoulders of iravaṇaṉ who destroyed the people of the world in order to destroy tarumans.
the place of the god who granted life and a sword to that Irāvaṇaṉ whose teeth was resembling the crescent and who afterwards sang the great vētam in the proper manner.
in the presence of the hunter who came chasing the pigeon with a complaint for rendering justice which is agreed to by the vētam and the immortals.
to increase by the weight of his flesh which was less than that of the pigeon.
when it was necessary that the two scales shold be equal in weight is the city of puṟavam where the Lord bestowed his grace on cipi who placed flesh from his body, to equalize the scales, to regain his former body it would make better sense if the reading in the last line .

the munificent Piramaṉ to fly in the sky.
Māl who has a discus kept ready for use and who is held in great esteem.
by digging the earth.
to give up their effort of seeing his head and feet.
the place of Kaṇtaṉ who has a fame pleasant to hear and who is in the form of very minute things which cannot be seen with the ordinary eyes.
as the valour of ruling the world has left them the mean yātavar 2 to die by beating one another to go to heaven the good natured sages, 3 as the Lord removed the curse which attached a great blemish to them is the city of caṇpai.

the King ruling throughout the lower world earth to live peacefully free from the harassment of Kāḷi Kaḻi who wore a few strands of mekalai who was defeated in dancing  as she worshipped to the free from the faults she committed, the act of her received grace from god is current since many aeons in all the seven worlds is the city of Kāḻi.
unknown to those who cover their bodies buddhists and the wretched amaṇar who are like the elephants that stay in the caves.
is the place where the god on whose form the lady who speaks words as sweet as the music produced in yāḻ which has seven notes.

when parācara muṉivar cried aloud out of fear for the stench that attached to his body which he got as a result of having given up his austerities which became useless when he desired intercourse with the girl of the fisherman caste desiring the stench of fish, worshipped god.
the city of Koccai where the tēvar crowd together on seeing that, and desiring that place.
having lied the poisonous cobra as a girdle round the waist, having worn on the crown a crescent, holding in one hand a skull separated from the body of Piramaṉ.
is the place of pittaṉ Civaṉ who desires the alms which is given daily.

thinking of the way when sin increases and it is difficult to lead a life in the righteous path.
the sage urōmacar whose whole body was covered with haris, worshipped Civaṉ who was staying there, along with the group of sages.
the decade by name vaḻimoḻikal which was composed in the written vetam by ñaṉacampantaṉ, proficient in Tamiḻ on the Lord who is without blemish, in Kaḻumalam, in the world to wash the impurities of the soul which make one commit mistakes out of desire for material obsects, and therefore got the name of the city of Kaḻumalam.
are definitely worthy of being sung.
written vētam the tēvāram hymns are called Tamiḻ vētam .

Naadagaththal Unadiyar Pol Nadiththu

Thirumurai 8.5.2

1. நாடகத்தால் உன்னடியார் போல்நடித்து
    நான்நடுவே
வீடகத்தே புகுந்திடுவான் மிகப்பெரிதும்
    விரைகின்றேன்
ஆடகச்சீர் மணிக்குன்றே இடையறா
    அன்புனக்கென்
ஊடகத்தே நின்றுருகத் தந்தருள்எம்
    உடையானே.

2. யானேதும் பிறப்பஞ்சேன் இறப்பதனுக்
    கென்கடவேன்
வானேயும் பெறில்வேண்டேன் மண்ணாள்வான்
    மதித்துமிரேன்
தேனேயும் மலர்க்கொன்றைச் சிவனேஎம்
    பெருமான்எம்
மானேஉன் அருள்பெறுநாள் என்றென்றே
    வருந்துவனே.

3. வருந்துவன்நின் மலர்ப்பாத மவைகாண்பான்
    நாயடியேன்
இருந்துநல மலர்புனையேன் ஏத்தேன்நாத்
    தழும்பேறப்
பொருந்தியபொற் சிலைகுனித்தாய் அருளமுதம்
    புரியாயேல்
வருந்துவனத் தமியேன்மற் றென்னேநான்
    ஆமாறே.

4. ஆமாறுன் திருவடிக்கே அகங்குழையேன்
    அன்புருகேன்
பூமாலை புனைந்தேத்தேன் புகழ்ந்துரையேன்
    புத்தேளிர்
கோமான் நின் திருக்கோயில் தூகேன் மெழுகேன்
    கூத்தாடேன்
சாமாறே விரைகின்றேன் சதுராலே
    சார்வானே.

5. வானாகி மண்ணாகி வளியாகி
    ஒளியாகி
ஊனாகி உயிராகி உண்மையுமாய்
    இன்மையுமாய்க்
கோனாகி யான்எனதென் றவரவரைக்
    கூத்தாட்டு
வானாகி நின்றாயை என்சொல்லி
    வாழ்த்துவனே.

6. வாழ்த்துவதும வானவர்கள் தாம்வாழ்வான்
    மனம்நின்பால்
தாழ்த்துவதும் தாம்உயர்ந்து தம்மைஎல்லாந்
    தொழவேண்டிச்
சூழ்த்துமது கரமுரலுந் தாரோயை
    நாயடியேன்
பாழ்த்தபிறப் பறுத்திடுவான் யானும்உன்னைப்
    பரவுவனே.

7. பரவுவார் இமையோர்கள் பாடுவன
    நால்வேதம்
குரவுவார் குழல்மடவாள் கூறுடையாள்
    ஒருபாகம்
விரவுவார் மெய்யன்பின் அடியார்கள்
    மேன்மேல்உன்
அரவுவார் கழலிணைகள் காண்பாரோ
    அரியானே.

8. அரியானே யாவர்க்கும் அம்பரவா
    அம்பலத்தெம்
பெரியானே சிறியேனை ஆட்கொண்ட
    பெய்கழற்கீழ்
விரையார்ந்த மலர்தூவேன் வியந்தலறேன்
    நயந்துருகேன்
தரியேன் நான் ஆமாறென் சாவேன்நான்
    சாவேனே.

9. வேனில்வேள் மலர்க்கணைக்கும்வெண்ணகைச்செவ்
    வாய்க்கரிய
பானலார் கண்ணியர்க்கும் பதைத்துருகும்
    பாழ்நெஞ்சே
ஊனெலாம் நின்றுருகப் புகுந்தாண்டான்
    இன்றுபோய்
வானுளான் காணாய்நீ மாளாவாழ்
    கின்றாயே.

10. வாழ்கின்றாய் வாழாத நெஞ்சமே
    வல்வினைப்பட்
டாழ்கின்றாய் ஆழாமற் காப்பானை
    ஏத்தாதே
சூழ்கின்றாய் கேடுனக்குச் சொல்கின்றேன்
    பல்காலும்
வீழ்கின்றாய் நீஅவலக் கடலாய
    வெள்ளத்தே.

O our Owner, I but play-act the role of Your devotee And barging into the midst of Your servitors,
I hasten very much to gain deliverance.
O glorious, auric and gemmy Hill !
Bless me With ceaseless love for You and cause it To abide for ever in me, meltingly.

I dread not re-birth;
what do I reck for death?
I seek not Heaven even if it is offered to me.
I value not proffered rulership;
O Siva who wears A wreath of melliferous Kondrai flowers !
O our God !
O our Deity !
I will pine and pine for the day When I will be the receipient of Your grace !

I pine for beholding Your flower-feet;
I,
a cur-like slave,
do not weave for You Wreaths of goodly blossoms;
I hail You not Till my tongue gets calloused;
O One that bent Fittingly the auric Mount into a bow!
If You Do not grant me the nectarean grace,
I will Languish all alone;
what other way is open to me?

O Sovereign of the supernals !
My heart melts not The way it should,
to gain Your divine feet;
I melt not in love offering woven garlands;
I praise You not;
I sweep not clean the temple-premises;
I leep them not;
I do not dance In ecstasy;
I but hasten to pass away futilely !

How can I hail You and with what words?
Becoming heaven,
earth,
air,
light,
Flesh,
life,
truth and falsity As also King of all,
You,
a puppeteer,
ply Everyone making each of them think that it is he Who is the doer of things.

O God around whose garlands chafers bombinate !
The celestials bless You that they may flourish;
They cause their manam-s to pay obeisance To you that they may grow lofty and all others may adore them;
I too – the cur –like servitor -,
adore You That You may deign to end my wasted birth.

The celestials hail You;
the four Vedas hymn You;
The lovely Woman whose long and fragrant hair Is decked with Kuravu flowers,
is part of You.
Your true devotees foregather to adore You,
more and more.
O rare One !
Who can behold Your feet twain Adorned with well-crafted anklets?

O One,
hard to be comprehended by anyone !
O Lord of the Empyrean !
O our great One Of the Ambalam !
I strew not fragrant flowers Beneath Your feet girt with gem-filled anklets Which claimed and rule me;
I cry not aloud In wonderment;
nor do I melt in love.
This I can Endure no more;
what then is the way for me?
I will die;
for sure,
I am doomed to die.

O devastated heart that melts agitated For the flowery arrows of the Vernal Lord And for the damsels whose teeth are white,
Whose lips are ruddy and whose eyes are Dark blue lilies !
He so entered and ruled you That all your flesh thaws;
He left you this day And dwells in Heaven;
of this you are unaware.
You but live an empty life !

You still exist,
O unthriving heart !
By puissant Karma assailed,
you sink;
You do not hail Him who can save you from sinking.
You cause yourself ruin;
I tell you time And time again;
yet you fall again and again Info the ocean-stream of misery.

Potri Om Namasivaya

Thirumurai 8.5.6

1. தரிக்கிலேன் காய வாழ்க்கை
    சங்கரா போற்றி வான
விருத்தனே போற்றி எங்கள்
    விடலையே போற்றி ஒப்பில்
ஒருத்தனே போற்றி உம்பர்
    தம்பிரான் போற்றி தில்லை
நிருத்தனே போற்றி எங்கள்
    நின்மலா போற்றி போற்றி.


2. போற்றிஓம் நமச்சி வாய
    புயங்கனே மயங்கு கின்றேன்
போற்றிஓம் நமச்சி வாய
    புகலிடம் பிறிதொன் றில்லை
போற்றிஓம் நமச்சி வாய
    புறம்எனைப் போக்கல் கண்டாய்
போற்றிஓம் நமச்சி வாய
    சயசய போற்றி போற்றி

3. போற்றிஎன் போலும் பொய்யர்
    தம்மைஆட் கொள்ளும் வள்ளல்
போற்றிநின் பாதம் போற்றி
    நாதனே போற்றிபோற்றி
போற்றிநின் கருணை வெள்ளப்
    புதுமதுப் புவனம் நீர்தீக்
காற்றிய மானன் வானம்
    இருசுடர்க் கடவு ளானே


4. கடவுளே போற்றி என்னைக்
    கண்டுகொண் டருளு போற்றி
விடவுளே உருக்கி என்னை
    ஆண்டிட வேண்டும் போற்றி
உடலிது களைந்திட் டொல்லை
    உம்பர்ததந் தருளு போற்றி
சடையுளே கங்கை வைத்த
    சங்கரா போற்றி போற்றி

5. சங்கரா போற்றி மற்றோர்
    சரணிலேன் போற்றி கோலப்
பொங்கரா அல்குற் செவ்வாய்
    வெண்ணகைக் கரிய வாட்கண்
மங்கையோர் பங்க போற்றி
    மால்விடை யூர்தி போற்றி
இங்கிவாழ் வாற்ற கில்லேன்
    எம்பிரான் இழித்திட் டேனே.

6. இழித்தனன் என்னை யானே
    எம்பிரான் போற்றி போற்றி
பழித்திலேன் உன்னை என்னை
    ஆளுடைப் பாதம் போற்றி
பிழைத்தவை பொறுக்கை எல்லாம்
    பெரியவர் கடமை போற்றி
ஒழித்திடிவ் வாழ்வு போற்றி
    உம்பர்நாட் டெம்பி ரானே.

7. எம்பிரான் போற்றி வானத்
    தவரவர் ஏறு போற்றி
கொம்பரார் மருங்குல் மங்கை
    கூறவெண் ணீற போற்றி
செம்பிரான் போற்றி தில்லைத்
    திருச்சிற்றம் பலவ போற்றி
உம்பரா போற்றி என்னை
    ஆளுடை ஒருவ போற்றி.


8. ஒருவனே போற்றி ஒப்பில்
    அப்பனே போற்றி வானோர்
குருவனே போற்றி எங்கள்
    கோமளக் கொழுந்து போற்றி
வருகஎன் றென்னை நின்பால்
    வாங்கிட வேண்டும் போற்றி
தருகநின் பாதம் போற்றி
    தமியனேன் தனிமை தீர்த்தே.

9. தீர்ந்தஅன் பாய அன்பர்க்
    கவரினும் அன்ப போற்றி
பேர்ந்தும்என் பொய்ம்மை யாட்கொண்
    டருளிடும் பெருமை போற்றி
வார்ந்தநஞ் சயின்று வானோர்க்
    கமுதம்ஈ வள்ளல் போற்றி
ஆர்ந்தநின் பாதம் நாயேற்
    கருளிட வேண்டும் போற்றி


10. போற்றிஇப் புவனம் நீர்தீக்
    காலொடு வான மானாய்
போற்றிஎவ் வுயிர்க்குந் தோற்றம்
    ஆகிநீ தோற்ற மில்லாய்
போற்றிஎல் லாஉ யிர்க்கும்
    ஈறாய்ஈ றின்மை யானாய்
போற்றிஐம் புலன்கள்நின்னைப்
    புணர்கிலாப் புணர்க்கை யானே.

I cannot endure this physical life,
O Sankara,
praise be !
O hoary One of the Empyrean,
praise be !
O the puissant One,
praise be !
O peerless One,
praise be !
O Sovereign of the supernals,
praise be !
O Dancer At Tillai,
praise be !
O our Ever-Blemishless,
praise be !
praise be !

O Namasivaya,
praise be !
O Serpent-Bejewelled,
I am bewildered;
O Namasivaya,
praise be !
Refuge there is none else for me;
O Namasivaya,
praise be !
Bid me not go away from You;
O Namasivaya,
praise be !
Victory !
Victory !
Praise be !
Praise be !

O munificent Patron that redeems and rules liars like unto me,
praise be !
Your feet,
praise be !
O Lord-Master,
praise be !
praise be !
O Your flood of Mercy flowing with fresh Honey,
praise be !
O God who is earth,
water,
fire,
air,
soul,
ether and the Lights twain !

O God,
praise be !
Deign to cast Your looks of grace On me,
praise be !
To give up attachment,
You should inly melt me and rule me,
praise be !
Annul this,
my frame,
and bless me,
in all celerity,
With the heavenly beatitude,
praise be !
O Sankara who holds in Your matted hair The Ganga,
praise be !
praise be !

O Sankara,
praise be !
I have no other Refuge,
praise be !
O One incorporate with the Lass whose splendorous forelap Is like the hood of a wrathful cobra,
whose lips are ruddy Whose teeth are white and whose eyes Are dark and dazzling,
praise be !
O One whose mount Is the immense Bull,
praise be !
O Our Load-God,
I can endure here this life no more;
I abhor it.

My Lord-God,
I abhor myself,
praise be !
praise be !
I blame You not.
The Feet that rule me,
praise be !
It is the duty of the great to forgive faults;
praise be !
O Our Lord of the heavenly world,
Cause this life to perish;
praise be !

O our Lord-God ,
praise be !
O the Lion among the celestials,
Praise be !
O one concorporate with Her whose waist Is a liana,
praise be !
O One adorned with the white ash,
Praise be !
O salvific Lord,
praise be !
O Lord of Tirucchitrambalam at Tillai,
praise be !
O Heavenly One,
praise be !
O peerless One Who has me as His servitor,
praise be !

O peerless One,
praise be !
O Father who is beyond compare,
Praise be !
O Guru of the celestials,
praise be !
O our splendorous Shoot,
praise be !
You must bid me Come to You and draw me to You,
praise be !
Annulling the isolation of this lone one,
Grace me with Your feet,
praise be !

O One whose love far exceeds the well-nourished love Of Your devotees,
praise be !
O Greatness that removing my falsity,
enslaves me !
O Lord-Patron who chewed The swelling venom and gifted the Nectar to the celestials,
Praise be !
To me a dog,
You should deign to gift Your feet in grace,
praise be !

You became this cosmos,
water,
fire,
air and ether,
Praise be !
You are the Genesis of all lives,
though You have no such source,
praise be !
You,
the endless One,
Are the end of all lives,
praise be !
The pentad of senses cannot pervade You who are The Universal Pervader,
praise be !

Raise hand above head in worship Sivan

Thirumurai 8.5.1

1. மெய்தான் அரும்பி விதிர்விதிர்த் துன்விரை
    யார்கழற்கென்
கைதான் தலைவைத்துக் கண்ணீர் ததும்பி
    வெதும்பியுள்ளம்
பொய்தான் தவிர்ந்துன்னைப் போற்றி சயசய
    போற்றியென்னும்
கைதான் நெகிழ விடேன்உடை யாய்என்னைக்
    கண்டுகொள்ளே.

2. கொள்ளேன் புரந்தரன் மாலயன் வாழ்வு
    குடிகெடினும்
நள்ளேன் நினதடி யாரொடல் லால் நர
    கம்புகினும்
எள்ளேன் திருவரு ளாலே இருக்கப்
    பெறின் இறைவா
உள்ளேன் பிறதெய்வம் உன்னையல் லாதெங்கள்
    உத்தமனே.

3. உத்தமன் அத்தன் உடையான் அடியே
    நினைந்துருகி
மத்த மனத்தொடு மால்இவன் என்ன
    மனநினைவில்
ஒத்தன ஒத்தன சொல்லிட ஊரூர்
    திரிந்தெவருந்
தத்தம் மனத்தன பேசஎஞ் ஞான்றுகொல்
    சாவதுவே.

4. சாவமுன் னாள்தக்கன் வேள்வித் தகர்தின்று
    நஞ்சம்அஞ்சி
ஆவஎந் தாய்என் றவிதா விடும்நம்
    மவரவரே
மூவரென் றேஎம்பி ரானொடும் எண்ணிவிண்
    ணாண்டுமண்மேல்
தேவரென் றேஇறு மாந்தென்ன பாவந்
    திரிதவரே.

5. தவமே புரிந்திலன் தண்மலர் இட்டுமுட்
    டாதிறைஞ்சேன்
அவமே பிறந்த அருவினை யேன் உனக்
    கன்பருள்ளாஞ்
சிவமே பெறுந்திரு வெய்திற்றி லேன் நின்
    திருவடிக்காம்
பவமே யருளுகண் டாய்அடி யேற்கெம்
    பரம்பனே.

6. பரந்துபல் ஆய்மலர் இட்டுமுட் டாதடி
    யேஇறைஞ்சி
இரந்தஎல் லாம்எமக் கேபெற லாம்என்னும்
    அன்பருள்ளம்
கரந்துநில் லாக்கள்வ னேநின்றன் வார்கழற்
    கன்பெனக்கும்
நிரந்தர மாய்அரு ளாய்நின்னை ஏத்த
    முழுவதுமே.

7. பரந்துபல் ஆய்மலர் இட்டுமுட் டாதடி
    யேஇறைஞ்சி
இரந்தஎல் லாம்எமக் கேபெற லாம்என்னும்
    அன்பருள்ளம்
கரந்துநில் லாக்கள்வ னேநின்றன் வார்கழற்
    கன்பெனக்கும்
நிரந்தர மாய்அரு ளாய்நின்னை ஏத்த
    முழுவதுமே.

8. உழிதரு காலும் கனலும் புனலொடு
    மண்ணும்விண்ணும்
இழிதரு காலம்எக் காலம் வருவது
    வந்ததற்பின்
உழிதரு காலத்த உன்னடி யேன்செய்த
    வல்வினையைக்
கழிதரு காலமு மாய்அவை காத்தெம்மைக்
    காப்பவனே.

9. பவன்எம் பிரான்பனி மாமதிக் கண்ணிவிண்
    ணோர்பெருமான்
சிவன்எம் பிரான்என்னை ஆண்டுகொண் டான்என்
    சிறுமைகண்டும்
அவன்எம் பிரான்என்ன நான்அடி யேன்என்ன
    இப்பரிசே
புவன்எம் பிரான்தெரி யும்பரி சாவ
    தியம்புகவே.

10 . புகவே தகேன்உனக் கன்பருள் யான்என்பொல்
    லாமணியே
தகவே எனைஉனக் காட்கொண்ட தன்மைஎப்
    புன்மையரை
மிகவே உயர்த்திவிண் ணோரைப் பணித்திஅண்
    ணாஅமுதே
நகவே தகும்எம் பிரான்என்னை நீசெய்த
    நாடகமே.

Perspiration bedews my body which feels dreadful ecstasy;
I raise my hands above my head in worship Of your fragrant and ankleted feet; hot tears overflow;
My heart is shorn of falsity; I hail You thus:
``Praise be ! Victory ! Victory ! Praise be !`` I swerve not From this ascesis. O Lord-Owner, be cognizant of me.

I will not accept the beatific life of Indra, Vishnu Or Brahma;
even if my life stands imperilled I will not seek the company of any but Your devotees.
O God, Even if forced into hell, I will not dispraise it,
If my lot there is by Your grace. O Lord of loftiness,
I will never think of any God, other than You.

I must ever melt thinking on the feet of the Lord Of loftiness,
my Father and my Owner !
Oh for the day,
when dead to the world,
I should roam from Place to place,
with my manam in a frenzy,
hearkening to them Who,
perceiving my plight,
say that this man is Demented and pass remarks befitting their manam

Of yore, they ate the goat`s flesh in Daksha`s sacrifice;
Then threatened by death, they were affrighted.
When the oceanic venom arose, they grew scared;
Seeking succour they invoked You thus:
``O Our Father!`` These godlings Vishnu and Brahma are like us only.
Yet they think they form the Trinity, rule the heavens And give out that they are the gods on earth.
Alas, alas ! What haughty sinners are these!

I have not wrought tapas; I have not unfailingly Adored You with cool flowers;
I, the evil one of Karma,
Am born in vain; I have not gained the blessed beatitude Of those that love You. O our supernal Lord ! Be pleased to bless me,
Your servitor, with a fresh life Devoted and dedicated to Your divine feet !

O Thief who does not conceal Yourself from the hearts
Of those that, with flawless and choice flowers, adore
Your feet unfailingly, assured of the certainty that they Would receive from You whatever they beg Of You ! Deign to grant me too the boon of hailing You In full measure, linked to the love of Your ankleted feet.

Of yore, the one that created the Author
Of the whole creation, bending low his head,
Went in quest of Him to hail Him with choice flowers;
Lo, he could not find Him – the Transcendent !
He, even He, our Lord, danced here in the crematory
With the ghouls. Utterly hapless and robed In a tiger-skin, He goes about in fine frenzy !

When will come the time when the moving air,
fire, water, earth
And ether will get resolved? Even after the advent of Absorption,
O Father, You continue to dance; You are the One
That appoints the time to end my – Your servitor`s -,
Cruel Karma ! You are indeed our Saviour Who guards all things till their appointed time.

Our Lord is Bhavan; He, the God of the celestials,
Wears the great and moist crescent as a chaplet;
Siva, my Lord, my meanness notwithstanding,
Claimed me and ruled me. ``He is our God!
I am His servitor!`` This is the guerdon,
Bhuvan
Has granted me; thus will I proclaim it.

O my unpierced Ruby ! I am unfit to enter
The society of Your loving devotees.
Is it proper that You should make me Your servitor?
You elevate the poor and the lowly
And make the supernals their inferior in station.
O Father, O Nectar ! O Our Lord ! The play
You enact for me is truly mirth-provoking