Forums @ KanchiForum.org

[kanchi_dasa]

TO ALL MEMBERS OF KANCHIFORUM,

Several thoughts about this Holy Work, Thirumandhiram, had arose in my mind as I read this sacred master-piece of the Shaiva Faith and the commentary on it. I will rely on 'Thirumandhiram' translated and commented by Dr. G.Varadarajan. His commentary is in simple Tamil. While this work is his commentary, the interpretation of the hymns of Thirumoolar cannot be said as his own cooked-up imagination. Seeing his way of explaining the verses, I understood that he was at the very heart of the Holy Thirumandhiram, giving the most truthful meaning. I hope that you too will agree with me in that Thirumandhiram rich yogic meanings need to be comprehended with faith in Parameshvara. Here, I present the great and glorious hymns of this Literature and its commentary by Dr. G.Varadarajan.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

From the 2nd Chapter of the 2nd Tantra-பதிவலியில் வீரட்டம் எட்டு
THE EIGHT HEROIC DEEDS OF THE LORD

339. கருத்துறை அந்தகன் தன்போல் அசுரன்
வரத்தின் உலகத் துயிர்க்களை எல்லாம்
வருத்தஞ்செய் தானென்று வானவர் வேண்டக்
குருத்துயர் சூலங்கைக் கொண்டுகொன் றானே

“Andhaka who binds Jivas from the moment of conception is torturing the heavenly beings”, the Devas of heaven prayed. With his shining Sulam (trident), the Lord killed him.

Srila Sri Thirumoolar is highly merciful and has given us clues to identify the esoteric meaning of this hymn. It is mentioned that the Demon binds Jivas from birth, as suggested by the phrase, “கருத்துறை அந்தகன்”. In Vedanta, it is Avidya and Maya that will keep the soul bound. Although both these forces are inter-connected, it is possible to distinguish between them. It is mentioned in the last line of the hymn that Shri Parameshvara vanquished this Demon. As per the principles of Vedanta, Maya has neither origin nor destruction and is thus apparently on a par with Brahman. It is Avidya that has a beginning and an end. Then what is the meaning of the phrase, “குருத்துயர் சூலங்கைக்”? குருத்து+உயர்= குருத்துயர்
In Manimeghala Tamil-Tamil Dictionary, I found to my amazement that குருத்து is of the meaning, “White Matter”. In Yoga Vidya and Tantra Shastra, this is where three brilliances of Soma-Jyothi, Surya-Jyothi and Atma-Jyothi are present. When the Sadhaka attains enlightenment and mastery over Ignorance (Avidya), these three lights manifest themselves in the Brain. These three lights refer to the three sharp spikes of the Soolam of Lord Siva Peruman.

I will post more verses later.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Dear Sri Kanchi Dasaji,

I was happy to read your commentary on Thirumoolar. Please do keep posting every day and enlighten us.

There is a error though about Maya. It is true that it has no beginning but it sure does have an end. If it does not end then we would have no release.

Regards,

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[kanchi_dasa]

Dear Jaishankar-ji,

Thank you very much for posting a response. Replies encourage me to make more posts. As for maya, it was an interesting point. Perhaps I should have explained it like: Andhaka represents blindness and thus ignorance (Avidya). As for the Nature of Maya, it is incomprehensible as per the scriptures. Perhaps, as you say, it indeed has no beginning but an end for the enlightened one.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

339. கொலையிற் பிழைத்த பிரசா பதியைத்
தலையைத் தடிந்திட்டுத் தானங்கி யிட்டு
நிலையுல குக்கிவன் வேண்டுமென் றெண்ணித்
தலையை யா஢ந்திட்டுச் சந்திசெய் தானே

“'Prajapati (Brahma) who subsisted on killing was punished by Lord and the Lord lit the fires. The Lord knowing that Brahma is needed for the continuity of life spared him and caused joy to the worlds.”

This is a slightly difficult hymn to handle with. In fact, without much knowledge of Tantra Shastra, this is a very tough and formiddable hymn. The very first verse is a silencer. It talks about Prajapati subsisting by killing. As per tradition, is Prajapati not Brahma? If you have any doubts about the identity of Prajapati, you may confirm with Deivatthin Kural. It is easy to associate Shri Rudra with கொலை (killing) as He is the presiding Devata for Samhara. Shriman Narayana although in charge of Prapancha Stithi(preservation of universe), is also involved in the destruction of demons. However, how can the creator be associated with கொலை? This is the baffling doubt. This mystery will be solved if we understand Brahma’s function in depth. What is the root of Janana(birth) and creation of universe.

It is Kama. Given that Brahma is situated in the Svadishtana chakra which has fire as its presiding element, the connection between Prajapati and Kama becomes more evident. It is from this chakra, that desire is aroused. However, the question is still unanswered. What does Kama have to do with killing? Kama is the destruction of Vindu. Hence Brahma causes Vindu-nasana, causing men to further from Moksha. Remember, Anjaneya Swami obtained immense power only because he practiced continence (Brahmacharya) and prevented any loss of Vindu. Thus, Lord Siva punished Lord Brahma by beheading him as suggested by the phrase, “தலையைத் தடிந்திட்டுத்”. Then what does it mean when the Hymn says, “தானங்கி யிட்டு”? It literally means that Lord Siva Peruman lit the fires. In this case, we are to understand that Shri Parameshvara granted Tejas to the Jeevas by freeing them from the clutches of Kama. The ‘fires’ refer to Tejagni. The Remaining part of the verse is self-explanatory.

The next time, one reads Pauranika Katha pertaining to Andhakasura Vadam or to the Punishment of Brahma or any other myth for that matter, one should remember that each tale, in essence, has a message for all those who sincerely desire Moksha and the Lord’s Anugraha. At this point of time, I would like to remember the Paramacharya who had taught us that Puranas are not to be ridiculed at, but revered as the Paramatma’s strategies to bring us to the state of Kaivalya (Liberation).

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

Dear Jai Shankar-ji,

The mistake in my first post should be attributed to me alone and not Dr.G. Varadarajan. While translating, I thought that it would be more interesting and in fact more comprehensible, if i break up each point into 2/3 sub-points. In the process, i should have added my own input by accident. Sorry for that. By the way, can u explain to me about Maya in your own words? Thank you very much for pointing this minute error.

Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Dear Kanchi Dasaji,

When I posted my little remark, I didn't realize I would get a tall order to explain on such a big topic as Maya. Please give me a couple of days to gather some materials and try my best.

Regards,

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[kanchi_dasa]

341. எங்கும் பரந்தும் இருநிலந் தாங்கியுந்
தங்கும் படித்தவன் தாளுணர் தேவர்கள்
பொங்கும் சினத்துள் அயன்தலை முன்னற
அங்குஅச் சுதனை உதிரங்கொண் டானே

“Though Lord Siva, who is Sarva-vyabhi (omnipresent), is the support of this wide-stretched world, the elevated souls take refuge in the feet of Him who offers solace to one and all. In wrath, he beheaded Brahma and in it filled Narayana’s blood.”

Thirumoolar here is explaining the significance of using Brahma’s skull as a receptacle for the blood of Narayana. In the previous post, hymn 340 also talked about the beheading of Brahma. Thirumoolar did not write this because He was a Shaivaite fanatic obsessed with gore and mythological violence. This whole legend is full of highly spiritual implications. Furthermore, the previous verse was about a different story. While the former dealt with Brahma rebuked for lust (Kama), the latter deals with Brahma being castigated for rebelling against Shiva Peruman. Coming back to this verse, the inner meaning is difficult to decode. The first two verses are direct and simplistic. The last two are problematic.

Although not explicitly mentioned in the Hymn, from Yoga Shastra, we come to understand that அச்சுதன் (Achyuta), as mentioned in the last line and who is a rupa of Narayana, resides in the Manipura chakra in the body. If I am not wrong, the presiding element for Manipura is water. Is there not where Shri Govinda resides in the reclined pose with Adi Sesha as his seat? While Brahma as previously seen causes Vindu-nasana through Kama, Narayana causes excitement of the senses through Maya. It is for this reason, He is known appropriately as Maal and Mayon in Tamil. By draining blood from his body, Lord Siva has prevented the Jeeva from getting excited. When excitation occurs, blood flow will increase at the lower regions of the body. The Jnani is always immersed in deep and fruitful contemplation of Parabrahma present in the Sahasrara chakra situated in the head. Hence, his blood flow will soar up at the higher regions of his body. By filling Brahma’s skull with this blood, Sambhu Mahadeva is containing the power of sensual pleasure. Furthermore, the cutting of the head symbolizes the destruction of Ahamkara (ego). Did I not mention in the earlier paragraph that Shri Brahma rebelled against Parameshvara? By rebelling, Brahma had become egoistic in nature. Thus the gist of this hymn is that Isvara graced Brahma by removing his ego-consciousness and then controlling his excitement. This hymn and the earlier one are very much the same in essence and reflect the same point though they are about two different Pauranik myths.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

342. எங்குங் கலந்துமென் உள்ளத் தெழுகின்ற
அங்க முதல்வன் அருமறை யோதிபாற்
பொங்குன்ய் சலந்தரன் போர்ச்செய்ய நீர்மையின்
அங்கு விரற்குறித் தாழிசெய் தானே

“The Lord who is my life and the master of my body, the great Sadasiva who is lord of Nada Tattva was warred against by the water-born demon Jalandhara. The Lord marked a circle and ended his life.”

It is even more difficult to squeeze out the meaning of this hymn. However, the last line is a saviour, provided that we know the fundamental principles regarding chakras. In the last line, the word ‘ஆழி’ is mentioned. In chaste Tamil, this implies a chakra. In this case, it implies not car-wheels, but our Sahasrara chakra. This is the first clue. The word ‘சலந்தரன்’ means water-born in Sanskrit. It is in truth a corruption of the word “Jalandhara”. As per puranas, Jalandhara has his beginning in the ocean. If we remember about Pancha Pranas, we will realize that Apana vayu is generated from water. In fact if Apana vayu is in excess, the person experiences loose and watery motion. Moreover, Apana vayu carries energy in a downward direction from the navel which is the region where Manipura chakra is located. As previously explained, this chakra is the abode of water. I have mentioned all these in order to exemplify the connection between Apana vayu and water. When a person had achieved Jnana by practicing yoga, the Apana vayu merges in the Sahasrara chakra by moving upwards instead of downwards and ceases to exist. The word ‘விரற்’ is mentioned. This meaning finger could well represent a Yogic Mudra. Mudras are gesticulations of the fingers and these gestures when made with Bhakti (devotion) and shraddha (faith) in the heart, are able to confer upon the individual Moksha. This is the inner truth of the legend of Jalandhara Vadam.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[naathigan]

[kanchi_dasa]

343. அப்பணி செஞ்சடை ஆதி புராதனன்
முப்புரம் செற்றனன் என்பர்கள் மூடர்க்கள்
முப்புர மாவது மும்மல காரியம்
அப்புரம் எய்தமை யாரறி வாரே

“Fools say that the Ancient Lord who wears water (Ganga) on his crimson matted locks was the destroyer of the triple cities. The three forts refer to Anava, Karma and Maya. And who will understand the true destruction?”

This is really obvious. The literal translation itself speaks of the essence of the hymn. We do know that three demons built these fortresses and that Lord Siva received the epithet of ‘Tripurantaka’ by destroying these cities made of gold, silver and iron. However, this hymn possesses an essential principle we and our descendants should cherish. It teaches us that Mukti can only be obtained with the destruction of the three impurities. These impurities are blockages for the Sadhaka in his path to self-realization. In the previous hymns, we often saw advanced Tantrik concepts, Mudras, chakras and other abstract truths, practically irrelevant for today’s generation. Perhaps, Thirumoolar had thought that the people after his time will be allured to these ideas and will not actually use theie lifetime to acquire real Jnana. Furthermore, the people of Kali Yuga will be more inquisitive about the ability to use Siddhic powers, a dangerous obstacle to those who desire for Parameshvara’s Anugraha. This is the reason why he had concealed the inner meaning in the earlier hymns. On the contrary, the concept of Anava, Karma and Maya are simplistic and very much crucial for the godless world of today, devoid of Satyam and Shanti. This is why; Thirumoolar presented the hidden implications of THIS particular hymn in a most direct manner.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

345. மூலத் துவாரத்து மூளும் ஒருவனை
மேலைத் துவாரத்து மேலுற நோக்கிமுற்
காலுற்றுக் காலனைக் காய்ந்தங்கி யோகமாய்
ஞாலக் கடவூர் நலமாய் இருந்ததே

“The one in the Muladhara proceeded upwards to the Brahmarandhra. With the foot, Yama was destroyed. By fiery yoga, one can be well at Kadavoor.

This is a perplexing hymn with a highly symbolic interpretation of the myth of Lord Siva rescuing Markandeya from the jaws of death. Even now at the holy city of Thirukadavoor, people offer their respectful obesiances to Parameshvara for the gift of longevity. From the word ‘மூளும்’ itself, we can effortlessly guess that this hymn has something to do with fire. Your guess did not go in vain. ‘மூலத் துவாரத்து’ representing Muladhara chakra together with this ‘fire’ completes the first part of this mystical puzzle; and this mysterious ‘ஒருவனை’ refers to none other than the Kundalini fire. The Kundalini lies coiled up in the Muladhara. With Yogic practices, it is possible to awaken it, causing it to ascend towards the ‘மேலைத் துவாரம்’ which is the Brahmarandhra, a minuscule and virtually imperceptible hole at the top of the head. The foot which was raised to kick Yama represents the Sushumna. The ‘அங்கி யோகமாய் ‘is Agni Yoga, implying Kundalini Yoga. ‘அங்கி’ in Tamil means fire. ‘கடவூர்’ should be separated into two different words; that is, ‘கடந்து’ and ‘ஊர்’. The former emphasizes on crossing the ocean of life and escaping from the entanglement of samsara. The latter refers to the Sahasrara chakra residing in the topmost portion of our head, the city (ஊர்) of Parabrahma and Parashakti. Summation: The Kundalini Agni proceeds from the Muladhara to the Brahmarandhra through the Sushumna and merges with Parabrahma in the Sahasrara chakra and as a result, the cycle of life and death is overcome causing the Sadhaka to become immortal.

Note: I will present the interpretation of Hymn 344 later.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

Dear all,

I just wanted to know whether my posts on Thirumandhiram and its interpretation are okay. Am I presenting it in an easy way? I doubted so because there was little response-so i thought that I am not explaining myself sufficiently. There are hundreds of verses in Thirumanthiram and they even talk about pineal gland, pituitary gland, electrical impulses in Brain and its relation with Nadam, birth defects of babies and so many other scientific things all visioned by the great saint Thirumoolar milleniums ago. Replies will take me far and will urge me to write about all these in the succesive posts.

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[KRS]

[nivas]

[kanchi_dasa]

Namaskaram KRS-ji,

Thanks for the reply and suggestion. I was actually unaware of 'prayers and discourses' forum. As for the Sivananda Lahari thread, I came across it accidentally when googling on the web and that actually inspired me to create this thread exclusively on Shri Thirumoolar and his timeless masterpiece Thirumandhiram. Thanks again for ur encouraging reply. I will think about your suggestion to move my thread to the more appropriate forum.

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

Namaskaram Nivas-ji,

It is happy to see that you are gaining information from these writings on Thirumandhiram. However, I too do not possess any knowledge of Thirumandhiram. I am a jnanasunyam. (devoid of knowledge) The credit must go to Mahajnani Thirumoolar for giving such a priceless gift to all of humanity and Dr.Varadarajan for bringing out the essence in it. Many a thank again.

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Dear Sri Kanchi Dasaji,

I was doing a bit of research on Maaya at your bidding and I found out that the Saiva Siddhaanthis (like thirumoolar) and Advaita Vedaantis like Adi Sankara do not have concurrent opinion on Maaya. For the Saiva Siddhanthis (and Ramanuja's Visishtaadhvaithins) Maya is real and is a power in the hands of Easwara whereas the Advaithins - who do not dispute that Maya is a power in the hands of Easwara - do hold that Maya is anirvachaneeya i.e.it is neither real, nor unreal, nor both. It is neither different from Brahman, nor non-different, nor both. It is neither possessed of parts, nor without parts, nor both. It is most wonderful and is of indescribable nature. (Viveka Choodaamani, verse 111).

To illustrate I wish to quote Anbuji from the Sivaanandalahari thread. "In truth, ‘Sat’ means that which has no destruction in all the three periods of time. And one should understand this ‘Sat’ as Parameswara. In the same way that which cannot be found in space and time is ‘asat’. Two examples for ‘asat’ are ‘the son of a barren woman’ or ‘a hare with two horns’. From this you have to come to the conclusion that ‘asat’ has no beginning and ‘Sat’ has no end. Knowing this secret of ‘Sat’ and ‘asat’ you should understand that those objects that have ‘sat-asat’ vilakshaNam are all creation of braanthi (error, confusion) and they are not truly ‘Sathyam’. That is what our great AacharyaaL means when he says in this sloka of Sivaanandalahari: “sukthou rajathamithi kaachaasmani manirjalE paishtaksheeram bhavathi mrugathrushnaasu salilam” using the four examples of seashell, broken glass piece, rice-flour mixed in water and the mirage.

That is, an avidvaan, seeing a seashell in front of him enjoys its sight as that of silver. Vedaanthis call this as ‘sukthi rajatham’. Silver in the shell or Sukthi rajatham is not real knowledge (yadhaartha gnaanam) but only a brama or error. Why? Because it is neither ‘Sat” nor ‘asat’. If it is ‘Sat’ it cannot have destruction in all three periods of time. But we do know all objects including the seashell have destruction in time. In this particular case, the moment it is known that it is seashell its ‘silverness’ is destroyed or rather the knowledge that it is silver is destroyed. And if it were ‘asat’ you would never have known be it either as a shell or as silver. (Just as you would never have come to know of a hare with two horns). (contd.)

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[JaiShankar]

In prakrthi, we see sukthi rajatham all around. We cannot call it ‘asat’ for we know it exists and at the same time we cannot call it ‘Sat’ either for it does not last. Since their rajatha gnaanam is seen to end in time we come to the conclusion that silver in the shell as also all objects per se are of ‘sat vilakshaNam’. If the rajatha gnaanam is held to be ‘asat’ then it has to remain unknown like a hare with two horns, however we do see the objects therefore they are not ‘asat’ and we have to conclude that this rajatha gnaanam has ‘asat vilakshaNam’. But then we have concluded earlier that this rajatha gnaanam has ‘sat vilakshaNam’! This is truly contradictory!! Since sukthi rajatham is seen to have both ‘sat vilakshanam’ and ‘asat vilakshaNam’ Vedaanthis call it as false, poi, mithya."

In this way the Vedaanthins conclude "Brahma Sathyam, Jagan mithya".

This maayaa can be destroyed by the realization of the pure non-dual Brahman just as the illusory snake is negated by the knowledge of the rope which is its sub-stratum. (Viveka Choodaamani, verse 112). Thus Advaithis solve the problem of Maaya by finding the oneness of jeeva with Brahman. For Saiva Siddhaanthis the element of duality persists eternally.

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[kanchi_dasa]

344. முத்தீ கொளுவி முழங்கொ஢ வேள்வியுள்
அத்தி யுரியர னாவ தறிகிலர்
சத்தி கருதிய தாம்பல தேவரும்
அத்தீயின் உள்ளெழுந் தன்று கொலையே

“The three fires were lit and from this loud sacrifice, came forth an elephant whose hide was peeled off by the Lord. The Devas thought of themselves as mighty and were destroyed by the Lord who sprang from the fire.”

The ‘முத்தீ’ (Three fires) is an obvious reference to Garhapatya, Ahavaniya and Dakshinagni. However, what is the essential inference from this one word alone? We will not be able to know the subtle truth behind this three-fold fire unless we direct our eyes to the word ‘முழங்கொ஢’ (roaring flames). Whenever we see the mention of sound, noise or even screams, it is in all probability an allusion to Nada. Nada is a very subtle form of sound that can only be heard or rather felt by Muktas. From this alone we should be able to find the true identity of the three fires. Although not mentioned in the commentary, I, not wanting to spare even an iota of ambiguousness, googled all day and at last found refuge at the foot of Vedamata. Are Upanishads not part of Veda? In Prashna Upanishad, a noble Brahmana of famed lineage approaches the Venerable Sage Pippalada and asks him some questions pertaining to the metaphysics of dream and sleep. The omniscient Pippalada in his discourse said thus: It is the fires (i.e. the functions resembling fire) of Prana that really keep awake in this city of the body. That which is this Apana really resembles the Garhapatya fire; Vyana resembles the fire, Anvaharyapacana. Since the Ahavaniya fire is obtained from Garhapatya, which is the source for the former, therefore Prana conforms to Ahavaniya (because of its issuing out of Apana).
The Anvaharyapacana is a synonym for the Dakshinagni. From this reference alone, we should be able to figure out the meaning deeply buried. The three fires are metaphors for the three types of breath. Vyana is that which regulates the flow of Prana and Apana. Prana is the inhaled air while Apana is that which is exhaled. Thus this whole process of sacrifice is an allegory for Pranayama. With constant Pranayama the cosmic sound, Nada, is manifested in the Sadhaka.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

Yet, none have truly realized the Lord as the destroyer of Darkness. This is indicated by the phrase, “அத்தி யுரியர னாவ தறிகிலர்”. The word, ‘அத்தி’ is a corruption of the Sanskrit word, ‘Hasti’ and thus means elephant. The elephant is dark in complexion and thus is a reference to Tamo-guna. Manu in the 12th chapter of Manu Smriti says that this creature is produced by the normal condition of Tamas. By normal, it should be understood that there are also higher and lower modes for each of the three gunas (including Sattva and Rajas).
Thus the relationship between elephant and Tamas is conclusively clear. Elephant is recognized as darkness in this hymn and the Great Lord Ishvara destroys this ‘elephant’. As for, “சத்தி கருதிய தாம்பல தேவரும்”, it signifies brilliances. The very word, ‘தேவரும்’ (devas) in Sanskrit means brilliance. This is not a very well-known aspect of the word. The word, ‘deva’ itself connotes a sense of power and divinity, but not transcendental. It is only Siva Peruman who can transcend anything and everything. When Siva is manifest in the three fires, the Devas will get destroyed. When the Sadhaka is aware of Siva as the Aadhaara Moorthy (The ultimate power), his inclination towards these baser powers will be removed. This is the truth concealed in the story regarding the Sages of Darukavana who thought that Vaidika Karma and Anushtana alone would be sufficient to grant them Moksha. They paid homage to the various devas mentioned in the plethora of Vedic hymns without realizing that Lord Siva is the basis for the existence of these heavenly beings. Their fervor for rituals and their obsession with sacrifice led the Devas to cause them to become materialistic. Thus the Devas too are dangers for spiritual aspirants in the path to Moksha for they aggravate desire. When Lord Siva removed the darkness in them, their consciousness was purified and they attained Sivatvam. This is the mystery of the Darukavana Sages sending forth the elephant to kill Lord Siva, the unfathomable and invincible Lord.

Reference: Prashna Upanishad-chapter 4- www.celextel.org/108upanishads/prasna.html

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

Namaskaram Jai shankar ji,

Thank you very much for the info on Maya. It was very informative and thanks a lot for taking the effort. I am very much indebted.

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Dear Kanchi Dasaji,

Actually the pleasure is mine and I am learning a lot in your company. In Bagavat Geetha 7.14—The Lord says—“ This divine maayaa of Mine is difficult to overcome. Those who take refuge in Me alone can cross over this maayaa”. Here both Saiva Siddhaanthis and the Advaithis can interpret their respective view of Maayaa. For Saiva Siddhaanthis the view is that Maayaa is like a thread or the rope with which He make the top (jeeva) swril. To one who has surrendered to Him, He spares the rope. For Advaithis surreder to the Lord enables them to obtain a Guru (the Lord Himself comes in the form of a Guru) who teaches them Gnana that this Maayaa is only their 'brama' and they then understand what they have held as a snake was actually the rope and it was their ignorance that projected the snake and with the dawn of knowledge the ignorance (the snake) is vanished and they (the jeevas) find themselves as one with Brahman.

Now on the verse 344 of Thirumoolam, it crossed my mind that the word"முத்தீ" refers to the three bodies a person has. Body is called 'dEham' and it is 'dhahyathE iti dhEha:" that which burns is the body. The three bodies are sthoola sareeram (gross body) sookshma sareeram (subtle body) and kaaraNa sareeram (the causal body). வேள்வியுள்
அத்தி யுரியர னாவ தறிகிலர் means sivanE seevan (Shiva is Jeeva) and the ignorant one does not know this. (DehO devaalaya prOkthO jeevo devas sanaathana:) Body is the temple where God resides.

Just my own interpretation!

Regards,

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[JaiShankar]

May be as Sri KRSji says this thread should be moved under the heading 'Discourses' and that would be quite appropriate. However I would like this thread kept separately and not merged with any other thread. It is for Admin's consideration.

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[kanchi_dasa]

Dear Jai Shankarji,

Ur interpretation is unique. While I follow Thirumoolar's Interpretation as explained by Dr.Varadarajan, I find ur view interesting. While I understand ur interpretation of முத்தீ, I fail to understand ur interpretation of "வேள்வியுள் அத்தி யுரியர னாவ தறிகிலர்". How do u get at the fact that Body is the temple of God. Could u explain to me?

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Dear Kanchi Dasaji,

I am not an expert so I am subject to errors. However my desire to listen to Satvishayas from all quarters is deep.

The havan, the sacred fire is வேள்வி = முத்தீ indicating the body (three bodies that I referred to). அத்தியுரியரன் is Shiva, same definition that you have given. ஆவது அறிகிலர் means the ignorant one does not know. The body is always referred to as jeeva. Therefore வேள்வியுள்
அத்தி யுரியர னாவ தறிகிலர் means the indweller of the body is Shiva or சீவனே சிவன் and the ignorant one does not know. If the indweller is Shiva what is this dwelling called? The dwelling is called the temple. Therefore the body is the temple. This is given in the manthra: DehO devaalaya prOkthO jeevo devas sanaathana:

Hope I have clarified it.

Regards,

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[kanchi_dasa]

I am actually new to Kanchiforum. I joined only this year. So How do i go abt moving my thread to a more appropriate forum.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Admin will take care of that. Don't worry!

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[Ravi]

There is a sloka in sanskrit about the sacrificial fire. It goes thus:

namastE gArhapadyAya namastE dakshinAgnaYE |
nama AvahanEEyAya mahAvEdhyai namo namah ||

During the performing of homam/havans, this is chanted and we bow down to the 3 sacrificial fires (gArhapadya, dakshinAgni and AvahanEEya). I am not sure about the total relevance of this sloka. Maybe some one in the forum can help us with this. The word "வேள்வி = முத்தீ" could mean this too...

Thanks,
Ravi

[anushachennai]

Dear Sri Kanchi dasa

Namaskarams. We are enjoying the work on Tirumandiram. In a way, this is one such "thread" referred by Saiva Sidhdhanta to reach shiva!

I also feel that the interpretation given by Sri JaiShankar may be closer to what Saint Tirumoolar would have wanted to convey. Saint Tirumoolar and Saint Thayumaanavar are foremost siddhars whose pun with words is such that it is difficult to unravel the meanings so easily. Particularly, Saint Tirumoolar's words are so intricate that they lend scope for many interpretations. The words look so simple and yet so divine and convey different meanings making it difficult for we mortals to get at the core that the Saint wanted to convey. We need to break the words into smaller words in order to get at the meanings and this attempt would be endless.

I give a try that leads us to support the interpretations given by Sri JaiShankar.

"வேள்வியுள் அத்தி யுரியர னாவ தறிகிலர்".

Shiva as we know is the Lord of the Easanya. Easanya is the place where the creamation ground has to be situate. (These days the creamation grounds are located anywhere and everywhere causing untold agonies in civic sector) The creamation ground is Rudra Bhoomi, whose Lord is Rudra, a manifestation of Shiva. Shiva performs the Rudra Thandav in this bhoomi infinite. The final pyre lit in the creamation ground is a "வேள்வி". This is perhaps one of the best of the "வேள்விகள்" . The whole sthoola sareeram is offered as the offering in this "வேள்வி". The
"அத்தி" that emanates is the ash of the mortal remains. "அத்தி" is the "திரிபு" of the word "ஹஸ்தி" (hasti). As the body has been offered in this Agni is the property of Rudra, the owner or "உரியவன்" of the "அத்தி" is none other than Shiva. "உரியரன்" is "உரிய+அரன்"

"வேள்வியுள் அத்தி யுரியர னாவ தறிகிலர்".

"வேள்வியுள் அத்தி + உரிய + அரன் + ஆவது + அறிகிலர்"

The Saint has the usual practice of making fun of the ignorance of the men who donot realise the manifestations of Shiva and this is one more such instance.

As to your original interpretation given by Dr Varadarajan and the story given by you along with, I see a similarity to the happenings that brought us together and I shall give it in a separate post.

[anushachennai]

Dear Sri Kanchi dasa

I had stated in my earlier post that I saw some similarity as to the current happenings.

I quote you:

[sln41]

Anusha Chennai ji . It is wonderful and very apt!

I wish we had podugai TV in our place. I could have heard your detailed commentary. Sad!

_________________
जय जय शंकर हर हर शंकर

[kanchi_dasa]

Dear Anusha-ji,

WHAT AN INTERPRETATION OF THE PURANIC MYTH!!! Reflects ur deep devotion to Jagadguru Jayendra Saraswati Swamigal and Bala Periyavaal.

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

346. இருந்த மனத்தை இசைய இருத்திப்
பொருந்தி இலிங்க வழியது போக்கித்
திருந்திய காமன் செயலழித் தங்கண்
அருந்தவ யோகங் கொறுக்கை அமர்ந்ததே

“Ensuring that the mind is firmly fixed and that the linga path is removed, the work of repentant Kama is laid waste; and to practice Arunthava Yoga is the establishment of Korrukai.”

This hymn is intellectually challenging even to those who are advanced readers, let alone amateurs like me. I had to grapple with this hymn for a very long time and I consulted Manimeghala dictionary a dozen times before figuring out the real meaning. Well, the author’s commentary did give me a clarified idea of how Thirumoolar himself would have interpreted and this holds true for every single poem of Thirumandhiram; I could not perceive any clues within this hymn that would aid me in digging up the Yoga Rahasya. I was utterly helpless till I found the implications of this word, ‘இலிங்க’. This word is complex in the sense that it possesses varied meanings and two are shared by both Tamil and Sanskrit: ‘Symbol’ and ‘Phallus’. In the context of this hymn, this word has the meaning of the latter.
What Thirumoolar desires to tell us is that, the mind should be attached to the Lord who resides in us as the Antaryami (inner-controller) and not channeled in a downward fashion, thus pulling away the soul from the influence of God. ‘திருந்திய காமன்‘is a reference to the burning of Kama. It is amazing that this hymn has omitted the mention of ‘burning’ which every single child knows and speaks of. There is no reference to the third eye either. Why is there a deliberate omission of the burning, which has its place in ever Saiva Purana?
This is because Thirumoolar did not want to portray this incident as a punishment but rather as an act of boundless grace. Although this is not mentioned by Dr.Varadarajan, I, after reading his entire commentary and Tantra Shastras, came to know that the three eyes of Lord Siva stand for Surya, Chandra and Agni Kalas. I will elaborate on these as I continue this series of writings. As per Yoga Sastra, Agni Kala is represented by Sushumna Nadi. Agni Kala is the third eye. When Kama flows through this Sushumna in an upward motion, Retas/Vindu is conserved. In our Sandhyavandanam, during Hari-hara Vandanam, we face north and offer homage to God reciting a Shloka and one of the words in it is ‘Oordhvaretam’. This signifies Lord Siva’s ability to overcome the constraint of desire.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[kanchi_dasa]

When we involve ourselves in tremendous Yoga practice (அருந்தவ யோகம்), the ‘கொறுக்கை’ is established. What is the meaning of Korrukai? Is it merely sacred Thirukorrukai where the shrine to the Destroyer of Kama exists? For those who are adept in basic Tamil, this word should be separated into ‘கொறு’ and ‘கை’. The latter meaning hand is a reference to the Sushumna. Previously, in the post on Yama Vadam, I mentioned that the leg raised to smite Yama refers to the Sushumna. We must understand that limbs like arms and legs are terms used to imply the Sushumna Nadi.
Then what is this ‘கொறு’? This is extremely difficult and it was at this point where I lost all hope of giving a complete picture of the interpretation. Finally the one and only Manimeghala dictionary, which treasures a significant number of old Tamil words, had the meaning for the word. It refers to a kind of binding that is used to prevent young calves from consuming anything. I was simply at a loss for words not because of joy, but due to my haplessness in finding the significance of a farmer’s tool in philosophy. Sudden enlightenment struck me and I was reminded of this popular comparison between the cow and Veda in a particular Upanishad. I was having a firm conviction that the calf will also be cited. By the grace of Google, I found these verses from the Brihadaranyaka Upanishad: Vacam Dhenum Upasita Tasyas Catvarah Stanah; Svaha-kayo Vasat-karo Hanta-karah Svadha-karah; Tasyai Dvau Stanau Deva Upajivanti, Svaha-karam Ca, Vasat-Karam Ca; Hanta-karam Manusyah, Svadha-karam Pitarah. Tasyah Prana Rsabhah, Mano Vatsah.
This means that the cow, bull and calf are respectively speech, Prana and mind. The calf is the mind and the binding of the calf’s mouth is the silencing of the mind. We have already equated ‘கை’ with Sushumna and the gist of the poem is clear as crystal: The movement of the Prana in the Ida and Pingala Nadis should be brought to a halt and its flow should be diverted into ONLY the Sushumna. The control of breath through Yoga will result in the control of the mind and Kama will be conquered. CASE CLOSED.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[anushachennai]

Dear Sri Sln41

At the running commentary, Lord Shiva made me recite a Sanskrit Sloka rendered by Adi Shankara to denote that Shiva appeared as Jyoti Stambh at Tiruvannamalai twice. (This was done by me as there is a powerful section that wants to eliminate Sanskrit from temples, though I am in favour of rendering Tamil Hymns as they are most understood). I also recited the Thevaram cited by Sri Varadaraja Sharma requiring mankind to realise the Brahman within.

Dear Sri Kanchi dasa,

As to your interpretation of Hymn 346

[kanchi_dasa]

Dear Anusha-ji,

Thanks for replying promptly. However, I have a question. 'போக்கித்' means removing if I take 'இலிங்க' to mean phallus. However if i take it to mean Shiva Linga Peruman, the meaning reverses. Thus it depends on perception. You might have been tempted to see this word as meaning God and not the other unmentionable meaning because this work, Thirumanthiram focuses primarily on Saiva Dharmam or Saiva Path and thus would obviously encourage us to 'pursue' it, as you have mentioned.

Heartfelt thanks for appreciating my 'Arunthavam' to find the meaning of
கொறு. By the way, what is ur reason for favoring Tamil in temples?

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[anushachennai]

Dear Sri Kanchi dasa

As I had stated earlier, Saint Tirumoolar plays with Tamil words so as to lend varied meanings and interpretations. By and large, I for one feel that the meaning "Phallus" may not be assigned to Lingam while we refer to Saivism and thatwam. If that meaning is assigned as stated by you 'pOkki' would convey the meaning of removal. Yet, Saint Tirumoolar would have wanted one to pursue the path of Lingaswaroopa Shiva and that would be a better choice I felt.

As to use of Tamil in temples, the reason is that the language is understood by the most in Tamilnadu. Shiva, the formless, ageless, endless, rootless belongs to entire mankind and therefore really is languageless as well. Nevertheless, if we have to take Him to the hearts of masses, we can take Him through the language that the masses understand.

[kanchi_dasa]

From the 3rd Chapter of the Second Tantra -இலிங்க புராணம்
Linga Purana-The Tales of Shiva Lingam

347. அடிசேர்வன் என்னஎம் ஆதியை நோக்கி
முடிசேர் மலைமக னார்மக ளாகித்
திடமார் தவஞ்செய்து தேவர் அறியப்
படியார அர்ச்சித்துப் பத்திசெய் தாளே

“Saying that she will reach the feet, she rose towards the Lord, reached the head and became the mountain king’s daughter. With the gods acknowledging her firm austerities, she properly paid her obesiances (to the Lord).

This is my favourite hymn. We all know that the ‘மலைமகனார்மகள்’ refers to Parvati Devi, known as Girija and Girisuta. We must remember from our Puranas that it is Parashakti when propitiated incarnated as Parvati. Technically speaking, both are different. Before we proceed, let us make use of the clues available. What is the significance of the term, ‘முடிசேர்’? It is comprehensible and sensible to say that Ambaal wants to reach the feet of Paramasiva. However, is ‘முடிசேர்’ not confounding? Whose head we are talking about? It is definitely not that of Siva Peruman, that supreme soul who is beyond Brahma, Vishnu, Rudra, Maheshvara and Sadasiva; then whose head is cited here? It is the head of the Sadhaka. What a surprise! It follows that Parashakti rises towards the Sahasrara chakra (located in the head) and becomes chit-shakti there. In the head, Parabrahma and chit-shakti co-exist. When Kundalini merges with Chit-shakti, consciousness (chit) is awakened. This is the first stage of mukti. So it is obvious that the chit Shakti is the daughter of the Mountain King. Who is the mountain then? The topmost point of the head, that is, the Brahmarandhra, represents the Mount Himavat. It is from this point our consciousness is formed.
‘திடமார் தவஞ்செய்து தேவர் அறியப்’ is a little bit harder to construe. However, since we were able to find the hidden meaning of ‘முடிசேர்’, the whole process is now like a domino effect. Previously in the post on Hymn 344, i mentioned that the Devas represent the lights of body. The body is the Jagat, it is indeed the macrocosm. In it exists all of creation. Our external limbs and our internal constituents are all Devas. So, ‘தேவர் அறியப்’ simply means that the entire body with all its limbs, vessels and chakras has been transcended. These components of the Deha have all become aware of the presence of Kundalini. This is the esoterism. Hence the essence is that, with firm Tapas, the Kundalini, that is, Kriya Shakti merges with Chit-shakti. This is mentioned in the Puranas as Parashakti incarnating herself as Uma Devi.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[anushachennai]

Dear Sri Kanchidasa

You are wonderfully bringing out the mythical story and at the same time the tantric inner meaning borne out by the same hymn. That is the glory of the word play of Tirumoolar.

thus it emerges that the Chitsakti is Shiva and the Kriya Sakthi is Parvati and they merge in our mind to make the Arthanaarishwara. Our mythical concepts have such deep inner meaning with Tantrik contents.

Ever with warmest regards

AC

[naathigan]

Sankara says the same in Soundarya Lahari Sloka 9

Mahim muladhare kamapi manipure huthavaham
Sthitham svadhistane hridi marutamakasam upari;
Mano'pi bhruu-madhye sakalamapi bhittva kula-patham
Sahasrare padme saha rahasi patyaa viharase.

Oh Goddess mine,
You live in seclusion with your consort,
In the lotus with thousand petals,
Reached after breaking through the micro ways,
Of the power of earth in Mooladhara,
Of the power of water of Mani poora,
Of the power of fire of Swadhishtana,
Of the fire of air in the heart,
And of the power of ether in between the eyelids

Devi reaches Sahasraram after breaking through all the chakras and sports with her husband (Kameswara) there. Devi stays over here permanently for the Yogis.

In the next sloka Sankara says that Devi goes down to Muladhara to stay as Kundalini with 31/2 coil. This happens for people who are in the learning stage.

Sudha-dhara-sarais carana-yugalanta vigalitaih
Prapancham sinchanti punarapi ras'amnaya-mahasah;
Avapya svam bhumim bhujaga-nibham adhyusta-valayam
Svam atmanam krtva svapishi kulakunde kuharini

Using the nectar that flows in between your feet,
To drench all the nerves of the body,
And descending from the moon with nectar like rays,
Reaching back to your place,
And coiling your body in to a ring like serpant,
You sleep in the Kula Kunda* with a hole in the middle.
(Sloka 10)

[kanchi_dasa]

Dear Naathigan-ji,

That was a very apt quotation from Soundarya Lahari, the crest-gem among Sankara Bhagavatpada's works. There are equally beautiful verses from Thirumandhiram. For example, we laugh at our ancients telling about Rahu Bhagavan making enimity with Surya and Chandra and that is what causes eclipse. But Thirumoolar says that it is Kundalini making war with Surya Kalas and Chandra Kalas and this gap is what that causes an obstacle in moksha path for even those who are 99% accomplished. I will write about all these beautiful things in the months to come.

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[naathigan]

Sriman kanchi_dasa,

Tirumular is one of the greatest Advaitins and an expert both in Jnana Yoga and Tantra Sastra like our Bhagavat Padal. Sricaranar has quoted him in Deivatin Kural while discussing Advaita tatvam. But your detailed analysis gives us a great opportunity in knowing more about this Jnani and his work.

Jaya Jaya Sankara Hara Hara Sankara

[kanchi_dasa]

349. ஆழி வலங்கொண் டயன்மால் இருவரும்
ஊழி வலஞ்செய்ய ஒண்சுட ராதியும்
ஆழி கொடுத்தனன் அச்சுதற்க் கவ்வழி
வாழி பிரமற்கும் வாள்கொடுத் தானே

“Both Brahma and Vishnu rotated around the chakras. The Brilliant light that is the origin, rotated destructively. In such a way, the Lord granted a chakra to Achyuta and a sword to Brahma.”

Change the first line to “அயன்மால் இருவரும் ஆழி வலங்கொண்டு “. It will then mean that Brahma was moving around Svadishtana Chakra and Vishnu moving around Manipura chakra. The second line is a bit more challenging to decode. ‘ஊழி’ means destruction. From this we should be able to infer that this verse refers to Shri Rudra. ‘ஒண்சுடர்’ is an addition of ‘ஒண்மை’ and ‘சுடர்’. Lord Siva granted Sahasrara chakra to Vishnu. This is the quintessence of ‘ஆழி கொடுத்தனன் அச்சுதற்கு’. By now, you should have known that ‘ஆழி’ means chakra in Pure Tamil.

However what in the universe could be the purpose of giving Sahasrara Chakra to Narayana? The answer is to be found in a Tamil work called ‘Sadasiva Roopam’. I am unable to find the work online. If I come across it on the web, I will post the verses. This eminent Saiva work states that when Sivam expands into Siva-sakti (Paraparai in Saiva Siddhanta) and the latter manifests itself in the soul, it becomes Rudra. When this Siva-Sakti or rather the ‘Lord Siva’, which I use in these writings, expands into Sadasiva, the latter manifest as Vishnu in the Atma. Sadasiva expands into Maheshvara who in turn manifests in the Jeeva as Brahma. When Vishnu manifests himself in the Sahasrara chakra, he becomes Sadasiva and merges with Lord Siva. When Brahma cuts himself from the bondages of Maya, Anava, Karma and Avidya, he transforms himself into Maheshvara. The sword is that which frees Brahma from these forces and directs him upwardly.

Why is it written ‘அவ்வழி’? This hymn speaks of Rudra’s destructive movement around the Anahata chakra. What happens in destruction? The inferior entity gets absorbed in the superior element and is elevated gradually. In the same manner, Brahma and Vishnu are changed into more transcendental forms.

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Dear Kanchi Dasaji,

In this stanza I see the story of 'ANNamalai'. Any take on this?

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[kanchi_dasa]

Dear Shri Jai Shankarji,

Really, how so? I do not understand. So could u please explain?

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Dear Kanchi Dasaji,

I am not greatly proficient in poetic Tamil. So I am giving what crossed my mind. May be Anushachennaiji can help us.

ஆழி வலங்கொண் டயன்மால் இருவரும்
ஊழி வலஞ்செய்ய ஒண்சுட ராதியும்

I read this as Brahma and Vishnu were fighting among themselves to assert their ego and Shiva stood there as a column of fire to test their ability.

ஆழி கொடுத்தனன் அச்சுதற்க் கவ்வழி
வாழி பிரமற்கும் வாள்கொடுத் தானே

Vishnu admitted defeat and was rewarded with Sudharsana chakra and Brahma lied and was punished with his head cut off.

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA

[Sankarkumar]

I came across this one just today as i was away and I thank you all for contributing in a fitting manner in this sacred Thirumanthiram.

While this makes very inetersting reading, I do find some discrepencies in the interpretations in several stanzas.

I do not want to go into all of them in the previous verses as it might obstruct the flow and will confine to the recent ones.

After an endless fight between Brahma and Vishnu for supremacy, Lord siva stood as a limitless pillar of flame in between them.
Tired, they made a truce that whoever sees either the top or the bottom of this pillar would be the victorious, and Vishnu as a boar dug deep down while Brahma assumed the form of Hamsa[Swan] and flew upwards.
Either of them couldn't find the either end of the pillar.
They realized their folly and worshipped Siva as the Supreme.
Therupon, Siva blessed Lord Vishnu with the Discus[Chakra] and Brahma, who was the only one spared during the Dhaksha yagnaa, with a sword [jnaana]

அச்சுதற்கு ஆழி கொடுத்தனன்
அவ்வழி வாழி பிரமர்க்கும் வாள் கொடுத்தானே

Thus Siva cutting the head of Brahma [whom he had spared earlier] with a sword is not tenable.

More later.

Om vighnaharaaya nama:

[kanchi_dasa]

Dear Sankarkumar-ji,

Many a thank for your reply. However, I did not say that Lord Siva cut off Brahma's head. No No, not at all. Lord Siva granted the sword to Brahma so that he could free himself himself from bondages. Yes this is the story of Lord Siva appearing as a pillar of light and he BLESSES them BOTH. Thus Brahma was granted a sword so that he may be elevated to a higher position. You mentioned that there are more discrepancies. It is my humble request that u mention all of them excluding the one u have already pointed out. It will really help me.

With Ever Warmest Regards,
Kanchi Dasa

_________________
NAMAH SHIVAYA-JAYA JAYA SHANKARA-HARA HARA SHANKARA

[JaiShankar]

Dear Sankarkumarji,

Thanks for your input. Is it not a fact that the Siva Purana says that Shiva cut the head (that lied) of Brahma and so he was called Kabaali becuase Brahma's head got stuck in his hand?

I will be pleased to know it from you because I am always learning.

Regards,

_________________
JAYA JAYA SHANKARA HARA HARA SHANKARA