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True Meanings in Hindu Religion

by Kannadhasan
24 June 1927 17 October 1981
The following is his short biography with elaboration of meaningful tenets of Hinduism
written by Kannadhasan in Tamil and translated by me.
Translation by Veeraswamy Krishnaraj
The translation of uncommon Tamil words into English is
according to Tamil Lexicon of Madras University.
Kannadhasan was born Muthiah, became an atheist, read Thiruppavai by Andal
and converted back to Hinduism.
Kannadhasan (, 24 June 1927 17 October 1981) Muthiah, was a
staunch atheist and a follower of the Dravidian atheistic movement. He had great
love for the Tamil language and culture, and excelled in Tamil literature, prose
and poetry. He once read the Thiruppavai of Andal, and was amazed at its
mystic poetry, that was to have a deep and everlasting impact on him. After a lot
of introspection, he decided to reconvert back into Hinduism, christened himself
Kannadhasan, dug deep into understanding Hinduism, and wrote his series of
books on Hinduism titled "Arthamulla Indu Matham (=
").Wikipedia. http://en.wikipedia.org/wiki/Kannadasan
The original Text by Kannadhasan is in Tamil
( ). These ideas, attitudes and
practices were prevalent in Tamil Nadu in the early or mid
20th century. The thrust of this book is how a life should
comply with Hinduisms tenets, philosophy, traditions and
practices. Things have changed in some respects and
others remain the same. With the advent of TV, Internet,
cell phones, and multinationals rapid changes are taking
place. The opinions expressed in this article are those of
Poet Laureate Kannadhasan (24 June 1927 17 October
1981). This is an anthropological expedition into Tamil
Nadu of bygone days. For Americans, foreigners and
Desis of other languages who are interested in Tamil Nadu
in the early and middle of the 20th century, this book by
Kannadhasan will be of immense interest.
My input has my name appended to it. -Krishnaraj

India (Tamil Nadu) has changed for better or worse since this book in the form of
articles was published in 1973. It took a book form in its first print in 2009.
BOOK 01. . MY Motive (intention) Behind This Book. Introduction
P 11. My dear friends:
Hinduism does not need any new propaganda. The erstwhile exponents of Hinduism
(and 'propagandists') are not wanting in their sakti (skills).
I am just restating the truths learned from them. No reader needs to approach this piece
with a preconceived notion, "Here has risen a new propagandist."
I remained an atheist for about two to three years only. That was when atheism
assumed a false mantle of respect at a transitional time.
How did I become an atheist?
I started reading the Hindu sacred texts for the express purpose of making mockery of
Hindu gods and the Puranas.
Hindu sacred texts: , , , ,
, , ,
(kantapuram, periyapuram, kampai rmakatai, tiruvcakam, tiruppvai,
tiruvempvai, nlyira tivyap pirapantam, villipratam).
When the scholarly Anna ( ) extolled Kampan and wrote 'Kambarasam'
( = the essence of Kampan), its echo induced this desire in me.
I read; I committed his poems to memory; the result is I became the servitor of Kampan.
As I read the Tattvas of Puranas, I became the servitor of God. I realized atheisms
outlook is political and not a true perception of the inner mind.
P12. The more I read Kamban; the more I read God. My wings spread; words rose in
my mind; the meanings blossomed; all that I saw (in the world of happenings) happened
in the poems.
If the blind atheistic mindset in the name of revolution persisted in me, my world of
words and ideas and my very nature would have contracted.
Atheism might be suitable for Russians. The religions of their ancestors do not have
such deep Tattvas (principles, philosophy and culture) as seen in Hinduism. There is no
culture of exquisite poetry.
In happiness or misery on our varied paths in life, we hear the echo of God. In that
echo, we discover the essence of Hinduism. Men, whether average or at the top
echelon at some stage believe in God in their inner selves. Continuing that belief, one or
another of Hinduisms stories comes to memory. He tells himself in his mind, what was
said then came true today.

Money is the centerpiece of atheistic argument; some claim the right (and privilege) of
the sons-in-law of Ingersoll.
An average person, upholding the community, would not abandon the Tattvas of
Hinduism. Whether he likes it or not, the path he chooses will never deviate from the
Tattvas of Hinduism.
I witnessed many times with my own eyes Gods punishment as depicted in Hinduism.
In my younger days, I wandered looking for jobs. A man, referring to an abysmally
menial job, recommended it to me derisively, Why dont you go for that job?
P13. I shed tears thinking, Am I fit only for that?
What astonishment! A few years later, his son took that said job.
A friend of mine, always gloating on his wife, had an extramarital affair with his bosss
wife. A few years later, his good wife started having an extramarital affair with a
paramour. That man having lost his peace of mind, cried. When I met him again, to my
memory came the (tenets of) Hinduism.
When I was shooting a motion picture, I gave the right of proxy to a relative of mine and
a signed blank paper. He borrowed Rs. 5000.00 from his friend and signed his name on
my company's blank letterhead. The lender forged an instrument on my letterhead that
said I owed Rs. 60,000.00 and threatened me asking to pay back the debt. For two
years, I knew no peace of mind. I would wake up in the middle of nights and cry my
eyes out pleading with god: Kanna, Kanna.
The holder of the false instrument started a company and in a hurry, signed a blank
paper for company business, gave it to the manager and left the building. One day, the
cheat and the manager had a fight. The manager knew of chicanery of the company
owner perpetrated on me. One day, the manager presented me the blank instrument
with the cheats signature.
P14. I wrote in the paper with the cheat's signature in place that he (the swindler) owed
me Rs.70,000.00. (I presented the forged instrument to the cheat.) The cheat begged
me, holding on to my feet. Both of us tore up the papers of false instrument. That time,
Hinduism came to my mind.
My life reminds me of the greatness of our ancestors.
Hinduism is like a luxuriant and leafy Banyan tree, doling out in measured amounts
every stage of your life down to every minute.
Buddhism, receiving enrichment from Tattvas of Hinduism, dawned in the northern
border of Indian subcontinent, ran over whole of India, enveloped all of China, slaved
(took over) the Asian continent and finally ceased to exist in India.

Buddhist and Jain literature in Tamil shows its influence and tradition down to very
southern tip of India. Buddhism is absorbed in the tenets of Hinduism. All rivers flow into
the ocean of Hinduism.
Buddhist and Jain literature: , , ,
= cilappatikram, maimekalai, kualakeci, cvaka cintmai.
Our historical records glorify the influence exercised by Jaina-Buddhist religions. Where
are those religions? They subsided into the Tattvas of Hinduism. (Some say Hinduism
co-opted Jainism and Buddhism.) Those rivers merged into the great sea of Hinduism.

In 2006, the Indian Supreme Court declared, "Jain Religion is


indisputably not a part of the Hindu Religion."
Swami Vivekananda talks about the great ethics and the principle of
non-injury in Jainism.
"What could have saved Indian society from the ponderous burden of
omnifarious ritualistic ceremonialism, with its animal and other
sacrifices, which all but crushed the very life of it, except the Jain
revolution, which took its strong stand exclusively on chaste morals
and philosophical truths? Jains were the first great ascetics and they
did some great work. "Don't injure any and do good to all that you can,

and that is all the morality and ethics, and that is all the work there is,
and the rest is all nonsense." And then they went to work and
elaborated this one principle all through, and it is a most wonderful
ideal: how all that we call ethics they simply bring out from that one
great principle of non-injury and doing good." Extraneous Text.
Valluvar () a Tamil poet talks about tipakava () as 'the god
Buddha and god of Jain religion' ( ).
The reason I offer this opinion is the five great post-Valluvar literature shows mixture of
Jaina-Buddhist traditions.
During Ramanujas time, Hinduism rose with unremitting tempo. Hinduism was
supreme, charitable and peaceful with other religions, because of its deep thought
philosophy.
The mention of Durga temple even in cilappatikram offers evidence that Hinduism
thrived well in those days.
Hinduism took in its fold, held all other ancient sects as its branches, and remained as
the head at the time of Sri Ramanuja. That is glory of Hinduism. I would continue to
write about such great Hindu religion and offer 'my deficient ideas coming from my
deficient intellect.' (This self-deprecation is an asset of great minds.) In this series of
articles, I will not explore the history of Hinduism. I will elaborate on the utility of its
Tattvas in everyday life.
Chennai. August 08, 1972.
Your friend
Kannadhasan
Book 01, Chapter 01 = Relation
P17. An Englishman said, Man is an animal that undertook communal living." Men
scattered as wild beasts left their roots and crawled to a place called community and
thus r ( = village, town) is its name. r in Tamil means to crawl. When more people
moved to r, it was named Nagar ( = Town), which in Tamil means move.
Individuals became a community. For the individual, the community set up some rules
resulting in tradition. Among the traditions, some were considered pure and thus
became part of Dharma (sacred law and tradition). The relationships between husband
and wife, father and children, extended relations, community associations for common
weal and such were established.

Fathers side relatives are called Paki ( = the one who shares; Agnate.),
[because the brothers share wealth of their father].
Fathers sisters are Campanti ( = Aunts; Sisters of the father).
All these above said people belong to a Marapu (= = Kinsfolk, relations;
Forefathers; ). Pay attention to the words.
Caktara ( = Cousins) means cousins related through either parents. Caka
= attached. Utara = belly, abdomen: Womb). Relatives attached by one womb.
From these interconnected relationships, unwritten rules came about. The prevalent
behavior among the relatives and the community evolved into Campiratyam
( = Time-honored custom, established usage) and eventually became the
laws of the land.
P18. These rules are societys honor. These fences protect us. These relationships help
hold and ensure social customs and tranquility. Apart from these relationship by birth,
relationship by association is among the best according to Hindu Tattvas.
There are instances in which relationship by birth is shattered.
There is the son who abandons his father who lives by begging. There is the husband
who starves his wife. There is the henpecked son who abandons his mother. Brothers
fight with each other in the court. The kinsfolk do not consider them as aberrations.
Hinduism told us these are aberrations of morality. We bed a harlot and engage in
nightlong lustful play. Once lust obtains satiety, the first thought is to tell her to move
away (chuck her like chaff) and there is no consideration of any irrevocable ties with
her. That association is just for the night only.
We work in the office; as soon as we leave the workplace, we forget about it; that
interrupted connection is only for the wages.
Some relationship () is like staying overnight in a hotel room; some relationship is
like living in the house.
Heart has many portals; the unknowns enter and the unknowns exit.
People join in for laughter in good life (good times), abandon them in poverty and cry
superficially on their death.
P19. Two Atmas are in union, one Atma is under attack, the other Atma trembles in
empathy and naturally, that connectedness is one of purity. It is immaterial whether we
are siblings by birth. It does not matter whether it is man, dog or cat. Forging of
bondage despite disparity is true relationship.
The relation becomes complete (and perfect) under these circumstances: The hands
that wipe the tears; the hands that dress a wound; the heart that shares poverty; the
friendship that perseveres through an ordeal.



!
Like the bird that flies off the dry lake
They are not true relatives who abandon when needed
As water-lilies of many kind
(Stay put) clinging to (the dry lake), true relatives suffer. Translation by Krishnaraj
Thirumuruga Kirupanantha Variyar explains this verse by giving an example from
Puranas in his own words (translated). We can properly evaluate and understand the
love of friends and relatives when we are in trouble. Our trouble is the measuring rod by
which we fathom the worthiness of friends and relatives. The following verse illustrates
this idea.
;
.
When Dharmaputra made an inquiry about this, Bhishmars exposition is in the form of a
story.
In the country of Kasi Raja, a hunter left his neighborhood (on a hunt) with a poisoned
arrow in search of a deer, whose flesh he always relished. The forest was chock-full of
deer. He took aim at a deer and released his arrow. The released arrow beyond recall
lost (missed) its target and pierced a huge tree luxuriant with verdant leaves. The
poison worked so fast and so efficiently on the tree that the fruits and the leaves simply
fell and dried up.
P20.
A parrot, a longtime resident in the tree hole of the dry sky-scrapping tree, did not want
to leave its place because of its love for the tree. The parrot, being grateful and dharmic,
did not leave the tree hole to wander about, looking for grubs, worms and fruits, became
tired, lost its voice and became dehydrated. The bird was hale and healthy like the tree
in good times; in bad times, it remained with the dry tree and suffered distress with the
tree. Take a good look at the high ideals and qualities of the parrot.
Devendra, the chief of gods was astonished at the parrot living a life of high morals
compared with humanity having good qualities and higher nature and experiencing
happiness and misery alike with the tree. Indra thought, Why does this bird have
compassion not seen in animals with transverse bodies ( )? In the mind of
Indra dawned a thought, I would not consider this a wonder. Good and bad qualities
show in all animals.

= = tiryagjti = belonging to the race of animals.

tiriyakku. That which is cross-wise or transverse; .


(. . 47). 2. Beast and birds;
.
Thus entertaining thoughts on those lines, he had an urge to interview the bird. The king
of gods morphed into a man, descended to earth as a Brahmana and came to the bird.
Indra: O The best among birds, your mother Dkeyi becomes the head of an illustrious
pedigree because of you. Let me pose a question to you. Why are you not giving up this
fallen and desiccated tree?
This parrot is one smart bird. It knew her interviewer is no other than Indra, the king of
gods. The parrot knowing the protocols of worship, bowed its head reverentially.
The parrot: O Devaraja ( = king of gods), I extend my hearty welcome to you.
Because of Tapas (austerity), I apprehended you. Devendran (Indra) returned the parrot
s well wishes saying, Well and good. He in his mind celebrated the parrots
intelligence.
Though it was a break with good manners and commission of a sinful act, he posed this
question to the bird.
Indra: O bird of superior intelligence. Why do you stand guard at this barren lovelorn
dry tree deprived of its verdant leaves and succulent fruits? This is a great forest.
P 21. There are many leaf-covered hollows in the beautiful trees in this great forest.
Use your analytical Buddhi (discriminating knowledge) and give up this stateless tree,
which has reached its maturity, lost its sakti, is dry of its sap, and lacks luster.
Having heard the painful and discouraging words of Amaresan (Indra), the parrot, an
embodiment of Dharma took a long breath and began to speak with a sense of anguish.
Parrot: O Mahpati (great Master), O the Consort of Indrani, You are the undefeated
resident of the golden world of gods. Please understand what I am about to tell. I took
birth on this virtuous tree. During my younger days, the tree protected me well. My
enemies could not get to me. This tree protected me from the miseries of rain, wind,
snow and sun, so I could live in comfort.



!
-

Hearing the beautiful and meaningful words of the parrot, and satisfied with its gratitude
and compassion to the tree, Indra looking at the Dharma-knowing parrot said, Ask me
for a boon.
P22. Dear ones! The parrot did not ask for a boon because it could be mistaken for
selfishness. Consider the birds good qualities well.
Considering others welfare, and non-injury to no one as foremost, the parrot spoke, O
the king of Celestials, This tree must flourish luxuriantly and grow well.
Knowing the birds staunch devotion and good qualities, Indra exulted and poured
ambrosia on the tree. Because of that, the tree (woke up) flourished and sprouted
branches, leaves, flowers and fruits.
As a reward for its gratefulness, compassion and concern for the tree, the parrot lived
happily ever after on the tree. Once its life ended, it reached Indraloka (the world of
Indra).
Book 1 Chapter 2 Desire
P23. What is life riding on? It rides on desire and hope. Desire keeps tugging at an
average person and is the cause of all his errant ways. The mind, accustomed to
desires, expands (reaches for) more and more; the contented mind does not come until
death. If a person finds a fifty cents coin on the ground, he keeps searching for more
coins right along his path.
If one plan comes to fruition, the mind has plans for one hundred objectives.
Where desire ends, self-realization begins. cuya-taricaam = = selfperception or self-realization. Once self-realization comes to fruition, God Realization is
obtainable. Is it attainable by every one? One in 100,000 has the mental power and
maturity to suppress or remove desire.
I know well how my desire grew.
In my younger days when I had no job and wandered around town, I languished for job
with a pay of Rs. 20 a month. I got a job in a few days. Later a newspaper hired me on a
salary of Rs.25 a month. That tranquility lasted for six months. My mind languished for a
salary of Rs.50 a month.
P24. Even that I gained in a different newspaper.
Later, the mind desired for a salary of Rs. 100 a month. The mind leaped to Rs.500,
which grew to Rs. 1000 and later Rs.2000 a month.
I realized all objectives.
It appears that mind would demand the right to print currency notes. Desire has not
reached satisfaction, satiety or completion. The mind, readily satisfied with what one
has, and once gained, jumps to the next stage. Why is it? That is the play of God.

Where there is no desire, there is no crime.


Where there are no desire and crime, experiences are in dearth.
Where there are no experiences, discovery of the good and the evil is not possible.
Providence inducts desire in man to make him realize the truth through his blunders.
Desire is threefold.
Love of land or Land-hunger
Love of Gold
Love of woman
Love of land leads to murder.
Love of gold results in theft.
Love of woman leads to sin.
There are few who are free of these desires.
That is why Hinduism favors a life of detachment.
Life of detachment does not mean running away from all to become a Sannyasi or
recluse.
P25. A life of detachment means a life bereft of desires and shifting moods: What I have
is enough; let what comes, may; let what goes, may; let what remains, may. That is life
without mental agitation (calaam = ); that is life and living without attachment to
desires.
Hinduism says that desire bereft of evil is acceptable in life.
I made certain observations in jail. Most culprits were victims of desire. Of the three
major desires, one was the cause for his crime. Incarcerated in prison, he cries,
laments, shouts and keeps invoking God Muruga.
Yes, his experience does indeed make him realize the truth.
That is why Hindu religion stresses, Once you put your love on the Supreme Being,
desire for impermanent objects would not haunt you.

. Kural 350 By Valluvar.
To give up desires, cling to the One (God) with no desires;
continue to nourish that desire. Translation Veeraswamy
Krishnaraj
You do not have to wipe out all desires. If you do that, there is no happiness in life.
Hindu religion advises, Desire should be like the water on the lotus leaf. It rolls off the
leaf.

Desire may grow in a straight path, which is short on gain and short of sin.
Hinduism states, Love of the Supreme Being would prevent you from falling in love with
impermanent objects.
Expecting Rs.1000 and receiving only Rs.500, the latter would not appear as real
money. Expecting 200 and receiving 500 brings (a temporary) tranquility.
Tone down your expectations; what comes, gives solace to the mind.
Married to a beautiful wife, man lusts after another woman. Why?
P26. A millionaire runs after a thousand dollars. Why?
That is the road laid by desire.
His journey is not in his hands; it is in the hands of desire.
If he receives blows (disappointments) as he rushes along the path of desire, he stops
and thinks of god. Hindu Tattvas teach a man to know and realize God with intellect and
not with the help of painful experiences.
Jealousy and anger are children born of desire.
Hinduism makes your journey as painless and profitable as possible by identifying the
root cause of misery and ways and means to avoid them.
Hinduism is not a vessel of only Sannyasis. It is a road sign for the ones who want to
live and the ones who beg to live.
Hindu religion teaches the just paths of life in the spirit of Valluvars advice. Those just
principles help you realize a good life and are not for self-perpetuation of religion.
Hinduism does not impose compulsion or covenants on its followers.
As an external sign of pure mind with Sattva Guna, Hinduism advises the followers to
smear the sacred ash on the forehead.
It favors wearing Kum Kum ( = sacred powder), so the blood is pure and the
body healthy.
Hinduism makes woman wear a noticeable marriage badge on a cord around the neck,
so the onlookers know she is a married woman so they can avert their eyes.
It makes women and girls to walk with head bowed, so her eyes do not provoke lust in
men.
P27. If she were to find out that a man is staring at her (looking at her intently), the
woman in question as a force of habit pulls up the sari or shawl to cover her breasts.
Why do they adjust a wear that is already proper and in place? Why?
It is because, attractions inducing desire (lust) in man, go under wraps. Yes; mans mind
is a magnet for mental agitation and craving.
= calaam = Mental agitation; = capalam = Craving.
During darana (= = viewing) of God or Goddess in the temple, the eyes
gravitate towards women. For this irredeemable weakling, eyeing the smile of a lass is

like pouring butter over the flame. ( ;


.)
Gone is the woman caught smiling; gone is the tobacco leaf on unrolling it. That is a

Hindu proverb. (When a lass smiles and the dry tobacco leaf in a cigar is unwound,
they are no more their original self.)
Hindu religion has erected a Dharmic fence to redeem man from sins and crimes. The
man freed from those frailties gains peace and tranquility. The Hindu Tattvas came into
being for the express purpose of conferring tranquility.
Todays youth are familiar with Shakespeare, Shelly, and James Bond, but not
Pattinaththar, whom he will attempt to know only after he becomes damaged goods.
If he were to read the teachings of Ramakrishna Paramahamsa in his spare time, the
notion, that Hindu religion is mere Smiyr Mutt or monastery would leave him.
When you live a life of just peace and tranquility, help in the form of your mother is the
Hindu religion. What does Paramahamsar tell about desires?
Man standing on the edge is alert lest he falls into the well. Likewise, the householder
should guard against submersion (drowning) in the lake of desires ( =
noose of desires).
P28. An elephant on the loose uproots plants and trees, but becomes tranquil when its
mahout prods it on its head with the elephant-goad ().
Likewise, an unrestrained mind generates useless thoughts.
That kind of mind becomes tranquil once it is subject to the prod of wisdom ().
Vairkiyam (= = Freedom from desires) is self-restraint.
You remain as a pure relinquisher ( = Vairkkiya = one who renounces).
Desire would not grow. It would not make you a criminal. It would not damage your
tranquility.
Book 1 Chapter 03 . Grief is an ordeal.
P29. The rivers that are prone to flooding may become dry.
Lakes go dry in the summer and fill in the rainy season. In one season lands go dry; in
another season, they are verdant.
Only after the autumn leaves fall, the new leaves sprout. In Gods order, only the
mountain continues to live forever. Even the mountains grow and perish according to
scientists. God keeps man in a similar vein.
No one experiences permanent immersion in happiness or sorrow.
If the first stage is income, the second stage is expense.
If the first stage is poverty, the second stage is wealth.

If the first stage is joy, the second stage is sorrow.


If the first stage itself is sorrow, the next stage is happiness.
In Gods scale, the two pans of the scale go up and down.
;
. Kural Verse 621-Valluvar
When trouble comes your way, laugh it off; there is nothing
comparable, when you suppress and win over the trouble.
Translation: Veeraswamy Krishnaraj
God never blessed anyone with all kinds of permanent wealth.
That day, I was ravenous; no food was forthcoming.
Later, I was hungry; food was available.
Now food is aplenty, though I am not hungry.
Wealth wanes and waxes.
P30. There is a rich farmer producing tons of rice; he falls victim to Diabetes mellitus
and the doctor orders limiting or stopping the intake of rice.
There were healthy people chasing revolutionary paths. Once they climb to the highest
office, they become ill and die.
P30.
One piled up stacks on stacks of money and became a mircutr ( mircu-tr
Land-owner having absolute rights) of a thousand tracts of land. However, the next day,
the doctor pronounced, Dont eat rice; you have Diabetes mellitus.
In China during revolution, Mao Tse-tung crisscrossed the country on his legs over
mounds and marshlands. He was strong enough to carry his wife on his shoulders.
The revolution simmered and cooled; he rose to power and remained there for a mere
two years; his legs and shoulders gave out; he succumbed to eternal sleep, never to
walk again.
Russias Lenin has a similar story to tell. Until the revolution entered the active phase,
Lenin kept good health. He rose to power; he suffered strokes after strokes; the third
and the last one put him in the bed for ten months, before his death on 21 January 1924
at age 53, when he should have been in his prime.
My DMK friends were hard workers. They traveled by rail; they walked; they spoke in
political rallies; they went to jail for their role in the struggle. Their health was good those
days. As they rose to and tasted power and position, and expected a life of tranquility,
many of them fell victim to ill health.

A friend of mine was shooting a motion picture. His first motion picture was a
blockbuster and money rolled in. The second motion picture was a flop; he fell from
grace; he is yet to recover.
Another Motion Picture executive. He has been in business from the days of silent
motion pictures. In the beginning, many motion pictures gave him up for a loser. With
great difficulty, he landed in Chennai and released a picture. People were saying the
motion picture was the defining moment in his life. It was a runaway success (box-office
hit).
P31.
A newcomer (newbie) became an instant star. She was a winner in Telugu and Hindi
films. Whatever she touched was an instant success.
How many people lived a life of ease and no sorrow from cradle to grave? Close your
eyes and use your mental abacus. If one stage is like that, the next stage is like this.
Ascension is a gift from God. Descent is the meting out of His ordeal.
If all you think come to fruition, there is no need to put faith in God. The day your plans
go awry, it is an awakening; there is someone holding the reins on (controlling) you. The
day your plans bear fruits, it means that God has given His assent to your plans.

-

. 27 -- , Avvaiyar.
One desire pops up in thought; that was disposed; another in the
offing.
Or that comes and attained- one
Not thought of, coming to the forefront and stands
All these are my sovereign Sivas act.
One plan did not come to fruition; another plan is in the offing or
came to fruition. On the other hand, you attain what you desired.
One that you never thought of may come to the forefront. All
these are acts of Siva who rules over me.
`


For those who make a wish under the Kalpaka tree (heavenly
Wish-Tree), destiny or God yields Strychnine poison because
Karma from the past life haunts them.

Your life starts with a zero balance. If the number falls to its front side, that is Gods gift;
if it falls to its backside, that is the dispensation of ordeal from God.
If life alternates between a bump and a pit, it is not a great fall for you. If you go to the
top in one burst of frenetic activity, there is in waiting a very slippery slope and a big
precipitous fall.
P32. cakaa-ykam:

Indian astrologers are very familiar with this terminology. Sakada in Sanskrit and Tamil
means Cart. Life is like a wheeled cart that goes up and down the (bumps and)
potholes.
My (Kannadhasan) life is bouncing up and down bumps and pits and so is my writing
career for the past twenty-five years.
This is called cakaa-ykam.
When you fall, don't despair; when you rise, don't let delusion smother you.
Our ancestors tell our next path and journey are unknown to us and all that is the will of
god.
Even God's Avatars were not immune from the vicissitudes of life and did not escape
the ordeals.
Even Lord Rama could not tell the difference between the real and the false deer. That
lack of comprehension resulted in the abduction of His wife Sita and subsequent
miseries.
The Buddhi that he should not engage in gambling did not dawn on Dharman, the
Epitome of Truth. That resulted in Pandavas exile to the forest and the Bharata war.
Gautama, the knower of the past, present and future, did not know the difference
between the real and the false chickens. That is the reason why Akalikai was raped by
Indra and cursed by her husband. The wise men of Hindu religion wrote these stories to
illustrate that Gods imposition of ordeal would not spare anyone.
Sorrows would never fail to haunt men. They are the dispensations of God. Shedding
tears and getting agitated are moronic. These are the lessons in the stories written by
the sages and meant to give peace and tranquility to the suffering soul. There are
geniuses who characterize these stories as imbecile fairy tales. These moronic
depictions (by naysayers) and Tattvas in these stories never let them and their lives go
scot-free.
What I have come to tell you is that Hindu religions essence gives peace, quiet
and tranquility to your domestic life.
P 33. Why would you face misery and grief, once you accept misery as an ordeal? You
plead with and worship god asking him to let you come off the ordeal. You would find
relief with the passage of time.

Our ancestors are not idiots in instructing us on Dharma, Satyam, correctness and
propriety, or justice.
Maintain straightforwardness even in difficulty. Though cheated, do not cheat others.
You will find its rewards in this present life. Your faith in God will not fail you (will sustain
you always).

Skanda weds Deivayani in Tirupparakunram. Google images.


Book 1 Chapter 04. , = Demerits and merits (Sin and Virtue)
P34. So far, I never identified the name of anyone. Now I am naming a person.
You know Chinnappa Devar
He was a well-known motion picture executive. From childhood, he has been a man of
faith in God. Though he was in the Motion Picture industry, he was one of the very few
who never used alcohol and never lusted after women. He was the best among the men
of honor. In the first 30 or 35 years, he led a penurious life. Then, he never gave up his

honesty, integrety and ethical behavior. His business interests were in wrestling and a
small milk farm.
He started as a stuntman in the movies and rose to an executive position. His story is a
lesson in getting ahead with hard work. He owed Rs.6 to a small pan shop owner. The
shop owner wrapped a towel around his neck and tightened it. Since then, he did not go
by that shop. (pan shop = )
He would go to Maruthamalai temple, ten miles from Kovai, cry before the Lord, invoke
and chant His name: Murga, Muruga. Few visitors go to that temple. That night, when
he had the unpleasant encounter with the shop owner, he sat down in the temple, cried,
invoked Murugan and pleaded with Him for help and refuge.
P35. In the middle of the night, he left the forested mountain and was walking down the
mountain path. On the way, he saw a box of cigarettes. He was kicking the box down
his path for some distance. After a while, no one knows what prompted him to pick up
the box and examine it. There were two cigarettes and a 10 Rupee currency note inside
it. What was his mental state? His mind would have had a thought, I lived an honest
life. I believed in God. God did not give up on me. That God Murugan rescued him from
his difficulties (debt). He made sure that no one on his account would sustain a loss.
That is why he flourished day after day.
You also remain a good man. Trust in God. If all your miseries do not melt like
snowflakes, you do not have to trust (put your faith) in Hindu religion.
Merit or Demerit (Virtue and sin = , ): which idiot believes in them?
Heaven and hell: Where can you find them?
Merit and Demerit are experienced in the other world; let us worry about them later.
These are golden thoughts of the analytical mind. Merit, Demerit, heaven and hell are
words worthy of mockery. He thinks these words are an incoherent babble uttered by
decrepit geezers worried about impending death.
P36. It is a laughing matter for the modern Indian youth to be told that virtue earns a
place in heaven and sin a place in hell, and in the heaven he would be dined on
delicious foods and in hell, he would be deep fried in oil.
These stories are there to scare him into following a path of virtue. It is heartening to
know these stories have brought changes for the better in half the youth. Forget about
the stories touching on the subjects of Merit and Demerit. It does not matter whether
you believe the soul ( = spirit) goes to heaven or not. It is certain the merits and
demerits performed by a person come back to him in the same measure and condition
in his own lifetime. That dispensation does not increase or decrease but is proportional
to his acts. When you scold a person with harsh words, the same harsh words one day
come back to you (seeking to hurt you).

Christianity says, you will be judged the same way you judged others.
Hindu religion is the first one to teach that a particular action will boomerang in the
same form to the performer of the action. Sin is the harm you do to others. Merit is the
good you do to others. What you sow in the morning yields in the afternoon. The king
kills then and there; God stays His hand to kill later (= ;
.). = Period of imminent
destruction comes with perverted intellect. These are all Hindus proverbs.
P37. Have you heard of a man who plunders the town, casts the stolen goods in the
furnace, prepares a will and dies? Have you heard of a person who stole other's
property, enjoyed the stolen wealth in peace with himself and dies? Assuming the
existence of such a person, did his wealth reach his progeny or beneficiaries as
depicted in the will? The stolen property goes for adjudication to the receivers, who only
line their pockets thus depriving the dead man's progeny or beneficiaries. Has any killer
lived incognito without suffering punishment and living in peace and not in pain? I have
not heard of such a person.
Mostly, one's sin envelopes the doer in his lifetime and leaves him only after he gets his
just deserts. According to Christianity, the sin's reward is murder. No, the salary for the
sin comes to the doer in his old age as a saved treasure; that is the bonus he receives
at the proper time. After death, comes the second judicial inquiry. The first decision is
administered and executed during his lifetime.
There was once a serial killer, who arranged alibis with his relatives and committed
murder. He remained free because the police could not prove his guilt. Then a murder
and gang rape of a 40 year old woman took place during the commission of robbery.
Seven people were arrested. Three of the culprits were his relatives. The serial killer
was in another town and had nothing to do with this murder. But the serial killer was
arrested for this murder by the false testimony of witnesses. This was the story told to
Kannadhasan in 1953 by the serial killer, when he (Kannadasan) was in jail for
Dalmiapuram struggle in the same prison as the killers.
The killers were in separate cells under lock and key. In Mayavaram murder case,
seven people received capital punishment by hanging. Sessions court awarded them
death by hanging.
P38. Then, Thiru. Somasundaram was one among the High Court Judges. He usually
reduces death sentence by hanging to life in prison in most of the murder cases. The
reason is the hope the life prisoner upon release (for good behavior) would return to
society and live out his life in peace. He combined law and Dharma in his deliberation.
If he confirms death by hanging, it means God himself was making the judgment. In
Mayavaram murder case, he confirmed the death sentence by hanging for the seven

accused people. The Supreme Court also confirmed the death sentence. The case went
to the president of India, who also confirmed the sentence. The reason for these
confirmations was the murder was gruesome.
There was a forty-year-old widow, who was beautiful even at that age. She had jewels
worth Rs.60,000. She had a live-in house cleaner in her house. The robbers entered her
house one night. Five of them raped her and she died of breathlessness. Even after
death, another person raped her. The medical examiner certified it as such. They
absconded with stolen jewels. The police caught seven people.
P39. Six of the seven accused were in mental and physical agitation because hanging
was to take place the next day. They were chanting and invoking God Muruga. One was
not in agitation and remained calm and in peace with himself.
Other prisoners could not approach and communicate with the subject marked for
judicial death by a long drop hanging. After getting special permission from prison
officials, Dharamalingam and I talked to the cool prisoner unmindful of his impending
death. The marked man with no clothes in conformity with the prison rules spoke to us
in a calm and collected manner. He had no care or concern about his long drop hanging
the next day. His narration is as follows.
Aiya, I have no connection with this murder. Previously, I committed three murders. I
arranged for an alibi and then committed the three murders. I received Not Guilty
verdict in these three murder cases against me. I was in Mayavaram when this murder
took place. God put me away from there. The police with a long-deployed dragnet
arrested me with proper corroborating witnesses, of which three were the killers, related
to me. Because the testimony was proper and foolproof, I received death punishment by
hanging. Aiya, I am not going to die for this murder, which I did not do, but for the
previous murders to which I admit freely.
When he finished talking to us, I remembered the proverb, The king would kill then and
there; God would stay his hand to kill later. (= ;
)
It was about 5 PM that day, the time when the cell doors close. We returned to our cells.
Dharamalingam told me without conscious awareness, Whatever you say, sin
committed would never fail to cling.
P40. Yes, the bonus awarded for sin is death by hanging for a murder he did not
commit. That night, I did not sleep. Early in the morning, there was a raucous chanting,
invoking Muruga. The prisoners are on the way to the gallows. Then I did not realize,
but I do now. What price you determine, what price you sell it for, that price would
come back.

page 39. Google images

Book 01. Chapter 5. --. Again Demerit and Merit


P41. I understand why you are questioning me about stories that happened elsewhere,
when I should be talking about Hinduism. I am not explicating anything new not talked
about by Ramakrishna, Vivekanda, Kanchi Acharya, Variar and others. It is my duty to
point out that your life follows exactly to the letter of what they said.
Their argument is that every sound elicits an echo.
In their discussion, they elucidated the meaning of the Tattvas, while I narrated to you
the incidents bearing witness to the Tattvas. What you heard from the great men was a
dialectical and didactic presentation of Tattvas, while my presentation is about real-life
happenings bearing witness to the tenets and Tattvas for your better understanding of
them. Only Hindu religion lays stress on Personal and societal conduct.
It is of good qualities; its rituals carry meaning. Auspiciousness and inauspiciousness in
custom are unique among Hindus. Certain signs are auspicious and others are
inauspicious: the Hindus pointed that out.
P42. When the auspicious festival is in progress in the home, uttering inauspicious
words has no place. A woman's auspiciousness is her Thali ( or marriage-badge),
which the husband ties at the wedding and comes off upon death of the husband. Do
not remove it, even while taking oil-bathit is that pure and auspicious. Hindus believe
that stealing a Thali brings destruction to the home of the thief. Here is the real-life story
that bore witness to the purity of Thali.

I remember an incident that happened fourteen years ago. Based solely on my ease
and ability with writing songs, I tried to shoot a musical motion picture. I arranged for a

good singing actor. He was in poverty, when I signed him up. His wife did not have the
gold Thli () around her neck. She wore a threaded dry turmeric rhizome as a
substitute for the Thli or marriage badge. (Turmeric is auspicious in Hinduism.) The
actor told me the Thli was in the pawnshop. Immediately, the actor and I went to the
pawnbrokers house with a wad of currency notes. The pawnbroker held all jewels of the
actor. I gave enough money to bring back just the Thli. He took the money and
declared the money satisfied just part of the interest and he would give credit towards
the interest owed by the actor. He refused to give the Thali back to the actor. Though
money changed hands, Thali was not in the hands of the actor. I gave the actor some
more money and with it, he bought a Thali and tied it around the neck of his wife.
P43. As I was shooting the Musical, the actor declared insolvency. In three months
since the musical played in the movie houses, I signed him up for ten more musicals.
He received money and made good on his bankruptcy. His property came back to him.
He is well off now and plays roles in motion pictures.
His wife is a chaste woman. She is an epitome of truth--virtue, honor () worthy
of comparison with Sita and Kannaki.
The Shylockian pawnbroker's family suffered many problems and the lender himself
died of a disease. That Thali destroyed the peace of his family. Hindus makalacttiram ( = auspicious thread = Thli = marriage badge) demonstrated
its power. Sin extracted its price during their lifetime.
Hindu tradition is, Mother and father are the first gods seen by eyes.
He who submits to his mother has no need to go to the temple.
Ganesa who circumambulated his Father Siva received a mango, while the other son
Muruga who went around the world did not receive it.
A person was servicing the needs of his parents ignoring the god who came in disguise.
To the angry God, who revealed Himself, he told that his first duty was to his parents.
God fell at his feet.
There is a future for anyone who nurtures love towards his parents. I bear witness to
many such people.
P44. I should tell the story of a person, who never cared to listen to the voice and the
words of his mother. He belongs to my community. His widowed mother fed him,
denying herself food. In our community, adoption is a prevalent custom.
She let a rich couple adopt him and received compensation. The son of the poor woman
became a lactipati ( = A person owning property worth 100,000 rupees
and more.) He married a rich woman. Lost in the bosom of luxurious life, he forgot his
mother. He could forget his mother; she could not forget her son. One day I was visiting

with him. I saw the mother sitting under the scorching sun on a hot raised open platform
on the porch.
When she saw me, she asked, Aiya (sir), Who are you?
Kannadhasan: What cci (mother), what do you want?
The old woman: Brother, the owner of the house is my son. I gave him up for adoption.
I have been sitting on this platform since this morning to see him. No one would let me
inside the house. Would you kindly tell my son (about me)?
My eyes were teary.
The mother had with her some food in a basket covered with a cloth, so she could feed
her son with her hands.
I strode into the house fast and looked at the son in his eyes and said, Your mother
who bore you is waiting outside. Why dont you invite her inside and make her sit?
P45. The son in a fit of anger said, She has nothing else to do. I told her not to show up
here. Why is she coming?
Following that, he called his accountant and said, Here, mother has come. Give her Rs.
200.00 and tell her not to show up on this side of town anymore.
I Kannadhasan said, Why dont you call and tell her.
He declined to comply for fear of scolding from his wife.
When the accountant went outside to give the money, the mother said, Appacci!
( = paternal uncle) Brother! Aiya! At least once I would like to see him and then
leave.
That voice did not fall on the ears of the sinner-son. Do you know what the outcome
was?
Those ears that never heard (never wanted to hear) the mothers voice, never to hear
any other voice again, went deaf suddenly.
If you do not believe the Puranas about the fate of a man enamored and enchanted with
his wife and forgetting his mother, just ask around in your neighborhood homes. Similar
events have taken place. The sin, committed towards parents, would spin around your
head and beat you up. You can buy a thousand wives for a price. Your parents, once
gone, cannot come back.
The Hindu stories are not stories for fun and frolic.
That all your sinful acts directed against others invite punishment, is an imperishable
truth. I could keep on describing these events forever. I have seen many sinners
punished in their lifetimes. Truth is the punishment is commensurate with the sin.
Whoever described Gods judgment and its nature as told by the Hindus?

P46. O God, I wonder and think Hindu community has taken a good measure of You
and Your governance. I ridiculed spiritual teachings until I gained experience from my
own events. As I discover truth after truth at every step, I believe, Our Jnis are the
splendor of the world of intelligence ( ). As singing
heightens the sweetness of sound, events confirm the truth in Tattvas (tattuvam =
= Truth, reality, substance).
Hinduism is a great ocean: an apt description credited only to Hinduism. Having
committed crime and earned sin, is there a benefit from worshipping God?

Page 46. Google images

Book 1. Chapter 6. . Merit will come back.

P 47.
,

Past Karma and the forthcoming bad Karma would scatter and retreat with the mention
of name of Kanta ( = Skanda, the younger son of iva)
The past and the now sprouting karma will not disappear without an echo (good or bad
effects). One has to reap what one has sown. Having committed sinful acts like murder,
theft, and deception and calling on Kumara (Kanta = God) for rescue is in vain. This is
my life experience.
A man rented my movie film for projection in his movie house. Having recorded a false
account (fudging the books), not given me what was due from the collection, and falsely
demanded Rs. 30,000.00 from me, he filed a case against me in the court. Not seeing a
way out of this predicament, I had to shell out the demanded amount of money. He
committed larceny against others. Cheating is his essential nature. What is the use of
cheating? He lost all his wealth and now struggles for daily meals. I see him in
Vadapalani temple daily wearing a waistcloth and no shirt, and having smeared himself
with Vibhuti ( = Saiva sectarian sacred ash). He is a common sight in the temples
with the sacred ash on the forehead, flowers on the crooks of the ears and a plate with
offerings of coconut and fruits. This man is searching for Lord Muruga, (who upon
seeing him runs helter-skelter).

hinduismdecoded.blogspot.com
Kartikeya and Ganesha enjoying a joyride on their Peacock.
P48. Lord Muruga on seeing him runs helter-skelter.
Lord Muruga sees the path taken by a man, and opens the future path suitable for him.
Even the empire-building king, on his erring ways, trembles for lack of tranquility. Lords
scale is not that of a merchant (rigged scale) but weighs precisely.

If you dropped a Rupee coin by mistake in the lake, you can find it on drying the lake
that is, if you made that money honestly. If you throw a broken glass in your path, it
scratches your foot on your way back.
I spit my saliva in the shower stall. I slipped on the saliva, when I returned an hour later.
God alone does not dispense destiny; it is also a self-imposition.
We know of a rich man who mocked the townsfolk, lived, became the victim of mockery,
and died. He was also a devotee of the Lord. Devout men do not always get the grace
of God. That grace descends on the ones without sins.
Truth is God; Love is God: These are the sayings of Hinduism. The faithful do not come
to ruin; that is the judgment of the four Vedas: that is the truth. The evil persons
parlaying of faith does not win His Grace: that is also a truth. The Lord, who decides the
time (in all), and shapes lifes destiny, does not assume responsibility in the way you
live your life. He assumes responsibility for your soul. The path of religion is the path of
spirituality.
P49. River flows towards the valley; Gods grace flows to simple straightness or virtue.
(His Grace flows to goodness.) Unintended mistakes are not sin; they are mere
mistakes. They earn immediate forgiveness. Intentional errors are not mere errors but
crimes. They do not get relief or forgiveness. Even Gods Avataras have committed
errors.
Once, Lord Rama went to the Ganges River for ablution. He took His arrow and stuck
the arrowhead on the bank of the river, instead of resting it flat as it is not the tradition.
He pulled the arrow off and found a baby frog stuck on the arrowhead. Ramas eyes
were brimming with tears.
He asked the frog why it did not cry for help from him. The baby frog said, it always
chanted Ramas name whenever something bothered it and since Rama Himself poked
him, it could not find another name to invoke. Teary-eyed Ramapiran said:...
P50. Rama said, O little baby frog! Please forgive me. I was not aware of the wrong I
did to you
The frog: O Peruman (Great God), all wrongs done unintentionally earn forgiveness.
You said that before.
The frogs life ended.
With reference to sins, do not include in its category the unintended acts of harm.
During my tender years burdened with debt, I stole money from my mother, felt bad
about it, and begged for forgiveness from God. If He did not forgive me for such
infractions during my childhood, I would not be what I am today.
There are not many among my friends who had not received my help. Of those who
benefited from my help, the grateful were few.

Of my employees, there were few who did not cheat me. Of the cheaters, few were
prosperous.
Of the writers, few made a good living. Of the rich writers, few like me gave away their
wealth. Amid ignorance, a light has saved me. Why does it save me? How does it save
me? I think of Dharma of my parents. A Hindu saying comes to my mind, Dharma will
safeguard your head. ( .)
Past sin hits you on the head; Past merit safeguards the head.
P51. Yes, the past merit comes back (to you). Merit is offering of gratitude. The leading
sin is being an ingrate. I return the favor to those who gave me money when I was down
in the dumps. I was never an ingrate, as God is my witness.
Desisting from sin and doing meritorious acts with meditation on God, good fortune
awaits you in your life. I am not talking Tattvas; my experience is talking. For realizing
Hinduisms details, I never read any book. I developed an enduring faith in Hinduism
from the aphorisms, experiences and their echoes.

Kanchi Varadaraja Perumal Koil. Google Images


Book 1, Chapter 07, = Journey by Destiny.
P52. What is predestined in your life is Destiny. Whatever path you tread in your life, it
is your Destiny ordained by God. Formation of the embryo is same all over the world.
Birth at ten months is the same. However, why does life take many angular paths? Why
does death come in many ways?

When you remain in the womb, the paths you would take, and the place and time where
you would die are all impressed (imprinted) inside (on) your skull. Wherever you go and
however you live are all predestined for you by God. The direction of your thoughts may
go any way; but, what happens and does not happen are within the ambit of your
destiny.

Verse 380
Tirukkural by Valluvar
(What we are experiencing in this life is predetermined before.)
What is stronger than past Karma? Despite the efforts to change
its course, It (karmic dispensation) comes to the forefront.
Krishnaraj
.
Ilanko says, Karma would necessarily come to feed him. =
Karma would come to feed him the fruits of his Karma. = The
Karmic person will have to eat the fruits of his Karma. Translation
by Veeraswamy Krishnaraj.
z () indicates the destiny of the past life. The echo of the past life determines past
lifes destiny. Inanko said that past Karma would of necessity feed you its fruits.
If your destiny determined that you committed sin in your previous life, atonement or
expiation happens in this life.
P53. The unshakable enduring faith of the Hindus is the lines of destiny (fate) rule over
you. Whether events you thought of or never thought of happen or do not happen, they
are the effects of the script in your destiny.
Effort is one part and the destinys cooperation is three parts. What is the cause of what
Hindus say, For all events (to happen) time is of essence. Destiny decides what will
happen to you at what time; that is it.
Destiny makes order out of your delusional thoughts. During the Second World War, no
country had the prosperity and the plethora of armaments commanded by Hitler. In one
day, he swept across Poland. By mere threat, he took Czechoslovakia. Without a shot,
he captured France. If he wanted, he could have taken all of Europe in six days. Hitler
could have chased to Canada Churchill, who was merely spouting loud words.
(Churchill was planning to abscond to South America.) If he captured all of Europe, all
the colonies of Europe in Asia, Africa, and Arabiaabout 80 in all-- would have come
under him. This could have happened easily.

However, destiny ruled over his ego. Mocking the UK as a chicken, he entered Soviet
Union saying, My hunger will have its fill once I eat the elephant (Soviet Union).
Destiny laughed and said, Your death-hole (burial ground) is being dug there.
P54. As Hitler landed in the merciless winter of the Soviet Union, America and the Great
Britain were preparing themselves and readied for the war. Hitler, who could have ruled
the world, threw caution to the winds, and died a death in which no one saw his corpse.
Look at the history of the world. Who could have translated all his thoughts into actions?
You are the thinker or planner; He is the Finalizer. This is important in Hindu Tattvas.
Hinduism has asserted that the reins controlling us are in the hands of God.
The stories of a beggar-woman becoming a queen and a king becoming a beggar are
examples of destinys awards in the name of luck and bad luck.
Aiyo!, I had such a wish; it happened like this. There is no use lamenting. That it would
happen this way is what is predestined at conception. Destiny reigned over Rama;
Destiny reigned over Sita. Destiny ruled over Kama and Rathi. Lusting for Madhavi
determined destiny of Kovalan of Chola Country. Kannagis destiny was in Madurai.
Pandiyans destiny was in the anklet. Alexanders destiny ended in Babylonia. Destiny
of Julius Caesar was in the hands of his friend. Napoleons destiny was in (the hands of)
his great desire.
P 55. Gandhis destiny stayed in Godses handgun. That the slaves rose and rioted and
the higher-class casteists fell and trembled with fear show correct timing by Gods
destiny.
Why does God let the atheists live for long? The reason is that they should die after
they realize the failure of their ideologies.
Why does God let god-devoted people live a longer life? That ones devotion to God is
right and justified is realized by (is apparent to) oneself and others.
God keeps his dispensation of destiny as an instrument of amusement. Hindu stories
tell that Sakti and Siva are born in this world in many guises. It is to show that even God
is subject to destiny and experiences its fruits. One should not look at these as mere
stories but see it as Gods exposition of Tattvas (for the benefit of humanity). That is the
only way we can understand them.
Destiny and Mind. That destiny rules over the mind is what I observed in my
experiences. I had written it as a story about three years ago.
: The Flow (of Destiny)
Jni Brahadhisvarar visited the temple. He is a great man. He is the real Jni. He
became an ascetic at a young age. In the northern part the Great Hall, there is a
decorated platform. Before it, men and women are sitting.

P56. After he finishes his expositional teachings on Vedas and Puranas, he invites his
audience to ask questions. The assembled people are all eagerly waiting and
wondering who will ask questions. A form rose at the northern edge of the Hall. He is of
middle age with bright eyes and a look that he has come unscathed past his bonds and
passions. All the people in the hall were looking at him expectantly. The Guru prompted
him to ask his question.
The questioner: Swami, Destiny and mind (, ) were the subject of disputes for a
long time without any consensus on it. There are two camps: 1) Mind can win over
destiny. 2) Destiny wins over mind. What is the conclusion on this subject, if you happen
to know.
The Guru sported a flicker of a smile on his face and advised everyone to leave the hall
and come back on his orders. So it happened and the Guru invited them back into the
hall a couple of minutes later. All of them came back and sat in the hall, looking puzzled.
Jni asked them, Children, you left the hall and came back inside.
P57. How many of you occupied the same seat or place from before.
They all looked blank. Four or five people sat in the same place. The rest sat in places
other than before. The Jni said to the questioner, See, even in this small matter, the
mind did not work. If the people spent a little time thinking about it, they would have
come back to their respective seats. What clouded their minds?
The questioner said, This error was due to the carelessness of mind. How could you
ascribe it to Destiny?
The Guru said, Ignorance is the handmaiden of Destiny. If clarity of knowledge is
present in everyone, there is neither Destiny and nor Destiny Maker.
The questioner asked, If mans ignorance is destiny, does destiny not have qualities
and limits?
The Guru said, Yes, there are. You did not decide to take birth in such form and in such
place. Destinys course ( ) made your birth possible. You plan to live a
life in a particular way; it is the Destinys course to disallow a life as planned by you.
You insist in your mind to marry a particular woman as a need; it is Destinys course not
to allow that to happen.
P58. When you find that your thoughts did not translate into action, the lesson
(meaning) is there is something above your thoughts controlling them. Our ancestors
called it Destiny.
The questioner asked, When is the Destiny or fate determined? Where does it come
from?
The Guru: Sunya decides its course and begins at conception. How many can lead a
life as they thought fit or desirable. A hero gains victory; that came from his bravery. A

coward faces defeat from cowardice. If a brave man loses and a coward wins, destiny
decides the result of these events. The river of history does not flow by the daring act of
a single person. Destiny pulls the river down.
Destiny invited Kovalan to Madurai and arranged a meeting between the goldsmith and
Kovalan.
The French Empire rose and fell because of women as arranged by destiny. After an
incident takes place, the mind second-guesses it could have prevented the result with a
different approach. Why does the mind have a lag period in its thinking? Destiny always
comes to the forefront (before the mind has time to think and act on it).
Questioner: Does that mean the mind cannot succeed?
P59. Guru: Yes, the mind can. When the mind knows there is a pit or a pothole, it alerts
you so you will not fall into it. Destiny is the reporter of the presence of the pothole.
When destiny opens the door, mind enters the mansion. If destiny shuts the doors, mind
runs into (against) the closed doors and experiences distress. Mind sprouts from
Destiny. Destiny is the father; Mind is the son. The prince may kill the king and seize the
kingdom. Nevertheless, Destiny takes birth from the mind and kills the murderous prince
(mind). Trembling of settled Dharmic precepts and strengthening of Adharmic precepts
are beyond our power. Whatever name you attach to it, Destiny takes hold of us and
leads us.
When a Swami becomes a Yogi, it is the result of the experience of the mind. When the
Yogi becomes a Swami, it is the destiny brought on by desire. Though the beginning is
weak, the end may be strong and vice versa. If the effort and the result are analogous, it
means destiny has not performed its work. Is there anyone that fit the description?
The last question by the Guru put the questioner into thinking. He thought and thought
with his eyes closed.
There was some palpable impatience in the assembly.
Guru posed a question to the questioner, Is your mind not working.
P60.
The questioner took a seat.
Guru: Before conception and after death, we are yet to know where we were and
where we went. Something beyond us runs our life during that interval. Becoming an
ascetic for me and becoming the householder for you are not the results of our desire.
In the early morning sun, the shadow is many times longer than the height (subject). At
noontime, the shadow becomes a dwarf and remains below the feet. In the evening, the
shadow becomes longer once again. Yet, our height remains the same. The form is the
Destiny; the shadow is the mind.

The hall resounded with applause. The assembly broke up. The questioner alone was
standing outside the hall.
Guru: Your question and my answer are not (products of) destiny but of the mind. With
the mind, one can analyze the destiny, but can never rule over it (destiny). So saying
the Guru was walking; behind followed the questioner.
Book 01, Chapter 08 = EGO
P61.That there is nothing with us, is wisdom. To think that there is nothing other than
us, is Ego. Wisdom by submission gains victory. Ego standing stiff receives beating.
Puranas and Itihasas have many instances of egoistic people coming to destruction.
Ravana of Ramayana, Duryodhana of Mahabharata, Hiranyan, Naragasuran killed by
Kannan, Surapadman killed by Kandan and Padmasuran are examples of Ego.
Hinduism points out these people as a warning to the egotists.
When the thought of I arises in his mind, it means that he is ready to face defeats. The
ones deficient in intellect (ignoramuses) are the victims of ego. The vessel brimming
with fullness does not have it (ego) or does not splash and slosh meaning it is without
ego.
As the delusion of success on success piles up, faltering intellect, false courage, a
sense of self-centered I-am-all and subsequent faltering actions breed repeated
failures making the egoist hunchbacked, dwarfed and humble.
I knew a friend of mine for a long time. In the beginning, he was in much hardship.
Despite his hardship, he borrowed money and made a motion picture. He was all: story,
script, direction. The movie was a runaway success.
P62. The success, inducing delusion, made him unstable. He advertised that he was
going to make four or five motion pictures all at once (concurrently). The distributors
promised to buy the pictures and inquired about the actors. He became angry and
retorted that he was all; the motion pictures are his, not about the actors; and they could
sign up, if they wanted. The egotistical man challenged Kannadhasan and said that he
would show every one of his pictures would be a Box Office Hit. My pictures, he said,
though (if it were) printed on palm leaves, would be a runaway success (a Blockbuster).
He went on a pilgrimage to famous temples for ensuring success; his next motion
picture suffered a severe failure (setback) at the box office. The third motion picture was
also a failure.
He became a debtor. He was in great agony.
Having inflicted his ego on his visitors, he is now seeking their favor with his ego in
tatters.
Now about another person with big ego.

He writes the story and the script and directs the picture. During his waking hours, he
never stops talking about himself. If you were to talk with him, he would talk only if you
talk about him.
The script would not have soft and hard consonants. His blind success made him more
blind.
The egotists suffer as expected; he was preparing himself for a life of suffering. Mans
body (and mind) is frail.
P63. If you tap on one nerve, one hears the song in all nerves. If one success is visible
to his eyes, he thinks all his efforts would be a success and thus develops haughtiness.
That haughtiness impels contempt for others. As life beats him down, haughtiness
dissipates and humility comes to him from somewhere.
I had been to an association. There were many great intellectuals. A half-literate person
spoke in an egotistical manner, considering them as ordinary. Considering his ego, no
one tried to correct his mistakes. As he was ending each sentence, he would say, How
am I to say it? I became angry and said to him, As a child would say it, so is what you
say. I said to him in a polite and witty manner, You are a muddlehead and an
ignoramus.
I had this experience in poetry reading stage. People with no idea of grammatical
tradition and literary nuances would appear on stage. Once they come under criticism,
the counterattacks are (vicious and) repulsive. I would sit in my place with modesty and
fear, never wanting to attack them.
The Great Kripanantha Variar tells a story with this on his mind. Once there was a
temple elephant, adorned with ash (Saivite marks, ) on its forehead following its
bath. As the elephant was walking on a narrow bridge, there was a mud-smeared pig
coming from the opposite direction.
P64. The elephant moved to one side giving room for the pig to pass by.
The first pig was laughing and told the second pig, Did you see the mighty elephant
give me respect out of fear of me.
The second elephant addressed the first elephant, Did you fear the pig?
The first elephant said, I am clean. Because I did not want the mud from the first pig
rub on me, I moved to one side and gave way to the unclean pig. If I were to step on the
dirty pig, it would have become a muddy pulp and that would have made my foot dirty
with mud and blood.
I (Kannadhasan) sidestep with modesty when I confront ego of mean people. For one
wanting to succeed, ego is a great obstacle. Ego does not bring success or gain; what
happens is ego sustaining a hard hit.
Take for instance

1) The wife from a rich family treats the husband with disrespect.
2) The minister in his arrogance treats his campaign workers with disrespect.
3) The leaders, elected by the people on immaterial topical subjects (empty platform),
continue to blabber.
These people at one time or another out of shame or impropriety shrink and dwindle.
Thinking he is not the center of all causes and there is a causal power above him, he
does not become a slave to ego. He who regards others in the assembly as
ignoramuses never escapes without disgrace or dishonor. There are deserving victims
destroyed by ego: leaders in politics, Motion picture actors, and the rich. There are
many people, who by humility rose from failure and gained success.
P65. Kannadhasan narrates a widely popular story from Mahabharata about the
opposite results from humility and hubris.
Bhagavan Krishna was sleeping in his chamber. Two warring factions came to see him
for His support. Arjuna sat at the foot of the Lord; Duriyodhana sat near the head of the
bed. As soon he woke up and saw Arjuna at the foot of the bed, he immediately
announced, I offer My help to you.
Hubris sat near the head; humility sat at the feet. Humility received help. In the Bharata
war, Egoism suffered defeat.

Figure media.radiosai.org. Arjuna at the feet of Bhagavan Krishna

When the cyclone hits the tall egoistic palm tree, it falls and never stands back up again.
Tall grass bends with humility and escapes the ravages of a cyclone.
Two thousand years ago, Valluvar said:
125.
.
What is good for all is humility and modesty. Between them,
modesty
Is the wealth of the wealthy. (Krishnaraj)

121.
.
With modesty, one abides with the gods (of wisdom); with
immodesty,
One abides in the cruel darkness (of ignorance). (Krishnaraj)
Humility and modesty are the steps to success in life. This kind of humility is common
among the Bengalis. Whenever an older man comes along, a person, however
accomplished and erudite he is, pays homage to the elderly person by touching his feet.
He pays homage to mere advanced age.
P66. Kannadhasan narrates this incident.
During a festival occasion arranged by me (Kannadhasan), I touched the feet of a great
man and paid homage to him. My friends became angry at my gesture.
I replied, Those feet have walked for the country and Satyagraha (

satygraha= Holding on to Truth = Truth Force). Those legs walked the jail cells (for
freedom and Satyagraha). Since my legs did not have that privilege, at least my hands
would have the good fortune of touching those feet.
Some people (sycophants = servile flatterers) in assemblies would make me sit on the
dais, praise me to high heavens and force me to listen to high praise, which make my
whole being shrink (and shrivel).
What have I written? What have I done? Why are they showering this praise on me?
God does not pile ego and insult on me. Happiness in modesty is absent in egotism.
Read about the successes and failures of egotism in the Hindu Puranas and Itihasas.
Gita as explained by Bhagavan Krishna talks about modesty among other universal
tenets. Do not insult and disrespect the Jnis and the elders, using your blind success
and position as a ruse.
The essence of Hinduism is practicing modesty all your life, which is a life of greatness.
END CHAPTER 08.
Book 01, Chapter 09. = MotherOne Explanation.
P67. Here is a letter from a friend who wanted anonymity. The doubt he created is
worthy of deliberation.
The writer quotes Kannadhasan as follows.
Pay homage to your mother; worship your father; there is no temple greater than your
mother is; merits earned from paying homage to your mother are greater than what we
gain from visiting temples.

You (referring to Kannadhasan) have written like this in the current issue of Kathir.
Though I am educated, I do not understand about one thing, which causes me
confusion.
The question:
If a mother has committed questionable acts, (infidelity is not referenced here.), she has
no motherly love for his son, she does not respect the elders, she does not honor the
givers of kum kum, and she acts any way she can, does she deserve respect?
P67. Here is a letter from a friend who wanted anonymity. The doubt he created is
worthy of deliberation.
The writer quotes Kannadhasan as follows.
Pay homage to your mother; worship your father; there is no temple greater than your
mother is; merits earned from paying homage to your mother are greater than what we
gain from visiting temples.
You (referring to Kannadhasan) have written like this in the current issue. Though I am
educated, I do not understand about one thing, which causes me confusion.
The question:
If a mother has committed questionable acts, (infidelity is not referenced here.), she has
no motherly love for his son, she does not respect the elders, she does not honor the
givers of kum kum, and she acts any way she can, does she deserve respect?
What does your book Arththamulla indhumatham ( ) say about
the mother,
1) Who has the mind to break up an extended family,
2) Who caused a lot of hue and cry and confusion,
3) And who disrespects grown children.
I am waiting with anticipation as to what you have to say about merit and demerit
obtained by cursing a mother of this kind.
I try to do good to our household and the elders. What punishment, merit and demerit, I
would earn? If a mother behaves like an ogress, is she worthy of worship?
Page 68. This mother does not feed her son; she does not respect her husband, though
she guards her fidelity; she is completely devoid of all qualities of a good mother and
behaves like an ogress (). How can she be worshipped?
Here is my (Kannadhasans) reply.
This kind of mother is one in 100,000. Every rule has an exception. Demonic mother is
such that. Mother with inauspicious Gunas is rare indeed. It is like a calf with three
heads and a plantain, which bore five banana hearts ( ). Someone lives on
eating glass shards. Someone living underground for six months came out alive.

Sakti Devi performed Rudra dance according to Hindu lore. After the Rudra dance,
peace prevails.
The mother with the qualities of an ogress gains tranquility in her old age. She goes
about street after street begging for food. God punishes her in that way. Hunger and
disease scald her. Hindus believe that such a mother faces unnatural death.
The flower turned rock loses its fragrance. If the appearance is that of a blossom, it is
still a rock.
P69. A mother lacking Gunas (good disposition) is such. How does such a woman
come into being? I (Kannadhasan) accept the ancient beliefs of the Hindus. Past
Karmas (Merit and Demerit) continue to haunt us. It is the Hindu belief that Karma is
behind causeless misery. I draw that meaning from Hinduism that for the past life
inflictions upon her, the mother in this life takes her revenge on both of them. This is my
intuition. It may have other meanings and interpretations. If the reply is in the negative
against my intuition, how could a mothers tender heart turn into a stone?
Below I (Krishnaraj) give a modern example of a mother who drowned her children in
the bathtub.
Andrea Yates (born on July 2, 1964) is a former Houston, Texas resident who killed
her five children on June 20, 2001 by drowning them in the bathtub in her house.[1]
She had been suffering for some time with very severe postpartum depression and
postpartum psychosis. Her case placed the M'Naghten Rules, a legal test for sanity,
under close public scrutiny in the United States.[2] Yates's 2002 conviction of capital
murder and sentence to life in prison with the possibility of parole after 40 years was
later overturned on appeal. [3]
On July 26, 2006, a Texas jury found that Yates was not guilty by reason of insanity.
She was consequently committed by the court to the North Texas State Hospital,
Vernon Campus,[4] a high-security mental health facility in Vernon, Texas, where she
received medical treatment and was a roommate of Dena Schlosser, another woman
who committed filicide by killing her infant daughter. In January 2007, Yates was
moved to a low security state mental hospital in Kerrville, Texas.[5]
Wikipedia
7 Dead Babies Found in House April 14, 2014Police in Pleasant Grove, Utah, came upon a
shocking discovery Saturday: seven dead babies in the home of a 39-year-old woman.
Authorities said they believe Megan Huntsman gave birth to the infants over a 10-year-period,
killed them one by one, and packaged them in cardboard boxes in the garage. Hunstman was
arrested and charged with six counts of murder; her ex-husband, believed to be the father of
the babies, has not been charged. Cheat Sheet

This is one of many acts in Gods sacred play. I (Kannadhasan) cannot think of anything
else to answer (respond to) such perversity. Everything has an exception. There must
be only a few deviant ones among millions of mothers. We should not hate the son, the
husband... for her crime.
Every flower has its own fragrance. Have you known a flower with the fecal smell?
(Sterculia colarata.jpg = = Fecal-smelling conch-shaped flower. Source:
http://commons.wikimedia.org/wiki/File:Firmiana_colorata-_flowers.JPG
This plant's flowers and leaves have a fecal smell (as some mothers deviate from their
role as mothers). The ground leaves on ingestion cure impetigo. There is no flower
more beautiful than this.

Sterculia colarata.jpg = =
Fecal-smelling conch-shaped flower
P70. Once you put the flower to your nose, you would not eat for three days. Even
these flowers are the creation of the Lord. People who have these deviant mothers must
find solace and faith in the belief of past life. There is no need to pay homage to her.
They should remove themselves from her. In their old age, they will come back to pay
respects to the victims. One should not evaluate the Tattvas based on deviant
behaviors. Motherhood among Hindus is Sakti (power). Only Hinduism describes
beautifully the horripilation, caused by affinity to ones flesh and blood. Only Hindus
deified patience as Bhmt (Mother Earth) and calmness as Gomt (Cow-mother).
The traditional teaching is that Mother is full of patience and calmness. Patience,
calmness, maternal love, and feeding the child at the prospect of going hungry are the
signs of motherhood.

Here is a story current among the Hindus. There is only one mother; for her, there is
one son; that son is paramour () of a prostitute; he gave his heart and mind
to the harlot.
In accordance with the saying, Wealth goes the way of the mind, the paramour lost his
wealth. On knowing that he does not have any wealth left with him, the harlot booted
him out. He is the incurable lust-meister (sugar daddy). He fell at her feet promising to
bring anything she wanted.
P71. She laughed sarcastically and demanded, I want your mothers heart. Blinded by
lust, he ran to his mother.
Paramour/son: O mother, I have nothing to speak of to give her. She demands your
heart. I cannot possibly forget her.
Mother: O my son, would she gain satisfaction with that and remain with you?
Paramour/son: She will.
His mother asked him to kill her and take her heart. He killed his mother, took her heart;
and ran as he held the heart in his right hand. On the way, he stubbed his toes on a
rock and fell. The heart on his right hand flew off and fell four feet ahead of him. Looking
at the paramour, the heart (the mother) spoke to him, O my boy, are you hurting? I am
not alive to give you any help. He gave out a loud cry, Mother and his life abandoned
him.
Yes, the name for that is Motherhood.
God takes responsibility only for your soul. On the other hand, your mother takes
responsibility for your soul and your body. Finally let me tell you, who respect and
worship their mothers, what life will bring to them in a simple understandable manner.
Consider the movie stars in the last twenty years and the lucky political leaders with
poor formal education: They all came up because of their devotion to their mothers.
Book One Chapter 10 Auspicious Customs
P72. Self-Respect movement-- a reformatory movementwas in full swing and intensity
at this time. Banishment of gods (from the collective conscience of people), of Brahmins
rituals, of false beliefs... were in the forefront at this time. In that roiling muddle of the
society, I (Kannadhasan) was a participant. Wearing black shirts as an insignia of
protest and subjecting religion and religionists to ridicule were something (of a pastime)
like a play activity of the youth in those days. That was the age not given to the Tattvas,
their meanings, and their utility.
At that age and under those circumstances, I had the fascination with the auspicious
customs of the Hindus. I presided over many reformed wedding ceremonies. I also

spoke in the wedding ceremonies. I took part in the reformed marriage ceremony of the
daughter of our leader Sri. C.P. Siarasu (..). Of the many speakers, one
was Ponnambalanar (). He referred to sprinkling of yellow rice and
flowers on the newlyweds. Here they sprinkled yellow rice. Why is that so stupid?
People throw yellow rice on dead bodies. Are these (two youths) two corpses or
newlyweds? My throbbing heart was in the throat, (hearing those words). It pained me
to hear such inauspicious words spoken at a wedding.
Another reformed wedding ceremony.
P73. Someone spoke at the wedding ceremony in the following way.
What is happening here is a reformed wedding ceremony. It is all over in two minutes
without much expense. The priest () was not necessary. Homam (ceremonial fire)
was not lighted (did not have a place in the ceremony). The grinding stone (Ammi =
) was not stepped on. Ceremony of the bridegroom placing the bride's right foot
on the grinding stone was not done. Arunthathi did not witness the wedding ceremony.
aruntati , n. < Arundhat. 1. Name of the wife of Vasiha, considered a model
of chastity. Just because the priest was not there to officiate the ceremony, would not
the bride live? Would she not bear children? Since the priest did not officiate the
ceremony, would she become a widow? Let us assume she becomes a widow. Is it not
a fact the bride could possibly become a widow after the priest conducts the ceremony?
Certainly, there are widows in the priests house. Would the Thli remain permanent
because of the priest? If we were to officiate Thli-tying ceremony, would the tie rip
apart?
The (vituperative) man has not yet stopped talking. I pulled his hand and made him sit.
I (Kannadhasan) told him, What is happening is a wedding. You are talking of
widowhood. Just stop talking and sit down.
Later, when I started talking, I mentioned all the auspicious traditions.
When Hindus talk about auspiciousness and inauspiciousness, it is not an inane belief.
When good news falls into the ears, he lives longer, he becomes happier, and his mind
becomes cheerful, esp. with news of victory. The auspicious tradition came into practice
for that reason only.
Why are the drums beaten (do they beat the drums) at tying the knot ()?
There is a possibility of someone cursing somebody else at that moment in time: Let
death come to you. Let the lightning strike you on your head. To prevent such
inauspicious words falling on the ears of the couple, there is the drumbeat, suppressing
(drowning) such words.

P74. This kind of reformation under the false guise of correcting (erasing) false beliefs is
like uprooting the plant, while removing the weeds. Our auspicious ceremonies have
given a form to the civilized tradition. Many of them carry scientific truths.
Why does the couple circumambulate their wedding platform () from right to
left ()? Why does the couple enter the house with the right foot forward? What
is the meaning of a town-circumambulation? What is the purpose of dextrorotation of
all? The reason is the earth itself does the dextrorotation. Our right limbs are more
powerful than the left ones.
maa-v-aai , n. < id. +. 1. Chamber or dais for performing of the marriage
rites.
To live with Sakti, we should always perform dextrorotatory movements, according to
Hindu belief. Valam ( = right) means (we will gain
strength.). Valam () = right. Valimai () = strength. All words originating from
Valam carry same meaning. To live with strength, we step into the house with right foot
forward. When Hindus leave a house, they say they leave only to return (
). It means that many auspicious happenings like marriage, festivals... would
occur in your house in the future and they would come back. When people leave the
inauspicious house, they would say,I am leaving. What it means is that no auspicious
event would take place and therefore, we would not have to return.
Why do people greet the couple to get all sixteen (auspicious gains or boons) and lead
a great (prosperous or great) life. .
Veeraswamy Krishnaraj
The Sixteen Blessings and Boons.

= Live a great life having obtained 16 boons.


1) Education that leads to success in honest endevours
2) Long Life
3) Loyal friendship
4) Wealth for good living
5) Bodily strength for hard work
6) Disease-free body
7) Unperturbed mind
8) Loyal and loving wife
9) Exemplary progeny
10) Unfailing Just Fame
11) Truth in words (and deeds)
12) Charity with no impediments
13) Conserved wealth

14) Judicious family life


15) Association with selfless servitors
16) Faith in God

P75. Lifes sixteen gains are sixteen categories. Among them are having children,
gaining wealth, enjoying good health....
The Ficus bengalensis () or Banyan tree alone thrives for hundreds of years by
developing aerial roots. Harialli grass, Cynodon dactylon, Panicum dactylon
aukam-pul has one main root and several secondary roots along the nodes. That is
why the couple is blessed (receives blessings) with 16 gains.
People believe that a wife uttering the husbands name is cause for the weakening of
auspiciousness (). When a person sneezes, the nearby person says,
meaning livelong. Some say 100 years., when someone sneezes.
As I sneezed, she blessed me, so said Valluvar. Some say,100 years, when they hear
a sneeze.
Gesundheit (German) Note by Veeraswamy Krishnaraj
/geuh zoont"huyt/, interj.
(used to wish good health, esp. to a person who has just sneezed.)
In Pandya country, when a beggar asks for food when no food is available, the woman
of the house instead of saying, no food today, says, There is plenty of food; come
tomorrow.
When a person wants you to extinguish the lamp, he says to increase the light of the
lamp ( ). When a person dies, the customary saying is that he left for Sivas
world ( or ). When a girl reaches menarche, the customary saying
is that she has blossomed (, ), meaning that she has
gone from a bud to a blossom. The first night (of consortium) for the married couple is
cnti-mukrttam ( = cnti-mukrttam = pacification moment).
P76. What it means is the body undergoes pacification from the love and desire roiling
the heart and mind. Every word uttered by the Hindus is full of auspiciousness. I am
talking about the average Hindu.
Inauspiciousness in speech by the impatient is not the Hindu tradition. The village or
townspeople invite the woman of virtuous living among them. Why are the widows
ordained to wear white? That is a public declaration that she lost her husband and she
is pure. The auspicious tradition augments faith in life, and enthusiasm. When there is a
reference to inauspiciousness, the stress is on control and peace. As a measure of
support to the victim in this inauspicious moment, sympathetic people say, These
miseries proceed from God; you must accept them with grace.

Hindus bury the unmarried dead youth, while they burn in funeral pyre the married dead
ones. The unmarried dead become one with and in peace with the earth. The married
dead ones body becomes one with the sky.
Why are the ashes scattered in the river? Let your soul run like the river and become
one with the ocean of God. Pay sharp attention to the Hindu manners and customs.
P77. Analyze every uttered word spoken by the Hindus to gain its meaning. Every word
spoken by a Hindu is chock-full of auspiciousness. Auspicious words, auspicious dress,
and auspicious festivals: these are the words used by the Hindus that put a stress on
their customs.
It is a civilized tradition in Tamil households to praise the food, though of low quality,
served in the neighbors house.
,
. Verse 80 Tirukkural
If One has to eat poison knowingly (and lose his life) for a greater good, he would not
hesitate to offer that kind of sacrificial gift (of self-immolation by eating knowingly the
poisonous food).
In the world today, Civilization refers to 20th century practices and traditions.
Our (Tamils) Civilization dawned from before 2000 years ago.

P78. Book 1 Chapter 11 ......Stone or grass (he is my


husband.) Boulder or blade of grass, he is still my husband. ( ,
.)
All religions by tradition declare, A woman should be Uttami and Pattini (=
.. = excellent and chaste woman). Only Hinduism has stories that
highlight those traits. All women in the Puranas shine and appear as the purest of
chaste women. Since woman are (an assertion) the cause of bad circumstances in the
family, Hindu religion puts stress on honor and chastity of women. Chastity is what a
good daughter learns from a good mother. Because such quality should grow from the
beginning, Hindu religion shows examples and lays down morality.
Hinduism stresses that thinking of another man in the mind amounts to loss of chastity.
That the woman walks with the head cast down is for the express purpose she does not
see other faces. Once she looks at a handsome youth, becomes tremulous and though
comes back to her original self, it is a stain, according to Hindus (what Hindus consider).
Walk looking at your feet ( ) means not only avoiding the sight of
other faces but also prevention of slipping falls outside and at home. Though stress
(imposition) is so much on the women, the same principle applies to men also.
Why do they tie the marriage badge () around the neck of the woman? Why
do they apply the anklet on foot of the bridegroom?
P79. The marriage badge on the chain around the neck of the oncoming woman should
be visible to the man, walking upright. That said man should move sideways and give
way to her, knowing she is the wife of another man.
The foot ring or anklet of the man should be visible to the oncoming woman with the
bowed head, so she moves sideways, knowing that he is married to someone else.
A young lass and lad can meet, fall in love with each other and marry. If the love faces
hurdles, they may languish from separation. They may sob out of grief; they may even
die. That may become a story or even poetry.
Nevertheless, a married woman should not entertain any desire for another man even
for a brief moment. Thli (Wedding pendant) is a fence around a woman, which she
cannot violate. A king in Tamil Nadu bore a name Thli of a Fence ( ).
Why do they have a fire pit (= Agni) during wedding ceremony? Agni is the
witness for the couples future fidelity. If they deviate from the path, Agni inflames the
mind and soul and punishes them. That is why a woman full of troth bears the name,
Chastity-Fire ().
What is the purpose of stepping on the grinding stone ()? The grinding stone is
essential for every family (for grinding spices used in cooking). Placing her foot on the

grinding stone by the groom is a promise made to the bride that his foot would be
alongside hers and would not walk away from her.
The following explanation borrows from Krupanantha Variyar
with some change.
O my bride, you remain stable and strong like this grinding
stone, which takes so much of wear and tear from the daily
grinding.
The traditional saying is Chaste wife does not leap over (transgress) the boundary-step
(Troth) ( ). It is the promise made on the step-like grinding stone
that (he or) she would not jump over the boundary-stone-step (Troth).
What is the purpose of seeing Arundhthi? Like Arundhthi, you shine as a chaste star
of a woman.
Here is the story of Arundhthi (), the Epitome of Chastity.
Ursa Major, The Seven Sages, Their Seven Wives (Pleiades), Ravishing by fire God
or Siva--Veeraswamy Krishnaraj
Vedic texts prescribe the kindling of sacred fires under the Pleiades, because the
Pleiades now have the Fire-God Agni as their mate. We are told that the Pleiades
were the wives of the Seven Sages, but are now precluded from intercourse with their
husbands, who divorced them. Therefore the Pleiades now rise in the east, while the
Seven Sages (that is, the stars of Ursa Major) are in the north. The Fire God Agni
mentioned as the mate of the Pleiades apparently represents the young vernal sun,
whose conjunction with the Pleiades started the New Year. Later Sanskrit texts tell
the myth in more detail and in several variant forms. According to them, the Fire God
Agni (or the great ascetic god Siva) seduced the Pleiades in the absence of their
husbands, the Seven Sages. They were divorced. Only Arundhatii, the faithful wife of
Sage VasiSTha, could not be seduced. She could remain as the star Alcor with her
husband, the star Mizar of Ursa Major.
http://www.thehindu.com/multimedia/archive/00133/_A_Dravidian_Soluti_133901a.pdf
P80. What is the purpose of eating milk and fruit? The meaning is, we will enjoy
sweetness as the fruit mixes with the milk.
What purpose does a fragrant flower serve? Its meaning is as follows: Like the fragrant
flower, let us spread the fragrance of reputation.
Why does the wedding badge have three knots? The first knot shows her determination
of submissiveness to her husband; the second knot, subservience to the in-laws; and
the third knot, fear of God.
The Original Wedding Vows in the West

The original wedding vows, as printed in The Book of Common Prayer, are:
Groom: I,____, take thee,_____, to my lawful wedded Wife, to have and to hold
from this day forward, for better for worse, for richer for poorer, in sickness and
in health, to love and to cherish, till death us do part, according to God's holy
ordinance; and thereto I plight thee my troth.
Bride: I,_____, take thee,_____, to my lawful wedded Husband, to have and to
hold from this day forward, for better for worse, for richer for poorer, in sickness
and in health, to love, cherish, and to obey, till death us do part, according to
God's holy ordinance; and thereto I give thee my troth.
Then, as the groom places the ring on the bride's finger, he says the following:
With this Ring I thee wed, with my body I thee worship, and with all my worldly
goods I thee endow: In the name of the Father, and of the Son, and of the Holy
Ghost. Amen.
In the Alternative Service Book (1980) two versions of the vows are included:
the bride and groom must select one of the versions only. Version A:
I,N, take you, N, to be my wife (or husband), to have and to hold from this day
forward, for better, for worse, for richer, for poorer, in sickness and in health, to
love and to cherish, till death us do part, according to God's holy law, and this
is my solemn vow.
Version B is identical except for the clause "to love and to cherish" where the
groom says "to love, cherish, and worship" and the bride says "to love, cherish,
and obey".[4]
On September 12, 1922, the Episcopal Church voted to remove the word
"obey" from the bride's section of wedding vows. Other churches of the
Anglican Communion each has their own authorized prayer books which in
general follow the vows described above though the details and languages
used do vary. --Wikipedia
Yes, the woman needs self-protection and protection by parents and God. An amulet
(), a yellow string is tied on the arm in token of a vow and as a pledge of its
fulfillment. The husband also wears the amulet, a token of the promise made by the
husband to protect his bride-wife. Hinduism testifies to the fact that a woman needs
protection and kindness from infancy to old age. There are many variants to this
attestation. Anusuyas () story tells that a chaste woman on the mere wish
can beget gods as children. Nalayinis ( ) story tells that a chaste woman can
stop sunrise. Savitris () story tells that a chaste woman can gain victory over
death.

We can argue that these stories are false. These are true stories for the husband who
wishes his wife is like each one of them.
Kannaki (), coming to know of the death of her husband, rose in agitation,
circumambulated around the City of Madurai, challenged the sun god, O the Wielder of
red rays, Is my husband a thief, , broke her bangles in the temple of Durga and set the
city of Madurai on fire. She tore apart her left breast, threw it on the city and burned it.
That is the story of Silappathikram ().
P81. Doubters question the truth of burning a town with a torn breast. Let us pay
attention to Ilango, as he remarks on The left breast. The left side has the heart
adjoining the breast. Ilango says, The Fire in the heart of Kannaki did burn down
Madurai.
Stone or Grass: Still my husband. ! Kal
and pul (- = stone-grass) rhyme.
Hindu proverb says, Becoming stone, still my husband; becoming grass, still my
husband. People are inclined to question, Can stone and grass amount to a husband.
(In Tamil Stone and Grass rhyme: Kal and Pul (, ). This does not refer to inert
objects, rock and grass. What it means is as follows: Though your husbands heart turns
into stone, he is still your husband. Though your husband lacks the power to earn,
becomes a coward and a lowlife and people tread over him as if he is grass (on a
meadow or sidewalk), he is still your husband.
Hinduism, unlike other religions, deifies woman and makes the husband the devotee of
his wife. The woman, who senses strange men looking at her and rearranges the end of
her sari (to hide her breasts), are the creations of Hindu religion.
Though many fences protect them, what is the remedy for the forcibly violated women?
The following incident illustrates the ancient Tattva.
Many Hindu women raped in Pakistan in 1947-48, came to India by hundreds of
thousands. Gandhi promoted the idea, These women experienced violation of their
bodies, but their hearts were pure. The youth should accept them (as their spouses).
P82. It is unknown how many young men understood the atrocity and the remedy?
There is direct evidence (as an illustration) in the history of Rama, lovingly worshiped by
Gandhi.
That is the story of Akalikai (). A Muni married Akalikai. On a fateful midnight,
Indra morphed into a cock and cried announcing the imminent dawn of the sun. The
Muni unknowing of this deception went on to perform early-morning Sandhiyavandanam
( = worship of the sun at dawn). Indra in the guise of a rooster

approached ( = violated) Akalikai. The Muni, on his return and knowing the truth, cast a
curse on Akalikai and made her into a stone. The fate was the stone on contact with
Ramas feet would shed the curse. Rama one day stepped on the stone and thus
removed the curse; Akalikai came back to life. The Muni protested, How is it that she
had an encounter with Indra, mistaking him for me. If she were a chaste woman, would
she not know the difference between a stranger and me?
For that, Rama said in reply, You are the Muni familiar with the past, the present and
the future. You left for your morning worship, not knowing whether the rooster was real
or false. Akalikai is a woman, very unfamiliar with Trikla (three time segments). She
thought of you only in her heart, mind and soul. Her body only was violated. It is your
duty to take her back. The Muni took her back.

page 82. Akalikai, Muni, Rama & Lakshmana. en.wikipedia.org

It is the echo of the argument parlayed by Rama about the women raped in Pakistan.
As I said earlier, misdeeds occurring from no fault of unwilling participants deserve
forgiveness. They belong to the category of fate.
P83. That Knowingly one should not succumb to degenerate behavior, the injunction
applied to Kulamthar ( = family woman) has ensured peace of mind in family
life. Troth being the fence, women made divine, and families being happy: these
advocacies of Hindu religion make it (Hinduism) my life and friend (my bosom friend).

mci tirukkalyam
Book 01 Chapter 12 The Good Wife
Los Vegas: Whirlwind wedding = Quickie Wedding
; . = Wedding in a Hurry; Suffer at leisure.
Wedding Today; Annulment tomorrow.
Text by Krishnaraj
P84. Hindu religion puts a stress on patience and caution on the part of the youth
in the selection of a spouse. Dont marry in a hurry and suffer at leisure: That is
a Hindu proverb. During youth, the raging hormones play havoc on the psyche.
In that (carnal) season, love and lust flourish. If true love towards a girl develops,
the lust after the body does not rise immediately. Desire to see her, to continue
seeing her, to talk with her, and to continue talking with her, often grows. The
time spent in her absence engenders unhappiness. Dreams appear. Imagination
runs its course. Only during the tender years, that kind of true love sprouts. It
may come to fruition and wedded life may become a success. This may not
happen; it may end in torrential tears soaking the pillows. Subsequent to
wedding, there may be a failure in the relationship.

If the lust is the driving force in the relationship, that love is not the souls desire
or euphonic melody but the beat of the body. If the driving force of the youth is
lust, he fails to select a desirable girl (for a wife). That youth projects and
squanders indiscriminate love towards any girl.
P85. He loses his discriminating ability to choose between the good and the bad.
In all likelihood, he ends up with a wrong girl. If ones perception is absorbed in
sensual aspects of the body, he loses sight of her hearts agitation, weakness,
egoism, fraud, and guise. His souls desire looks at the eyes. Her dark blue eyes
on seeing him express modesty and certain amount of fear: these are the signs
of purity of the soul. There, the form disappears; the mind and the soul shine.
Unable to apprehend such love and led by lust, Ignoramuses marry the wrong
girls and lose peace of mind. Sanskrit Sloka illustrates how a person should
choose a girl (for a wedded wife) with a goal of placidity of family life and
happiness, as follows.
This statement is attributed to Chanakya (c. 370283 BCE)
a teacher to the first Maurya Emperor Chandragupta (c.
340293 BCE). In that time, a wife endowed with the
following traits is a blessing.

kryeu ds

Service like a servitor

karaeu mantr

Advice like a minister

rpeu lakmh

Beauty like Lakshmi

Kamay dharitr

Forgiveness like earth

bhojyeu mt

Feeding like a mother

ayaneu veya

In bed like a courtesan

ad dharma

Devoted to such good

yukt

duties

kula dharma

Wife with family

patn

tradition

Prepared by Veeraswamy Krishnaraj


Highlighted area by Kannadhasan.
P86. . A wife knows her husband by
cues. The woman would quickly find out within days of arrival as to the timely
needs, and serve her husband like a servitor. She should be learned person and
offer good advice like a minister to her husband at difficult times. It is a common
saying, She looks like the goddess Lakshmi. The wife should look beautiful all

the time. Cutting the hair to the shoulder, wearing blouses with open backs, and
exposing the abdomen and the navel to the public are not civilized look
(according to tradition).
Wearing Kanchi Silk Sari, wearing half-hand blouse, tying up the long hair into a
coiffure (bun), wearing jasmine flowers on the head, smearing turmeric on the
face, wearing kum kum on the forehead, and walking with eyes focused on the
toes are the traits of beauty like those of Mahalakshmi.
When she looks at eyelevel, she would not see me eye to eye.
Verse 1094. Trading furtive glances. So says Valluvar.

. Tirukkural Verse1094.
As I look at her, she looks at the earth. When I don't look at her, she looks at me
smiling softly.
Valluvar.
One eye smiles with a side-glance.
= good family girl.
If a handsome youth comes across a young woman's view and causes a sudden shock
(jolting), family women with the look of Mahalakshmi do not succumb to that shock. As a
lightning receiver conducts the electricity down into the well, the family women
immediately dissipate that shock. They are like Mahalakshmi in form and heart.
P87. Her patience and gracious giving should be like those of Bhumi Devi (Bhudevi,
Mother Earth). She should be the instrument of abatement of his anger. She should not
pour oil (flammable, gasoline, Desis call it Petrol) on his anger and divide the house.
These are all easy for accomplishment by good family women.
She should be like his mother, preparing six-flavor meals for her husband. See the table
below.
. With the mother are gone six-flavor meals. That is a Tamil
saying.
In the bedroom, she should behave like a courtesan. She should be facile with
courtesans daring, skill, love-quarrel, and consortium (, , ,
). The husband should feel an itching penchant to see her. The man, who took
such a woman as his wife, would never go astray and thus would not fail in life.
A dunce of a man, who married a good woman, becomes an intelligent person. (A good
woman makes a duncical husband brilliant!) His face looks bright all the time. A man of
intelligence, married to a wayward girl, becomes a dunce in due course of time. The
brightness on his face fades away.

How does one find such a good woman? There is an ancient saying among the Pandya
country Hindus.

.


See the mother; take a bride.
See the class; let (him) in.
See the land; sow the seeds.
See the time (opportune time); close the deal.
Translation by Veeraswamy Krishnaraj
,
If you see the mother on the bank (of the river), you dont have to
see the daughter on the steps. (Like mother, like daughter.)

(Six Flavors and) Six tastes


, , , , ,
.
Astringent, Sweet, Sour, Pungent, Bitter, and Salt are the six tastes in Tamil tradition.
From Tamil Web Sites. Prepared by Veeraswamy Krishnaraj
1) 1) Astringent: Plantain, Pomagranate, tender immature mango, Turmeric, Beans,

Country fig = Ficus glomerata (atthi). For generation of blood.


2) 2) Sweet: fruits, Potato, Carrot, root vegetables, Rice, Wheat., Sugarcane. For
building muscles.
3) Sour: Lime, Sour leaf, Iddli, Dosa, Rice, Tomato, Tamarind, Yogurt, Buttermilk. For
building fat.
4) Pungent: Onion, chilli, Ginger, Garlic, Pepper. for the growth of bones.
5) Bitter: Melon, Brinjal or Eggplant, Fenugreek, garlic, sesame seeds. For
strengthening nerves.
6) Salt: stem of leaf plants, stem-core of plantain plant, pumpkin. ) For production of
saliva.

P88. . Like mother, like son.


Like thread, like sari. Once you know the mother, there is no need to see the daughter.
The youth, in their blistering impatience, dont ask questions about the mother. The girls
sinuous body parts preoccupy the youths mind and thoughts. That is why they say
parents of the girl should be the initial focus before choosing the girl. When the parents
look for the girl, they enquire and examine the girls Kulam, Gotram... and then only
come to a conclusion following a careful deliberation. That kind of weddings, arranged
patiently is a success 90 out of 100 times.
Impatience in love and haste in marriage: 90 out 100 come to an adverse outcome.
Therefore, for a lifelong family life, patience and tranquility are essential, because of
which the responsibility is left to (lies in the hands of) the parents. A sweet poetic love
life in many instances has dispensed contrary results. (I have not included the
exceptions to the contrary.)
Class should determine choice of a girl. If that is not the case, there are prospects of
loss of peace and tranquility throughout life, and subjection to disgrace, humiliation,
misery and death.
Birth family does not connote caste but refers to the kind of family wherein the girl took
birth. There are good and bad girls in all castes.
P89. Jti and religion in the selection of good girls are irrelevant. The kind of family she
was born into is of utmost importance.
When Hanuman returned from Lanka after finding Sita, he says the following to Rama.
orumai-makair Chaste, faithful women



;



! Kamba Ramayanam
O son of Arya! I did not see in Lanka the woman that is Sita. I
saw High Birth, Exemplary Patience, Chastity (Connubial fidelity).
Valluvar says:

Kural Verse 958
The fault with the behavior is the fault of the Kulam (Family, noble
lineage).

Therefore, it is imperative to have knowledge of the girls family. Once the family roots
and birth are common knowledge, it is enough to know just the form of the girl. All other
qualities (traits) come after the mother. After the irresponsible youth assumes the family
responsibility, and if he comes to know that life, as a cart (), is a long haul, such
youth would exercise caution. From the tears of the unfortunate, wandering like a lunatic
for lack of good help (companionship), the youth should learn the lessons (the art) of
choosing a girl.
P90.

If a wedded wife is compatible

ascetic without telling her.

with her husband, by all means


they can live in harmony. If she is
somewhat unruly, just become an
(Translation: Krishnaraj)

Chandali Srpanakai, like


Thdakai (cruel, heartless and
immodest).
Such one you took for a woman

!
- .
+. 1. Cruelty, heartlessness; . 2. Immodesty in a woman;
. (W.)


()
()

()

, !
-- .
As the husband (king) was sleeping with his hand on his
wife (queen), she put the hand before him without many
movements, went to a neighboring compound on her
own accord, went to bed (with someone, here the stable boy), came back to

the Royal Chamber and went to sleep. O Kanchi Ekambara! How could I trust
ever such a woman?So Pattinathar lamented his lot.

, ,

.
Siddhas, Rishis, Sannyasis and many others, because of their wives,
relinquished domestic life; they say we should not look into the history of Rishis
concerning their past lives and wealth.

-


There is nothing wanting, if the homemaker (virtuous) is at home. If the
homemaker is not virtuous, and although she does not utter harsh words, that
home would become the cave of a tigress.
-- . This is the saying of the elder.
Illal () means, "she who rules the house." If she is wanting in love,
calmness, money, and fidelity, your house would become the cave of the
tigressa caution sounded by the ancestors. People familiar with Hindus
Puranas know the distinguishing characteristics of a god wife. If todays youth
gets involved in religion, his mind overcomes his eyes, taking him in the direction
of (choosing ) a good girl.
Book 01 Chapter 13 Good Friend
P91. As one would choose a good wife, one should exercise caution in choosing
a friend. You can easily identify your enemy. However, among friends, it takes
experience to tell a good friend apart from others; ordinary sense is of no help
here.
The one who laughs and spreads cheer before you; the one who pays
encomiums on your face; the one who hunches his back and bows; the one who
is of false humility: These appear as good friends. When he betrays you, he and
his god only know it. Before you make someone your friend, you should come to
know him correctly. Only when you know him well, you may share your secrets.

After knowing he is good, you may take him as your friend; once he becomes a
friend, you should not entertain any doubt about him.
Trusting someone in haste and doubting one chosen as trustworthy give
endless misery, according to Tiruvalluvar.

. Verse 510, Tirukkural
Trusting the unknown and doubting the trusted one give endless distress.
OK, how are we to choose a good friend? End page 91
P92. Whomsoever you begin associating with, you should do so in a pleasant manner.
For some days (initially), you should not consider it as friendship. Regard it as training
exercise.
You can trust him under the following circumstances: He helps you during difficult days;
you hear that he speaks well of you in your absence; he contradicts ill-spoken words
against you.
Once you hear this sort of behavior on his part continues, you should take him as your
friend. No one can act uniformly under different circumstances; therefore, his love of
you must be true.
Friendship is not mouthing encomiums on your face (). Helping you at
dangerous moments is true friendship. If he sheds tears with you (If he cries in empathy
with you), that is friendship.

. Verse 786. ThirukkuRal.
Smile on the face is not friendship. The inner smile inside the heart is
friendship.

. Verse 788 Tirukkural
As the hands reach for the slipping dress, removal of misery is friendship.
According to an old verse, friends are of three types. I forget the poem but the
gist is this. Friends are like the three trees listed below.
1. Sugar Palm Tree (),2. Coconut Tree (), 3. Plantain plant
().
No one plants Sugar Palm tree. No one buries sugar palm fruit. It sprouts on its
own accord. End page 92

P93.

1. : Sugar Palm Tree. These trees are not planted normally. No one
buries the seed in the ground. It grows on its own accord. (Cultivation is done at
present.) The plant and the tree drinks whatever water is available and grows to
a mature tree. It offers its body, its leaves, and its fruit. Not expecting anything
from you, a friend offers help like the Sugar Palm tree.
2. : Coconut Tree. These trees offer fruits, only when we plant, water
and take care of them. Likewise, a person taking help from us frequently,
remains a friend and is comparable to Coconut tree.
3. : Plantain Plant. This plant needs water daily for it to offer the
bananas. Likewise, a person taking help daily is comparable to a plantain plant.
Of the three types, you should choose a friend of the nature of Sugar Palm Tree. I had
friends of that nature: They are one in a hundred. Others became friends simply to grab
money from me. I am not ashamed to admit that I was a victim of deceit, or simpleton
(). All those cheats have fallen from prosperity and now are chasing chickens
(), thinking which I draw comfort to see god is dispensing
punishment to them. I am writing this to warn the readers so they do not experience a
friendship of this nature. The Itihasas (epics) of Hindus point to how a true friend
behaves. End page 93.
P94. Miseries will vanish, if we have friends like those of Sri Rama. Who took a share of
the misery of Sri Rama? The poet laureate Kamban says in the words of Raghunatha
(Sri Rama).

When Vibhishana became a friend of Rama,

he said these words. Lakshmana, Bharatha,

of them His brothers.

Satrugna and I were four siblings.


When we met the boatman Guha the owner
of banks of the Ganges River, we became
five brothers. With Sugriva, we became six.
With you joining us, we are seven brothers.
The love they showed to Sri Rama made all

Rama, Lakshmana, Bharata, Satrugna, Guha, Sugriva, and Vibhshaa: The


seven brothers.

When Vibhishana became the friend, Sri Rama said these words to him,
Vibhishana (Tamil = or , Vibhshaa, Sanskrit: ), I
(Rama), Lakshmana, Bharata, and Satrugna were siblings by birth. When Rama
met Guha, the boatman ( ) who is the owner of the two banks (
) of Ganga River, Rama said, We are now five brothers. When
Sugriva joined them, they became six brothers. When Sri Rama met Vibhshaa,
they became seven brothers. The love they showed to Sri Rama made them, His
brothers. The traits of good friendship in a person come together and make him
not only a friend but also a brother. Karnan, showing his gratitude to his helping
friends, became the foe of his own brothers and paid his debt to his friends, as
depicted in Mahabharata. Karnan was the son of Kunti, the brother of the
Pandavas. The Kauravas extended their friendship to Karnan; returning that
favor, he fought against his own brothers. Friendship, repaying debt and
expression of gratitude are the tradition among the Hindus. Here the accrued
debt comes from eating their food... ( ) and enjoying their
friendship.
P95. Puranas emphasize the tradition of extolling the greatness of friendship. My
recommendation is to plead with God to grant a good wife and friends.

Book 01 Chapter 14 The Mind of Man according to Gita.


P96. Paranthman (Bhagavan Krishna) instructed Arjuna Bhagavad-Gita. The
mind of man was the subject of discussion between Arjuna and Kannan
(Krishna). Kannan says, It is my resolute opinion that a yogi is great when he
holds himself as the subjective example and looks at the duality of happiness
and misery with equal mind.
Arjuna: O Madhsudhana, I do not see stability in the Yoga of equanimity declared
by you due to agitation of my mind. Bhagavadgita Verse 6:33


-
arjuna uvca
ya ayam yoga tvay prokta smyena madhusdana
etasya aham na paymi cacalatvt sthitim sthirm 6.33

arjuna uvca
ya1 ayam2 yoga3 tvay4 prokta5 smyena6 madhusdana7
etasya8 aham9 na10 paymi11 cacalatvt12 sthitim13 sthirm14 6.33
arjuna = Arjuna uvca = said: madhusdana7 = O Madhusudana (Killer of demon
Madhu, Krishna): ayam2 = this; yoga3 = Yoga; ya1 & prokta5 = that was declared;
tvaya4 = by You; smyena6 = as same [as the doctrine of empathy]; aham9 = I; na10 &
paymi11 = do not see; etasya8 = its [Yoga's]; sthirm14 = stable; sthitim13 =
condition; cacalatvt12 = because of agitation of [my mind]. 6.33
6.33: O Madhusudana (Killer of demon Madhu, Krishna), In this Yoga that was
declared by You as same [as the Doctrine of equality and empathy or Yoga of
Evenness], I do not see its stability because of agitation of my mind.

6.34: Because the mind is fickle, agitated, strong, and obstinate, O Krishna, I think
restraint of the mind is as difficult as controlling the wind.

-

cacala hi mana ka pramthi balavad dham


tasyha nigraha manye vyor iva sudukaram 6.34
cacalam1 hi2 mana3 ka4 pramthi5 balavat6 dham7
tasya8 aham9 nigraham10 manye11 vyo12 iva13 sudukaram14 6.34
ka4 = O Krishna; hi2 = for; mana3 = the mind; cacalam1 = is wavering; pramthi5
= agitating [to the sense organs]; balavat6 = strong-willed; [and] dham7 = obstinate;
aham9 = I; manye11 = think; tasya8 = its [mind's]; nigraham10 = control, subjugation;
sudukaram14 = is as difficult as; vyo12 & iva13 = [controlling] of the wind. 6.34
6.34: Because the mind is fickle, agitated, strong, and obstinate, O Krishna, I think
restraint of the mind is as difficult as controlling the wind.

Krishna says, O Gandipa with great shoulder strength, there is no doubt one cannot
restrain the mind; it is fickle; there is no doubt about it. O son of Kunti, by practice it can
be restrained.



-
rbhagavn uvca
asaaya mahbho mano durnigraha calam
abhysena tu kaunteya vairgyea ca ghyate 6.35
rbhagavn uvca
asaayam1 mahbho2 mana3 durnigraham4 calam5
abhysena6 tu7 kaunteya8 vairgyea9 ca10 ghyate11 6.35
rbhagavn uvca = Bhagavan said: mahbho2 = O Mighty-armed one;
asaayam1 = without doubt; mana3 = mind; durnigraham4 = [is] difficult to restrain;
[and] calam5 = prone to agitation; tu7 = but; [it] ghyate11 = can be controlled;
abhysena6 = by repetitive practice; ca10 = and; vairgyea9 = by detachment.
kaunteya8 = O son of Kunti. 6.35
6.35: Sri Bhagavan said:
Without doubt mind is difficult to restrain, prone to agitation; but it can be controlled by
repetitive practice and by detachment, O son of Kunti.

Ramakrishna Parmahamsa expressed this sentiment. It is very difficult to gather the


spilt mustard seeds. Likewise, it is very difficult to bring the oscillating mind into a focus.
By detachment, one can attain it.
Krishna instructed Arjuna on how to control the fickleness and agitation of the mind; this
is Bhagavad-Gitas Dhyana Yogam.
Mind is the cause of many things: happiness, unhappiness, goodness, evil, darkness,
illumination, sins, merits, love and hatred.
P97. The mind waves activize the body. Mind takes control of discriminating knowledge
and shows the path. Mind morphs a compassionate man into a killer and a killer into a
wise man. Going forward, facing adversities, and gaining experience: that is when the
intellect works. Mind is the experiencer. Minds desires destroy the intellect that weighs
the difference between right and wrong. Since mind controls the body and intellect, man
acts according to the power of the mind. What is mind? In the morning, it pulsates;
noon, laughs; evening, languishes; and night, cries. Mind does not accept the notion,
Let what may come, come; happiness and unhappiness are same. Orderly feelings do
not dawn on the mind. Whatever may be the degree of maturity, man suffers from the
agitation caused by mind waves. How are we to take control of this horse of a mind

without the reins or bridle? Gita says that detachment can do it. Bhagavan Ramakrishna
says the same thing.
What is detachment? Detachment is aligning the heart and mind in one direction,
staying firm, and not giving in to the events. Convert the melting wax of mind into a firm
wood. Removing the mind from the bonds of desires (); not getting
involved in the noose of bondage ().
P98. Detachment or non-attachment is concluding that circumstances are play of
destiny or fate. All events are scenes from Gods playbook. Knowing that between birth
and death, life is just a revolving spin top without the rope. We should regard miserable
events with indifference. We should accept happy events without any doubt. We should
forget and forgive inflictions from others and take solace in the thought that failure is
gods dispensation. We should know beforehand that momentary pleasures are only
momentary and have an impartial view that all places visited by soul (in the past lives) in
the form of Maya-dove are ours. We should have a peaceful thought that all events
happening from morning to evening are paths of god-ordained vehicles.
Saying and writing these precepts are easy. How do we accomplish it? Meditation on
God accomplishes it. Half hour in the morning, half hour in the night, sitting alone in the
prayer room or temple and not thinking of anything else, meditate on God. When the
thoughts run amok, restrain and bring them back to thought of God. Pattinaththar,
erstwhile immersed in desire, became a Jni by this technique of meditation.
P99. Arunagirinathar, having paid attention to the body parts of courtesans, eulogized
Gods greatness in this manner. When a poet, naturally inclined to poetry by education,
thinks deeply on a subject matter, his mind goes the way of poetry. He dissolves in
poetry, enjoys and tastes poetry. When an intervention or obstruction comes along, he
gets angry. The mind immerses in poetry; the eyes open; he does not even see his wife
standing before him. When the archer aims at the bird on the tree, his eyes do not see
the leaves and the fruits except the bird. The one-pointed focus of the mind of the poet
and the hunter is attainable by others. That is thinking and paying exclusive attention to
one thing only. When that absorption is on hand, senses and organs appear they lost
their functions. The mind overcomes and transcends taste, smell, sight, hearing, and
touch-sense; behaving like the hunter who killed the tiger, the mind stands majestically.
That is the perfect absorption ().
Music-maestro does not engage himself in historical research but in musical scale and
melody. A feeling of steadiness appears, when the mind abides in one place and one
state.

There is a story. A mother was lying beside a one-month-old infant on straw mat on the
floor. At a certain distance, a snake appeared before her. The relatives upon seeing the
snake were terrified and shaking.
P100. They were wondering whether the snake would bite the baby and the mother.
Calling the mother by name, they sounded like an alarm. The mother did not wake up.
They beat the mother with a stick; she did not rise. They dropped jasmine flower on the
baby; the mother woke up and removed the flower off the baby. How was it she woke
up when she saw the flower fall on the baby? That was because her mind was
absorbed in the baby only. The devotees, Alvars, and Nayanmars had their minds in a
single focus, absorbed in devotion to god by mind, body and soul. I have floundered
many times from the disorder of the mind. I was struggling between fear and desire.
Birth is the creation of the father; death is the invitation from God; I realize every day
that the intervening life is an act without makeup ( = Arithram). Arithram is
the decorating orpiment (pigment) applied to the deities on their body parts. Still
perfection escapes me. One thought, after another, flows through the mind. When one
thought is cast aside, another pops its head. It is apparent that tranquility will come
when we trample the thoughts to death once for all. My feet have not attained that kind
of strength. I am trying to attain it; I will get it (one day).
I am trying to develop the stated equanimity of mind by not smiling for the born and not
crying for the dead and trying to get tranquility of mind. If I were to reach that state, the
reason for induction of tearing in the Lord would become apparent (to me).
P101. All this I narrate and explain because Hindu religion gives tranquility in the
Laukika life (on earth). = Laukika = mundane. It is my assertion that
Bhagavad-Gita is one of the instruments for the repair of mundane life.
Book 1 Chapter 018 = The demise of the Great.

P102. They are the dams throughout the river of history: the professors in the college of
experience and flame of perpetually burning lamp of intellect. Their births were
undistinguished events. However, death is historically regarded as a gem-palace. They
are the highest, the best, the greatest and the wisest. These words encompass the
complete narrative of the land of Bharata. These lamps gave light, so we can see our
life (paths). Those road signs showed us the path; we reached our destination. Those
clouds yielded rains so we could have verdant fields.
They have shown man the happy life and given him peace of mind from birth to death,
when he was dumb at birth, remained blind during youth, morphed into a thief in youth
enveloped by attachment and bondage, and lost his patience in his old age. As the eyes
began seeing, they told us to see the good. As the mouth began to speak, they stressed
the need to speak the truth.
P103. They taught the women on the virtuous qualities when they are in love. They
gave us the knowledge of the qualities of the tranquil life. They recounted stories of
justice and short stories to impress a sense of justice in us. They imprinted on our mind
that divine punishment is relentless and stronger than that of the king or the ruler.
They explained in detail that we could make a profit without cheating others, we can
amass wealth on our own without usurping the property of others, and we could
increase our enjoyment within our own prescribed boundaries.

They made it clear that gaining heaven or hell after death is dependent on the life you
led before your death.
1 . 2 .
3. 4
. , 5 .
Unbound desire, great loss1; time of imminent loss, perverted knowledge2; ones own
karma will scorch oneself3; What we do before noon, bears fruits in the afternoon4; the
king may kill in that instant, god waits before he kills5.
For virtuous path, they cited Rama and Kannan (Krishna) as examples. For the errant
path, they cited Ravana and Duryodhana as examples. They recorded a running list of
evil deeds, as we write daily notes in a diary as long as we live. Because the land of
Bharata has given birth to a few of that nature, we see light in the fierce darkness. We
can see the honest among the dishonest, and the grateful among the ingrates.
P103-104. As we grieve due to bondage, tremble in the midst of cyclone (= terrific event
in our lives), and cry loud about the waste of all learning, they take control of us and
teach us how to disengage from the entanglement.
P104. They taught us on how to cope with the miseries of worldly life spun like the
spider web. What we could not realize about them during the days of their lives, we
realize now after their deaths. Their deaths occur for the simple reason we discover the
good by their qualities. They, who criticized them during their lives, think of their good
qualities on the days they died.
Having been angry and upset on daily events and attacking them, they wonder thinking
about the full spectrum of their qualities. At least some would think they have to live like
them knowing they lived for the good of the world.
The cane for the blind is like the Jni, because it shows the way. Since one cane
shows the path to many vision-impaired people, that is Jni of all Jnis. Vasistar,
Vyasar, and Valmiki represent the Hindu religions unbroken continuous traditional
Gurus. In that tradition, Rajaji is one of the Jnis of our era.
When King Dasaratha died, Poet Kamban in the role of an actor on the stage laments
as follows:

O Dasaratha!You are the Perpetual

lighted lamp in the palace. You are the


chief of all the people. You are the
'Mother' of good works. You are the
Repository of Mercy. You are of utmost
strength. Why did you die? Who is there

with sweat words in the other world?


Translation Veeraswamy Krishnaraj

P105. Yes, this is not just for Dasaratha; it applies to Gandhi, Nehru and Rajaji.
The great ones all belong to one category. The one garland of praise is
applicable to all. It is enough to change the names and keep the words (of
praise) intact. They all lived reputed lives. We do not have to cry when they die.
We should be happy that we lived in their day and age. This is what Vedas of
Hindu religion say. Wipe the tears of the bereaved. Do not forget that we cannot
escape death. Get up and take a bath. Continue doing your worldly duties. Your
second life (after death) starts with Isvara. Holding that faith, you do work
according to settled order in your first life (on earth). Yes, wipe your tears on faith
of the divine. Pray for peace of pure soul of Rajaji. Lead your worldly life having
faith that Jnis would sprout from footstep of Rajaji. This is a dedication to
Bhagavan Krishna.
Book 1 Chapter 016 . = The
words of those who have Krishna in their consciousness would come true.
P106. I (Kannadhasan) would like to narrate the experiences I mentioned earlier.
Some declare, What I say will come true; my saying will come true. The same
came true with me. The one, not in the habit of deceit with belief in God infuses
life in what he says with purity of mind. That life shows Sakti (power). Words
uttered in anger or spoken naturally by this person come to fruition. The causal
factor is faith in God.
We heard, The poet sang, the town burned. By Kalambakam poetry
Nanthivarman died.
Kalambakam ( kalampakam = combination of lines of unequal number
of letters)
Poet or not, I have faith in God. I am recalling the incidents, when some of the
words uttered by me spontaneously without conscious effort have come true in
me and my friends lives.
I wrote a song for a 1960 motion picture; a close friend and actor-singer-poet,
Ramasami were to sing it. The chorus is as follows:
-

Sing notI

Sing not

Yes, that was the last song in the motion picture he sang. Thereafter, he never
sang.
In my own motion picture (produced by me), I wrote a melancholic song.

Dawn would dawn so we waited.

!-

Time is up; it dawned

P107.

Flag and hair bowed low. Our

Family and race rested.

The words are full of virtue ( ).I did not have that feeling
when I wrote the poem. The beating I received in that motion picture disturbed
me for ten years. The motion picture was in the making in a studio in Guindy. I
gave Rs.10,000 as advance to a motion picture executive for making of my
motion picture. I made all arrangements for the shooting next day.
The actors assembled in the studio. I received a call to report to the studio
immediately. On arrival, I came to know the executive bumped my shooting in
favor of another shooting and we did not have Call sheet which went to another
picture. Call sheet = a sheet of paper issued to the cast and crew of a film
production, created by an assistant director, informing them where and when
they should report for a particular day of shooting--Wikipedia. I was fuming with
anger, scolded the studio Executive, cast a curse, your studio will burn down to
ashes and left for my office. Even before I sat down in my office, I received a call
saying the studio was on fire. The shooting in the set was to portray fire raging
from the lions mouth. The fire got out of control and burn the set down.
P108. I was blown away and remained agitated from shock. Mr. Visvanathan
holding my hand said, Dont anymore say anything (of the nature of curse) to
anybody.
I am not telling this incident not to scare you with my power. It is the Hindus
belief, Guileless souls words come true. We hear about the curse of the Munis
and virtuous women in the Puranas. To do good is to receive good in return. The
saying comes true.
I have conducted wedding for my relatives. I never even stopped to think of the
weddings of my children. I have belief in the Hindu saying, If you raise a child,
not yours, your child will thrive on its own. My older girl was sixteen years old.
She was not yet of an age for a wedding. That time I wrote a song for a motion
picture, This lass will wear the flower on her hair.
.

I released the picture; the song was very popular.


One day, when I was playing that song, my younger sister came into the house.
She said to me, we have found a good groom for your girl. Shall we talk
marriage of Alamu?
Kannadhasan: Why marriage at this tender age.
Others: Auspiciousness comes sooner. It is advisable to get her married soon.
K: Ok, let us talk.
P109.
My younger sister having gone to the village spoke to another sister, let us talk
about the groom.
The other sister suggested, Let us hold the marriage in my house. So saying,
they all left for Chennai.
My brothers agreed the wedding was to take place in the sisters house. We
arranged the wedding that day itself. That was the year 1967; the elections were
ending. The debt accumulated for shooting two motion pictures was oppressive.
You know the expenses incurred conducting Chettinattu wedding. In
bewilderment, I thought, I dont have a penny, and yet we talked about
conducting the wedding.
Consolation came from everywhere. Help came from the unexpected places. My
service in the performance of wedding of other brides and grooms did not go to
waste. Bhagavan Kannan stood there in my stead and conducted the wedding. In
the wedding reception, Soundararajan sang the song,
.
!
..
I gave the hand (of my girl), may the apple of
my eye live long!
Duty fulfilled, for wedding to take place...
Translation: Veeraswamy Krishnaraj
This verse brought tears of joy to my eyes.
I did not worry about my second daughters wedding.
I was staying in Bangalore Woodlands hotel, writing the story and script on Kasi
Visalakshi. I just finished half.

P110. The story revolves around parents from a village going to Kasi and
suffering from Cholera, and Kasi Visvanatha and Visalakshi coming as parents
and settling wedding. My script reads as follows,
. (Past di (July-August), we settle talking
about wedding in vani (Aug-Sep).
As soon as I finished writing the script, a call came from Chennai, You come to
Chennai to sign a few papers. Come for a day and leave. On my arrival, there
was an assembly of my relatives. They said, Brother, we have a good boy. The
family lives in Madras. Shall we talk about wedding?
The grooms party came to talk about wedding and view the girl. I told I had to
leave for Bangalore that evening. The grooms party advised me that we would
finalize the marriage next day, and I should postpone departure to Bangalore by
one day.
The marriage was finalized. That time also, there was a dearth of money. Lord
Kannan showed me the way. The God helped me.
P111. All quarters responded to my call for help. Wedding happened in a grand
auspicious manner.
(This Aug-Sep, we will hold
the wedding.): That is the script I wrote as if uttered by Kasi Visvanatha. That
vani, the wedding took place. Gratitude, devotion to a deity, lack of hypocrisy:
These qualities earn help from God. The Hindus proverb is as follows, God
does not give up on the believers. The believers do not come to ruin. This is the
conclusion of four Vedas.
I never languished thinking whether the sown seed would yield fruits. I sowed the
seeds and on return, I saw the tree with abundant fruits. If in my house,
impossible good things happen, there cannot be any reason other than God.
.

I think of Kannan (Krishna).

Sayings come to fruition.

Book 01 Chapter 17 . Past Life


P112. Is there a Past Life? Is it true that in this present life as a continuation of
past life, we experience good and evil? In the affairs of life, what is the Gods role
or connection? Before I answer these questions, let me quote Paramacharya of
Madurai from his writings.
Are there fruits (rewards) from offering prayers and asking for fulfillment of wants
from God? Is there a God like that? If there is One like that, there is no knowable
connection between Him and us. There are many nonbelievers born in Tamil
Nadu, known famously for home and temple worship, who say that unless such
blind faith leaves us, our country would not progress. These are the products of
transplanted seeds from foreign countries. Rishis and realized souls asked and
answered these questions, showed acceptable evidence and injunctions and
wrote them on palm leaves, so the posterity can benefit from them. We should
realize these truths by the grace of God and trumpet our traditions with vigor and
by observance.
We ask the naysayers one question to start with. Do you accept your father and
mother are responsible for your birth in this world, and nourishment and growth?
P113. If the answer is yes, then only we should go ahead. You know your
mother begot, fed, and nourished you. If someone were to ask you whose child
you are, would you name your father instead of your mother? You know from
what your mother says that you are her son; unknowing of your father, you
accept, claim your fathers name and announce yourself as his son expressly
from what your mother says. Not Saying Yes is unacceptable.

If the mother is not sure about the paternity, the child has no choice but to
assume the name of the mother. Not knowing the father and the mother is
widespread all over the world. There is a root cause. A fertile land belongs to a
person. As the obligate owner, he has the right and privilege to plow and seed
the field and claim the yield as his own; the wife is in the ownership of the
husband; the seed sown belongs to the husband. Thus, the biologic children of
the mother also belong to the biologic father. For that to be true, all women
should remain faithful to be in conformity with the world order.
The second question posed to the unbeliever is, Are you married? Yes is the
answer. Do you have children? Yes is the answer. Do you and your wife have
children according to your wish? Not by a long shot.
It is a truism that Nehru, despite his wealth and privilege, did not have a son and
some rich people, high officials, specialist doctors, and scientists did not have
children at all. There is a good reason.
P114. Man, according to his wish, cannot produce exclusively Y or X-gametes.
Father received (= ) the seed from omnipotent Gods will, and the mother
received it from the father. That is why the name receivers () is
applicable to the parents. See comment.
Comment by Krishnaraj:
The parents received the germs or seeds from
God: the mother received Ovary producing two X
gametes and father the testes producing the Y and
X gametes. Mother's ovum contains half the DNA
from a mother; Father's sperm has half the DNA
from father. These 2 halves make a full baby,
either a boy or girl.
Mother is not just an incubator for the baby; she is
more and contributes half the genes. What mother
receives from the father is the sperm. If the mother
does not have an ovum, there is no conception of
baby. Both parents are equally important. It is the
father's sperm containing either Y or X that
fertilizes the X-bearing ovum of the mother. Don't
blame the mother if she continues to make only
girls.

Realized souls knowing this truth declare the earth-father is the seed-bed
(seedling bed) for two months; the earth-mother, the cultivated field for ten
months; God is the owner of both; the Father-God is the Supreme Seed-giver, he
is the true Sower and he is the true parents of all humans and life forms.
Hindus say that God is Mother and Father ( ); other Hindus call
God, Father and My Lord ( ); still others say, Father,
Mother, Our Lord ( ); Christians say, we are all the children
of God in heaven; and Muslims say, God created mankind. No one said that God
created lives.
Third question: Dont you have a name given to you? Is that name, given to a life
invisible to the eyes? Is that name, given to the weighty body? Or is it given to
another weightless body?
The answer given to us is as follows: I have a name after my birth. My name,
given to me by my parents, is dependent on my gender.
In truth, God named all people taking birth in this world. God has sent the
microscopic subtle sperm (bearing X or Y gamete) in the body of the earthly
father to let the father have a boy or girl. God also made the appropriate suture
lines on the skull and dermatoglyphics on the palms, right palm for male and left
palm for the female, according to their karmic weight.

P115. God also determined the birthplace, Jati (caste), the name, the birth time
in hours and minutes, and the constellation of the stars at birth, prompted the
parents to give the god-given names to them and disbursed reward or
punishment according to the merits and demerits.
God gave the name to the weightless subtle body experiencing happiness and
misery, without the help of the weighty gross body in dream sleep.
This rare and great truth would surprise all, on hearing it for the first time. Some,
quick with temper, may even wonder whether we suffer brain dysfunction. Having
spent Rs.100,000, we are saying these truths after a research (to find the
veracity of this stated truth).
,
. Tirukkural Verse
423
Whatever you hear from the mouth of whosoever,
seeing the truth in it is intelligence.
,
. Tirukkural Verse
355
Whatever is the appearance and nature of an
object, seeing the truth in it is intelligence.
Based on this, and having investigated these truths as to their veracity, no one
should reject them offhand; that is lack of intelligence.
6:10 Whatever has happened (in the past) already has a name. Mortals are already
known for what they are. Mortals cannot argue with the one who is stronger than they
are. Eccl 6:10 (GW) Bible
Ecclesiastes 6:10 declares, Man on hand had a name even before he was born. It is
known he is man.
Dermatoglyphics: . Yopu Agama Chapter 37 verse 7: For Gods
created people, to know themselves, He applies a stamp on the palm.
Nagar Koil Sri Arumuga Navalar Ndi Sastra: For example, the sheet of paper
containing his name shows a record as follows.
= 5 + 1 + face is the name. = six faces = Arumugam = .
That is the name of the person as recorded in the sheet.
P116. Arumugam was the name given by God.

A Christian in heaven had a record of his name as follows. His name will be Su
plus Sai, the 6th and the 9th letter in Sa series. In Sa series in Tamil alphabets, Su
is the sixth letter and Sai is the ninth letter. Combination is Susai, the name of the
person.
+ = . = Su + Sai = Susai.
Another record. A Muslim in Madurai, going in the guise of a Hindu, found record
of his name as Abdul Rehman.
An Englishman saw the following record of his name. His name is half of a yard.
One yard is three feet; half of yard is (Jon); thus, his name is John.
In Kovai, lived the head of the Kaumara Madam. His record shows that his name
would be Rama Kutti and once he became an ascetic, his name would change to
Iramanathar ().
The Government of Tamil Nadu has published many books about these truths,
dermatoglyphics, and Sapta Rishi Nadi copies.
In Tamil Nadu, there are many treatises on Reka Sastras: Kandar Nadi, Kakaiyar
Nadi, Kausikar Nadi, Siva-Cintamani; Anakatha Veda. Dispensations by God of
all the judgments are tailor-made for each person. They are different for each
person and dependent on the Karma made by their own intrinsic behavior in the
past lives. Reka Sastra (palmistry based on Palm lines) shows proof that
partiality by God is not in play here, texts on Palmistry are descriptive, and gods
dispensation of justice cannot have any taint.
The executive at Madurai Adhinam offered the above opinion that our birth,
naming, our growth and development, past lives, future lives...are in the hands of
God.

Page 116. palm lines. Some of the lines of the hand in Palmistry. Wikipedia.
1: Life line - 2: Head line - 3: Heart line - 4: Girdle of Venus - 5: Sun line - 6: Mercury line - 7: Fate line


.
Who will not swing and dance, if whosoever is subject to pulling by
wires so said the ancestors. Translation: Veeraswamy Krishnaraj
.
.
.
In previous times (past lives), we were not born according to our
desire.
Beginning, middle and end are not in our custody. So said the Great
poet Bharati.
Translation: Veeraswamy Krishnaraj
P117. God indicates the womb, the name and the time before our birth. I believe
that God determines the pseudonyms that we use in the future. My parents
named me Muthia, the name of the presiding deity in Vaithisvaran Temple, who
is the Kuladeivam ( = Family deity). The other name for my brother is
Muththukkumaran (). When a thought rose in my mind to have a
pseudonym, why did the name Kannadhaasan appear in my mind?
There were many with names like Bharathidasan, Sakthidasan, Kambadasan;
likewise, I wanted a name along those lines. That is true. Those names were a
perfect fit for those times. Kannan (Bhagavan Krishna) was the eighth child (of
Devaki and Vasudeva). I began enjoying piece and wisdom since the days of my
worship of Kannan. If I were to search properly, I would find it in one of the Nadi
Sastras (Hindu Planetary science). I could even find out who I was in the past
life. The executive of the Madurai Madam says that is also found in the treatise.
Anakatha Veda is said to indicate the Egyptian prince in the past life was born as
Singappatti Zamindar in Tirunelveli Jilla. Having found the past karma and
performing the appropriate atonement (for expunging the karma), his disease
healed completely.
P118. I concur with the Hindu belief, Every being takes another birth to eat good
and bad fruits of the past karma. "Ones austerity, so is ones wealth." Past life
karma continues (to haunt) in the next life.
Rich mans son in Allahabad becoming the Prime minister, slum-born person
becoming the Defense Minister, a Maharashtrian becoming Justice Minister, and
sons of Kanchi and Tiruvarur middle class families becoming the Chief Ministers
are not because of competence or effort.

How was it possible that a poor man who never went beyond 7th grade became
the chief minister of Tamil Nadu, built a thousand schools and educated 90 out of
100 children?


What is the meaning of this poetry?
Siva by his Will wrote such and such on my head. (So it happens in my life.)
Everyone's ups and downs in life, poverty and plenty, illness and wellness, birth
and rebirth are all Gods work, what else could they be? Wisdom, mature, ripe
and complete finds out the sure sign (of the essence). The grace begotten by
effort is Gods work. No one can escape Gods judgment.
One Great man getting cancer is attributed to his atheistic talk (in Tamil Nadu).
Why did Ramanamaharishi suffer from cancer? Some suffered cancer from
sniffing tobacco, so said some.
P119. Why did others not sniffing tobacco get cancer? Doctors say smoking
causes cancer. Why do nonsmokers get cancer? The god-believers live long, so
say some. Moderate eaters live long, so say some. What is the reason the
immoderate eaters live long? God giving happiness or misery is the only
believable reason. What else could it be? The calculation based on the present
life decides the quality of next life. He, having written how to live for a hundred
years, has gone to an earlier grave; that we have seen. Thus, not seen by our
eyes, a subtle movement is in the works. Based on the lifestyle of this present
life, we experience half the rewards or punishments in this life and the other half
in the next life.

.
So said Valluvar.
The learning from one life gives security for seven lives.
Our ancestors agreed 2000 years ago there are seven lives.
If God allows me to take birth according to my wish, I would like to be a dog in
the next birth and return all the favors to my benefactors.
Book 1 Chapter 18 . Other religions

P120. Hindu Religion does not hate other religions. Pointedly, Hinduism
considers all religions equal to it. Religious hatred was not in its being throughout
its history. Its sprawling and thriving hands embrace all religions. Lakes water is
the Supreme Being () and the steps leading to it are other religions:
This is how a Paramahamsa sees. Love grows and thrives on love and not on
hatred, so says the Hindu Religion. Personified Hatred performs a nautch dance
in a little cave. Love, on the other hand, helps intellect spread like the sky and the
ocean. We partition the land; we cannot partition the sky. Land is the religion; sky
is the Supreme Being: That is what Paramahamsa says.

Page 120 . sangeethas.wordpress.com. Nautch dance, India. (ca. 1903-1917)


Image Courtesy: New York Public Library Digital Collection

nautch dance. . a sinuous dance of the Orient, resembling the cooch.


Nautch-girls: dancing-girls of loose character connected with Hindu temples.
Henry Whitehead, page 16, Village gods of South India-Note by Krishnaraj
When Buddhism was widespread, Ruler Kun-Pandiyan and Mangaiyarkarasi
destroyed its embryo and impaled the Buddhists and were the first and the last
ones to hate other religions. Hindu religion did not cast any hatred on anyone
before or since then.
To reach the top of the house we can use ladder, bamboo steps or rope.
Likewise, to reach the Supreme Being, there are many different paths.
P121. Every religion of the world shows one path from among the many paths.
Though the electric bulbs shine with varying degrees of brightness, electric
power comes from one source only. Likewise, the explicators of different religions
appear in different countries and become the lights drawing energy from the allpowerful one Supreme Being.
Though God of different religions is only one, why are there so many descriptions
of God?

Here is the explanation by Paramahamsa. You are the Master of the house; you
are the husband of the woman of the house; you are the father of your son; you
are the employer of the worker; and yet you are one person. Every one of them
relates to you according to their relationship with you; likewise, many religionists
look at God from different perspectives. Ramakrishnas words are a pointer to the
broadminded wisdom of the Hindus. Atheism, born at various times and places
against Hinduism, died because of this reason. Hinduism puts stress on
tolerance and discipline. Hinduism says, Wound to the body will disappear over
years; wound of the heart and mind never heals; therefore, do not cause wound
to others. When punishment rests within the jurisdiction of God, tolerance, as
power, to different lifestyles and behavior patterns comes natural (to the Hindu).
It is a scientific fact that everything changes with the passage of time. This is the
Vedantic view. The Hindus said this a long time ago.
P122. Wait until the change takes place: That is the precept of Hinduism.
Lacking maturity of mind, mans thoughts and acts go wayward. Life experiences
give him maturity, as he plods along. The man, nurturing hatred, will gain
maturity one day; until then, we have to put up with him. That is the essence of
Hinduism. The reason I pointed this out is because I received a letter stating that
I did honor other religions. When we explicate the greatness of Hinduism, we
should not regard other religions lacking that greatness. I praise the greatness of
Hinduism, because I am a Hindu. That greatness, other religions may have; I do
not deny that.
I praised the fidelity of Hindu wives, though their husbands are (heartless)
boulders or (trodden) blades of grass. Having read it, a Christian friend wrote to
me, Dont women of our religion have fidelity to their husbands?
Did I say anything like that? I mentioned that stories praising fidelity (and
chastity) abound in Hinduism.
I would not hate (other religions), as my ancestors did not hate other religions.
Common person in his ignorance makes noisy claims that his religion only is
great. When only true wisdom dawns, he embraces other religions. True Wisdom
has not dawned on me; yet, even before its onset, I had the intelligence to be
friendly with other religions from Paramahamsa.
P123. Hereafter, when I continue pointing out the greatness of Hindu religion,
one should not think I denounce other religions (lacking greatness). When said,
My wife is beautiful, it carries no meaning, His (others) wife is ugly.

Page 123. .

P124. Book 1 Chapter 19 Equal Nature (Shelter, Water, Clothing, Food)


The poor remaining poor are because of their head scripts (destiny or fate). Lines
on the skull are Brahm's writing and indicative of one's destiny (head-script =
). (In Hindu tradition, the squiggly suture lines on the skull are the
script written by Brahma and followed by the earthly person.) Does Hindu religion
forbid the poor to advance? Does Hindu religion forbid the rich from holding
riches beyond their needs? No. The essence of Hindu religion is equal
distribution of righteousness and justice. In the past few hundred years, the rich
for their own welfare condemned poverty as destiny (of the poor). The portion
allotted to the poor is the same measure received by others. However, the rich
seized the portion of the poor and partitioned (shared) it among themselves. If
poverty were to remain permanent, that may be the fate imposed by God.
Whenever the poor has a chance to become rich and yet remains poor, the
underlying meaning is he is the victim of denial of opportunity.
The ultra-greedy rich do not go to heaven is the saying in Hindu religion. God
may decide the intelligence in a person; He does not decide the wealth. God
does not decide or inflict poverty on anyone says Hinduism with firmness. What
the ancient sermonizers spoke those days on this subject, I do not know.
P125. Kanchi Acharya has made clear the Hindu Tattvas, applicable to Laukika
way of life. Kanchi Acharya explained pristine Samadharma () is the

object of Hindu religion. It is a reference to equal opportunity to accumulate


wealth. Let me present to you his very worlds.
Sy thoyam vasanam asanam = = Shade,
Water, Clothing, Food.
Man, in order to keep life and self-respect, need these four (Shade, Water,
Clothing, and Food).

Shade and shelter come from earth. We use mud, stone, and lime to build a
house. Water, Food, and clothing (from cotton) come from earth. We all
disappear in the earth. Earth gives us all that we need. We should take the
minimum amount of what we need from the earth. We need clothing for decency.
We should have one year of clothing to the minimum and nothing more. We do
not pay attention in this matter.
What for clothing? For the sake of modesty, we should wear cotton, sturdily
made with a heavy count. We wear expensive clothes and silk clothes with the
mistaken idea of commanding respect and entertaining pride (of possession).
P126. We should not assume high-priced silk and pride only could cover our
shame (of nakedness). The onlookers would only think, Look-see, display of

arrogance. The money they spend on expensive clothes can buy clothes for five
families.
While buying the second silk sari, they do not even consider the sin built into that.
The silk sari and silk veshti ( = Loin Clothing): how many Jivas (embodied
beings = here the silkworms) have suffered Himsa (injury)? We say and cite
Himsa (injury), while we stop eating meat. The amassed sin from wearing silk
sari and silk veshti are enormous compared with meat eating. There are one or
two goats losing life. Here with the silk, billions of silkworms die from Himsa.
Mostly, the clothing we wear should be without Himsa. It must be heavy and of
the same quality as worn by the common people.
The government introduces many developmental plans to better the quality of life of the
citizens. Daridram ( tarittiram , n. < daridra. Poverty, want, destitution) is
increasing day by day. Betterment of quality of life means (in my view: Kannadhasan)
drinking four cups instead of two cups of coffee a day and owning 20 loin clothes
instead of two: That, I think, is wrong. Betterment of quality of life is not increasing the
needs and fulfilling them, in which case the only thing left for the country is poverty.
P126-7:The barest essential needs to safeguard modesty and life must be available to
all citizens. The well-to-do must try to live the life of an abject poor. The well-off,
because of availability of spending money, have a tendency to overspend on comforts
beyond the ordinary needs; that must come to a stop.
P127. . Aparigriha = Renouncing of any possession beside the essential (lifesustaining articles and clothes). In the name of wealth, all (acquisitions and) acts are
contradictory to Aparigriha. When this affliction affects the rich, Isvara-anugraha (Gods
favor, Bliss) is unavailable. If mans birth is to be of any use, we should not desire one
iota beyond our need. If you are well off, helping the deprived and the poor earns merit.
This will earn him Moksa (liberation).
This is what Jesus Christ says:
Luke. 11:41 But now as for what is inside yoube
generous to the poor and everything will be clean
for you.
Luke 12:33 Sell your possessions and give to the
poor. Provide purses for yourselves that will not
wear out, a treasure in heaven that will not be
exhausted, where no thief comes near and no moth
destroys. Inserted by Krishnaraj

Conspicuous Consumption: Not knowing this (element of truth), the well-off buy
silk saris and loin clothes beyond the need, thus increasing inauspiciousness.
Another side (to this story). Many people not in the money are swayed by this
conspicuous consumption, feel the urge to somehow buy these expensive goods
at any cost, borrow money, become debtors and fall into misery (and deeper
poverty).

Page 127. Conspicuous Consumption. Ganesa riding a Rickshaw drawn


by a Tadpole with a tail. The Rat is on strike, riding a Limo.
Wanting diamond jewelry is akin to liking silk wear. Money spent on this
(Diamonds) is a waste. There is a tradition that on giving away ones daughter in
marriage, one gives gold (). Spending money on gold has some use
but such is not the case with diamond; there is tyranny or violence (think of blood
diamonds).
Fifty years ago (early 20th century), no one drank coffee. They lived in huts. They
wore rolled palm leaves on the ears (as earrings) and ate Ragi porridge
() or drank rice water (). The Poor and the well-to-do appeared
same. If you take a resolution not to drink coffee, and not wear silk clothes, the
money saved thus can go to support five families. If you were to keep increasing
your needs, that much of loss in peace you will suffer. You will not have sound
health. Penury and unhappiness will be your lot (if not in this life but in the next
life).
P128. If no money is spent on silk saris and coffee nuts, all families will prosper;
this is not just for the welfare of the family only. If we do not accumulate sin from
wearing silk saris (thus killing silkworms), attainment of Moksa will not be a
difficulty. The first section on Ashtanga-yogam emphasizes Ahimsa and nonattachment. We should not inflict pain, suffering and death to any being. We
should not buy things beyond our needs just because we have the money and

the means. If you are moneyed, you can help other families. Only when we
expend human effort in like ways, we can realize Brahma Saksatkaram (God
Realization = Brahma- or bhagavat-sktkra). This is the first step in
Ashtanga-yogam. Without landing on the first step, one will not be able to go to
the upper steps.

Celestial DancersApsarasas-Google images.

Book 1 Chapter 20 . Minor deities.


P129. In the name of Hindu religion, there are very many minor deities in small
villages and hamlets. Though there are such deities in other provinces, they do
not have this many deities in their villages as in Tamil Nadu. In Roman
civilization, there was a belief in such deities. There were such gods like Raingod, Love-god (Priapus). In those days, such belief was prevalent even among
Christians. In Grecian civilization, worship of such deities was widespread. They
were the subordinates and messengers of the Supreme God. A deity for every
village as a prevailing condition is exceptional to Hindu religion. Minor deity
worship falls in the same category.
How did these minor deities come about? They are not based (are not entities
based) on mindless blind faith.

.
They, who lived (there and there severally) in the
world, were elevated as deities living in heaven.

They, who lived here and there severally in the


world, were elevated and deified.
Muththan, Muniyan, Kdan, Madurai Vran: These are the male deities.
lai-yamman, Ellai-yamman, Padavattam-man: these are the female deities.
These beings must have lived as humans, died and were deified.
This is what we call Apotheosis (the elevation or exaltation of a person to the
rank of a god). Note by V.Krishnaraj.
P130. Seran Senguttuvan built a temple for a chaste woman, Kannaki. That news
gives us an idea that Chastity in a woman was the pride of the relatives and
townspeople and that such woman was honored with a temple in her name according to
the Hindu tradition. Chastity () is twofold: Aam and Maam (, ).
aa-k-kapu : (page 173,
Tamil Lexicon)
aa-k-kapu
, n. < id. +. Chastity unobtrusive, opp. to
; .
(. . 42, .) [Unobtrusive
tranquil chastity]
maa-k-kapu : (page 3117,
Tamil Lexicon)
maa-k-kapu
, n. < +. Militant chastity, which
impels a woman to do terrible deeds,
opp. to aa-k-kapu;

.
Notes by Veeraswamy Krishnaraj.
Source Tamil Lexicon
When Kannaki heard the news that her husband was killed (for no fault of his),
she went into a rage and burned down the city of Madurai; that is militant
chastity.
Kop-perun-Devi on coming to know of the news that her husband died, she died
instantly; that is tranquil chastity.

Women with Militant Chastity appear as Rudra-devis. The Hindu belief is Kli and
Mri appeared to have originated in this manner. Rudra= Terrific; Devi =
Goddess.
Women with Tranquil Chastity sport tranquil manner.
Likewise, among male deities, angry gods must have been heroic. They might
have been of a terrific disposition during their lifetime. To pacify their souls, the
practice of sacrifice might have come into vogue. Among the female deities,
some Rudra-devis having lived terrific lives might have died without peace. For
the reason to pacify them, sacrifice came into vogue. In the wild, we see some
temples without compound walls. There stands a statue of a terrific hero with
sword at the hip, surrounded by mud horses.
P131.
Every idol at every place has its own name. There are many idols with the same
name. Such relatives and acquaintances belonging to a Kulam ( = family)
built small temples in honor of the ancestors, which earned the trust of the whole
community, and whose resident idols assumed the status of divinity. Why did the
thought to worship these minor gods (demiurges) arise? There is a prevailing
notion of faith, After death, the spirit is wandering. The Hindus believed that on
pacification of the spirit, the spirit would help the living family. Even to this day,
offering sympathy to the departed soul, we say, Let his or her soul attain peace.
We see in the Hindu families the tradition of offering to the manes.
In our families (Kannadhasan), there is a custom of offering of victuals consisting
of chicken meat and eggs along with clothes to the ancestors. All this is for the
pacification of the departed manes.
P132. I have seen village temples with mausoleum-like platforms without the
idols. That is to affirm a funerary platform of a deified woman who lived and died
(in that village). Sirukpatti is my birthplace and a village in Tiruppathr Tluq,
Ramanathanpuram Jilla. That village has two goddesses: Malai Arasi (
) and Azakiyadevi Ncchir ( ). Malai Arasis temple
is merely a hut; that is it. Inside there is no idol; there is just a raised mausoleum.
Azakiyadevi Ncchirs temple, though of lime walls, has the likeness to a small
temple for a goddess. The villagers address the goddesses with the title,
Ncchiyr. Ncchiyr is the title borne by the queens of three families. That title
means, Devi. This title is common, exclusive to Ramanathapuram Jilla in
Pandiya Nadu. The mothers of the three families, when they bless the girls of
other Jatis, use the phrase, Let Ncchiyr be well. Many places house
Ncchiyr Temples and there are towns with names, Ncchipuram. Based on

this, are the names, Ncchiyappan and Ncchiyammai. There are many
Ammans (), who must have been brave women. There is a saying in our
village that Malai Arasi ( ) and Azakiyadevi Ncchir (
) had five cognate sisters and all seven are goddesses.
P133. Every one of the Minor goddesses in the neighboring villages has a temple
in her name in beautiful Tamil nomenclature. It is certain that worship of Minor
goddesses rose out of faith in spirits. When I was shooting a motion picture,
titled, Sivagangai Smai ( ), I went to Sivagangai to gather
details of pertinent information. There was a village by name Narikkudi
( ). There were only twenty houses with an old stone rest house. For the
pilgrims, it used to serve food night and day, so said the villagers.
In that house, during the reign of Maruthu-Pandiyar, a young couple lived. In the
night, some took the husband, killed him, threw him in the ditch and covered it
with a pile of stones. The dog, cared by him and smeared in blood, took the head
scarf of the master and showed the villagers the body at the site of his burial. As
the bereaved young woman was sobbing, the villagers sent a message (through
a messenger) to the king, Maruthu-Pandiyan. With the arrival of MaruthuPandiyan, the wife was getting ready to commit Sati. She did not heed to
pleading king to stop Sati. She shed her sari, black necklace, and bangles, put
on a white sari and went up the burning funeral pyre. A stash of all her
belongings were in a palm leaf box ( ); one line of descendants of
Maruthu-Pandiyan had been offering worship to the women for many
generations.
P134. Male descendants of Maruthu-Pandiyan died in the hands of the whites (during
British Raj); the female descendants safeguarded the box. For one hundred and
seventy-five years, that box had been staying on the raised platform. When we visited,
we saw dry garlands on the box from several years ago. We begged and pleaded with
them to bring down the box for us to see. The palm-leaf box is ancient, so the leaves
were peeling off at the points of contact with the fingers. Later, we got the box down on
a wooden pedestal. When I saw the saris and the dark jewel, I cried and tears rolled out
of my eyes. The elderly women from the three-family dynasty recounted the stories.
(Poetry is part of Pandiya country women from birth.) Pandiya Nadu is the only part of
the country with a plethora of minor deities. Hindus faith in spirits is indestructible. Even
today, we read news about spirits in the newspapers. I have a great desire (interest) in
such news. Someone should gather details (stories) on minor deities. About those
deities, one should conduct research on oral traditions ( karaparamparai , n. Tradition, traditional story or information) and write. If someone takes on

the effort of going from village to village as a dedicated task and gathering detailed and
complete information and writes a book, I am prepared to give a gift and arrange
through my friends to publish such a book.
Book 1 Chapter 21 Wandering Spirits.
P135. That the spirits of the dear departed have a watchful eye (
= supervise) on the living relatives is supported by undeniable evidence. It is a
truism that some wandering spirits (in the world of spirits) enter the body and
mind of near and dear and speak with others using them as the medium,
(mediator, intermediary, or an agent). Recently, Dinamani Kathir ( )
newspaper has written a few articles about Congress official, Karuththiruman.
This possession of a person by a spirit is familiar to me. In 1941, my (sibling)
sister 4th in line of birth died. She had two girls and a boy. When a discussion on
a problem was in progress, the spirit of my sister entered the older girl and
spoke. I am the maternal uncle for the girl. Normally addressed by my niece as
uncle, I heard my niece calling me brother () when she was possessed by
my sister. The possessed girl addressed other relatives the way my sister would
address them. Moreover, the sound of the voice was that of my sister (emanating
from the mouth of my niece). I witnessed it many times. All forecasts of the spirit
came true.
P136. Dont we make offerings of favorite victuals (food) for the dead? The
tradition is the manes or the dead eat those victuals. There are people who do
argue it does not stand to logic. Madurai dhnaKartar Srilasri Paramcriya
Swmigal has witnessed during his lifetime many happenings about the spirits.
His account about his experiences presented here so to make the readers dwell
on it. I would present only a few among the many instances.
1. The mediator for the dead should communicate in a language (speak the
tongue) unknown to the mediator.
Ththukudis Muslim Revenue Officer, with intent to find out the veracity of
communication between the dead and the living, arrived at his brothers house.
He laid some conditions to establish the truth. He would be the communicator,
speaker or interlocutor. The mediators language should be Tamil, unknowing of
Urdu. He (Revenue officer) would pose questions in Urdu, and the answer from
the dead should be in Urdu through the mediator knowing only Tamil. This way,
everyone is certain the answer came from the dead and not from the medium or

mediator. The brother challenged the Revenue officer, Brother, no one has ever
thought of this matter this way. Your (Officers) suggestion is a good test; let us
go ahead with the test. A Brahmana child, unknowing of Urdu, played the role of
the medium and surprised the Revenue official and others as the answers
emerged from his mouth in Urdu (language).
The officer wanted to proceed but the spirit (wifes sister = )
countermanded the officer and said, Now, no talk will proceed further; you may
talk like this in the house, in which the daughter (of the dead) is the medium.
Accordingly, they continued the conversation in the house, citing the help
(instruction) given by the spirit.
P137. If the medium has a competent power (), a conduct of conversation
with the dead (via the medium) becomes a reality. This entails conversation in a
language unknown to the medium, cancels the vitiating factor of the brilliance of
the intellect of the medium, prevents effectively the projection of opinion of the
medium as that of the spirit, averts any semblance (to malfeasance) and
eliminates even an iota of confusion. Is it not a fact?
2. The dead (the spirit) reveals forgotten stash of cash in a secret place.
As advised from the world of the spirits, the Revenue officer employed his own
daughter as the medium in Urdu language. The Revenue officer narrated to us that
he learned some precious matters from his dead sister abiding in the world of
spirits. I (Kannadhasan) will relate one such matter here. One day, he (the
Revenue officer) could not locate one Rupee (note or coin) in his coat pocket.
Suspecting his servant of theft, he scolded the servant and beat him up. One day
on the next occasion, when he was conversing with his sister from the world of
spirits, his sister brought the subject on her own initiative and narrated the events
as follows. The money is on the upper coat pocket and not in the lower coat pocket
as he forgetfully assumed. Beating and verbal abuse of the servant are tantamount
to a sin. To expunge the sin, he should tell the servant the truth and reward him a
Rupee. The Revenue officer did exactly what his dead sister from the world of spirit
told him to do. The Revenue officer, as told by him, was able and entitled to realize
that relatives from the word of merit ( ), part of the world of spirits,
keep a tab on his or her family in the phenomenal word especially for any adverse
events.

3. The dead Muslim came on his own accord (from the world of spirits and) rescues
his son from his trouble ().
P138. The father of Post Master of Pukazr () died at 1AM past midnight.
The relatives were conversing among themselves. A Muslim descended among
them from the world of spirits and announced he was the father of the Post Master.
The spirit requested them that his son is sitting up in the bed worrying about his
pregnant wife and they should bring his son to him, so he can converse with him.
The assembled men said it was an ungodly hour at 1AM to wake up a person. The
spirit pleaded with them, I agree that you should not wake up a sleeping person.
Since he is awake, just knock lightly on the door and he will open the door. Do not
even have second thoughts. Just bring him to me. The assembled grieving people
sent a messenger telling him, Just tap on his door. If he is awake, he will come by
the door and inquire what the matter is. Narrate to him all the details and bring him
here. Otherwise, just come back. The messenger knocked on the door of the Post
Master. Coming to know of the matter, he tagged along with the messenger to hold
conversation with his dead father. He knew from before that they are used to
talking with the dead. The father from the world of spirits told his son, the Post
Master, Do not worry. Your wife will have an easy delivery. The about-to-be-born
(newborn) will be a son. The dead father assured him that he has been offering
prayers to the God in the Upper World for the welfare of the family, that he
prevented some obstacles on his behalf and that he should have positive attitude.
Later, we found out that she had normal delivery of a son. We realize from this
episode, the residents of the Spirit World come to a place no sooner than a thought
rose and understand our situation.
P139. If we take this as an example, the omnipotent God sees, hears and
apprehends all we do, say, think and talk. Do we not realize this?
4. The dead tells his brother about his sons secrets (and privacy) and helps
arranging a marriage.
One day, a Nttukkotai Chettiar came to Madurai. He drove to Ammaiya
Nyakkanr and wanted to speak with his dead father. As the living Chettiar (son)
was talking with his dead spirit-father (who was accompanied by his first-born dead
son, who is the brother of the living Chettiar = = Firstborn or elder
brother) the spirit-father announced the spirit of his dead brother wanted to speak
immediately and urgently with the living younger brother.

[The dead firstborn brother has an urgent plea to the living younger brother to
rescue the nephew (dead brothers son)].
The spirit of the older brother () talked to the living younger brother
(). The spirit mentioned that his son must stop studying in Kttupputr
because the townsfolk had some complaints about him, and he was exchanging
love letters with a girl of his age. Before the love ripens and ends in marriage, he
(the living brother = here the uncle of the boy in love) should take him back to his
own town, find a suitable girl and get him married. He demanded no further delay.
The spirit of the older brother told the living Chettiar to drive straight to Kttupputr
and remove his son from there.
The Chettiar had no clue about what is happening--it was a puzzle for him. Many
people were waiting for the Chettiar in Madurai and he promised to return from
Ammaiya Nyakkanr to Madurai that night itself. Chettiar replied to the spirit of
his elder brother, that he would return to Madurai, finish the job there and then next
day would go to Kttupputr.
P140. The spirit of the elder brother from the world of spirits told Chettiar that
Madurai matter could wait (and be done later), that Kttupputr matter is more
urgent, that he should send to Madurai a telegram (as to his delay in arrival), that
he should attend to his sons (nephews) matter without any further delay, that all
that is needed for his son should be done, and that he should attend to all other
matters later. This is what the spirit stressed many times. Chettiar intended to carry
out the instructions of the Spirit to the letter and left for Kttupputr.
On enquiry, Chettiar realized that what his spirit-brother said were all completely
true. The studies ended abruptly; he moved the boy out of the college town and
took him to his own town; without any delay, he conducted the marriage of his
nephew. We (Kannadhasan and party) attended the wedding.
Thus, does it not appear very plain that the spirit-father is supervising his sons
affairs from the world of spirits, that he eagerly awaits for the occasion to inform
his son, and that he advises about what should be done in a timely manner? We
should realize that the Omnipotent God, who are our Mother and Father (,
), supervises all actions of ours without our knowledge. We should change
our ways. (Voracious) Book knowledge from many books cannot do as much as
this incident has roused our mind and soul.
Book 1 Chapter 22 . Ordeal and Agony.

P141. I received many letters referring to this article. Many letters sounded off
the feelings of ordeal, agony and despondency. Unable to understand life as a
mix of happiness and sorrow, the immature youths heart and mind expressed
depression of spirits. Some letters amazed me. As an example, a sister (a
common way of addressing unrelated women or girls) revealed the anxiety (or
agony) resulting from a love affair of someone close to her. This kind of love is
unimaginable (in the Hindu cultural milieu of Tamils). The girl in question is in
love with paternal uncles son. According to Hinduisms settled tradition, a girl
should not fall in love with a son of the paternal uncle. One person opines that
kind of love has happened as an example of continuation of this tradition from the
past.
I characterize it as one beyond the imagination of the Hindus, reminiscent of bad
dream and evil thought. He says, Since that said girl loved him with her heart, he
would not marry anyone else. It would be a stain on her chastity? I did not think
that way.
There should not be love in a consanguineous relationship; it is against tradition.
Therefore, it is not wrong for her to marry someone else.
P142. Hindus interpersonal, interfamilial and intrafamilial relationships are strict,
full of meaning, without opprobrium or change (in precepts about marriage). The
relationship between kinsmen and that with brother of ones wife or husband are
each different. Blood relationship is the guiding principle.
I would like to tell her to change direction away from unnatural thinking as good
conduct would take us to a higher status and would never fail us.
Another friend writes to me. My maternal uncle has six daughters. I want to
marry one of the girls. She also wants me. To express our love in words, it is not
the beat of the body; it is the euphonic melody of the soul. (
; .) As you would say, she belongs to a good family.
Moreover, my mother, to correct the dysfunctional relationship with my father with
his brother-in-law, wants with great anticipation to have that girl as her daughterin-law. My ordeal rests with my father. My father and his brother-in-law (my
maternal uncle) had a misunderstanding between them and based on that, he
does not allow me marrying that girl. A greater shock is that he is arranging my
marriage with a next-door girl, who also belongs to a good family, as you
recommend. I have spoken to her; she is beautiful, of good character, and of
good personal conduct.
You mentioned, Parents should be in the forefront in seeking a girl (for their
son). They should conclude this talk only after making inquires about the girls

Kulam and Gothram (, = noble Family and paternal lineage). As


far as I am concerned, my mother and father are in talks arranging two different
girls to marry me. Both girls would meet the criteria of your recommendation. My
mind is seeking my maternal uncles daughter.
P143. My father is not prepared to give his consent (to my choice). I do not have
enough courage to overstep his authority. My mind does not allow me to
abandon my mothers side. I cry; I am confused; I am agitated. Under these
circumstances, your song comes to my mind.



!
(Raging) Floods in the River
(Raging) Flames on the bank
Between the two
Gods laughter
Please give my letter its due respect and give me relief from these critical
circumstances. What kind of behavior on my part would bring this problem to (an
amiable) conclusion? If you show me the way, I will worship you as path-showing
Kannan ( ) and thus conclude this letter.
I understand this friends unhappiness. He accepted my verdict that parents should
choose the girl for the son. He asks me what his role is when the parents are
seeking different girls. This matter (dispute) goes to Full Bench Adjudication. The
parents sit as one person-judge. The son has two votes. Whichever girl gets the
sons vote, the import (the weight) is the girl gets two votes. The parents are one
judge with no voting rights. This kind of conclusion is the right one in this day of
democracy.
Many fans (of mine) have written in public forum about the difficulties in their love
affair. I believe in God with all my heart. Despite it, piles after piles of grief fall on
me. What am I to do? So says one friend from Tanjore. When we keep getting
one grief after another, it is a sign that we are the cynosure of Gods eyes.
Vriayr Swmikal makes a reference to it.
P144. The conclusion is that if the ordeal is piling up, happiness is just around the
corner and comes in profusion. Bhagavan subjects only a true devotee to an
ordeal. God (gives the thieves a long rope and) lets them do what pleases them
and subjects them to punishment. Our Puranas say that Bhagavan, having

subjected His devotees to ordeals, confers Grace on them at the end. The mind
becomes numb to the ordeals and thus, gains maturity. After maturity comes to a
person, amassed gains continue to benefit generations. Hustle and bustle of life
and turbulence jostle the devotee, he gains calmness and later receiving the good
rewards, remains without ego and haughtiness; his mind welcomes the reward
with calmness. Modesty and humility, earned as a reward of ordeals, show growth.
Man, subjected to an ordeal, later earns respect from other people. Thus, God
continues to test the good with ordeals, so they become better. My friend, bear the
emerging ordeals patiently. When Zodiac signs change and good astrological time
appears, the fruits are obvious.


Shades preciousness (is obvious) in the scorching sun.


Know the Lord
The anklets preciousness in relentless Karma
See.
You recognize the value of the shade in the scorching sun.
You know preciousness of the Lords anklets in the presence
of relentless Karma. You can see or appreciate it.
When the fallen keeps on falling and the prosperous prosper more and more, the
meaning is Gods movement is not in proper motion.
P145. The fallen rise; the risen fall: We see this alternately. This is a testimony to
the fact that God activizes the rise and fall (of man). God computes every mans
horoscope. Different paths and afflictions make us think of God. God dispenses
alternating destinies so discrimination becomes part of man. Destiny and past
births are interconnected entities for this reason. When complication occurs, we
should invoke Him once as Kann or Kanth ( or ); we should
tolerate it and become peaceful. Valluvar states that we should laugh at the arrival
of grief, so when it comes next time it would not be a grief. In India rooted deep in
Hinduism, we see seasonal changes. Summer months witness dry lakebeds; rainy
season witnesses lakes brimming with water.

Time one day changes


our
All concerns will vanish.
I (Kannadhasan) considered suicide many times in my life, unable to bear grief.
The reason for its non-occurrence is the written will of God that resolution is on
hand. Robert Clive, who attempted suicide many times, did come to administer
India. Desolate mind sometimes is subject to agitation. Thought rises in me,
Enough is enoughthis difficulty. Let me go to my Maker.
P146. Confusion, sobbing, distress, and struggle: these are the signs of the
suffering soul. As soon as beneficial thing happens (relief comes), craving to live
comes. The craving to live brings about the faith in life. With that faith, my friend,
one should tolerate the ordeal. God will never give up on anyone. This is the Truth.

Book 1 Chapter 23 A Letter and the Reply.


P147. S.Venkatraman wrote a letter to Kannadhasan.
Esteemed Sri Poet Kannadhasan: After reading your writing on In Gita mind of
man ( ), I am herewith giving vent to the lamentation ()
of my mind.
Thought waves are crashing; the waves have no grace and beauty. My fear is
the waves will break the shore and disperse the land. My soul heaves and sobs;
my caloric breath registers (on the meter), waxes and wanes. My firm thoughts
give me peace of mind that one day I would be able to measure the state of my

scalded and bruised heart and obtain relief. This is not a realization of Tattvas or
Vedantas as obtained by many Jnis. I call on the people to live and depend on
their own strength, though they do not have the abiding strength to attain
realization. O God, I am seeking you to offer me clarity of vision and strength in
my limbs.
Birth, father gives; death is Gods call; in between the two is life (on the
phenomenal world stage), an act or drama without the makeup (Yellow orpiment
= ). You have given such a beautiful figure of speech (). In
this act, there is Navarasam ( = Nine emotional flavors/essence in Dance
and drama). See the face that portrays nine Rasas. That act portrays pathos
(Pathos, pathetic sentiment; )

Nine primary rasas. Source: Wikipedia in English and Tamil. appended by


Krishnaraj
The nine poetic sentiments (Navarasam) are Sringaram1, Hasyam2, Karunam3,
Raudram4, Viram5, Bhayankaram6, Bhibatsam7, Adbhutam8 and Santam9.
(Love/Amour1, Mirth/Ridicule2, Compassion/Pathos3, Anger/Wrath4,
Heroism/Valor5, Terror/Fear6, Disgust7, Wonder8, Tranquility/Composure9.
Nine faces reflect nine moods of the mind in Dance Drama
Bharata Muni enunciated the eight Rasas in the Ntyasstra, an ancient work
of dramatic theory. Each rasa, according to Ntyasstra, has a presiding deity
and a specific colour. There are 4 pairs of rasas. For instance, Hasya arises
out of Sringara. The Aura of a frightened person is black, and the aura of an
angry person is red. Bharata Muni established the following.[2]
= ngram () Love, attractiveness. Presiding deity: Vishnu.
Colour: light green

= ciyam: Hsyam () Laughter, mirth, comedy. Presiding deity:


Pramata. Colour: white
() = Irauttiram: Raudram () Fury. Presiding deity: Rudra.
Colour: red

= karuai: Kruyam () Compassion, mercy. Presiding deity:


Yama. Colour: grey
() = Bbhatsam () Disgust, aversion. Presiding deity:
Shiva. Colour: blue

()= Payam: Bhaynakam () Horror, terror. Presiding


deity: [[[disambiguation needed ]|Kala]]. Colour: black

= vram : Vram () Heroic mood. Presiding deity: Indra. Colour:


yellowish
= aputam= Adbhutam () Wonder, amazement. Presiding deity:
Brahma. Colour: yellow
() cntam ntam Peace or tranquility. deity: Vishnu. Colour:
blue
http://www.cyberkerala.com/kathakali/navarasam.htm

NAVARASAM
(By Kalamandalam Krishnan Nair)
Photos: C.V.Sukumaran, Kottakkal

http://www.cyberkerala.com/kathakali/navarasam.htm

1.Sringaram

2.Hasyam

3.Karunam

(Amour)

(Ridicule)

(Pathos)

4.Rowdram

5.Veeram

6.Bhayanakam

(Wrath)

(Valour)

(Fear)

7.Beebhalsam

8.Athbhutham

(Disgust)

(Wonder)

9.Santham

The above image is appended by Krishnaraj


P147. Continued
That act portrays enthusiasm; discordant notes; mindless noise; roaring; deafening
noise; spinning vortices; battle-ready eyes; moments when normal breathing is
suspended; hustle and bustle; the state wherein the body feels like ginned cotton,
warm, watery, Intense light... later dense darkness...eyeliner black darkness, the
darkness, not known where it ends.
There are no answers to Who are you?; What is the purpose of God in creation?
P148. The life I know well is short; I am going to enjoy it (every bit of it). How long is the
body going to last? All are commandments from Him. Having taken birth according to
his mandate, talking about discipline as a development in our inner self confused talk.
Duty is falsehood. Respectability, dignity, or honor: its intention is to cheat the public.
These (attributes) have come together in us. They are a self-defense mechanism known
as todays Hippism to counter the fear that these qualities have taken hold of us.
Hippie Random House Websters dictionary
/hip"ee/, n.
a person, esp. of the late 1960s, who rejected established institutions
and values and sought spontaneity, direct personal relations expressing
love, and expanded consciousness, often expressed externally in the
wearing of casual, folksy clothing and of beads, headbands, used
garments, etc. Appended by Krishnaraj
Show friendship to all. Love all and sundry. The worldly pleasures ask you to enjoy
them to the fullest. What is your answer for this?
I can bring my mind to a focus. You can surmise how much audacity I should have to
write this line. But, in this contestation, it is very difficult to know who the winner or the
loser is. If I were a sword, there is an excitement around me. To rob me of my food, one

is watching from his hiding. One steals, one enjoys. All join and gave me a title, The
dupe. Some as opportunists live a prosperous life. Some believe I am a lunatic.
To make my mind strong, I do not succumb to my feelings. I do not get angry. To the
extent possible, I give to charity. If I cannot do it, I feel sorry for or empathize with them
(the needy). I practice (assiduously) not to provoke in others jealousy against me. I think
of God when I am alone. I express my gratitude to God every moment for a life at the
present and giving enough comfort. In one short note, I am an inveterate Astika
(believer). I am a student, stymied by financial constraints and not wont to ride in the
fast lane of todays fashionable life, feel fulfilled in the dress I wear, remaining in peace
with solitariness and do not entertain any inferiority complex on being noticed for my
solitariness. I have no testimony (or witness) to attest to my mental audacity and selfconfidence.
It is true that I am what I am because of my dearth. I do have the mind to find fulfillment
(in this want).
P149. Wants are many; calling unrealized wants or desires Tykam ( = offering
or sacrifice), hiding behind it and feeling sorry for himself in his mind, that man in my
opinion is blighted among men. Does Hindu religion highlights on a life of freedom from
wants?
If everyone gives up desire, the Reserve Bank of India might have to stop printing bank
notes. Lok Rajya Sabha (Upper House) would become a prayer house. Offices would
become huts made of leaves and stick. The time I am living in now is a fast, dangerous,
and degraded life with gas emissions and great urban noise (pollution). The religions
dispense traditions in the form of rituals. Is not the control of the mind at the head of
Buddhas teachings?
When the mind is in focus, thoughts become optimal; actions would proceed well on its
course. When thought and action become one, justice and injustice become apparent,
resulting in mental tranquility. We need that tranquility now. The unwise do not think; the
wise gain mental tranquility. The man between the wise and the unwise is bounced
around like the volleyball. Gita is the treasure that helps us gain that soft joyous mental
tranquility and plenitude. I ask you to write on what Gita says about what an average
person of today should live by and the uniqueness (unique principles or Tattvas) of
Hindu religion.
Signed. Your friend: S. Venkatraman.
Coimbatore-9
Dear friend:

I understand your thoughts. You have drawn (painted) the picture (Kolam = ) in
a way I understand. Mans first need is peace and tranquility. = decorative
figures drawn in the houses.
P150. Hindu religion does not impede the way or ways you pursue to attain them
(peace and tranquility). Certainly, they are not attainable by errant ways.
Lecher, killer, gambler, unchaste woman, deceiver do not enjoy lasting tranquility. You
can pursue virtuous paths of lasting tranquility, not hated by others. Hindu religion does
not object to any path that you chose to follow. I agree that if Hindu religion advocates
only a life of detachment, the Reserve Bank should stop printing bank notes, and the
legislative bodies would become prayer halls. The essence of my serial articles is that
Hindu religion puts a stress on Laukika or worldly life. I did not argue that mental peace
would result only from abandoning bondage and desires.
Bhagavan Krishnas sermon to Arjuna is Bhagavad Gita. Severance of bondage and
desire cannot be the main thrust of Bhagavad Gita. Bondage and desires shackled
Arjuna. Passion or love is in abundance in him. Kannan argues that with the onset of
war, entertaining (subtleties and) notions of relationship should not cloud ones mind.
Arjuna tries to stop the mental agitation from his passions. He tells that the mind can
come to a harmony of thoughts by Dhyana (= = contemplation). Advocacy of
Sanyasa (canniycam = = asceticism) is not the intention of the Hindu
religion.
P151. Hindu religion allows dedication to a life of detachment in those who fear life
itself, who suffered affliction from life itself, and who found no peace in worldly life.
Hindu religion does not stop those who made correct choices and thus gained mental
peace. It even encourages such a choice. Your salanam ( = mental agitation) is
How could one get mental tranquility in worldly life? However, much Vivekam (
= discriminative knowledge) you have, some time or other impediments to your
tranquility strike you. That is because of your talai-y-euttu ( = destiny or
fate as written on the skull by Lord Brahma.)
Let us assume that you want to choose a nice girl and live with her in peace and
tranquility. In that search, your destiny may defeat you (may get better of you). She
could turn out not to be a wife that you expected (of her). The girl you chose with
composure could turn out to be a destroyer of your tranquility. The business you start to
make a living may fail at one point and destroy peace of your mind. Your friends may go
badly (turn against you) and kill your peace of mind. He, who yearns for mental peace in
worldly life, should mature the mind to tolerate any unexpected shock (adversity). There
should be an understanding first that worldly life has many paths (and pitfalls) to destroy

mental peace. In Gita as Kannan says, mental peace is possible only on getting
equanimity. There are instances of this nature in my life.
P152. First, I did not marry the girl I loved dearly. It was a cause for concern. I lost my
tranquility. On talk of marriage, the girl, I had in my mind slipped out of my hand. I lost
my faith once again. If what you want does not come your way, like what comes your
way. That proverb made me like what I gained; I found natural tranquility (in what I
gained).
I had a job paying Rs. 25.00; I languished for a salary of Rs.75.00; that came about. I
languished for Rs.200.00; I got it. My mind, losing its tranquility, asked for Rs.1000.00.
Even that happened. This went on until I hit Rs.100, 000; even then there was no peace
of mind. Whatever came did not stay. Wealth is for wealths sake: That was my
conclusion. Not considering wealth as something great, I came to a balanced view,
What comes, comes; what goes, goes. Tranquility came my way.
Nevertheless, in worldly life as tranquility comes, grievance comes with it. What am I to
do? Sensing dismay (), I cried, O thinking Mind. Cant you learn to forget? I
begged God, I want two minds.
Having given spiritual instructions () and yet have not attained complete
tranquility. Bhagavad Gitas Dhyana-Yogam helps me become an upright person.
P153. One day we are going to die; before the corpse (of today), the prospective
corpses cry aloud.
After ones death, who will accompany him to the very end?
= Relatives until the house, (mourning the dead).
= Wife until the street (to send off her dead husband).
= son until the crematorium (to light the fire).
= Who goes with the dead to the very end?
Translation: Veeraswamy Krishnaraj
Yes; the story ends one day. Some wail; sooner than later, everyone forgets. People
forgot Gandhi and Nehru: Will they remember me? That is what I have been thinking. I
decide, Let go what goes. Let me enjoy life now and die (when death comes looking for
me). One day my senses are dull; next day, I have fear as to my future. Suddenly, I
change my fear (from one to another). Therefore, to gain mental tranquility as we
remain in this mundane life, we should continue to weed out daily all the impediments,
which are a certainty; we should not be afraid of them. We should laugh and cast away
the impediments saying, All are Kannans injunctions. Try this technique for one year;
your mind becomes numb; even the thrust of a spear will not cause pain. You will gain
the Sakti (power) to sit on thorns and sing songs on rose. Our birth is Kannans play:

That wisdom you will gain. All others would appear as youngsters; we would appear to
ourselves as grownups. Read Bhagavadgita very often; then you yourself test your
mind; you will see changes for the better. I am getting better.
Book 1 Chapter 24 Sinners, Get on with your prayers
; .
This is not for all sinners; only for those sinners
= Harmless, artless person, simpleton. Those sinners. (play on word)
P154. O our God!
O Primordial Foremost Being!
Hollow earthen lamps emit their light in your sanctum, wherein we pray to you on our
knees.
Our hands that remained low rise high. Both palms come close together, as we pay our
homage. Opposed palms (as in prayer) do not hide any weapons, we say. Steady eyes
and firm mind we seek from thee. For all past breaches, we seek your forgiveness.
Sunya-born heart growing and coming into view is the order, though our heart has
shown no growth. After its growth, it continued to remain sunyam. As the blind man,
having lost his cane, grabs at a black scorpion, having lost the spiritual mind, we are in
sin. Please forgive all our faults done knowingly or unknowingly, O Lord of Beginnings.
We, thinking it nectar of immortality, drank the poison. Thinking they were flowers, we
wore a crown of thorns. Our bridle having remained in the hands of desire, our soul
could not take us on our pilgrimage. We took the path shown by desire; only after
receiving punishment, we realized our mistakes.
P155. Feces we stepped on; feces it was, but we never realized. With hands, we
touched; however, we did not understand. Third; to nose we applied it; we understood it
in full measure.
These are actions of an ignoramus; these actions are those of a mischief monger. The
dark forest path we walked; we did not have the benefit of the flame of our intellect.
Faith on wind only moves the boat; with desire only as our faith, our lifeboat
( ) plies. If we desired or consorted with other mans wife, it is our fault
of lust. If we desired for others property, that is our fault of lust of gold. If we seized
others land, that is our fault of the lust of land. O My Supreme Being, You created the
desire in us; You got us enmeshed in (in what you call) the play; now you are looking at
the spectacle.
What we thought as permanent in our mind, we know now, is not permanent. As the dry
leaves falling from the trees languish at the sight of the green leaves, we, seeing the
great Jnis, languish and wonder why we cannot live like them. Please confer on us

that life for us to say, Hey, Harehara. The cooked cock cannot cackle, we know. Man
who destroyed himself totally cannot make a request to You, we know. We have not
destroyed ourselves (totally). Half way down the road, the eyes opened for us.
P 156. Shorn are our wings. Killed we are not. Cooked we are not. In that state, we are,
O Ekanatha. Permit our wings to grow again.
Eyes are meant to see the good; ears are for hearing the auspicious words; nose is to
smell pleasant odors; mouth is to utter auspicious words; hands are to help the
deserving; feet are to walk towards the noble souls: All these, we did not know.
O Blissful God, if one of these organs has done wrong, please leave that organ
unpunished.
Incurable diseases are gods injunctions: We understand these are the ancient sayings
of the Hindus.
O Thiruththndava Murthy (O Nataraja, the Lord of Dance), confer blessings on us, so
we do not suffer from these incurable diseases.
Fish eats the insect because of hunger. That fish, the crane pokes because of hunger.
That man makes mistakes because of hunger.
If our mistakes are because of hunger, please forgive us immediately. If that desire has
the cause in ignorance, please make sure that You are the One who prevented us from
getting that perverse intellect; permit us to live in tranquility.
As we need a knife to remove the fruit from among the strands of silk in the jackfruit, we
need Buddhi to identify justice in this worldly life. We are not ashamed to admit that we
lost that faculty. It is the saying of the ancestors, When an idiot realizes he is an idiot,
he becomes intelligent.
P 157. We made a discovery. In the sanctum of the Supreme Being, we wash off all our
sins and take home tranquility.
O God! In your sanctum, there is lighted camphor. The offering made to you
( naivttiyam = nai- vdya. Offering made to a deity) consists of bananas
and coconuts. We understood the need for such (rituals). The camphor burns and selfdestructs. At the end of the burn, there is no residual of carbon. The plantain plant offers
leaf stalk, the stem, leaf, unripe fruit and banana. Coconut tree offers gauzy strips or
sheets, coconut water, the shell and the white flesh (coconut meat). There is no wasted
part. The same way, man should be useful to the world: this indicates the desire of the
Hindus. We desire to exploit others; we do not make ourselves useful. Our eyes
opened. We are waiting to render any service that you order in our dreams. In our
dreams, we expect to see You. Sri Krishna showed the first example, Laukika (worldly)
life can be a fun life without any miseries. Sri Rama demonstrated (proved) that in

Laukika life, though limited by boundaries of rules, regulations and restrictions, victory
would come in a matter of time.
O Muruga, You are the metaphor for devotion enriched with virtue.
P158. O Sivaperumne!, You offered your firm assurance: Among these three,
whatever you chose, I will stand by to help you.
O Vinyaka Perumne! You offered Your assurance and permission beforehand for a
trouble-free pursuit of one of the four paths of the foursome (, ,
, = Appar, Sundarar, Manickavasagar,
Thirnavukarasar). We have discovered the evocative meanings of the Hindus worship
of many deities. Our sins here we submit; please send Your forgiveness to our house.

Book 2 page 161


Thirumuruka Krupnanthavriars introduction
I read from page to page True Meanings in Hindu Religion ( )
Oh, My friend Kannadhasan has presented a beautiful writing. He has poured his
experiences in his book, which stimulates our nerves and quickens our pulse. In truth,
he is a life-poet. My encomiums.
Karaikkal Friend: Krupnanthavri

August 15, 1973

Sarsvati- Google images


Book 2 Chapter 1 = The Epics. Ithihsa (iti-hasa) = So it was
= Tradition, legend, story, epic poem. Ithihsa refers to two epics, Ramayana and
Mahabharata.
P165. Does anyone have the power (capacity) to write a great story today by
incorporating many parts (aspects) of the worldly life within its fold?
As the growth of civilization exists now, the distance between nations has contracted.
We have the opportunity to read the stories of many nations. We consider ourselves
more intelligent than our ancestors. Under these said circumstances, has anybody the
power to create characters of diverse qualities and woven them into a story? I know of
no one (with such power and prestige).
Let us assume (for the moment) that Itihasas are stories that borrowed heavily from the
realm of imagination. There is not one writer born yet to reach that imaginative level.
Itihasa has big stories, story plots, subplots and incidents; the wonder is the creation of
characters.

The life-tattvas enumerated there are many: Trust, Distrust, Egoism, Redemption, Love,
Chastity, Statecraft, Short path, Friendship, Affection, Humility, Bond, and Duty. Many
are the parts in the worldly life; that many are in the Itihasas.
P166. Take Mahabharata for instance: Dharman for patience; Bhman for anger and
agitation; Arjuna for manliness and heroism.
Pnjli is the powerhouse of a soul to encompass within her all the five elements.
Karnan, having given all he had, worries over not having more to give. Kannan
(Krishna) is the paragon of statecraft. Sakuni uses the shortcut to statecraft. Kauravas
are the sum total of all evils. Kunti is the model for maternal love. Viduran is the duteous
straight shooter. The incidents are true to their genre in the creation of characters.
When the characters attributes are revealed, the story becomes apparent even to the
illiterate ().This story does not merely portray the fall of Ego and the triumph of
Dharma.
In worldly life, everyone can draw useful lessons. Judgment covers the total contour of
the story in the final chapter (field) in Kurukshetra. All the stated erstwhile Niyyams
(Propriety, fairness, equity, justice, right, truth, honesty) are presented at the end of the
story in a cogent whole. Bhagavadgita is the synopsis of the story of Mahabharata. For
political and community justice, Bhagavadgita shines as the guiding light.
There is no need for you to regard Kannan as God. You do not have to believe that God
incarnates on this earth. Think of this: Paranthman, having lived on earth, earned a
place among the gods living in heaven. Assuming you do not take Gita as Gods justice,
it appears before your eyes as mans justice.
P167. Assuming Kannan is merely a creation of imagination, (creation of imaginary)
Kannan is the most wonderful of all creative imaginations.
If you want to learn about past Karma ( -viai), read Bharatam.
Deeds done in the morning produces results in the afternoon-- read Bharatam.
When you think about one thing, can something else be the result? Bharatam will show
and tell.
-viai = Sanchita Karma 1. Deed done by a soul in former birth,
considered as the cause of the present life with all its fortunes.
Tamil Sacred texts have the following information on karma. Appended
by Veeraswamy Krishnaraj
There are three basic karmas:
1. Prarabdha Karma, Nukarvinai, (--eating karma at present)
Actively sprouting seed karma)

2. Agami Karma, Eruvinai (--coming, approaching, impending,


harvested seed Karma)
3. Sanchita karma, Tolvinai (--ancient karma; Storehouse
seed karma, the silos)
Prarabdha, Agami and Sachita Karmas are Sanskrit terms.
Nukar () +Vinai () = Eat, consume + Karma; Eru = ()
Impending; Tol = () distant in the past.
1. Prarabdha Karma is Nukarvinai in Tamil, meaning that the person eats
the fruits of his Karma now. 2. Agami Karma is Eruvinai meaning
impending Karma. 3. Sanchita Karma, that includes Prarabdha karma, is
Tolvinai or Pazavinai in Tamil meaning it involves retro-distant deeds of
former births. Once all Malas and Karma are destroyed, there is no rebirth.
Tamil saints are of the opinion that Diksai () expunges Prarabdha
and Sanchita Karmas and Guru's eye of wisdom expunges Agami Karma.
Diksa Titcai or Diksai is initiation of a disciple into the mysteries of Saiva
religion; it consists of three stages: Samaya-diksai, Viceta-diksai, and
Nirvana-diksai (initiatory rites, second or middle step in initiation, which
gives the disciple special privilege of making Puja to Siva, and Third and
last step, which helps the disciple free himself from the bonds of existence
and attain emancipation--Tamil Lexicon). As fire destroys cotton and
reduces it into ashes, Diksai reduces all Malas into ashes and obtains
liberation. Mantras destroy prarabdha karma and guarantees no rebirth, as
fire roasts seeds and renders them unproductive. I introduce the term
'Acarpous Karma' for the Karma that is rendered sterile and not
productive of fruit.

Is it food-debt? ( ? = Debt from being in the service of employer


and buying and eating food from the salary) Showing gratitude.Bharatam shows it.
Mother suffers pangs of motherly love because of inability to own up her biological
son.See Kunti.
You are agitated by love for your kinsfolk, whom you have to fight on the battlefield. You
do not know what to do. Read Gita.
Could there be a friendship between the rich and the poor? Read about Kuselan in the
story of Krishna.
What were the state and models of Statecraft before the days of science? To know
them all in one place, read Mahabharata.
If one character has one genre of quality, there are no words to express the greatness
of imagination in that genre of quality, which runs like a thread through the character
from beginning to end.
Come to the story of Rama.
There is no literature other than this that demonstrates what love really is. There is a
plenitude of brotherly love in its decorous play in the midst of Rama, Lakshmana and

Bharata. If I were to have a friend like Guha, remaining where I am, I will capture the
fortresses. If I were to have a servant like Hanuman, I will buy the whole world for a
price. If I were to have a deity like Sita, I will compete with Kamban. If I were to have a
just man like Vibhishana, I will offer my respects to the present democracy.
P 168. Kumbhakarna like Karnan in his completion of food-debt poses a challenge
() to the ingrates among relatives. If anyone has Kosalai as a mother and
Dasaratha as a father, dreadful poverty will not afflict him. Two evil persons are piloting
Ramas story, though there are so many good people. Mantarai kills the first part of the
story and Ravanan pilots the second part of the story. Ramas story tells that two or
three evil doers are enough to give trouble to a thousand good people. Mantarai,
Srppanakai and Rvanan (the evil people), because of their acts, give Rama a divine
form.
The preciousness of shade, we appreciate, when we stand under the hot sun. Saivites
witnessed the creation and greatness of Srivaishnava Itihasa, extolling Vishnu to
heavens; it prompted them to create the story of Murugan (Skanda).
There is the bow; here is the spear. There is Muruga; here is Ravanan. Here is
Surapadman; there are some of the Ravanans brothers; here are some of the
Surapadmans brothers. In both, there is more or less one kind of character creation.
(For more detailed exposition, read Sethupillais Spears and bows [ ]
Anyway, the Saivites could not overpower Sri Vaishnavas wonderful imagination.
Saivites mostly sang the glory of the deity in His many holy names (
nmvai).
(to mount the peacock and play is one face):
The Muruga devotees, other than counting the names of the faces, did not delve into
Tattvas (which the faces depicted).
Swami Sivananda explains the six faces of Skanda (Muruga). Appended by
Veeraswamy Krishnaraj
These six faces represent the following: Book on line: Lord Shanmukha and
His Worship
(i) Five, one element each: Ether, air, fire, water and earth. The sixth face
represents the Spirit that bestows LIFE to the beings formed by the five elements.
(ii) The Sanskrit word Bhagavan means one who is possessed of the six godly
attributes. And each face of Lord Skanda personifies one of such functions or
attributes of the Almighty.
(iii) In the Tamil scriptures a clear account of the functions of the six faces of the
Lord is given. One face is shining to remove ignorance and bestow Knowledge1;
another fulfils the desires of devotees and attends to their needs2; a third face
bestows strength and inspiration for the performance of rituals and sacrifices3; a
fourth brings out the inner secrets and helps the seekers of knowledge by
revealing those secrets to them4; a fifth face has the purpose of protecting the
virtuous and punishing the wicked5; and the sixth face stands for that function of
the Lord that ignites Love and bestows happiness amongst the Jivas. 6

P169. Reading Andals Tiruppavai causes horripilation in us.


(http://www.bhagavadgitausa.com/ ANDALS_TIRUPPAVAI.htm.)
Tiruppavai shows souls desire of man for the Divine as a horripilation. Apart from it,
Vaishnavism is the first to introduce the tradition of imagining God as the Lover. Later,
Saivism followed suit. In Saivism, the tradition of regarding Murugan, Paramasivan and
other forms as Lover has come into acceptance. However, it is not in the tradition to
regard Sakti or other goddesses as love (). Here the Hindus safeguarded their
culture (). Love is maturity of desire. In certain circumstances, passionate love
in its highest form indicates a state of perfection (). It points to the merger of
the individual soul with the universal Soul. No other religion (non-Hindu) talks with god
directly as Hindus do. Hindus question God as follows as if they talk to long-lost
relatives: Why do You need a bull (for transportation)? Do You not have a house? Do
You not have a Father and Mother? Could that be the reason someone hit you with an
arrow?
Hindus created a close proximity between God and man. Hindus made a Relative out of
the Primordial Lord. Hindus found (introduced the concept of) love life and marital life in
God. Hindu regards Sthula as Siva and soul as Sakti. Hindus portray God (Siva) as a
mendicant to make Him the relative of the poor. The Tamil Hindu Saivites saw a Tamil
() in Murugan ().
P170. As the Saivites saw Him as a Tamil, the Vaishnavites called Him Thirumal
() in Tamil language. Saivites call the town SriRangam ();
Srivaishnavites call it in Tamil, Tiruvarangam (). Above all these, soul and
Sthula (Gross Body) should dance and sing, as is the intention of the Hindus. That
intention took forms: Nataraja of Saivites and Kannan (Krishna) of Vaishnavites.
Whatever that is touched and that is read, the characters given forms by the Hindus did
not merely take us to the bygone world ( ). It demonstrates the phenomenal
world. We may call the stories lies. We cannot deny the greatness of imagination.
Talking about it, no one had that kind of imagination in the last few thousands of years.

P171
Book 2 Chapter 2 Jati-s = Castes or sub-castes
.
Excerpt from the book by Dr. Radhakrishnan
Poet Kannadasan says the following:

. What you are about to read is a gist (excerpt)
from Dr. Radhakrishnans book A Hindu View of Life.
`
. This is what he says in A Hindu View of Life.
,

.
. The
translator has used a stiff style of writing in Tamil making it
impossible to understand the lucidity of Dr. Radhakrishnans ideas. I
Kannadaasan retranslated (modified to make it more readable) his
text to Tamil, so I could understand.
Dear Readers: You are in luck. I found the original English text from
Dr. Radhakrishnans book and am presenting this excerpt, instead
of translating the Tamil text.Veeraswamy Krishnaraj.
I (Veeraswamy Krishnaraj) correlated the Tamil Text with the
original English text. I did not translate the Tamil text, since I did find
the original English text.
Dr. Radhakrishnan
P171. English Text by Dr. Radhakrishnan. Tamil Text by Kannadaasan
Very early in the history of Hinduism, the caste distinctions came to
mean the various stratifications into which the Hindu society settled.


, .
The confusion between the tribal and the occupational is the cause
of the perpetuation of the old exclusiveness of the tribal customs in
the still stringent rules, which govern the constitution of each caste.
,
,


.
Caste on its social side is a product of human organization and not
a mystery of divine appointment.

,
.
It is an attempt to regulate society with a view to actual differences
and ideal unity.
,
,
,
.
The first reference to it is in the Purua Skta, where the different
sections of society are regarded as the limbs of the great self.


`
.
Human society is an organic whole, the parts of which are naturally
dependent in such a way that each part in fulfilling its distinctive
function, conditions the fulfillment of function by the rest, and is in
turn conditioned by fulfillment of its function by the rest.

,


,

,

,
.
In this sense, the whole is present in each part, while each part is
indispensable to the whole.


P172. ,

.

Every society consists of groups working for the fulfillment of the


wants of the society.


.
As the different groups work for a common end, they are bound by a
sense of unity and social brotherhood.

,
.
The cultural and the spiritual, the military and the political, the
economic classes and the unskilled workers constitute the four-fold
caste organization.

,
,
,
,
,
.
The different functions of human life were clearly separated and
their specific and complementary character was recognized.

,
,

,
.
Each caste has its social purpose and function, its own code and
tradition.
`,
.
It is a close corporation equipped with a certain traditional and
independent organization, observing certain usages regarding food
and marriage.
,
,


.

Each group is free to pursue its own aims free from interference by
others. The functions of the different castes were regarded as
equally important to the well-being of the whole. Each has its own
perfection.


, ,
.

.
The serenity of the teacher, the heroism of the warrior, the honesty
of the businessman and the patience and energy of the worker all
contribute to the social growth.

,
,
,
P173. ,

.
Each has its own perfection.

.
Here is a write-up on Purushasukta.
Purusha sukta (puruaskta) is hymn 10.90 of the Rigveda,
dedicated to the Purusha, the "Cosmic Being". One version of the
Suktam has 16 verses, 15 in the anuubh meter, and the final one
in the triubh meter. While, another version of the Suktam consists
of 24 verses with the first 18 mantras designated as the Purvanarayana, and the later portion termed as the Uttara-narayana.
Purusha is described as a primeval gigantic person, from whose
body the world and the varnas (socioeconomic classes) are built. He
is described as having a thousand heads and a thousand feet. He
emanated Viraj, the female creative principle, from which he is
reborn in turn before the world was made out of his parts.
In the sacrifice of Purusha, the Vedic chants were first created. The
horses and cows were born, the Brahmins (priests) were made from
Purusha's mouth, the Kshatriyas (warriors/kings) from his arms, the

Vaishyas (merchants) from his thighs, and the Shudras (workers


and rest) from his feet.[1] The Moon was born from his mind, the
Sun from his eyes, the heavens from his skull. Indra and Agni
emerged from his mouth.--Wikipedia
The separation of castes are fourfold, deemed necessary for the country. 1) Spiritual
realm, 2) politicsWar Department. 3) CommerceTrade department. 4) Service
workers.
These Varnas are fourfold: Brahmana, Ksatriya, Vaisya and Sudra.
We should research this without hard feelings and impatience (,
). I do not accept this fourfold division as separation by caste. Each Varna has
many sub-castes; therefore, these four major divisions would not be caste divisions.
First, we should understand the original purpose of initiating this fourfold division. Hindu
religion gave form to this fourfold division.
P174. The first division people occupied the spiritual realm. Inculcating faith in God,
teaching others on order and justice, and guiding others are the functions of the first
division people. .
Governing, managing the country, and protecting the country from enemies are the
functions of the second division people.
Conducting commerce and accumulating wealth for the nation are the functions of the
third division people.
The fourth division: The people not trained for the first three professions became the
laborers in building industry and service industry.
We should know that within these four divisions, the whole community comes to
conform.
What prevailed before science prospered in the civilized world, mattered in setting up
these divisions. Those days, the Brahma(na) people worked solely in the spiritual realm.
Ksatriyas were in the forefront in government and prosecuting wars. Vaisyas showed
their aptitude in commerce. The term Sudra has hurt many people, as it falsely means
low-son (). Someone who never understood Hinduism and the term Sudran'
(), spread this invented story and the term. Sudran means an operator.
Thus according to the tradition of the then community, these four divisions or varnas
came into being. With the passage of time, the configuration of the community changed
accompanied by changes in the kind of work people performed. The people belonging
to these four divisions are ubiquitous in all kinds of professions; the time-honored
divisions among castes show the beginnings of a blur at present.

P175. In the realm of spirituality, not only is there Anantarama Diksathar (), but
also Kripanantha Variar (). In Governing, not only Kamaraj but also Rajaji are
there. There are no castes, not involved in commerce (All castes are involved in
commerce.). Likewise, in physical labor, all castes are involved. Therefore, the aim of
Varnas originated by Hindu religion took a beating soundly. There is an attrition of the
number of people claiming high caste and low caste attitudes.

.
If the lower class person is educated
The upper class person would be his charge.
It is a common sight now that a Brahmana Tashildar (Revenue officer) works under a
Dalit (formerly called untouchable) Collector. Hindu religions (artificial) divisions have
focused on separation by profession. Therefore, Hinduism accepts happily todays
changes and growths.
Hindu religions Vedas never espoused untouchability or hate-based caste divisions.
The castes Ndr, Muthalir, Nyakkar, and Chettir, being the self-anointed titular or
family names were once kindred in a particular profession. You cannot find these caste
names in Vedas. As time passed, the Hindu sermonizers (Exponents = )
following the wandering of their minds introduced an element of separation or difference
between people, which was not the creation of Hindu religion. Today, we cannot identify
these four Varnas or castes according to or in line with professions, people practice. We
research poetry based on its time (and place); likewise, we should do so with religion.
P176. Hindu religion does not insist that todays community structure should comply
with that of bygone days. Therefore, it is certain that Hindu religion never formed or
fashioned any hate-based model. To disprove the fallacious argument that the former
separatists or designers of castes fashioned the separation of people (by castes) and
untouchability, we have seen during national liberation movement, the same so-called
separatists were in the forefront in abolishing them. The sub-castes that popped up in
the intermediate time have disappeared during our generation, which demonstrates, we
are living in good times and which wipes off the stain splashed on Hinduism.
Book 2 Chapter 3 Amina stands by the door.

P177. A Tamil went to London. After a shower, he applied Vibhuti () layer after
layer. An observant Englishman asked him, Why are you applying a whole lot of ashes
on your forehead? The Tamil answered, This body one day would become ashes,
which we remind ourselves every day. By this, the bad Buddhi bids goodbye. The
Englishman was flabbergasted. Since that day, he conducted research on Hindu
religion. The Tamil, still living in London, gave me this news. It is not for attaining
renunciation () that (Hindu religion) Tattva-Jnis mention frequently the
impermanence of the body. That is to induce bravery in life.
;
.
- ,

.
Life is leaving (and departing). As soon as the life ebbs out, the
relatives will burn it.
Pattinaththr sang, referring to death. One day, death will come,
calling; knowing that, one should live a life of rectitude. That is the
purpose of this song. Translation by Veeraswamy Krishnaraj
This wisdom comes one day to an average person too. Whenever we attend death in a
house, we entertain thoughts, We are also going to die one day. That is called,
Mayna Vairgyam (= = Vow of renunciation of worldly desires
made at the sight of a burial ground and forgotten as soon as made).
, ,
. This body is false, a bag full of air.
So sings the poet, who did not intend to insult the god-given body.
P178. , . ,
. . For saving this false body, do not
tell lies. Dont steal. Do not cheat others. He sang it as a warning.
This life is a debt given by God. This body is a gift.
God sends us a letter of reminder (concerning signs of old age and imminence of
death): Balding head, graying hair and fallen teeth.
God cautions us as follows:

Your signed promissory note is about to expire; be prepared to pay off the debt; I am
going to seize your life.
Amina (Yama; Greek Thanatos) stands by the door to seize life, so the Siddhas and
Jnis point out to us. Aminas other names are Yama and Kuva (,
). If man were to know his impermanence, his mind entertains honesty,
rectitude, compassion and mercy. Man feels a desire to live it up before death. He gets
the Sakthi to dismiss or treat light of his hardships. Or before death, he gets the thought
to work hard and leave assets for the family. They, who forget about the impermanence
of the body, are hell-bent to earn money any way they can and die without enjoying the
earned money. One of the advices of the Hindu exponents is to let man apprehend the
great Sakti of death before its actual arrival. The basic premise is to share and
experience anything with moderation and justice.

, ! -
!
!
Though the body perishes with (the loss of) life, do
not earn the name of a sinner on this earth. There is
no need for great wealth, big house, or lewd
women. O stupid mind, live like a dead person
without attachment (zombie).

P 179.
? !


!

!

!
,
-
, ? ?
!

!
-

?

!
-

!
- .
Pattinaththars portrayal of impermanence of the body happened during his
renunciation; we find out from his life that he gained tranquility only after he became a
recluse.
means living without attachment. Literal meaning: wander
around like a zombie.
= At the same time life and body perish.
, ! = (Pay attention to his statement that) one
should not earn the name of a sinner.
.
Life has three conches, so says Pattinaththar.
, .
First conch feeds milk to the babies. (Conch has the cavity, which holds the milk fed to
the babies.)
.
Second conch is sounded during marriage.
.
Third conch is sounded after death.
.
He plays very well with words here.
P180. , .
Sangam refers to conch and also union (of male and female and union of soul with
God).
, .
First sangam feeds ambrosia. Sanku refers to the shell-vessel for feeding infants with
milk.
,
. Love and lust is 2nd sangam. Sexual intercourse between man and woman

refers to the union (sangamam).


.
Last sangam upon death indicates the union of the individual soul with the Universal
Soul.
He indulges in word play here.
This is that life, lived on earth. So says Pattinaththar.
We are smug in the notion, The bodies belong to us.
Dog, fox, ogre, and vulture say we someday are going to eat (the dead body); so they
are waiting.
What an intense desire towards this impermanent body! How many poetic descriptions
(of the body).
What is the gain in your thinking that the body and beauty are false? You may ask such
a question.
First gain: Excessive attachment is removed.
Second gain: Barring desires flailing like the arms of the octopus in all directions and
finding solace and comfort in what is obtained (you have) thus far.
Hindus incinerate the body to reduce it to ashes and do not bury. It is unlike other
religions. The time for the body has come to a close. It is only fair that it becomes ash.
Burying it perpetuates the doubt (notion) that something of the body is still left. The
burial place becomes the property of the dead body. What does the incinerated body
own?
'' = Even the earless (eyeless) needle
would not accompany you in your last journey (after your death). [The ear of the needle
in India is the eye of the needle in the west.] What is the purpose of the dead owning six
feet of land? Hindus believe that the dead body should become ashes by incineration.
P181. The Tattva Jnis said that one should make ones self fit; this idea depicts
impermanence of the body. (The soul is eternal and the body is not.) The Lord of Death
is waiting at the door. One should be ready to make good the debt owed God.

P182. Book 2 Chapter 4 (= a new thought or concept)


P182. Like Ramakrishna Mission in Uttar Pradesh in the town of Shajehanpur, there is
Sri Rama Chandra Mission. The founder is Mahatma SriRam Chandraji. A friend of
mine in Salem, Mr. Thiruvenkatam sent me a Tamil translation of a book by the founder,

Sathyothayam () with a note on the author. He advocates a new path,


unknown to others. Some mentioned idol worship ( ) is mere Sthula
(gross) worship, and it does not help with (internal god-) realization. His followers say
Sthula pathway practitioners have not received any spiritual enlightenment. SriRam
Chandraji, though he says the same, introduces new concepts never expressed by
others. He adds communal chanting of the Bajans does not promote realizing God. Idol
worship and Bajans are of use in the early stages. It is noteworthy that todays
youngsters question the power of Bajans. What do we gain by loud chanting of Bajans
in the crowd saying Govinda?
P183. SriRam Chandrajis ideas are titillating with regards to training of the soul (mind)
to attain tranquility, and restraint of the mind. He lays stress on concentration of mind
with full effort. He condemns teaching of householders to take a life of a recluse. I agree

with it. The householders should tone down their desires and attachments and live a life
of virtue.
(Ninety out one hundred) Most of the householders succumb to desires of worldly life.
Troubles and misery cause them agony. Using the agony as an excuse or pretext, the
householders should not abandon the home and take to asceticism. That is what
SriRam Chandraji says.
He further adds:
It is impossible to remove completely misery and difficulties in life. It is contrary to
nature. They exist for our own greatness. It is like giving bitter medicine to a patient to
get him well. Improper use of the best modality would cause trouble. It is a certainty use
of a modality at proper time, proper way and proper manner in due course of time would
give good results. Distress in a way is the best guide for us and thus our chosen path is
one of rectitude (). Afflictions are of great help in forcing a person take a
straight path. My Gurunathar used to say about the trials and tribulations in family and
worldly life. Our home is the school where we learn tranquility and patience.
P184. In householders life, it is austerity to tolerate poverty and difficulties without
trepidation. There is no austerity greater than this. What we have to do under the
circumstances is as follows: We should not give vent to anger and unhappiness; we
should stop blaming others or self, accept the fact that we suffer because of our own
faults, and remain patient and tranquil with a peaceful mind. The derisive and scalding
words of friends and relatives form the basis of austerity and inimitable instruments of
success.
We should tolerate difficulties with calmness and carry out ceremonial obligations. They
become the instruments for advance to a higher state. Contrary state gives us
destruction and no profit.
Parittiykam ( = pari-tyga. Complete renunciation) is an important state.
Renunciation helps escape from the knots of Maya. There is no need to give up family
life, leave your wife and take up asceticism. To seek Ekantham ( = solitude) by
leaving home, giving up householders life, and shedding all bondages are an idea I do
not support. Ekantham does not take the mind off the worldly affairs. We should bear
the burden of Samsara, make arrangements for the education of children, provide all
amenities (combating heat, cold, diseases) for daily living, earn a living to provide for
the family and accumulate riches for future. Our desire and attachment to family above
and beyond our needs would be a cause for evil and trouble. This is the cause for our
difficulties.

P185. We should perform our duties without love or hate; that is in a way detachment.
Though such a person has many possessions, it (detachment) would be tantamount to
renunciation. (It is renouncing desire and attachment and not renouncing possessions.)
It becomes clear to him that all possessions are in his custody for simply doing his
Dharma. Sanga Pariththiyakam ( = Renunciation of worldly
attachments and desires) is renunciation of the world as its true meaning; not having
possessions is not its meaning. Therefore, living a householders life, having
accumulated possessions, and staying within the limits dictated by need would not
violate the spirit of Pariththiyakam.
makatam , n. mahn-nata. 1. Height, loftiness.
Countless great men, continuing to live as householders all their lives, attained loftiness
() in perfection ( = being full of). Pariththiyakam is the internal
state. It depicts the impermanence, mutability or transformation potential of objects.
Permanence and immutability characteristic of Satyam will remain; the feeling of love
and hate will disappear. This is renunciation in its true form.
When this sin appears before the eye of the mind, we would lose attachment; we should
be happy with what we get. As detachment is established, (karma-inducing) mental
impression (Samskaram = ) ceases to exist. What is left of Samskaram
(Karma) diminishes as we eat the fruits of Karma. Prakriti (My) creates the body,
time and place for the gross body to experience Karma. On removal of the blemish
(Karma), we sport subtle body.
We should pay attention to healthy functioning of the sounding mind, which
continuously monitors our thoughts and actions. The sermonizers use bitter words,
abuse the mind, call it by many names and blame the mind as the big enemy. I know
the reason why they say it that way.
P186. They think all their evils proceed from the mind. They advise the public that one
should squash the mind. People are unable to control the mind. People who attend and
hear these religious instructions never attained control of the mind in practical terms.
The living conditions at present contribute to mental disturbance. Living itself has
become a cruel war: Poverty, lack of security, difficulties, and competition are the cause
of afflictions; there is no escape from the consequences. They are the cause of lack of
tranquility, and mental agitation.
I accept Sri Ram Chandrajis ideas without any mental reservation. Life is full of
difficulties. Advice as to how to cope with them would help the average person. It will
create an affiliation with religion.

Ramakrishna Paramahamsa has shown the way to God by cutting asunder the
bondage of desires. My opinion is that a householder can become a Yogi, a great man,
a liberated man (Moksa). The Hindu exponents did not show the way on that score.
Valluvar emphasizes this point.
P187. The exponents advised treating wife as a mother at some stage in the practice of
asceticism in domestic life. They advised us to abolish our sensual nature. Sri Ram
Chandraji is in line with Tiruvalluvar and Sri Bhagavan Krishna on the control of the
senses. When a person adopts asceticism without the previous benefit of enjoying
sensual pleasures, his mind would dwell on them. He would not attain complete spiritual
wisdom any time soon. People, having experienced sensual pleasures in the past, shine
as accomplished Jnis. Todays youth accepts the definition of detached life as
depicted by Sri Ram Chandraji. His book, Sathyothayam explains clearly about the
ways of raising the consciousness of Truth (Satyam) according to Tattvas and
perception by senses (Pratyaksha). My opinion is that this book should be part of the
curriculum for college students. This book is available at Ramachandra mission,
Shajahanpur.
Book 2 Chapter 5 -; -. What comes, accept; What
is given, take.
P188. In Laukika life, we perform Tapas ( penance, religious austerity). I explained
this (said by Sri Ram Chandraji) in the last chapter. That a person can have worldly
desires and possessions and yet live with detachment is a new idea. He said that our
mind becomes mature from difficulties meted out to us by our relatives, friends and coworkers. That is very true.
Some pierce the tongues and the body with needles. Some lay down on a bed of sharp
nails. Some swallow broken glass pieces. These Yogas are external appearance, made
mature and perfect by practice. To endure severe grievances is austerity of the body;
tolerating the grievances is Tapas of the mind. In the beginning, minor distress appears
big. As it grows, mind becomes numb. At one point in time, we obtain a sakti to bear
anything. He, whose grievances taught him the nature of the world, is a Medhai (
-Person of supreme intelligence), better than a Jni. To a certain extent, grief brings
tears. A continuous stream of grief fails to induce tears and brings laughter mixed with
hatred and Virakti ( = viratti , n. < vi-rakti. 1. Freedom from worldly attachments;
renunciation of worldly pleasures).
At a point in time, difficulties bring laughter as a habit.

P189. That laughter is a sign of arrival of wisdom.









!
So goes one poem. This is an experience from difficulties of man.
It is all imagination, of course.
These are the problems coming at one moment.
The cow gave birth to a calf.
There was a downpour of rain.
The house fell down.
The wife came down with a severe illness.
The housemaid suddenly died.
The field was wet.
He ran to sow the seeds.
On the way, the debtors caught him by his waist.
A messenger came running towards him.
Your daughter died. was the news.
That time, the guests were arriving at the house.
The priest came in seeking balance of payment.

Would one cry or laugh at this juncture? A persons mind would become numb, which
would result in inattention to the problems.
P190. , .
We are not a subject of anyone; we are not afraid of death. ( = Yaman = God of
death.) That kind of bravery, one gets.
A little happiness looks big; great greed wanes. This kind of wisdom is better, more
compact and deeper than that obtained by austerity for many years. Therefore, laukika
life, consisting of happiness and unhappiness makes man a mature Jni. I have
experience in this. My wisdom is a composite book of my accumulated experiences. As
perfume comes from civets excreta, so does a practical intellect come from disastrous

experiences. If a person begins a life of renunciation without the benefit of experience,


he would return to laukika life in a few years. If not, he will descend into illicit
relationships. That renunciation is an artifice.
Anna once said, One should lie in a bed; a snake comes; it bites; life trembles;
however, life should not ebb out. If this happens to somebody daily, the snake itself
becomes for him an animal for amusement. Then he will lie on the bed fully prepared.
He would not be anxious.
Sri Ram Chandarjis saying is, In worldly life, this is austerity. Whomsoever I fed did
bite my hand. From that (experience), I gained Buddhi whom to feed and whom not to
feed.
P191. I was in real life bitten by a snake; now I have no fear of snakes. Everyone bangs
his head (tears his hair) saying distress, distress. They forget that the distress is his
guru. In the villages, there is a saying, experience brings knowledge. Knowledge and
clarity precede wisdom. That wisdom brings tranquility. In that tranquility, great greed
and evil thoughts end. Attachment stands in proper measure. The mind becomes pure.
This is what Sri Ram Chandarji calls, This is austerity in worldly life. The sister sheds
tears saying, What wealth have you given me. The wife says, Have I had any jewels?
Our relatives will scold whether you prosper or not. Poverty afflicts your body. If you
cope with it in peace and patience and concentrate (on the purpose in life), this austerity
will bear fruits.
In the letters I receive, I see every one of them tell me a sob story about their distress.
They must either treat it with indifference or think it through to obtain peace.

-


P192. However earnestly you supplicate, what would not come,
will not come.
That which clings to you, will not depart on bidding.
Why sob thinking about it? Thinking about it, men endure their
fate or lot with a wounded mind and heart.
Swirl around in the whorl of worldly life. Accumulate experience through adversity.
Conclude this is your world. This is the path of destiny; know it as such. Worship God.
Come night, forget about all events from morning to evening. Next morning will not

dawn in a burial ground. It will dawn in tranquility. Modest life and tranquil mind are
attainable even for a thief. Why should it not happen to a pitiable householder?

...
www.shivatemples.com
, - Vadaaranyeswarar temple,
Thiruvalankadu
March 23, 2012
P193. Book 2 Chapter 6 . Mental tranquility (in)
Gods Sanctum.

!
Thyumnavar did not invite death. He invites Supreme Bliss, which is beyond the
beyond. The state, when all limbs become one unit and go beyond joy and misery, is
the state of Supreme Bliss. Senses and organs exist in man. That they can be brought
under control is Jnis premise. By religiosity, one can accomplish it as demonstrated
by them. The external affects the internal. In turn, the internal alters the external.

. Tirukkural Verse 706
As the mirror reflects the proximate objects, the face reflects the mind of man.
Translation: Krishnaraj
Mind affects the body; body affects the mind. Thayumanavar wants to move away from
this predicament and enter into the world of Great Bliss, where there is no speech or
breath. Our Siddhas and Jnis have laid many paths to take us away from misery. It is
hard to avoid afflictions. Enduring the afflictions comes with tolerance and experience.
Every misery has a root cause.

P194. It is a continuation of the unknown. It might be a continuation from past life. It


may be an echo from an incident that happened at one time or other in this birth. A
simple incident like stepping on a thorn is ordained to happen. Whatever may be the
misery, though self-made, there is a Sakti that induced you to create it. There is
beneficial result, if you appeal to that Sakti.
A doubter says, If all miseries happen because of destiny or fate, that fate is
permanent. How does a prayer () change it? Prayer stops the misery as a
bund stops the runaway flood. Prayer does produce mental tranquility. Prayer does
attenuate misery at least partially. It is like the doctor who injects a palliative, so you feel
a partial cure. The amelioration is important. Its appearance is because of faith. Here is
the maxim: Medication by half measure and faith by the other half; Prayer by half and
faith by half. When you pray with faith, it appears that the run of the fate seems to slow
down. The destiny that stood firm as an enemy appears cooperative. Our ancestors
said, . = God does not let down the faithful. Faith
is the basis for tranquility and victory. Ancient man was afraid of the ocean. The next
man walked a few meters into the ocean. The next man swam a little.
P195. The next man swam holding on a piece of wood. Wood became boat; boat
became ship; travel became easy. The truth that the world is round became apparent.
As airplanes flying altitude and speed increased, man developed the confidence to go
to the moon and return. (Apollo 11 was the spaceflight that landed the first humans on
the Moon, Americans Neil Armstrong and Buzz Aldrin, on July 20, 1969, at 20:18 UTC.)
As airplanes flying altitude and speed increased, man developed the confidence to go
to the moon and return. (Apollo 11 was the spaceflight that landed the first humans on
the Moon, Americans Neil Armstrong and Buzz Aldrin, on July 20, 1969, at 20:18 UTC.)
That faith did not go to waste. The father remains calm knowing his son studious and
sent him away to another town (for further studies). Man, leaving his wife away on
business, goes with the faith that she would remain faithful to him. Joy and peace
originate from faith. My faith in God did not go to waste. Concluding to hold on to
Kannan as my deity helped me realize my fruits. Some receive fruits or benefits from
faith in Sakti. Some have faith in Siva. Some have faith in Muruga. There are many like
these. If you are a good worker, even the fraudulent proprietor or employer shows
friendship and compassion. If you are a faithful devotee, even the minor deities give you
protection ( iracaka = protector). Faith is important to weed out misery.
When I joined a newspaper, the employer popped a question, Can you read proof? I
am not really a proofreader. Boldly I said, Yes, I can.

P196. For the proofreaders job, there is no need for a diploma. I went straight to the
printing press. I saw the corrections made in the proof. Immediately, I started making
corrections. It appeared to the reporter that I had a long experience in proofreading. He
asked, Do you know writing headlines. I said, Yes. They all said, Wonderful. I wrote
the headlines. They doubled the compliments. The result was the writer lost his job and
I became the writer/author. Faith offers fruits in all endeavors; likewise, faith in god
would remove miseries. The believers do not come to ruin; that is the judgment of four
Vedas. In truth, faith obtains victory by artifice or naturally and thus gives tranquility.
Sita, forcibly kept in Lanka, had faith, Rama will rescue me. Rama had faith, I will find
Sita. Ravana was expecting, I have to face Rama one day for abducting Sita. This
faith came about by knowledge of each others motives. Faith in deity proceeds from
knowledge of the deity. There is no use going to the temple at the imminence of
hardship. When knowledge of the deity dissolves in Sakti, faith rises. This does not
demand analytical intellect. This deity would save me.You should have that
spontaneous feeling and out of that merger, faith is born. In the world, analytical thinking
has a place in certain things. There are situations, when you have to accept what
obtains at that moment and time.
P197. You can try to analyze the mind of your wife. If you explore her body, her beauty
would not be apparent; what you find is flesh and bones.
When you explore Sthula (gross objects or matter), they appear as stick, stone and
copper. If you accept them as such, that Sakti will draw you close to it. That Sakti would
let the believers prosper in life. Knowing the weakness of the mind, Hindus insisted on
worship with faith. They devised ways to disengage oneself from all kinds of miseries.
Every creation has entanglements: That should be the first realization. Every Jiva lives
and strives to disengage itself from the entanglements. Therefore, prayer as yoga,
practice, and growing faith would help relieve fear of miseries and confer tranquility.
Mental tranquility, Gods Sanctum.

Book 2 Chapter 7 ....As far as I know....


P198. This is a letter received by Kannadhasan and his reply. Translation follows the
Tamil texts.

Referring to the article in the Issue Dinamani Kathir dated February


2, 1973

!
,

.

,
.
1. .
(-16-2-73) ,,
. .
.
.
Dear Poet: I continue to read the articles under the Grand Title,
published by Dinamani Kathir. I am unable
to read the comments and doubts raised by the articles and the
replies (as soon as they go to print and distribution) since I live in Sri
Lanka. I am writing this letter seeking explanations.
1. You mentioned about three kinds of friends. (Issue February 16,
1973) They are like Sugar palm, coconut, and plantain plant. (Sugar
Palm Tree [],2. Coconut Tree [], 3. Plantain
plant []).
(The term plantain is in error.) (Kamuku) is right. This
word Kamuku finds an explanation in Naladiyar composition.
kamuku , n. < kramuka. Areca. palm, Areca catechu;
. Tamil Lexicon page 732.


-

. [ 216 ]
2.
. ( : Nov-1772) ;
.

-viai , n.1. Deed done by a soul in former birth,


considered as the cause of the present life conditions with all its
fortunes. Tamil Lexicon.
Past Karma will forcibly make you eat its fruits. Your attribution
of this saying to Valluvar as you said is incorrect, but Ilanko is the
author of the saying.
3.
(:22-12-1972) .


.

--
.
Paranthaman instructed Bhagavad Gita to Arjuna

(Dhinamanikathir:Dec-22-1972) So you wrote. Mahavishnu alias


Paranthaman neither did give spiritual instructions to Arjuna, nor
spoke, nor wrote Bhagavadgita.
One or many had falsely attributed the sayings and blessings in
Bhagavadgita to Kannan (Bhagavan Krishna =Mahavishnu); the
sayings were the ideas of others (with incorrect attribution). This
is a concocted story.

,
, ,
, ,

.
Gitas ideas were uttered by Paranthama.If it were a certainty,
the Sangams First Alvas Poykai-Alvar, Bhuthath-Alvar, Pey-Alvar
and other nine Alvars of later period would have explained it in
Divyaprapandham.

P199. .
,

.


.
The Alvars did not mention anything about Gita, its precepts and
its author Paranthama. The Alvars are the forerunners of
Vaishnava sect, its ideas and philosophy. It is an intellectual
impropriety on the part of latter day commentators to weigh
wrongly in on ideas not espoused by Alvars.

4. , ,
-
. ; .

. ,
,
,
, ,

.
.
4. The proposition in your articles depicting Tamils are
Hindus; Hindus are Tamils sounds incompatible. Tamils
are different; Hindus are different. Tamils converted to
Hinduism at a later period; not all Tamils are Hindus. Like
Buddhism and Christianity, Hinduism entered Tamil Nadu
in ancient times. When the ethnic Tamils formed a group,
there were no religious division or ignorant ideas, as they
are prevalent now. The Dravidars of the past did not
practice religion; they lived a life of mutual love.
5. ,
.

. 1001-
.
. 8-
.

,
.

, ,
.-, ...
5.The learned researchers say that Hindu as a term was a
recent introduction. After Muslim invasion around CE 1001 only,

Hindu as a word refers to a religion. That word appears in a


treatise dated 8th century CE. Muslim invaders called India by its
Arabic name, Hindustan. They are the first ones who called the
Indians religion, Hinduism, and the followers, Hindus.' Ref. THE
ENCYCLOPEDIA AMERICANA
The use of the word Hindu to describe a religion probably postdates the muslim
invasion of India which began in 1001 A.D The Word itself is said to occur for the first
time in a book of the 8th century A.D. The Muslim invaders whose Arabic name for India
was Hindustan Who first called the religion of the people of India Hinduism and its
adherents Hindus. - THE ENCYCLOPEDIA AMERICANA)
, ,
(.:Dec 1, 1972 - )

.
As the history remains thus, your article (December 1, 1972) in

Auspicious Customs says, When you dine in the neighbors


house and find it of low quality, it is the Hindus politeness to
complement the quality of the food.
P200.

Tirukkural verse 580
The seekers of Grace and culture are even prepared to
eat poison knowingly, if it serves a greater good.

(?) 2000
.
-
;
, ;
. ,

.
Our (Hindu) Civilization dawned from before 2000 years ago. So
you said. According to what you say, there is a religion, unmindful
of divisions. Tiruvalluvar never said that. Valluvar was a Hindu;
His composition is a Hindu treatise. Why is Sangam literature a
Hindu treatise? People might take them all amiss.


.
,
,
,
?
Sangam literature (Anthologies = ) composed many
hundreds of years before Tirukkural expresses a similar
sentiment, which would lead you to say that Sangam period
Tamils were Hindus.

, ,
(. 24-1-72 )

. ,
.
The reason for my thinking is as follows. The issue dated January
24, 72 on Other Religions you said, I as a Hindu mention my
religions greatness. This is forgetfulness on your part. This is
contrary to the lessons you learnt in Periyars school.

.
- ,
I think you would present appropriate answer to these.
Yzpnam Anna Irsenthiram

(Answer) : ,
.
1. .

. Your referenced Naldiyar poetry comes
to my memory. I wrote an article entitled Good Friends in the magazine Thenral.
,,, . ,

, ,
. In that article, I identified the flora as Sugar Palm tree, Coconut
tree, and Areca palm. After listening to Variar, I thought Plantain is more appropriate
than the Areca Palm.
P201. . I
remember him to have sung poetry referencing to the plantain plant.

. Others have mentioned what you say, referencing to certain
poems.
. My thanks to him.

2.

. What you said is correct.

.
. Past Karma will forcibly make you eat its fruits: This is the saying
Ilanko uttered. That I know.
,
.

. As I am in the habit of quoting Valluvar very often, I miswrote that


this quote was from Valluvar. It is a lapse.
.
To this day, no one apart from you brought this to my attention.
, ?
, .
.
Reason: They (the readers) had faith that I would not make mistakes. When they
were skimming, they missed and misunderstood the mistake. My thanks to you for
reminding me of my lapse in attention (detail).
3.
. I have no doubts that Paranthaman taught Prth (Arjuna) [the
spiritual doctrines of] Gita.
,
. Gita takes the form of questions
and answers between Arjuna and Krishna.
. No one would
admit or accept it (Gita) as an interpolation.
, ,
, . Calling
Tirukkural is a compendium is wrong; so is the case with Gita.
, ,
,
. Alvars of Sangam or later period, mention in
Divyaprabhandam,Kannan is the teacher of Gita. That does not mean that Gita is a
mere compendium.
,
. Since Ilanko holds
Tirukkural authoritative, and does not mention that Valluvar composed the songs, it
does not negate that Valluvar was the author, and endorse that someone else was
its original author.

, ,
.
Since latter-day Kamban did not point to Ilanko as the author of Silappathikaram, it
does not mean that Ilanko did not sing Silambu.
P202. ,
, . Like Kannan, the Alvars
considering themselves as Acharyas may not have pointed it out.
-
. Therefore, I
am not prepared to accept that Gitas very clearly apparent Parththan-Paranthaman
dialogue is a fable.
4. ,
, . I have never made a
wholesale mention that Tamils are Hindus and Hindus are Tamils.

. I have written about Hindus manners and customs among
Tamils.
, ,
. For the sake of
argument, I accept your statement that a section of Tamils converted to Hinduism later.
?
. What I am doing is not a research as to when Hindu religion originated.
, ,, ,
. This is an exposition of what is in Hindu religion concerning Hindu
culture (), manners and customs (), convention (),
practice ().
,
. When
Ethnic Tamils became a distinct group, your statement that they did not have any kind
of views on religion is laughable.
, . In this world, any
ethnic group upon its birth did not have a concomitant religion to begin with.
, ,
, .

Later, each group took upon itself (formulated) basic Tattvas and called them by a
name; that is the history of religion.
.
That is how a subgroup (section) among Tamils became Hindus.
.
It is a concocted story to say that the Thirvidaththar of those days were without religion.
,
.
In the name of analytical intellection, some bought ancient Tamils history cheaply, made
corrections (alterations) and repackaged it as new; that is a sacred drama by some.
. In
Sinduveli civilization, Tamils had God worship.
. They who
perform worship of God belong to a religion.
P203. ,

. It is true that among Tamils, there were many religions.
To argue that there was no religion is a debate bought on Erode street (cheaply) and
sold (for a higher price) at Kanchi Fair.

, . I have no need to
know when the word, Hindu was used for the first time. It was a latter-day word: That I
accept.
,
? Do you consider that (Hindu) religion was born after the word Hindu
was fashioned?

.
,
. Saivites and Vaishnvites, two distinct groups,
joined and later only they were called Hindus. The time of its occurrence, either in the
period stated by you or some other period is for the researchers to tell us.
.
Valluvars Kural has many different religious precepts.


. Though Kural has Buddhist precepts, I have no doubt that
Valluvar was a pure Hindu.
. ? He calls
God dibhagavan. What does Bhagavan mean?
; . Bhagavan is Isan,
Myon, and Pangayan; Cinan is Buddhanso says the Sutra

, ,
. Bhagavan refers to Isan or Siva; Mayon refers to Tirumal or Vishnu;
Pangayan to Brahma; Cinan to Jaina and Buddha.
(
.) In the first issue, I said that Adibhagavan refers to Jaina
Religion God.
, , , ,
. However, (according to the Sutra,) the word points also
to Hindu Gods Brahma, Vishnu, and Siva.
, = Besides that
, ,
,
.
( ,
.)
Besides that, Lotus-eyed Kannan, Aravaazi Anthanan, Vendutal Vendamai ilan are all
Hindu concepts.
= = Dharma; = ocean. = Virtuous Lord (V8)
= One who has no likes or dislikes. (V4)
All these referring to God are Hindu concepts.
I will be writing an extensive article supporting and establishing the premise,Valluvan is
none other than a Hindu.
P204 ,
? . = Refined Manners, speech and
dress. = The eight anthologies of the Sangam period. Since Refined manners
etc. find mention in anthologies of Sangam period, are the Sangam period Tamils
Hindus? That is what you are asking.


,
. The same civilized existence is prevalent in todays Hindu Tamils. I did
not research on the dates of that civilization.

? What is the basis for your claim that Sangam period did not have Hindu
religion?
,
. If you show me 2-line proof (that Hinduism did not exist in Sangam
period), I will show you four-line proof that Hinduism existed in Sangam period.
! That is mere research.

. I do not like to indulge in imaginary debate research of bygone days.
.
My exposition is on the meanings (tenets, precepts) in Hinduism.
.
You chide me saying that I should not forget having been a student in Periyar School.
,
. I never belonged to Self-respect movement, Black Shirt army, or
Dravida party.
..., . I joined DMK at its
inception.
. There, atheist debate
lasted for about four or five years.
, ; .
Later, they started the new slogan, There is one family; there is one God.
'' .
What they say as to who he is, is the subject of my article addressed to them (the
Atheists).
Book 2 Chapter 8 . Valluvar is a Hindu.
P205. How are we to identify the religion of man? Hindus forehead shows the mark of
his religion. The cross hanging from around the neck identifies a Christian. Muslims
apparel, cap, and Purda (Hijab) identify the Muslims. How are we to identify the religion
of the ultramodern youth sans marks?
There is a story.
A man was fluent in twelve languages. He spoke each language to the ethnic in its
native cadence, pronunciation and tone. No one knew his mother tongue. He refused to

divulge it to others. To discover his mother tongue, his friends devised a plan. One day,
when he was sound asleep, they landed a sharp blow on his back. Riled up with anger,
he rose and sat up saying, .
. = Hey, you son of a bitch.
They discovered that Malayalam was his mother tongue. That which one utters without
self-awareness is true speech (his language). This rule applies whether he speaks while
he is drunk or enthused. When someone stumbles on a rock and says, (O
God), he is a Hindu.
P206. (All): That is Muslim. (O Savior): That is Christian. Man of
every religion at important moments remembers his Religious Tattvas and his God;
likewise, every poet of his religion remembers his language and his God. Valluvar is the
same. When he refers to God, his words point to Hinduism though some words may
apply to gods of other religions. Take the example:
(One who is free of likes or dislikes, want or woes, desire or aversion) may apply to
gods of all religions, only Hindus address God as One devoid of likes and dislikes. This
sentiment is obvious in poems of Alvars and Nayanmars (Vsishnava and Saivite poets).
Valluvar never used the word, (God); only Hindus used the phrase,
(cross over and abide inside) to characterize God as the Inner Abider.
Iraivan ( = Inside dweller) the word for God was used by Valluvar in two
places in Kural. Take the 5th couplet,


. Tirukkural Verse 5
Darkness-born two deeds (Merit and Demerit) will not cling or
envelop (dissipate), when he praises God who is Truth.
Veeraswamy Krishnaraj
= Wealth = mey-p-poru : True Wealth,
God as True Wealth. n. < +. 1. Truth, essence, reality; God
as reality; True Wealth.
= + = True + Wealth = God = God
as Reality.
The 10th Kural .


. Tirukkural Verse 10

They who swim in the great ocean of birth will not swim if they
worship at the feet of God.
They who jostle in the ocean of birth (and rebirth) will not do so, if
they worship the feet of God. Krishnaraj
The word (Iraivan) predates by several centuries the Buddhists, the Muslims
and the Christians, who adopted and used the word. Buddhism and other India-born
religions were existent during Valluvars days. In those days, they did not call God
. This word was in usage in Hindus religious poems like Divyaprabhandam.
P207. The deeds are twofold according to Hindus: Good deeds or Merit (),
Bad deeds or Demerit ( = Sin). Besides it, carries another meaning,
(= arasan = Ruler or King) in verses 690, 733, 778. and
(God and king) are considered equal in no religion other than Hinduism. One word
refers to both God and king. The latter-day Tamils went a step higher and
introduced another word with three meanings. (K) means , , and
meaning God, King, and cow. (To attain the Feet of God) is
the tradition exclusive to Hindus. (To become the servitor of God) = pasu = cow.


. Kural Verse 50.
He who lives on earth virtuously has a place among sky-dwelling
gods.
He who lives a life of virtue is equal to gods.
= sky-dwelling god = Celestials. This
description of god as a sky dweller is applicable to Hinduism only.


. Tirukkural Verse 58
They who practice decorum (refined manners), will joyously
ingest poison, given by acquaintances for a good cause.
A well-mannered person of virtuous acts may even consent to
ingest poison given by well-meaning people, if that ingestion
would promote good causes.
Note: This is a reference to Siva, who ingested poison to save the
worlds.

Here is a reference to ingesting poison.


When gods and demons churned the Milk Ocean, Halhala poison () surfaced
and Siva ingested it, according to Professor Subramanya Pillai. ,








. 12th Tirumurai Verse 105
Siva with ash-smeared sacred pure body, to remove the
destructive miseries of all worlds, ingested poison as if it was
ambrosia. For the servitors of Pasupathi (Siva), would it be a
wonder if the poison becomes ambrosia Sekkizar. Translation
Krishnaraj.
Sangam literature says (the drinker of poison is a decorous
well-mannered person.) This refers to Siva Himself, which no one can deny.
Besides it, Valluvar calls Indra as One who belongs to no one except the Hindus. Indra
is associated only with Hinduism according to Valluvar.


. Tirukkural Verse 25
Indra, who procured sin by inability to control his five senses,
becomes the witness to the controller (of the senses).
P208. By fingering the bad one and praising the good one,
Valluvar endorses the power of the controllers of senses by
pointing out Indra as the violator.
Different people interpret the following phrase differently. Akal
() means wide, expansive.
= Expansive heaven dwellers king
(Indra). Krishnaraj
= Dr. Kannadhasan says that this
refers to Akalikai, whom Indra violated.

My take on this is Valluvar refers to Indra as the violator of


woman; he does not reveal the name the victim. Krishnaraj


.
Only the God of the Hindus has eight attributes.
(That is Siva.) Parimelazakar lists these qualities.
1.

Independence, or self-existence, (one of


the eight attributes of God).

2.

Complete Purity of His body

3.

Having intuitive wisdom; one of civa-e-

kuam
Tamil Lexicon

4.

Being omniscient, one of civa- e-

kuam. Tamil Lexicon


5.

Natural dissociation from bondage

(freedom from Malas)

6.

Being of boundless grace, one of civa-

e-kuam, Tamil Lexicon


7.

(muivil-al- uaimai,) Omnipotence,

one of civa-e-kuam. Tamil Lexicon

8.

Unlimited Bliss

. Saiva Agamas also mention this.


, ` . Appar also eulogized
Siva as of eight gunas.

. Thirukkural Verse 2
In this, Vlarivan (= = Repository of Pure Knowledge)
might give a false notion that Valluvar makes a mention of gods
of other religions. God has omnipresence, omniscience, and self-

effulgence, and is Light of the Universe and Sat Cit Ananda; we


can assume this refers to Siva.
If we do not worship the munificent feet of Repository of Pure
Knowledge, what is the benefit from education? (There is none.)Krishnaraj

= The Incomparable. This phrase gives a false notion, that


Valluvar makes a mention of gods of other religions; but we can assume the word refers
to Isan (Siva)
P209. Subramaniya Pillai has explained this by quoting Appar Swamys poem. The
phrase in Kural, (The One who entered the lotus of the heart) may
carry many meanings; exposition of Parimelazakar and latter day Nayanmars refer this
phrase to Siva only. (Hinduism states that God exists in the heart.)
Hindus only call birth (life on earth) an expansive oceanSamsara, metempsychosis.
Thus, along with and according to the previous entry, Valluvar was a Hindu.

Kural 350
To renounce desires, you should be attached to the One (God)
devoid of desires. Continue that attachment (to God). Krishnaraj

Kural 1103
What does the world speak of Lotus-eyed Vishnu? Is it any
sweeter than resting on the soft shoulders of your beloved?
Krishnaraj
In these two verses, Valluvar talks about Hindus renunciation
and the name of the God as Vishnu.
Hindus traditions are Charity and Austerity (, ). Though Buddhism talks
about the greatness of renunciation, Valluvar refers to Indra in the chapter the

greatness of relinquisher ( ). Valluvars noble-mindedness comes forth


wherever his literary touch makes a mark and when he talks about Hindu Gods and
Hindu traditions; this makes it an undoubted truth that he is a Hindu. If you were to wake
him up from sleep, he would have only said, (indweller God). In his days, the
couplets depicting moral duty and wealth (, ) in their respective sections
remained the obligation of Tamils to these values.

: Aram. Moral or religious duty, virtue, performance of good works according to the
stras
: porul. Wealth.
Therefore, Tamil Valluvar was a Hindu: That I am sure.

P210. BOOK 2 Chapter 9 Dreams


dl experiences a dream (Andal in Tamil tradition is the incarnation of Bhudevi). It is
a wonderful dream. It is a sweat dream, experienced by every unmarried girl. There is
so much happiness in dreaming on unfulfilled expectations. There are many kinds.
What is experienced in partial sleep (Rapid Eye Movement Sleep Dream Sleep) is the
reflection of thoughts. Daytime sleep is half-deficient () sleep. Therefore, the
common belief is daytime dream will not come to fruition. Deep Sleep Dream (
) comes early in the morning.
( = profound or deep sleep) Deep Sleep is not conducive to dreaming.
Krishnaraj.)
Note by Dr. Veeraswamy Krishnaraj: In Deep Sleep, no one
dreams in scientific terms. In Dream Sleep, you will notice Rapid
Eye Movements (REM) in the person.
REM sleep Main article: Rapid eye movement sleep
Rapid eye movement sleep, or REM sleep, accounts for 2025%
of total sleep time in most human adults. The criteria for REM
sleep include rapid eye movements as well as a rapid low-voltage
EEG. Most memorable dreaming occurs in this stage. At least in
mammals, a descending muscular atonia takes place. Such
paralysis may be necessary to protect organisms from selfdamage through physically acting out scenes from the often-vivid
dreams that occur during this stage.
During REM sleep, the release of the neurotransmitters
norepinephrine, serotonin and histamine is completely
suppressed. As a result, motor neurons are not stimulated, a
condition known as REM atonia. This prevents dreams from
resulting in dangerous movements of the body.
REM sleep and the ability to dream seem to be embedded in the
biology of many organisms that live on Earth. All mammals
experience REM. The range of REM can be seen across species:

dolphins experience minimum REM, while humans remain in the


middle and the opossum and the armadillo are among the most
prolific dreamers.
http://en.wikipedia.org/wiki/Dream
Andals experience is not an early morning dream. Not even a dream by day. Hers is
the height of desire; it is a flood of Bhakti; it is ecstasy ().
Kothai (Andal) regards Kannan as her Manavalan ( = husband). Nacchiar
gives herself in His hands. She stands before the mirror. She sees Her sacred face in
the mirror with flowers on her coiffure, and Tilakam on her forehead. Her image is her
confidante. Hey, my confidante! I had a dream.



.
Divyaprabhandam Verse 556 By Nacchiar
O my Confidante! I had a dream. Narayanan was walking
towards me surrounded by one thousand elephants; the whole
town had decorations with festoons of flowers and golden pots
filled to the brim.

P211.
- ! ?
;
;
.
My dear young parrot! Have you heard of my dream?
Surrounded by a thousand elephants, the great God Vishnu
came. When He came, there were ceremonial pots and
festoons of leaves and flowers. Krishnaraj

. Divayaprabhandam Verse
560
!
My dear Confidante! The young girls carrying golden pots and
auspicious lamps radiating like the sun came to greet Madura King.
The earth quaked as his covered feet strode. I had this dream.
Translation Veeraswamy Krishnaraj

The young women came dancing (Nautch dance = ) and holding effulgent
lamps.
( = Also called nautch dance. a sinuous dance of the Orient, resembling the
cooch. ) Nautch-girls: dancing-girls of loose character connected with Hindu temples.
Henry Whitehead, page 16, Village gods of South India-Note by Krishnaraj
The women were approaching Him. I had a dream that king of Madurai, Maya Kannan,
having given me a tingling sensation from crown to toes, merged with me. I dreamt that
Madhusudanan came and held the palm of my hand. ( kai-t-talam = Palm of
the hand). O my Confidante, my dream will come true.
Yes, Andals dream is the projection of her desire. An example of despondency. What
does Hindu religion say about these dreams? If the dreams are outside of our thoughts,
they come true. Nine hundred damsels had a dream. Dream has a reference in Kural. I
(Kannadhasan) consider that dreams are advance notice given by God. Faith in dreams
is high among Hindus. My faith (in dreams) is high. Reason: The dreams I dreamt
mostly came true.
In 1949, when I was working in Salem, I stayed in Arisippalaiyam ().

P212. My friends, Tirunavukkarasu and Ganapati were staying with me; the former is in
Singapore now holding a lucrative job; the latter died in 1960s. In an early morning
dream, I had vision of Gandhi dead by shooting. In the morning, I broke the news about
my dream. Ch, Saniyane ( = trouble monger!), keep your barbed tongue
( ) quiet. Do not blabber. That was the angry remonstration from the
assembled people. That day in the evening, there was a radio broadcast with teary
eyes, Gandhiji was shot dead. My friends were surprised and cautioned me (to hold
the tongue), Look here, No one is going to believe that you had a dream. They will
claim that you have something to do with it. Just keep your mouth shut.

It took a longtime to shed that fear (of police apprehending me for my dream forecast).
Some dreams show the exact opposite results. For an example, if I dream of feces, I
receive money from somewhere. Several hundred times, the feces dream brought me
money the next day. When I dream of tooth falling, I have a new lawsuit on my hands.
For twenty years, dreaming of reading books increased my fame and popularity. Many
times, I dreamt of missing the train; in real life, I missed a good opportunity.
P213. I dreamt of having gone to a high station, unable to descend. Those times, some
trouble comes along in my life, resistant to any resolution, causing me distress. If I
dreamt of coming down from the high place at a fast clip, the trouble resolves in my
favor. If a flood rages in my dream, there is a flow of cash next morning. If that flood
dwindles down to a trickle, the money went for expenses. In 1967, during elections, I
dreamt of Congress losing the elections. There was a fort. My Congress friends and I
are standing there. The DMK friends dressed in the military costume come in formation
and surround the fort. That dream, I told many of my friends. That dream came true.
In 1971 elections, an elephant came chasing me and garlanded me in my dream. That
year, Indra Gandhi Congress I am associated with, had landslide victory and gained a
majority.
Grand Old Party = GOP of USA (Republican party) and also GOP of India
(Congress Party). An elephant chasing Kannadhasan in his dream, he
interprets, is a victory for Indra Gandhi. This is the elephant connection
between Indian Congress and Republican party of USA.Notes by
Veeraswamy Krishnaraj.
April 20, 2014
The Question:
What is the origin of the donkey and elephant as the symbols of the Democratic and
Republican parties in America?
The Answer:
The Donkey Presidential candidate Andrew Jackson was the first Democrat ever to be
associated with the donkey symbol. His opponents during the election of 1828 tried to
label him a "jackass" for his populist beliefs and slogan, "Let the people rule." Jackson was
entertained by the notion and ended up using it to his advantage on his campaign posters.
But cartoonist Thomas Nast is credited with making the donkey the recognized symbol of the
Democratic Party. It first appeared in a cartoon in Harper's Weekly in 1870, and was
supposed to represent an anti-Civil War faction. But the public was immediately taken by it
and by 1880 it had already become the unofficial symbol of the party.
The Elephant Political cartoonist Thomas Nast was also responsible for the Republican
Party elephant. In a cartoon that appeared in Harper's Weekly in 1874, Nast drew a donkey
clothed in lion's skin, scaring away all the animals at the zoo. One of those animals, the
elephant, was labeled "The Republican Vote." That's all it took for the elephant to become
associated with the Republican Party.
See the official sites of the Republican National Committee and the Democratic National
Committee for more information.

The Editors, http://www.infoplease.com/askeds/donkey-elephant.html

Two years before, I was going around a mountain, which had Namam ( ) plastered
all over the place. The result is that I went to Tirupati and came back. Many troubles
faded into oblivion. After that, I wrote a poem:
. = When you
return from Tirupati, there will be a turn (for the better)your desire will come to fruition.

In my dreams, Kannan visits me very often; not a word escaped from His mouth
addressing me. This could be a reflection of my thoughts.
P214. After I resigned from DMK, Sampath and I went to Bangalore to talk in an
assembly. At noon, when I was sleeping in Woodlands Hotel, I dreamt about attending
the assembly, witnessing rock throwing, and sustaining breakage of my car window. It is
a dream by day. It is a dream in good sleep. What a surprise. It happened in the
evening as it happened in the dream. The same car door window appeared smashed.
The same faces in the dream were in the assembly.
I dreamt of having my mouth full of hair and as I pulled, it kept on coming. Those times,
troubles change from one to another.
We read in the news that Siva visits Servitors of Siva in their dreams and guided them
to go to a place, where they attained peace and tranquility. They are not false, I think.
Hindu belief is that the dreams appearing in pure sleep in a pure mind come to fruition.
Those dreams are not subject to invitation. They are pictures projected by Andavan
( = One who rules).
Book 2 Chapter 10 Prophetic signals or Omen.
P215. Gods line of reign or power (): there is no place it is not. That is Hindu
s belief. God has over-power (sovereignity or suzerainity) from the footwear you wear to
the umbrella you hold over your head. Every day events are shuffling of the cards by
God. In that play, some win, some lose. If the cards bring luck, in the second round itself
they get fortune. Hindus call them (good-luck charmers). It is God
s ordain (Will) how many leaves should fall from a tree at that moment in time. Without
anyone sowing the seeds, plants grow in crags, forests and mounds. Plants grow
following sowing and planting in gardens. Apart from our actions, there is a movement;
Gods movement abides in and begins from our actions. Mirror is not the creation of
God. However, God created the essential source substances (ingredients) necessary
for making of a mirror. God did not create electricity or plane; the original source ()

comes from God. When the eyes behold the power, they realize that god gave it or
them.
P216. God is the causal agent for movement of an insentient object or a Sthula object.
In Gods creation, there is nothing, which is causeless. When people fight with each
other, we say, Are you picking a fight with me for no reason. How could there be a fight
without a cause? Either he is drunk or his Buddhi has gone bad. That is the cause.
In this world, created by God, every affair or business has oversight from God; Hindus
say, He shines not here and there but everywhere. He is Linga, the cause of all
causes. Wherever he shows up, he is the self-effulgent splendor. He is the seed that
abides as the atom within the atom. (Atom within the Atom = the God principle or HiggsBoson.) He is the original source, so He is called (= Primeval cause). Gods
first name is what Hindus refer to as (dimlam or ti-mlam), which is
without beginning or end.

ti-mlam. , n. < id. +. 1. Primitive cause; . 2. That which is


the primeval cause, the Supreme Being; .
Antham () means end; Anantham () means endless. Anathraman,
Ananthakrishnan, Ananthanarayanan are the examples. He is source (),
movement (), and endless mover ( ). That
movement is present in everything giving meaning to every event.
Pure of heart she remains; purity is imperative in her.
P217. When her left shoulder and left eyelids twitch, they are an auspicious omen
(). If the left upper eyelid of a married woman twitches, it means good news from
her husband; if the left lower eyelid twitches, it means good news from her mother.
Twitches of right eye of the right-handed husband are a good omen for show of
strength, commerce and credit to an account. Twitching of right upper eyelid means
fame; lower eyelid wealth. Brahmanas are (considered as) messengers from gods; it is
a belief of all castes. A Brahmana coming in the opposite direction is a carrier of bad
news, according to the belief. If someone of higher caste or station comes, the belief is
that he brings good news. This belief has borne fruits for many people. Shaving barber
() coming in the opposite direction is bad omen. Shaving the head into a
baldpate is synonym for misery and loss, according to belief. At the same time, the
arrival of washerman is a good omen, because his job is to remove dirt from the clothes.
His arrival is an omen for removal of misery and arrival of happiness. Milk pot coming
opposite to you is an auspicious omen; oil pot is an inauspicious omen. Milk is pure;
from birth to death, it is useful. Oil is inauspicious; it is for burning. Firewood is

inauspicious. A pregnant woman is auspicious; a widow coming in the opposite direction


is inauspicious.
P218. The causes are in the sights; explanation is not necessary.
Donkeys braying is auspicious. Reason: It brays looking for its relatives. Crying of the
crow and braying of the donkey means imminent arrival of a relative to your house. A
cat going from left to right removes miseries. When we sweep and collect dust or debris,
or when we push something away, we do it from right to left. Likewise, writing and
drawing a line go from left to right. Thus, when the cat goes from left to right, it is
indicative of arrival of misery. It is so because by writing, we can enter gain or loss (in
the books). We can write a wedding invitation or a death notification. Left to right move
always engenders doubt. The saying depicts, if an elephant goes to the right, cat should
not go to the right. Fox going right is good. Some would say fox could go in any
direction. The reason is the fox is going away from you and thus not biting you. If the
barking dog starts wailing, that is death wailing. It means imminence of death. The
Hindus divided life events and omens as auspicious and inauspicious.
If you stumble on your foot, it is a bad omen. I have had many experiences with this
particular omen. In July 1953, Dalmiapuram struggle took place. I was the head of the
third group.

P219. The police arrested the first two groups. I led the third group. As I was walking, I
stumbled on a rock injuring the big toe of the right foot. That time I thought something is
going to happen. Lathi charges, gunfire, then charges of disturbing peace, and 18month incarceration were the result of that agitation, of which the stubbed toe was a
premonition.
Meyappa Chettiar was the head of Karaikkal town council. Once he came to Chennai
along with his family. One night he wanted to go back to his town. The driver told him
not to travel in the night; Chettiar insisted on traveling that night. In his Fiat car, the
driver tied down the bed and the suitcase on the rooftop carrier. As he was tying, the
bed fell off. Putting the blame on the driver that he did it on purpose, Chettiar himself
tied the bed on the roof and began driving the car himself with his wife and mother in
the car. On the way to Tiruchi, near Perambalur his car crashed on to a truck carrying
animal hides. Chettiar died on the spot. His family members were in the hospital with
multiple injuries. That shock from that incident relates to one matter: The fall of the bed
from the top of the car was the premonition that journey saw his last use of the bed.
P220. Omens are foreboding from God; I have no doubt about it. (= I have complete
faith in it.) I was shooting a motion picture. I was talking to Kovai distributor Mani at

about 8 P.M. about selling the film to Kovai-Nilagiri Jillas. We agreed on the terms and
price. He held Rs.10,000.00 in his hands and said, Go on, write up the agreement. As
soon as he said, the electric light went off. I felt a pinprick of a sensation. He got up
saying, Not now, we will deal with it later. He left the premises. As he thought and as I
feared, the motion picture was a failure (bust), which we would know later.
Two North Indian married women near my house used to go to the temple everyday
each one with a milk pot on one hand and flowers on the other hand. If my departure
time coincided with them coming in the opposite direction, that day all matters go
grandly. I narrate this with a sincere oath. All those days were great. I have a heart-felt
faith in this. All strength of the Hindus abides in this faith. The direction the front door of
the house faces and the direction where the head should be while sleeping rely on this
faith. Some would declare it is all blind faith. Let the analytical intellect protect the nonbelievers. For us, our faith in omens would protect us.

Book 2 Chapter 11 Why this faith


P221. Speak Tattva-Jnas; adopt any kind of Brahmana-Vtham (argument); as long
as there is a prospect of death looming in the horizon, the mind and heart will be weak;
that weakness brings tears and wailing from the heart; with this scenario in place, there
will be abiding faith in God.
--So says Swami Vivekanda.
Yes, weakness and fear generate faith in God. Apart from Hinduism, other religions
accept this truth.
Long time ago, I remember having heard this scene-incident in a motion picture. A
teacher addresses his wife, Where is God. His wife says, ,
. (He is in the pillar; He is in the straw. Here pillar and straw
start with th and thu in Tamil. Lord Narasimha (Vishnu) emerges from a palace pillar to
protect his devotee and rip apart the father of the devotee who was terrorizing his
devotee.)
The teacher: No, that is an old story. When life sails along smoothly, there is no God;
as poverty strikes, He comes immediately. For the vanquisher, there is no God; he
appears immediately in the heart and mind of the defeated.
Yes, when one commits sin, there is no God. When a man suffers suitable punishment
for his sin, God is there. God, who does not appear in sound, appears in the echo. The
God, who is invisible in the idol, gives His appearance in his mind. Tue 03/27/2012
11:53 AM.
Here Kannadhasan quotes from Bhagavadgita Verses, Chapter 10.

The following English text is translation of original Sanskrit verses in


Bhagavadgita.
htpp://www.bhagavadgitausa.com/bg10.htm
P222. This page has excerpts from Bhagavadgita. Kannadasan wrote the
Tamil Text. Reference to the Chapter and verse in Bhagavadgita appears in
the English text.
P222
. `
. `
. It is the
conclusion of the Hindus that faith in God takes one form or another in all.
Kannan (Bhagavan Krishna) says, I exist in all, whether he is the low or the
high.
: , ,
; ,
.
(BG10.2:) O Arjuna! Neither the bevy of gods, nor the great sages Rishis
know my origin. I am also the origin (the First Cause) of the gods and great
rishis in every way.
, ,
, .
BG10.3: He, who knows Me as unborn, beginningless, and the Great Controller
of the worlds, is undeluded among mortals and freed from all sins.
, , , , , , , ,
, , , , , ,
, , , , ,
.
(BG10.4-5:) Intelligence, knowledge, freedom from delusion, patience, truth,
self-restraint, calmness, happiness, sadness, birth, death, fear, fearlessness,
(10.5:) and ahimsa (non-violence), equanimity, contentment, austerity, charity,
fame and infamy these different natures of living beings come from Me only.

; ;
; . I am Sama Veda among Vedas; I am Indra
among Celestials; among senses, I am mind; I am consciousness;
BG10.22: Of the Vedas, I am the Samaveda. Of all the gods, I am the
Vasavah. Of all the Indriyas (senses), I am the mind. I am consciousness in
living beings. Vasava is Indira.
;
; I am Brhaspti among priests; of the Army
Chiefs, I am Skanda.
10.24: Of all the priests, know me O Partha, to be the most important priest:
Brhaspati. Of the Army Chiefs, I am Skanda. Of all ponds, I am the ocean.
Skanda = Muruga.
. ;
; ; . Of all
ponds, I am the ocean; of weapons, I am the thunderbolt; among cows, I am
Kamadhenu; of procreators, I am Kandarpa Cupid; of serpents, I am Vasuki;
10.28: Of weapons, I am the thunderbolt. Of the cows, I am Kmadhuk. Of
procreators, I am Kandarpa - Cupid. Of serpents, I am Vasuki.
; ;
. Of the Nagas, I am Ananta, of waterdwellers, I am Varuna; I am Yama among subduers.
10.29: Of the Nagas, I am Ananta. Of water-dwellers, I am Varuna. I am
Aryama of (the departed) ancestors. I am Yama of subduers.
; . Of animals, I am the
king of beasts, (the lion); I am also Garuda (son of vinata) among the birds.
10.30: Of daityas, I am Prahalada. I am Time among reckoners. Of animals, I
am the king of beasts, (the lion). I am also Garuda (son of vinata) among the
birds.

; ;
; . Of all the purifiers, I am
the wind; of warriors, I am Rama; of fish, I am Makara (Marine Monster,
Crocodile or Shark); of the rivers, I am the Ganges.
10.31: Of all the purifiers, I am the wind. Of warriors, I am Rama. Of fish, I am
Makara (Marine Monster, Crocodile or Shark). Of the rivers I am the Ganges.
! , , .
. . Of
all creations, I am the beginning, the end, and the middle; of sciences I am the
science of self (Universal and individual); of those who argue, I am the right
argument.
10.32: Of all creations, I am the beginning, the end, and the middle. O Arjuna,
of sciences (I am) the science of self (Universal and individual). Of those who
argue, I am the right argument.
, , , , , ,
. Among women, I am fame, prosperity (Srih), speech, memory,
intelligence, firmness and patience.
10.34: I am all-devouring death and (am) the origin of future (beings). Among
women, (I am) fame, prosperity (Srih), speech, memory, intelligence, firmness
and patience.
; ; Of all seasons, I am
flower-bearer (spring); of months I am Margasirasa (Nov-Dec);
10.35: Of the hymns in Sama Veda, (I am) Brhatsama; of meters, I am Gayatri;
of months (I am) Margasirasa (Nov-Dec); of all seasons, I am flower-bearer
(spring).
. Of all trees, I am Asvattah (Ficus religiosa, aka
Banyan tree)--(Of the trees, I am tvatru -- Deodar cedar--

Erythroxylon monogynum.)
10.26: Of all trees, I am Asvattah. Of all the divine Rishis, I am Narada. I am
Chitraratha among Gandharvas. Of all perfected beings, I am Kapila Muni.

P223. ; , ,
!
; .
; .
. I am the fraud of the gambler;
whatever being that has vitality, splendor and power, know that to be a
manifestation of a fragment of My splendor; I am the punishment of the
punishers; I am justice of the victorious; I am the silence of the secrets; I am
the wisdom of the wise; Whatever may be the seed of all existence, that I am,
O Arjuna.
Bhagavadgita verses.
10.36: I am the gambling of the fraudulent; of the splendid, I am the splendor; I
am victory; I am the resolve (of the resolute); I am the absolute virtue of the
virtuous.
10.38: I am the punishment of the punishers; I am justice of the victorious; I am
the silence of the secrets; I am the wisdom of the wise.
10.39: Whatever may be the seed of all existence (living beings), that I am, O
Arjuna; there is no being or entity (Bhtam), moving or unmoving that exists
without Me.
10.41: Whatever being has vitality, splendor and power, know that to be a
manifestation of a fragment of My splendor.
P223 continued. - .
, ,
, ,
.
, . ,

. This is the sacred declaration of Kannan. He utters that
He is all, points out and explains He is whatever that is the highest, whatever
that is open to controversy and who He is in the universe. His gross
appearance is phenomenal and beautiful and He abides as the creator of all.
Wisdom, more than action, apprehends God who is plenitudinous in clarity of
mind and illusion.
,
.
.


. .
Wisdom as a result of action understands faster than action. The subtle world
is many times bigger than the visible gross world. Experience brings very often
to memory omnipotent God. It is not faith in God.

. The secret that is unexplainable to the scientists is present in the
creation of God.
,

. If we were to assume there are two billion people in the world, there is
no one that resembles the other.
,
. If there were similarity between two people 9 out of 10
times, at least one attribute would stand distinct and separate.
,
. Hundred percent of identicalness in body and voice cannot be found
in any two people.

. We can find at least one difference between
identical twins.
P224. In Gunas, there is bound to be some differences between people. My father is a
teetotaler; he would not lust after other women; but he plays cards.
Take me; I will not play cards; that is it. Of millions and billions of people, Bhagavan
designs each person uniquely. Could that be possible for man? Why does the justice
system take fingerprints? Because two fingerprints are not alike, court and science
accept their validity. God has put in a new design on each palm (dermatoglyphics). That
is the reason why the illiterates sign with the fingerprints (with their thumbs). Wonderful
as his creation is, we are able to see him. They, who have not discovered Him, find Him
through their weaknesses by experiencing misery. Hinduism documented eons ago
scientific truths of today. That is the greatness of Hinduism. It has accepted certain
kinds of worship; it identifies as Higher State ( ), the state wherein he realizes
Him in the mind. The atheist who calls the idol a rock has a mind. That mind broods
over God in the deathbed.
P 225. For the bodys birth, father contributes only a drop of blood (Semen). Where did
the bones, nerves, and dermatoglyphics come from? If you split open the skull, you do

not see hair (growing from inside). How does this hair grow? How do we grow? How do
the permanent teeth grow after the milk teeth fall? Though we have nine openings, how
does the air move around inside the body? These are the questions posed by enquiring
mind. The truth, coming from experience, more than these induces faith in God. Hindus
are the first ones to discover Gods foundation or groundwork. Compassion, love and
mercy are the pillars of Buddhism and yet it did not show us God. However, Hinduism,
having shown God, did not forget compassion, love and mercy. Hinduism only divided
life into Karma Kandam and Jnana Kandam. In Karma Kandams division of work
created castes; in Jnana Kandam, there is no caste; any one can become a Sannyasin.
Hinduism wove together Laukika life (worldly) and faith in God. Hinduism shows merits
and demerits in food, medicine and all other avenues of work. Hinduism accepted
sensual pleasures. Beyond and greater than worldly life is Hinduism, powerful in
renunciation. Hinduism has rituals for happy occasions in life (wedding etc); Hinduism
provides solace at times of misery (death).
P226. That is why in any situation, a Hindu entertains faith in God. The non-believer
cannot escape the above-mentioned situations. sti ( root of Theist) means
possessions. Nsti ( root of atheist) means cipher. Nstikan (Atheist) is havenothing Snyam ( Non-existence, vacuity, vacuum, non-entity, nothingness).
Hindus God rises from Snyam and rolls in wealth. Therefore, Astikan and Nastikan are
both Hindus. Both of them think and talk God. Tue 03/27/2012 2:57 PM
. 9,10,11

.-- dinamalar.com

...
www.maalaimalar.com

Book 2 Chapter 12 Hindu Woman


P227.
Poet Kannadhasan gives the Tamil translation of what was in English. I chose to use
Vivekananda's original English text instead of retranslating Kannadhasans Tamil text
back to English again. (Both English and Tamil texts are original.
Hindus family life has many different traditions. We know about them, as they existed in
19th century from the lectures given in America by Swami Vivekananda.
: Swami says:
Original English Text. Original Tamil Text
Now the ideal woman in India is the mother, the mother first and the mother
last. . .
.
The word woman calls up to the mind of the Hindu, motherhood; and God is
called Mother. `
. `
. Swami Vivekananda in English.
As children, every day, when we are boys, we have to go early in the morning
with a little cup of water and place it before the mother, and mother dips her toe
into it and we drink it. ,

. .
. Poet Kannadasan in Tamil.

In the West, the woman is wife. The idea of womanhood is concentrated


there -- as the wife. .
, .
To the ordinary man in India, the whole force of womanhood is
concentrated in motherhood.
.
In the Western home, the wife rules. In an Indian home, the mother rules.
, .
.
If a mother comes into a Western home, she has to be subordinate to the
wife; to the wife belongs the home. A mother always lives in our homes:
the wife must be subordinate to her.

. ,
. . Swami
Vivekananda in English. Poet Kannadasan in Tamil.

If you ask, "What is an Indian woman as wife?",


?
What is she who kept me in her body for nine months?
?
Where is she who would give me twenty times her life, if I had
need?
?
Where is she whose love never dies, however wicked, however
vile I am?
?
Where is she, in comparison with her, who goes to the divorce
court the moment I treat her a little badly?

(Page 228) Where is the mother, when she
is compared to the wife?
?
O American woman! where is she?" ! !
?
Our mother!-- we want to die with our head on her lap once more,
if we die before her. !

.
Is woman a name to be coupled with the physical body only?
` !
The name has been called holy once and for ever, for what name
is there which no lust can ever approach, no carnality ever come
near, than the one word mother?
. `
, ,
?

And the rule is that the members of this Order have to call every
woman "mother"; to every woman and little girl we have to say
"mother"; that is the custom.
, ` .
` .
I would say to ladies, "Yes, mother", and they are horrified.
`
.
I discovered the reason: because that would mean that they are
old. .
.
The ideal of womanhood in India is motherhood -- that marvelous,
unselfish, all-suffering, ever-forgiving mother.
.
Mother comes first; Wife comes later. ;
.
Even I, who never married, belonging to an Order that never
marries, would be disgusted if my wife, supposing I had married,
dared to displease my mother. I would be disgusted.
, ,
. Swami
Vivekananda in English. Poet Kannadasan in Tamil.
Why? Do I not worship my mother? Why should not her daughterin-law? Whom I worship, why not she? Who is she, then, that would
try to ride over my head and govern my mother? Wait till she
becomes a mother; then she will have the same right. That,
according to the Hindu mind, is the great mission of woman -- to
become a mother.
, ?
?
?
?
. ! .
Swami Vivekananda in English. Poet Kannadasan in Tamil.

Yes, Hindu family has motherhood as the head. From there only, every branch starts.
As the son loves his mother, so must a daughter-in-law (DIL) love her mother-in-law
(MIL). Husband should not love his wife who does not love his mother. Mother is root;
son is tree; the bird that comes to sit (on the tree) is the wife.
P229. Since the tree gave permission (privilege) for the bird to sit on it, the bird has no
right to poke at and eat the roots. The DILs status in the family is not that of the queen
of the house but a (subordinate) companion. Because her son gets sensual pleasures
and happiness from her, DIL cannot demand hegemony over his mother. If it is not for
the mother, he could not have been born on this earth; hence, the mother is superior to
all. Only when the DIL accepts the status of MIL, she could expect the status from the
future DIL. DIL will one day become MIL. Therefore, in the temple of the family, the
tower is mother.
In matters of finances, the same rule applies. The son cannot give away his income to
his wife without the knowledge of his parents. To exercise a control over the son and
DIL, there is a tradition that the grandfathers property goes to the grandchild. If the son
sells his fathers property, and the grandchild goes to court, the sale becomes invalid.
The safeguarding of property among Hindus remains in this framework. Mothers
personal possessions belong to the daughters. For the safeguarding of the son, father's
property goes to the grandson. For the safeguarding of the daughter, mother's property
goes to the daughter. That is the tradition and established norms.
Therefore, property to daughter comes along the mothers line. To her son, property
comes on the grandfathers line. Sons income goes to his grandchild. Wed 03/28/2012
3:17 PM
P230. Therefore, every generation has a traditional safeguarding of property. In this, the
Hindu son has given another honor to his mother. That is, the son does not talk to his
wife in the presence of his mother. Today, the times have changed. There are
transgressions of the traditions.
Putting hand on shoulder of wife in the presence of his mother is a sport now. Up until
the bygone generation, the Hindu traditions were in practice. When parents are awake,
the young husband and wife should not go into their bedroom. If the husbands name is
Sankaran, there is possibility that another person (a brother or servant) in the household
may have the same name. He may be called, ? = Dey, Sankara. Dey is
an insulting word. That is why DIL does not address her husband by his name. This is
instruction to the women. Laughing loud is the quality of low-quality (ill-bred) girls,
according to traditional consideration. Women should smile and not laugh loud,
according to tradition. She should not do so in the presence of other men, who might

take the smile amiss (invitation to dalliance). There is a proverb,


, = Gone, when woman laughs; gone, when the
cigar leaf unravels. (The highlighted words rhyme.) She is not to make direct eye
contact with anyone. Tiruvalluvar mentions that seeing and laughing in a couplet. Wed
03/28/2012 4:30 PM.
P231.

. Verse 1094 Kural
When I see her, she sees the earth; when I do not see her, she
would see me sporting a soft smile. (This sport takes place
between two prospective lovers.)

Feeling of love brings on many changes in body. Her mind and soul boil (bubble up with
emotion); yet she would remain speechless. Modesty ( ) is a Tamil word and yet
a common word for all Hindu women from Himalayas to Kanyakumari. Hindus started
modesty as mental habit and made it a physical habit. It is not a learned etiquette for a
Hindu girl; it runs in her blood.
( = cnti-mukrttam = pacification moment = First night of wedding).
Among Hindus, it is a custom for a couple of auspicious married women to take the
bride into the bedroom. Why is that custom in vogue? It is the tradition for four of the
women to walk the girl to the bedroom, unbalanced at that moment with passion and
modesty. Itihasas and other Hindu texts refer to this,
(= Joining them in a separate room, Sleeping-couch-joining-together). All
these are very strict close-custody traditions (). Some transgress these.
Some fail to observe the rules. These are societys deformed people ().
They are not born in noble families.
Valluvar has made a clear mention of noble birth.


. Verse 958 Kural
He, who does not have the quality of love in him during prosperous time,
raises doubt that he was born in a noble family.
A womans or a mans (amorous) misconduct makes the whole family subject to doubt
(suspicion), so said Valluvar.
P232. A Hindu bachelor youth according to his tradition chooses a picture-perfect
woman, his life would be one of tranquility. Though a woman is away from her husband,

she remains within the bounds of good conduct, dissipates (digests) the hot breath of
passion ( ) akin to the heat of the furnace, lowers the intake of salt, bathes in
cold water, and lives without feelings of sexual passion. Having had that kind of a Hindu
girl (as a wife), there is no greater blessing () than this. They, trusting their
eyes, becoming a victim to her physical attraction and falling into the disastrous net of a
girl, will either go insane or commit suicide. Besides Hindu injunctions, the traditions in
many ways give a guarantee of a life of beauty, grace and elegance. Life is not just
sensual satisfaction. Beyond that, there are some happiness and greatness. If sensual
pleasures are the only criteria, a youth will fail in selection of a girl. The girl who submits
to mother and husband does not need beauty. Though she is without beauty, even a
deity is not equal to her. Wed 03/28/2012 7:25 PM
P233. Book 2 Chapter 13 Bazaar dog (= Mind that oscillates or wanders)
Pattinathar says that mind is a wandering dog. ( ). The mind runs amok
like the dog, which stops at every shop. Mind is the cause of all miseries of man.
Bharathiar says, O little mind, you oscillate like an ogress. He is concerned about the
oscillations of the mind. Where there is a need for caution and fear, sometimes the mind
stands with (ruinous) resolve or determination. Where there is a need for a (firm)
resolve, it shrinks subdued by fear. Wed 03/28/2012 7:39 PM
For no cause, the minds imagination runs amok with bewilderment. The mind cries for
the past events. It fears for the future. It is in the forefront to offer solace to others.
When that solace is necessary for itself, it loses its sakti.
Verdure beguiles the mind; drought perturbs it; it worries about relatives; at one
moment, it becomes numb; it roils in bondage of desire. In the state of renunciation
(), it cuts its own neck by giving the sheer strength to its own hands. Mind is
responsible for murder, theft, lie, compassion, mercy, and passion. Thu 03/29/2012 9:11
AM
P234. As the mind moves, humanity moves. When would this mind acquire the ability to
stand with the power of determination? All is My: that is trust in Hindu Tattva.
In Gita, Kannan says:
Hold me as Supreme. Give up desire in others and worship Me
with Dhyana. I will rescue you from the ocean of death and birth.
BG12:7
I soon become their deliverer from the death-dealing ocean of
Samsra (birth and rebirth) O son of Partha (Arjuna), because

they have their thoughts fixed on Me. Introduced by Veeraswamy


Krishnaraj
Good. We will do exactly that. However, we are unable to do it. (The following is
metaphorical.) We escape from fire; but drown in the water. We escape from the dog,
but, fall into the mouth of the fox. When we forget one thing, something else pops up in
the mind. As we use pan to stop smoking, we end up doing both; likewise, unable to
forget a thought, a second thought haunts us.
The police threw him into jail for printing fake currency; he prepared fake currency
remaining in Jail. Now where could we dump him?
For the mind, a woman looks more beautiful than his wife does. The fragrance of flower
in hand goes unappreciated. Imagination about unobtainable flowers rises in and pulls
the mind. Mind does not take pride () in fulfilled desires. Mind struggles until
death (= ) for the fulfillment of unrealized desires. Though he has
Mahalakshmi as his wife, the mind of a fan languishes for a movie actress; mind
languishes more for what he does not have than is pleased with what he has. Mind gets
a push on receiving praise; on reproach, it worries.
P235. One thousand braids; one thousand tangles! How it built the cobweb, only the
spider knows. To take a cruise (on an ocean liner) is our decision; to take us to the
berth (the shore) is gods responsibility (will). When God creates ocean without
(turbulent) waves, mind without agitation forms (at the same time).
Man who plants tree also waters it. When he is going to water, it is a cause for worry.
Who is without Salanam, Sabalam and Kavalai (, , = agitation,
fickle-mindedness, and anxiety)?
One mother begged The Buddha to raise her child from death. The Buddha said, Bring
Me ash from a household, which has not had a death. The mother wandered all over
the country, returned to The Buddha and told Him, There is not one house that has not
had death. The Buddha sent her back home saying (to the grieving mother), This story
is one among them. If I were to sight a man without anxiety, there is justification for my
anxiety. If I have 100, he has 200 (anxieties); to that extent, I am a lucky person. Mine is
less than his is. Accomplishing all things and then giving up life: that opportunity no one
has.
Misery, a person gets from his wife, the people, friends, enemies and an unrelated
person.
In the ocean, a catamaran is tottering in the wind.

P236. The Master of all trades very often gets into trouble. What anxiety does the paper
ship experience? Mind like the paper should be soft. Happiness, unhappiness, summer,
and snow, rain: Let the mind tolerate all these things. Let Paranthaman take care of
all mental unhappiness. Without causing any trouble to others, you enjoy your
happiness. Death, we cannot avoid; agitation, we can avoid. At a tender age, the
thought of mother and father dying gave me shudders of the body. One day they died.
The body shuddering for forty-eight hours yielded. Only when you think of the possibility
(of death), there are agitation and trembling (, ). When thought of
certainty of death dawns on your mind, a shock will never afflict you.
Dharman cried; Bhiman cried; Raman cried; and Ravanan cried. Kamban called, debtridden mind ( ), the trembling of heart and mind, If the sustained
debt is a single item, we can (repay it,) settle the debt and receive the debt document.
When all debts are settled, what remains is the accumulation of interest charges.
Though the rain has stopped, Thuvnam ( = drizzle) continues. Until death
( ), the mind continues to parlay its jugglery. Knowing the mind has such
natural dispositions by twenty years of age, later a sense of Vairagyam ( =
non-attachment) that all that happens are of My is born.
,
,
Page 237
!
Author: Kannadhasan.
Whatever happens, let it happen,
In the darkness justice hides, (let it)
By themselves out they come, do not hesitate
There is a God, do not be perplexed.

Ekambareswarar temple Kanchipuram (Kanchi)


www.kanchipuramtemple.com
The gopuram of the temple is tallest one (59 m long) and sculpture ...
It is one of the five major Shiva temples or Pancha Bootha Sthalams (each representing a
natural element)
representing the element - Earth.
Ekambareswarar or "Lord of Mango Tree"
http://en.wikipedia.org/wiki/Ekambareswarar_Temple

Praise Desikan dancing in the Red soil (Sivas shrine). Control the mind that wanders
like a bazaar dog. Why should there be any agitation over a body, destined to die? We
cried (and wailed) for the dead. Others will cry on our death. The next moment they will
forget. Give tranquility to the mind. Go to sleep holding on to the feet of Bhagavan
Krishna. He is the cause for our being here; He is the cause for our going there. The
name of the messenger who takes us from here to there is death. Let him determine our
next birth. Thu 03/29/2012 7:35 PM
Book 2 Chapter 14 dl ruled over Tamil.
P238. In Tamil, there are many texts (classics) on love. They are classics whose central
persona is man. Some are kings. They are all about women loving men.
Recently, there are sweet religious literary forms wherein they found the feminine in the
masculine and God in the role of Nayakan ( = paramour). The melting
tenderness () in the love of woman for the man takes on a greater and higher
sentiment in the tenderness of love of man in the role of woman towards God.
The descriptive attributes uttered in the sentiment of love by men in the form of women,
are many. When they use the facileness in language, Hinduism has contributed many
words in Tamil. We can call Nlyiradivyaprapantham (NDPPM) a dictionary for new
words. Prapantham exceeds the presentation not shown in 3000 poems depicting the
love of woman in all its aspects, other Sangam literature, and even Kambans sky
shows. Messaging, palm leaf, and gaily sauntering Prapandham (NDPPM) are not
new to Tamil. NDPPM morphs devotional into literary flavor (); NDPPM blends the
grace ( ) of Tamil with those of sound and meaning; thus NDPPM promotes both
Laukika and Divya (mundane and divine) feelings in a unified form. What is wrong in
calling this as service of Hinduism to Tamil?
P239. Tamil's Inner being (of a woman) encompasses modesty, artlessness, fear,
modesty, feminine qualities, numbering four, viz., nam, maam, accam, payirppu;
, , , .

I present this text to explain the terms--Veeraswamy Krishnaraj.


Feminine qualities, numbering four, viz., nam, maam, accam,
payirppu;
makau-k-kuam. Feminine qualities, numbering
four, viz., nam, maam, accam, payirppu;
, , , .

= nam. Shyness, coyness, as a feminine quality. one of


four makau-k-kuam . Valluvar defines nam as bashfulness of a
virtuous woman. Another definition applicable to all is discomfiture
at doing sinful acts.


. Verse 1011. Kural
There is a difference between Modesty at doing questionable acts
and bashfulness of virtuous woman with bright foreheads.


. Verse 1089 Kural
She wears modesty and artless look of a fawn. Where is the need
for her to wear the jewelry?
: maam 1. Simplicity, credulity, artlessness, one of four

makau-k-kuam; Acquiescence. It is the quality of a virtuous


woman to remain unassuming while in truth she is full of knowledge.
:accam. Fear, dread, terror. It is fear where fear is
appropriate. Valluvar in his verse 428 explains what fear is.


. Verse 428.
It is stupidity not to fear where fear is indispensable. It is the duty of
the intelligent to fear where fear is required.
: payirppu. Delicacy, modesty, shrinking from anything
strange, one of four makau-k-kuam. People interpret this quality
in many ways. It generally means withdrawal from anything that is
alien to her virtuous being. If a stranger gives an amorous look, it
should elicit payirppu from the woman.
Separation, especially of lovers is Virakam () that causes changes in the body
parts, which are dealt with in detail in Tamil texts. A Tamil reader would know many
interpretations of Virakam.
Akanul () deals with love between lovers as depicted below.

Akam () is one of two genres of Classical Tamil poetry which concerns with the
subject of love. The other (Tamil puam) concerns with the subject of war. It is
eroticism and heroism. Puram has five tinai. This type of love has seven divisions
ranging from unrequited love to mismatched love. Text and table from Wikipdia.
Landscape

Concept

kuici

Sexual union

Mullai

Yearning

marutam

Sulking

neital

Pining

plai

Separation

There is poetry describing separation-agony ( ) of lovers in its many


aspects. Love either graduates to marital love or falls into illicit love. The main thrust of
this Love Literature is celebration of Love (in its many forms). However, in religious
literature, love has devotion ( = Bhakti = devotion) as the main element. As we mix
the medicine with honey, the religious literature mixes love with Bhakti to entice man
into divine love. We in turn take to this kind of flavor more than we take to recitation of
names of the deities ( = nmvai = List of holy names, as of a deity). All in the
world are Gods movement. The male-female relationship is no exception. If that flavor
or tasting exceeds, there is no fault. That (Divine or physical Love) brings Ji closer
to God and a good man to his spouse. In that sense, the hymns showing paths in
Prapandam are an immeasurable treasure of feelings (that move the heart, mind and
soul). In Nacchiar Tirumozi, very many Tamil words caused surprise in me. Some
(falsely) surmise that there was no Andal; Periyazvar taught himself bridal mysticism
(). However, the Tamil who sees a Mirabai in the North, embraces the faith
(believes) that in the South there could have been an Andal.
Veeraswamy Krishnaraj places this text here to explain further, what is
Akam or Puram.
Akam is Dharma, the nucleus and Saivism.
= literal meaning, Inside and = Outside. Aham = Eroticism.
Puram = Heroism.
Aham and Puram ( and ): Akam in its original intent and
evocation means love between man and woman. Puram means heroism
and generosity. Bhakti or devotion encompasses Akam and Puram, God
and devotion. Akam, the human side of love transfigured to ecstatic love of
God ( pirmai) and Puram to hero worship of God. Manliness and
heroism are attributed to God; womanhood and hero-worship are attributed
to a devotee. By convention and Tantric precepts, people come in three

flavors: Pasu, Vira and Divya, which shows the progression of the human
soul from animal instincts to hero to divine nature. This God-devotee or
BhagAvat-BhAgavat relationship compares to Purusa-Striya (Man-woman)
relation in SriVaishnava Bhakti tradition. Aham = Eroticism. Puram =
Heroism.
The Saivites (and SriVaishnavites) had defeated the Jains and the
Buddhists (on the debating platforms), considered to be the Outsideoutside (Outer External--Purappuram =) elements and facilitated
mass conversions back to Saivism and Srivaishnavism. To this category,
the alien religions were added by the Saivites. Saivism is the nucleus
around which are the concentric aggregates of other internal Hindu
religions and the outermost circle is made of Buddhism, Jainism, Judaism,
Islam, and Christianity. Saivism is the innermost religion and the Dharma it
represents; the Outer External religions are not Dharmic. --Krishnaraj

Patterns of Mysticism by Chari page 157 Philosophy and Theistic

Mysticism of Alvars
Bridal mysticism of lvrs to God.
There are different ways in which the mystic-saints experience God.
Nammalvar and Tirumangai Alvar experience god by assuming the
role of the consort of God (nyak), who is temporarily away from her
beloved God and convey the pangs of separation through either the
media of nayaki or her mother or companions. This type of mystic
experience is on the pattern of the love of a maiden to her lover
(nyaka-nyak-bhva). The best example of it occurs in Bhgavata
Pura in which the cowherd maids exhibit their love to God-incarnate
Ka. It is one of the modes of Bhakti.
The lvrs experience god in a direct manner. They have spiritual
knowledge and parabhakti, as is evident from their hymns. They all
have had either the Yogic perception of God (mnasa-sktkra) or
the temporary direct visions of God (parajna). They have the glory of
God as experienced by them.
Excerpt introduced by Veeraswamy Krishnaraj

P 240. What we have is rare literature. I (Kannadhasan) played the role of Nayaki in
relation with Kannan and melted in His bliss.


Kannan the King, the name I chant; as I chant and chant
Stone and thorn turn into flower slowly, slowly
-------------------------------------------------------The rest is here for completion.
The following is not in the book.
















http://www.inbaminge.com

Kannadhasan wrote this poem in praise of Kannan or Krishna for


a motion picture.
:
: ..,
:
: ...
: ,

-Kannadhasan
Not a day goes by with Kannan not thought of.

Not a day exists without a throb in love. -Krishnaraj


The rest here below is for completion and not in the book.

..
................. .... .






..

()






..





:
http://psusheela.org
Harmony, word, and meaning in auspiciousness are used with such facility, ease and
dexterity that Nacchiar Tirumozi seems to play ball with new Tamil words so much so I
was put to shame on account of my puerile piece of writing.







(1--474)
Andals Tiruppavai.
This is a wonderful piece in Tamil.

O Jeweled maidens of Aypadi, let us go to the tender lion cub of


a son of Nandagopan with dark body, beautiful eyes, and a face
like the sun and the moon.



(2)
Nacchiar says, We won't savor ghee; we
won't drink milk; we will take a bath early
in the morning; we won't use eyeliners;
we won't tie and wear flowers on our hair.
(3)
We sing the glory of the Supreme Being
(Vamana) who measured the world.
O my, What a wonderful figure of speech.
Do you know what the everlasting wealth
is?

(3)
milk pots (Kudam) overflow with milk from
the bounteous big cows.
= bounteous donor. The cows are
given the title . Without devotion,
such title is not easy to come.
! ;

(Page 241)

, ,

; (4)
= zhi mazhaik-kaNNa = ocean-rain-precious as
the eye; generally this epithet refers to Krishna. = discus, ocean.

The heat of the sun enters the ocean and picks up the water, which
like the Lord of Deluge darkens into clouds, shines like the discus in
the hands of Padmanabha, sounds like the conch, and falls like the
rain of arrows from the bow, as requested by Nacchiar pleading for the
rain.
Kannan, the son of North Madura, is Myan (Performer of tricks).
Kamban said, swelling waters of Lanka. Here Nacchiar says, The Lord of Yamuna with
swelling pure waters.
Line 4 Verse 5, Andals Tiruppavai.' ' =
Mothers abdomen (womb) was blessed by Damodaran.
Damodaran is Krishna, who made His mothers womb bright or blessed because she
was pregnant with Him. Damodaran = = + = Rope + abdomen.
Explanation: When Krishna was a small child, he was mischievous getting into trouble.
His mother tied a rope around his belly and anchored the rope to an hourglass-shaped
stone mortar. The mother who tied his abdomen to a mortar had her abdomen blessed
for carrying Him (in her abdomen or womb) for 10 months.
There comes Kannan. Tiruppavai verse 9


! !
! ?
1. Palace studded with pure gems with lamps burning all around
2. Fragrant smoke, soft bed, the eyes dozing off
3. O Uncle's daughter! The door studded with gems, open the lock
4. Maamiis! Would you wake her up? Translation Veeraswamy Krishnaraj


?

. (482) V09 Tiruppavai
O daughter of my uncle, you are sleeping on a bed in a palace studded with pure gems, with
bright lights shining all around and pervasive aroma of incense. Open the lock (and latch) on
the door studded with gems. O aunt, would you wake her up? Is that daughter of yours deaf or
dumb? Is there a sentry watching her in the bed asleep (under a restriction)? Is she in the grip

(spell) of a Mantra? We chant the (thousand) names (of Vishnu) of Mmyan, Mdhavan,
Vaikunthan and so on. Let us perform Pvai Nombu. Veeraswamy Krishnaraj

Narayanan wearing fragrant Basil garland has come. He is worthy of our praise, a
repository of great merits and giver of refuge. O golden creeper of herdsman, (
kvalar). Do not get angry; do not move; do not talk, O prosperous wife.
The words come flowing and falling for Nacchiar. (Nacchiar has a way with words.)


(14)
.
! !
, !
Birds () are cackling and flapping their wings. O the
good-natured, you are still sleeping in the bed (at this late hour)
and not joining us to immerse in chilly cold water (of Yamuna
River). In your backyard gardens circular pond, purple water lily
( = ce-kau-nr = Nymphaea odorata) opens its mouth
(blossoms) as lotus ( = mpal = nymphaea lotus) closes
its mouth (by night).
= a circle, a pond. the back-yard of a house;
pvi , n. cf. . (J.) 1. Inoffensive, harmless, goodnatured person or animal. mpal , n. 1. [K. bal, M. Tu.

m- bal.] Water-lily, nymphaea lotus. ce-kau-nr , n.


< id. +. [M. cekainr.] 1. Purple Indian water-lily, Nymphaea

odorata. To close, as flowers by night;. To


grow slack, become relaxed, as a tie or grasp;. kvalar ,

n. < g-pla. Men of the sylvan tract, herdsmen


In this verse, we have in the house a cowherd girl who is long on
promises and short on keeping them. The mention of flowers is
significant; the blooming of the water lily is the blossoming of
enlightenment. The day lilies are the fragrant Nymphaea odorata

( ); they bloom in the daytime. The night lilies are


Nymphaea lotus (Aambal-) which blooms in the nighttime.

Andal is saying that the nature is telling what the diurnal segment
of the day it is. Some commentators say that the closing of the
petals of Aambal into a bud is a metaphor for Ajnaanam (spiritual
ignorance)..

Elle! That is the tradition of Pandiya Nadu. O young parrot! Are you still sleeping? Aiyo,
what is this? Kannan is still in bed sleeping. O Sky, O Water, O Food, O Virtuous
Emperuman (Our Great Lord), O Nanthagopala, please wake up.
Amm, Yasoth!
P242. You are the tendril of all women! ( ) The lamp of
the family! Our great Mother! Please tell your child (to wake up)...
kompar , + . Women, slender and supple as the twig of
a plant.
= kountu kountu. Tender twig, tendril; tender leaf, shoot, sprout

(25)

oruththi makanaayp piRanhthu Or iravil
A woman as her son having been born one night
You took birth as the son of a woman (Devaki) one night

oruththi makanaay oLiththu vaLarath
Another woman as a son hiding having grown up
You became the adopted son of Yasoda in hiding and grew up.
He was born one night as a son of a woman; he grew up in hiding as the adopted son of
another woman. We have come desiring Him. Hey, Kanna! Have you forgotten the king
s sport ()? In the light of the standing lamp in the doorway, You climbed up the
cot with soft mattress and rested Your petal-soft chest on the breast of Nappinnai.
Would you not talk to us?
O Nappinnai! Would you not leave Your husband and give us your presence? Would
you not tolerate separation from Him? That is fine.
This is not Tattvam. It is worthy.

You are the god who could prevent trembling of the ship. You are the Immaculate who
gives off the heat. We are the ardent devotees paying obeisance to Your feet. Please
get off the bed, come and grace us with your presence.
O Lord who wears tinkling bells (). Would Your red eyes resembling the
red lotus flower fail to open as they get narrower? That day, You scaled (measured) this
world (Vmana). You went and won over Lanka in the South (Rama). You threw the
(malevolent calf)! You broke the cart! You held the mountain as an umbrella!
O Mal Manivanna! O Light! O Creeper! O Good Fortune! You are the Lord who sleeps
on the Banyan leaf! You are the Great Govinda who wins over enemies! Would you not
rise and come?
We will wear bracelets-, armlets-, ear wears-, flowers over our
ears, anklets-, and very many other jewels.
We will wear our best garments. Later on, we in an assembly will eat rice, milk and
butter running down our hands to our elbows.
P243. We have rice submerged in clarified butter. When we scoop and eat it, the
clarified butter drips down the elbows.
Nacchiar tells more.
Govinda! You are stainless and without any deficiency (plentitudinous). We are the
ignorant children calling on You. Please do not get angry with us. O Madhava, You
churned the sea of Bengal. Kesava, rise and come to us. The deluge of love that
Nacchiar felt for You is happening to us.
He not only had love (for Her) but also went on to marry. Conch came; brimming golden
pot came along; festoons of flowery arches were in place; Areca palms and plantain
plants decorated pandal. All celestials including Indra came. Nacchiar came wearing
Mantra-silk ( ). Mayavan wore it with a wedding garland.
From four corners, they brought waters from sacred rivers. The Brahmana elders sang
Pallandu. Young beautiful maidens came before the Lord receiving Him with radiant
lamps and ceremonial pots; the drums sounded; they blew the conches standing in line.
In the Pandal decorated with pearls, His brother-in-law Nambi Madhusdanan caught the
palm of the hand of the Lord. The Lord is the Companion in this birth and the forty-nine
births. Is He not a Helper?
He took the foot with His great hand and placed it on the Ammi ( = grinding
stone).

How is He? O white Conch: You tell us. (The objects here receive anthropomorphic
treatment.) Would His lips exude smell of camphor or of Lotus flower? Would His sacred
red coral mouth be tasty?
O Conch, Great Conch! Dextrorotary Conch!-- . O Panchacanniyam!
Would you not tell me the taste of His lips?
O Clouds!
Clouds spread out like a canopy ( mlppu) in the sky.
P244.
!
!
!
!
!
!
Clouds spread out like a canopy () in the sky.
O Great Clouds! You rain great pearls of water
With the clouds (water vapors) rising, O cool Clouds
Rising during Rainy Season, O Black Clouds
Rising like an elephant in musth, O Clouds
Keeping Northern Hills your Lord, O living Clouds.
, !
Having become my Lord, did He not consider (the ending of) my condition?
, ?
When you kill a female creeper (woman), would the people of this world give
respect (to You)?
- ; !
; !
; !
; !
Nacchiar is trembling; we also tremble!
Nacchiar melts; we also melt!
Nacchiar is begging; we also beg!
Nacchiar talks endearingly. Tamil also does talk endearingly.

Book 2 Chapter 15 Intelligence and Sacredness


P245. The Hindu perspective on god adheres completely to (embraces) worldly life. The
divisions in Family life become the portraits of Divine parts. A family comes to life in a
portrayal of Siva having His wife in Parvati, and Murugan and Ganapathi as their
children. In every one of Sivas incarnations, Sakti incarnates thus making the husbandwife unit. When Siva becomes Sokkanathar, Sakti becomes Minakshi; Siva as
Visvanathar, Sakti as Visalakshi; Siva as Ekambaresvarar, Sakti as Kamakshi; and Siva
as Brahathisvarar, Sakti as Pirakathambal. In every temple, Sakti has a different name.
Likewise, with Vishnu and His consort.
When Tirumal becomes Venkataththan, Tirumakal becomes Alarmelu Mangai. From
Tirupati to Srirangam, Tirvallikkeni, and Ariyakkudi, all Tirumal Temples carry different
names. Saivas Siva and Vaishnavas Tirumal are the Heavenly Fathers of the
respective sects.

For the Saivas, the Vaishnavas are relatives by marriage (). Saiva-Vaishnava
wranglings are those of relatives. Siva married (Durga) Tirumals sister. Likewise, every
god has his consort.
P246. Likewise, every god has his consort: Brahma has Sarasvati; Indra, Indrani;
Murugan, Daivanai and Valli; and Ganapti is single. Why did they classify the families of
Gods? That is to point out that gods did not escape worldly life. Hinduism regards
worldliness as the first step. Renunciation is the second step. As the husband-wife
quarrels abound in the families, so is the case with Siva and Sakti, as supported by
stories. The causes for quarrels in the families are the same with the divine families.
The foreigners hearing this may be flabbergasted. No religion saw husband-wife
relationship among gods. What are the relative positions of husband and wife? The
Hindu stories give the answer. Hinduism does not offer refuge only to Sanyasis and
runaways from life. Likewise, Hinduism is an echo of lifes manners, customs,
cultures....
Hinduisms tenets have all angles that a life has as anger destroyed by anger, ego
destroyed by ego and treachery destroyed by treachery. There are stories about
education and lack thereof. Sarasvati for learning and Lakshmi for wealth are deities of
the needs of life, as established by Hinduism. All branches of knowledge find
acceptance and absorption in Hinduism. Mon 04/02/2012 2:30 PM
P247. Are there in any religion any stories of gods doing the dance? Sarasvati plays
Vna; Nradar plays Tambura; Nandi plays the drums.
Lord Nataraja does the dance. In this way, Hinduism gives expression to desires and
entertainment.
There are stories on war, peace, and diplomacy, trading, bargaining, and borrowing.
Like Harichandrans story, there are a thousand stories about lying and not lying.
Hinduisms main intent is to point to many aspects of life. A notion about neighbors wife
as mother has hundreds of stories. Sinking into a low life by violating anothers wife has
many stories: Indra-Akalikai; Chandran-Tarai.
Valluvars Kural verses on a random turn of pages cause echoes and run true to every
experience; likewise, these stories in the Puranas stand witness to these experiences.
Hindus thought about scientific methods. They imagined about the flying flower planes.
They knew a long time ago about the clouds drinking the water from the ocean and
dumping it elsewhere. They knew rotation of the earth long time ago: from left to right on
one plane and right to left in another plane. Earth's rotation is the rotation of the solid
Earth around its own axis. The Earth rotates towards the east. As viewed from the North

Star Polaris, the Earth turns counterclockwise. pirataciam , n. < pradak-

ia. Circumambulation from left to right: Towards the east. a-ppirataciam , n. < a-pradakia. Circumambulation from right to left. Lunar eclipse was
also described. A lunar eclipse occurs when the Moon passes behind the Earth so that
the Earth blocks the Sun's rays from striking the Moon. This can occur only when there
is alignment of Sun, Earth, and Moon, with the Earth in the middle. Hence, a lunar
eclipse can only occur the night of a full moon.Wikipedia.
They wrote about Stars very descriptively.
P248. They calculated the distance from earth to moon and said that Mars was far
away. (India's first-ever mission to Mars launched into space today (Nov. 5, 2013),
beginning the country's first interplanetary mission to explore the solar system.
Space.com. April 29, 2014) We can write about Indian Science in a thousand pages.
When we think of smart weapons in Ramayana and Mahabharata, we wonder whether
the west learned the basic things from these. The British took many manuscripts from
Tanjore Sarasvati Mahal. I came to know that an Englishman wrote many articles of
scientific importance, based on the Tanjore Manuscripts, some eighteen months ago.
Over many centuries, Hindus assigned gods to elements: A god for each element:
Varunan, water god; Agni, firegod; Vayu, air-god; and light, sun god. In the beginning,
worshipping sun as god was prevalent.
Upon examination, each festival has a meaning. Now we celebrate Sarasvati worship
and Tools worship ( ). We pay homage to Sarasvati and Mahalakshmi; that
is homage to intelligence and wealth.
P249. What is life (after all)? Intelligence and wealth. Who is Sarasvati, the goddess of
arts? She has names like Kalai Makal, Vni, Sarasuvati. It is a traditional story that
Sarasvati rose from the sacred milk ocean when the gods (and demons) churned the
ocean. She is the goddess of learning and art. Why do they say that she took form
when the gods and demons churned the ocean for Nectar of Immortality? If you explore
your heart with your mind, life becomes effulgent; that is the meaning. What is important
for art is to begin worshipping the deity. That is the prayer beads in the hand of
Kalaimakal. She has a book on her hand: That is the form of learning. The stringed
musical instrument is the form of Nda. Her white sari and white lotus seat indicate an
embodiment of learning and its growth. Base, unworthy man and a thief would not be
able to learn; they would not have a sense of art.
Likewise is the form of Tirumakal. Learning is not enough; for life, we need wealth: That
is the indicator of Tirumakals form.
All beings on earth are of the form of Tirumal (Vishnu). The beings obtain wealth from
Tirumakal, Consort of Tirumal.

Mans single-minded devotion as the aim of life is Hinduisms contribution. The wise
ones respect its Tattvas and engravings. Tiruvudaiyor offers his gratefulness. Mon
04/02/2012 7:02 PM
P250. Book 2 Chapter16 . For todays Youth







! - .
Hello humanity: You tell tongue-splitting (split-tongue) lies. You
are in search of new wealth. You consort with a worthless woman
and just as the termites fly off the termite hills, you will bear many
boisterous children. You have no means to support them. You will
not give them up (= You will not even let someone adopt them).
Pattinathar says in a humorous way, You roil in bondage and
desire as the monkey struggles piteously keeping his foot in the
split wood and pulling the wedge off (the split wood). end
Comment by Kannadhasan.
There are men who have (compulsion) to touch and know it was
a snake. There are simpletons who know fire after they sustain a
burn. They think of the Supreme Being only after they suffer a
setback and come to a ruin. They are incapable of bringing their
life to an order right from the beginning.
They were incapable of getting the light of wisdom in their youth
as obtained by Ramalinga Vallalar, Ramakrishna Parmahamsa,
and Swami Vivekananda.
Tue 04/03/2012 10:35 AM
P251. Who will not move when moved? Kannan (Bhagavan Krishna) keeps us spinning
like the spin top sans the spinning rope.

`, , `,
, ` , `,
,
, ` !
.
Saying Yes, Yes he ran
Saying No, No as he experienced deception
Saying Where, Where he searched
Saying Lo, Here, Here, his eyes in delusion
Like the ball thrown in the plain open space
He bounced and spun around (in circles)
He danced and ran
He sat down saying, O Supreme Being
Translation Veeraswamy Krishnaraj Tue 04/03/2012 11:13 AM
We nun after an elusive object, suffer from deceit, search for an
object, delude ourselves as to its existence, bounced like a ball
cast in a waste land, sit down and settled down saying, O
Supreme God. --Krishnaraj
Only after the experience, they apprehended the truth. How are we to find the truth in
the beginning (itself without suffering all the ills)? This is a lesson we have to tell todays
youth. Not to know the thorn by a prick is to know it by sight: That is a Thorn. What is
the way (away from the thorn)?
Ramakrishna says, The housefly at one time sits on the rotting ulcer and next moment
on the sacrificial objects (victuals, Prasada = Sacrament). However, the lotus nectareating honeybee will not regard anything other than it (nectar). You must remain like the
honeybee and not behave like a housefly. For todays youth (an abecedarian =
kau-k-kui), his words are the First Book of alphabets for knowledge.
The youth bound to travel a long distance on the life-path should start learning the first
bend (in the path) and all other bends. That learning should be like that of the
honeybee, which goes on a search (of the nectar). He should not waste his time on
studying unneeded and useless books.

Kural Verse 391- .
After learning what is worthy, behave in a complicitous manner
with what you have learned. Translation by Krishnaraj

Do not waste time on useless books. Mind comes to a ruin from


association with uncultured friends. --Kannadhasan
P252. Indifferent attitude of the mind deludes discrimination. Mere hustle and bustle
leads to a false life. Dying from fear, the soul becomes a slave.
Learning from books is the foundation for the future. However, reading the wrong books
is of no use. The mind of the tender youth has no ability to apprehend the future. That is
the period, where thinking is of crucial importance.
The age for listening and learning good lessons and preparing oneself for tomorrow is
the school age; that, the youth should not forget. Hindu religion gives him advice about
food and sleep. In Gita, Paranthaman tells Arjuna: There is no yoga for one who eats in
excess, one who eats less, one who sleeps in excess, and one who (without sleeping)
keeps awake. He, who eats and sleeps in moderation, attains trouble-removing Yogam.
Bhagavadgita 6.17: Yoga destroys sorrows in a man who is moderate in eating,
recreation, sleep and wakefulness, and restrained in action.
Below is the same sentiment from Parmahamsa.
In the daytime, one can eat to his satisfaction. Nighttime meals should be less in
quantity and calories. Food that gives heat to the body and agitation to the mind, one
should not eat. Do not go to funeral ceremonial dinners. Do not eat food in a household
where the man (= = priest) makes a living by conducting ceremonies. Eat the
pure food served to the Lord.
Yes, first good books to read; next moderate eating of pure food; next moderate work
and sleep: These are the recommendations. Whatever I read in my tender years, I
remember.
P253. These things have kept me in good stead all these years.
However, unhealthy food ( = unprescribed food; eating at irregular
intervals), going hungry and excessive sleep have ruined my health. I regret having not
followed good eating habits from the beginning. All the poems that I committed to
memory without understanding the meaning have come to help me with meanings:
Good grace, God gave me. Todays youth must read Hinduisms precepts without
neglect. Hinduism is a repository of knowledge about diseases and medicines. Todays
youth must commit to memory Tirumantiram. Though they may not be useful today,
they will be useful in the future. Rhythm in verses helps keeping them in memory.
Siddhar Jnanakkovai composed by Pattinaththar, Sivavakkiyar, and Bhathirakriyar,
upon committing to memory attenuates sexual desires towards women. I have already
written about the kind of girl to choose for marriage. If you arranged these first steps in

an efficient manner, future will not be sour; there would not be any weariness or
disgrace; there will be greatness everywhere you go. Friends will abound and enemies
would disappear. Knowing your income, a sense of expenditure will come. (You would
be able to balance expenses according to your income. You would learn to balance
your book and budget.) Life would become a highway with divided lanes. There is no
need for you to sing (sing the blues) songs of suffering the grief I sustained. Hindu
religion shows average person good paths to realize all happiness in worldly life. Our
elders have advised us on income and expenditure.
P 254. Kanchi elders have said something that stays in my memory. If you borrowed
money from someone by pawning your vessel, pay it up in one installment however
difficult it may be. If you pay in many installments, that interest will haunt generations to
come. Yes, the youth should exercise caution.
Lastly, here is my experience with food. I have written a poem on what not to eat.

Lord Bala Krishna with cow - Hindupad


hindupad.com
Lord Bala Krishna with cow. By Naveen Sanagala



!
Flat beans, beans, ocean fish, crab, nuts, and potato give windy humor of the
body. Do not even touch them; do not even look at them; for (the sake of
savoring) a taste, do not contract a disease.
- , , , ,
.
Our elders have clearly explained the causes for , , ,
, (Wind, Heat, Coldness, Phlegm, and Bile). Tue
04/03/2012 2:16 PM
,
, .
Todays youth should give up Suspense Thriller Novel and take up reading
religious texts; this will show the way to many avenues in life.
End page 254 Book 2.

www.thehindu.com. The carvings that adorn the chariot of the


temple car of the Sri Venkatachalapathi Temple, located at the
BHEL Township

Books 3-5: Pages 257-478


Meaningful Hindu Religion


by Kannadhasan
24 June 1927 17 October 1981
Translation by Veeraswamy Krishnaraj

P257. Introduction to Book 3 My Service


If we divide life into many parts, we will see many parts. Saying this is life, no one can
draw a complete list. The Laukika Life of Hinduism shows many branches. I have
touched on many subjects in the first two sections. So far, I elaborated on the loftiness
found in the life of an average person and other related matters of others. I explained
the inescapable difficulties faced by the Theists and Atheists (, =
believers and non-believers).
P258. In the coming parts (and pages), I desire to elaborate on Tattvas, cast aside
(neglected) by some.
For example:
My intention is to explain Sarasvati Puja, Ayutha Puja, and Vinayaka Chathurthi,
festivals that carry much meaning and are very necessary (in our religious life). I
touched on Bhagavadgita here and there before and now in three parts, I would like to
elaborate on the utility of Bhagavadgita to realize a life of fulfillment. In Hinduism,
wherever you tread or touch, you stumble upon nine gems. There are many lapidary
merchants in the land, who can vouch for their value. In the capacity of user, I explore
these matters of experience. Tattvas complementing (and commensurate with)
experience are very few in politics. However, in Spiritual realm Tattvas abound. My
effort is to examine extensively the movement of God. Movement = workings, moods,
motives, Will, Action, Knowledge, Obscuration, Grace... Many are beyond investigation
and many more beyond the beyond.
What I did not know, I would enquire and learn from Kanchi elders and the likes of
Variar and pass them on to you in my own words.

P259. Without much ado, I draw and give this water from a deep well in the third pot.
This well, never going dry, God should bless me with good health so I draw more from
this well. With Bhakti Path giving me peace of mind as the capital, I wrote this piece in
the midst of many other engagements. This mental repose without any impediments is
what I need most as blessing from God.
Entering Hinduism and regarding it as a rock or a fruit (, rhyme), we can write
aplenty on each. Let God give me continued Sakti (power) to write such things.
If my service were of some use to safeguard the ancient traditions, I would not regret
the wasted days in my life. My future service is in the hands of God.
As usual, I extend my gratitude to Tirunavukkarasu the publisher, brother Rama
Kannappan, the printers and the readers.

Book 3 Chapter 1 Each, His Own Dharma


P261. That is my service. Come what difficulties, I would not back off. I do not bother
about success or failure. This is my duty. To myself, I consigned certain principles,
These are right for me. My aim is to go forward in this chosen path. Why should I worry
about who sustained what amount of ruination or ascendancy in their lives? This is my
Sudharmam ( = + = impelled + Duty). In Bhagavadgita, the chapter on
Karma Yogam lays stress on Sudharmam.
Here it mentions the following: .
Do your Deeds; leave the fruits to Me (the Lord).
Ramakrishna Matam-published Bhagavadgita, section on Karma Yoga gives the
following example.

A scorpion was floating in the Ganges River. A Sannyasi, taking pity on the scorpion,
tried to scoop it and put it on the outside. It stung the Sannyasi and fell back into the
river. He again retrieved it from the river; again, it stung him. A person asked him, Why
did you do it? Sannyasi told him, To the last moment, it did not give up its nature
( = Nature, disposition, inherent quality). I did not give up my nature either.
It is true. Once you decide to do good deeds, Sudharmam is to do good deeds even to
the ingrates.
Valluvar expresses the following sentiment.

. Kural verse 105
The value of help is not dependent on the quantity; its worth
depends on the excellence of the recipient. --Krishnaraj
P262. Do not feel compelled to do good deeds in a nominal fashion; whom you help is
important. His thinking is that good deeds should go to the grateful and the truly needy.
Bhagavadgita goes beyond this sentiment. If your deed does good, do it for every one.
That is Sudharmam ( = Impelled Duty). What is the result of doing good to the
ingrate? You get the title of (The Dupe, the Sucker). -- =
being ridiculed by others; to show the teeth, as in cringing or in craving servilely.
= iicca-vya , n. < id. +. Colloq. 1. One who is always
showing his teeth; one who grins like a monkey; . 2.
One who is easily misled; simpleton.
Does Bhagavadgita ask you to accept that title? Yes.
The good deed you do in some form or other comes back to you with accrued interest.
His evil deed goes back to him with interest. The secret is (we do not know) the timeline
when this will happen. That it will happen is certain.
What is the essence of Sudharmam? Keep on doing, what you want to do.
I never picked up the pen to become the king or emperor of writing. I just continued
writing. I will continue doing it. Whoever asked me to write, I gave my writing. I wrote
lyrics to illustrate events in the motion picture stories. Seeing the floral accolades
coming in the front, I turned to the back; there also the garlands were following me. I
never stopped. My Sudharmam is to lean over (die) while I keep writing in the spirit of
the pen of Emile Jola.
http://en.wikipedia.org/wiki/%C3%89mile_Zola
mile douard Charles Antoine Zola[1] (French: [e.mil z.la]; 2 April 1840 29
September 1902)[2] was a French writer, the most important exemplar of the literary

school of naturalism and an important contributor to the development of theatrical


naturalism. He was a major figure in the political liberalization of France and in the
exoneration of the falsely accused and convicted army officer Alfred Dreyfus, which is
encapsulated in the renowned newspaper headline J'accuse. Zola was nominated for
the first and second Nobel Prize in Literature in 1901 and 1902.[3][4]
Agitations and difficulties come in my way. I understand. These impediments do not
block (impede) my Sudharmam.
I did not shrink back from the principle to give all I could and write all I thought.
P263. The highway is long. There are many junctions. Are only deer crossing your
path? It is the same with the snakes and monkeys. I consider that these are out there to
abolish my Sudharmam, my impelled duty.
If someone was not coming forth to ask for my two rupees, then only I spend that
money. If someone mugs and robs me of my money, the culprit is fulfilling my
Sudharmam: that is what I think. If I were to take it as Karma Yogam, there will be no
hurt in what others do to me. Only after I feel the blood, I feel that the arrow has pierced
me. As the skin goes numb and if the blood goes numb, there is no obstacle to
Sudharmam. All deeds in progress continue, Jm, jm (= smoothly without any hitch;
Bam, Bam (= Onomatopoetic). All deeds must end with his death. Only after his
impelled duty is over, they engage in funerary rituals and rites. Though you cannot
perform the milk-pouring funerary ceremony to others, others in the performance of
funerary ceremony for you pour the milk. The hope is that you did the ceremony for
others. (If your wife were to die and) if your wife was unlike Mahalakshmi, you cannot
withdraw from performing the ceremony. You cannot abandon your Sudharmam
because your friend is an ingrate. Why do they say that a begotten son is obligated to
perform Karmam (death ceremony for his father)?
P264. A man, for the benefit of his son, does Karmam to fulfill the spirit of Sudharmam.
Only that, he considers as Sudharmam. This is the last kindness-Sudharmam. For a
man who cannot afford to do anything else, this would be enough.
Like him, his son does the Karmam-death rituals-for his father thus fulfilling Sudharmam
(impelled duty). There are sons who never did it. They are the sins from the past life. I
remember this very well.
I was born of one woman and grew up the son of another. =

My adoptive mother was in deathbed. The adoptive mother took me with the idea she
needed a son to perform Karmam-Funerary rites- on her death. I was near her

deathbed for 10 days. Unconsciousness continued. There was delay in death. The
physicians prognosticated that death would not come for 10 to 15 days. I returned to
Chennai. A few days later in Puduchery, music director Visvanathan and I were writing
a piece; I received at about 2 PM news that my adoptive mother died. My big car was in
the shop for repairs. I borrowed Visvanathans car. Muthu, a wonderful driver drove very
fast. As I was approaching the house, the body was prepared for the final journey.
P265. The assembled people were talking, Having taken an adoption, there is no son
to light the funeral pyre. My seven-year-old son was prepared to light the pyre. When
the body was about to be carried, I was there. My Kannan (God) has helped me fulfill
my Sudharmam. My God saved me the obligate person from the stain. Whatever the
desired result may be, you are better off to keep your feet grounded well in your
footsteps. The name for it in Bhagavadgita is Sudharmam.

www.mapmytemple.com
Madurai Meenakshi Amman Temple,

Book Three Chapter 2 The Desireless (the Unwilling


but capable) and the incompetent. The Unwilling and the Incapable.
P266. Forgive the Incompetent and punish the Capable and the Unwilling, so says
Hindu Dharma. The Capable, unwilling to do his prescribed deed is a societal enemy.
The Incapable, willing to do but cannot do, deserves au-tpam (Sympathy).
What did the stateless Pandavas (who lost their country by gambling) ask their cousin
Duryodhana (to whom they lost the country)?
Pandavas: At least give us a few villages or a few houses.

Could not Duryodhana give what Pandavas asked of him? Yes, he could have.
However, he was unwilling. The result was the War of the Bharatas.
(You may ask how the Pandavas (five brothers) fight without a country, resources...
They had the friendship and support of Bhagavan Krishna, neighboring kings, countries
and armies.)
As warned and instructed by Hanuman and Vibhishana, (abductor) Ravana could have
restored Sita to Her husband, He did not like returning her to her lawful wedded
husband. The result was war between Rama and Ravana.
The elders sermonize, Do what you can. It means, Do not sulk and suffer because of
your inability to accomplish bigger things. Do your mite, of which you are capable.
Man is certainly crazy. He could not make a mite,
and he makes gods by the dozen. ATTRIBUTION:
Michel de Montaigne (1533-1592), French essayist.
Introduced by Krishnaraj
Your body measures eight spans ( = 8 X 9 inches = 72 in = 6 feet).
Likewise, eight spans of the hand of an ant is the length of an ant --An analogy to do
your mite, which is in line with your resources).
Hindus have the custom to feed the destitute () and the beggar before
they themselves eat.
The box is brimming with cash. The key for the box is lying on the lap of the Chettiar
( = Mercantile caste). Some unmarried girls are suffering and longing for
marriage.
P267. If the Chettiar opens his box a little, God will open the doors to heaven for those
girls. Chettiar is capable of it. He is unwilling. (In Hindu families, a girl must be married
at an appropriate age.)
According to Hindu Dharma, what is the appropriate punishment?
He denied the opportunity for them to enjoy life to a certain extent. Therefore, Chettiar
may face a situation that will render him incapable of enjoying anything. Chettiar might
have spent Rs.100,000 to conduct wedding ceremony for his daughter. She (by fate)
would become barren () or a grass widow ().
(There is a saying in Tamil Nadu that any interested party can finalize marriage of a girl
at the appropriate age by telling 100 lies (good deed under the circumstances). In Tamil
Nadu marriage of a girl is very important. The Government gives the poor families gold

for the marriage badge () and some organization conducts mass weddings for the
poor free of cost.)

COMMENT:
Government of Tamil Nadu helps with Marriage Assistance
Schemes.
July 8, 2011
http://www.tn.gov.in/gosdb/deptorders.php?depid=29
Social Welfare and Nutritious Meal Programme Department
Women Welfare Marriage Assistance Schemes Providing of 4
gram of 22 ct Gold, at free of cost for making Thirumangalyam
to the beneficiaries under various Marriage Assistance Schemes
Procurement of gold coins - Procedures and Modalities
Renaming of the scheme Anjugam Ammaiyar Ninaivu InterCaste Marriage Assistance Scheme as Dr. Muthulakshmi
Reddy Ninaivu Inter-caste Marriage Assistance Scheme
Orders issued.
Poetess Avvaiyar said, Desire to do virtuous deeds. .
Comment: Avvaiyar II lived during the period of Kambar and
Ottakoothar during the reign of the Chola dynasty in the 13th
century. Tamil people often imagine her as an old but intelligent
woman. She wrote many of the poems that remain very popular
even now and are part of the syllabus in school textbooks in
Tamil Nadu. These books include a list of 'dos and don'ts' useful
for daily life arranged in simple and short sentences.
Wikipedia Thu 04/05/2012
http://bhagavadgitausa.com/Avvaiyar.htm
Avvaiyar emphasized on desire for good deeds. Some may be able to do deeds, if they
have the resources. Some may not do for lack of resources.
Just desiring to do good deeds may be sufficient; that is the (lower) limit of compassion.

Hitler could have stopped killing the Jews, so says the poet laureate Kannadhasan. He
could have prevented the destruction and death. Though he was capable, Hitler had no
desire to stop the pogrom. Result: The way he treated others, God treated him likewise.
If you strike the bullock, you would receive a reciprocal hit. If you feed the kine with hay,
you get in return a mouthful of food.
Therefore, have Desire. If capable, do good deeds; if incapable, just desire (to do good
deeds).
Desire does not mean you want to own all the lands in Tanjore. That is not desire
() but avarice ( = Wish directed towards securing a desired object).
[Desire () in this context is inclination to give; avarice is to acquire an object.]
Desire as a word indicates a good sentiment. Doing evil does not amount to desire; that
is plotting.
P268. If a man usurps a tract of land of 100 acres and does not give acre to the next
person, how many acres would he enjoy at the end? Mere 6 feet.
According to Hindu tradition, he would not get even that. Many thousands die in the
funeral pyre measuring 6 feet of land.
How did God exercise His desire (Will) in a pervasive manner? A drop of water you spill
becomes the platform of bathing for an ant. God gave man the intelligence to invent
paper to make it the food of donkeys. (This statement by Kannadhasan appears more
like a humor. I assume the intent of making paper is other than being donkeys fodder.
In the west, it is the sheep or goat that eats paper.)Thu 04/05/2012 2:18 PM. Of all
results, the good ones are the products of His desire. If He did not care to create
Paddy, we would not have seen (what is called) Boiled Rice.
Tank that is drawn springs forth. Why do they say it? In
the place that gives, springs Gods grace. Stagnant water (as it stagnates) becomes the
cause of diseases. Hoarded wealth if it remains so becomes the cause for sins.
Poverty is not wickedness. Inability is not a crime. Lack of desire (to serve) is sin.
If mans sense of duty and equality () in his mind were healthy, why would
the word Socialism () come into vogue in politics? Every man, with a notion he
has been living from the days of Agasthiyar, plans to live for the next one thousand
years, hoards and hides the wealth.
P269. There are people who drop ten pennies in the begging bowl of a blind man and
pick up 20 pennies worth of change. Lack of desire to serve and thievery ruin the
society. Childless millionaire has built a vast mansion. The lone man and wife go up and
down the staircase. If he desires, he can take many relatives to live in his mansion. The

minds door shuts up; therefore, the door in the entrance (of the mansion) shuts up too.
Lastly, his mausoleum would not occupy his own palatial mansion. His mourners would
incinerate his body in the crematorium where they burned his servant.
Within him, there is permanence of mental confusion and delusion; that is his
appearance (inner being). Hindu religion has given instructions to these ignoramuses
about the impermanence (of life and wealth). Again and again, the secret of the saying
is this, You are going to die. You are going to die. Thinking of impermanence, take up
service of humanity (give up lack of desire to serve).
When your account is up for review and reckoning, the question of how many houses
you built does not rise; how much you did for others comes into consideration (balance
sheet).
Something would grow on any land; at least, white gourd and pumpkin are bound to
grow. If you do serve with desire, that itself would make you a great gardener.
Why do Hindus say, if you eat while others are watching, it would not do any good to
your body (health); evil eyes () would descend on (scorch) you.
It is a common practice in the household that the young husband
brings sweets to his young wife, who eats it secretly away from
the sight of her mother-in-law.
The mother may feel, Look at my son. He never brought sweets
or flowers for me. (Her husband did this to her many times in
earlier times.) He gives all these to his sexual partner.
P270. Then why do they say, Not to share food is sin. Right or wrong, good heart in the
Incapable and wealth in a miser are the dispensations of God. Is it not God, having put
so much water in the sea, made it undrinkable! There is a reason for it. It is His Lila
( = play) that measures Buddhi ( = Discriminating knowledge) of every one.
Through experience, a thing appears (to us) in its true form. Though capable of
munificence, niggardliness brings on decimation of wealth in a bad way. His death is
likewise. The state of the Incapable with desire to give is tranquility in the end. The
reason is both he and His God know that he has no wealth. To this day, a rich man not
accustomed to charity never died with peace of mind; his progeny never enjoyed the
wealth. Why, many did not have any progeny at all. Fri 04/06/2012 1:22 PM
Book 3 Chapter 3 The war of the Bloods (Blood feuds)

P271. The courthouse peon ( avli) announces three times, Parasuraman. The
same peon announces in his next call, the name of Parasuramans son, 'Rangarajan.
The son is plaintiff; the father is defendant. In the courthouse, the bloods are in collision
course. How did the filial blood bonds turned into enmity? Yes, sometimes, they
become unavoidable. Collisions between father and son and between brothers are
perverse events. Somehow, these things happen. Hinduism that puts a premium on
love and devotion among family members points out the exceptions to the rule. It says
that blood bonds changing into enmity indicate the strength of fate. My blood is one of
tenderness. If relatives have even trivial problems, I cannot tolerate it. Though they may
cheat me, a sense of enmity does not rise in me. On certain occasions when I witness
the intensity of their confrontation, amazement takes over me. For a difference of mere
Rs. 5.00, the father and son descend into exchanging blows. Fri 04/06/2012 1:51 PM
Father is lying there dead. The five sons did not go near the dead body. They started
breaking the strongbox and dividing the hoard of money. It progresses to blows and
imminent use of sickle.
P272. Their wives soon open a second battlefront. The corpse begins to rot and smell
after two days. The relatives plead for peace and reconciliation (). Lastly, the
eldest son asks recompense for lighting the funeral pyre. No son sheds tears for the
dead father. His earned property, bringing home of the daughters-in-law, and the purity
of father-son relationship were subjected to meanness.
I witnessed this scene in a relatives house.
A father earned quite well. He married off his four daughters into prosperous families.
For his two sons, he built two palatial mansions. He arranged for daughters-in-law from
noble families. He put away some money for himself and spent his last days in a rented
place in the temple premises. At the imminence of death, admitted into the hospital he
died. No one son of him agreed to move the dead body to his house for the last rites.
Are not they the SONS!
When my servant died, I arranged for the decoration of the body in my house,
performance of the rites and dispatch to the crematorium.
He was the father; the houses, built, were his; the begotten sons did not give a lying
place for the corpse in the house. There is a saying, the source of the river, the source
of Rishi (sage): do not look for them. The reason is that they became Rishis because of
their wives and children. Blood is thicker than water, so they say.
P273. In my calculation, that (blood) is softer than flower. When I hear of illness in my
brother, all my blood rises to head and my blood pressure goes up. Nevertheless, some
peoples blood is more solid than iron. Like the iron, it gets rusty.

We did not choose our fathers, mothers and siblings, who were given to us directly by
god without our assent (or input).
Man's dull Buddhi and Gods own Buddhi in equal amounts join in search and contribute
to a relationship with a wife.
Weather it turns out good or bad, the effort put in for the search belongs to man by half.
Nevertheless, in your birth and that of siblings, intellect has no place for work (choice).
This comes completely in the domain of God. Why then did enmity rise there and the
familial bondage die? If you were to know it clearly, you have to delve into
Bhagavadgita. Fri 04/06/2012 3:06 PM
It came to be that relatives opposed each other in the war of Bharata. For all that, it is
between cousins on the fathers side, not even among blood brothers. Arjuna faints and
falls just like me. Parthans charioteer is Paranthaman. He picks him up (revives him).
He instructs him on his duties, fairness and propriety in the conduct of unavoidable war
(in which he was not yet a willing participant).
When an opponents heart (mind and soul) becomes a stone, one should forget niceties
and established norms of (altered) relationships. When a brother tries to cut the neck of
another brother, prevention by way of cutting his hands off becomes a necessity. This
act contrary to ones liking has no explanation or reason other than destiny.
P274. This will come under the heading self-protection. If someone is impudent to
decapitate another, god only can answer the question why he did it. When god
determines ones birth, God has ordained certain rules and sections thereof.
Some births end in death from bondage and attachment. Some births end in death from
enmity and war. God determined all these eventualities.
Since He made the determination, He in the form of Kannan teaches him (Arjuna and
us) justice.
Bhagavan says,
Arjuna, you faint at the thought of killing because it is sin. Once you came to know who
stood before you, you feel faint, dont you?
Poor Arjuna!
The Creator did not give the same qualities to Pandavas and Kauravas. God created
one blood (constitution) of the nature of flower; another blood (constitution) of the nature
of iron. The iron gets up and stands, but the flower fades and droops. God has put a
cross in each one of all the boxes in a few families. Hindu religion pleads for receipt of
flower once it knows that God applied these crosses (made up His mind).
Cross = check marks.

P275. It casts aside the soft hand, knowing that it takes a clap of two hands to produce
sound. It sermonizes that the evil hand would suffer the Karmic fruits. Why did then
Paramatman induce Arjuna to kill (the enemies)? There exists in there a state
(paradigm): Only on destruction of a forest, an arable land comes into being. There is
no use looking at the trees and deluding oneself: I planted the trees; I watched them
grow. It is better to destroy them in preference to (producing) grains. That justice is
contingent on the needs. When that essential need comes into play, there may be a war
(blood feud) between bloods. The courthouse peon may call out (the names) thrice.
Hindu religion emphasizes give and take among soft (amiable and amicable) relatives,
except during periods of major differences.
Nobody would have challenged Rama, if he were to occupy the lion-throne disregarding
his brothers rule on the death of his father. Rama could have shackled the hands of
Kaikeyi and sent Bharata to the forest as a safety measure: That would have been a
story by itself. If that were to have happened, Sri Rama would not have been
Ramachandra Murthy. Ayodhya would have become another Bangladesh. Rama
yielded to Bharata; Bharata yielded to Rama: The story of Ramayana established a
civilized tradition by this accommodation. Fri 04/06/2012 4:48 PM
When two people are standing by an empty chair, is it a civilized behavior when one
says to the other, You sit? Alternatively, is it a civilized behavior, when one pushes the
other one and occupies the seat?
P276. There is nothing wrong in yielding; that prevents war; it saves blood. (It prevents
bloodshed.) In this, there is only one thing that we beg from God. O God, Please do not
give me relatives prone to fight; give me relatives, willing for accommodation. (O God,
Please do not give me relatives raring to fight and reaching out to touch me; give me
relatives, willing for accommodation.)

Page 276.. tamil.webdunia.com

Book 3 Chapter 4 Family as Dharma

P277. I read in a newspaper. A Tamilian has gone abroad. He met an American couple.
They were embracing each other outside the hotel. The husband introduced the woman
to the Tamil as his third wife. He added that he cut off (divorced) the other two. He
advised, If incompatibility exists, it is better to divorce. We should take life, as it comes.
Just for that, where is the need for a certain behavior (expected of you)?
He continued, What is the purpose in living and fighting with her, just because you
married her. To take on the new is the right choice.
Animals do these kinds of acts. They do not go to the Registrars office (to record and
register their marriage). They do not go to the court for divorce. If the decision is to live
anyway possible, the only thing left is animal life of two genders as male and female.
There is no place for social mores of human behavior in having relatives like uncle and
brother-in-law. Hindu Dharma holds its head high in such social mores, and taught us
family life is a virtue; that is why Tamil called it Illaram ( = Domestic life,
virtuous life of a householder). = + = home + morality.
Commentary by Veeraswamy Krishnaraj
The social mores are breaking down at present even in India. Divorce is common;
adultery is more common among men. Hinduism puts stress unilaterally on women's
premarital chastity and marital fidelity but does not do so with men or at best is
lackadaisical about it. The Hindu sacred texts have many instances of sexual
profligacy. In the West, half the marriages end in divorce. There are many instances,
where couple remained in wedlock 50 years or more and until death. I know of
instances wherein the devoted men and women did not marry after the spouses'
death. In the West, I personally witnessed parent's undying devotion to children and
grown adult's devotion to aged parents. I have also seen love and bondage among
siblings. I must agree there were instances to the contrary.
P278. In Hindu Dharma, a man can have as many wives as he can; for all those women
he is the sole husband. Even though he discards or neglects a woman, until death he is
still her husband. It is the duty of the husband to keep her satisfied in all aspects. There
are very many who failed. They forgot to perform their obligations but did not receive
permission to deviate from their duties.
Among the Hindus, certain sections have reciprocal divorce. Hinduism does not permit
this custom. How did this come about? This arose from group fighting and extracting
vengeance.
There is a custom, . = Give a girl; take a girl (Trading
Girls in marriage).

Mutual exchange of girls between two families, whereby the girl of the first family
marries a lad of second family and the lads sister of the second family marries the boy
from the first family. Barter one girl for another girl.
There is a possibility that one couple may live happily and the other couple may be
fighting. If the discordant man sends his unhappy wife to her parents, the happily
married husband of the other family would send the happy girl back to her parents. To
extract vengeance, the Mangalyam ( = the wedding pendant = nuptial chain =
) from the neck is cast aside and the girl may even be married to another boy; this
marriage may even end up in divorce.
This custom took shape from anger and became a tradition.
P279. Hindu Dharma does not accept this custom as a tradition even in its stories.
Husband should satisfy and provide for the health of the soul more than satisfying her
physical needs. The wife should satisfy the physical needs of her husband in exchange
for the enrichment of her own soul. Satisfying the sensual needs of his wife, though
essential, is secondary. Accepting the truth, eighty percent of men did not give full
sensual and sexual satisfaction to their wives; if India were a country in the West, this
would be a reason for divorce. A Hindu wife considers whatever sexual satisfaction she
gets is the acceptable norm for her. With that patience in place, she attains complete
satisfaction.
Let us look at it in a more detailed fashion. In the newness of marriage, the husband
only enjoys the sexual pleasures. Excitement, frenzy, infatuation and the heat in his
sexual passion make him weak. Since he continues to have sexual intercourse with one
woman, his weakness disappears and he becomes strong. The spent flood of frenzy
() of the husband accumulates in the wife making him weak and drained
and letting her obtain satisfaction soon. Long-wedded couples enjoy simultaneous
orgasm. Discharge of Semen (= sukilam = ) from husbands body and
appearance of juice (= suratam = = lubricating vaginal mucus; sweetness)
occurring simultaneously are known as synchronous orgasm ( ).
(Authors note: There may be variations in terminology in the description of intercourse
and synchronous orgasm.)
Simultaneous orgasm makes their body strong.
P280. As the rain water falls into a lake through a channel, the fish go upstream to the
channel; likewise, the Sukilams microbes (sperms) goes into wifes body (vaginal tract)
and the microbes of Suratam from the wife move into the husbands body. This
simultaneous orgasm becomes possible in a chaste couple over their long wedded life.

The hold each has on the other becomes strong. Healthy children without disease or
deficiency are born. They grow having love for their parents. There dawns a happy
family. Such families build a healthy nation. That is why Hindu Dharma emphasizes
domestic life. In domestic life, physical relationship (union) is one aspect. The other
aspect connects the family to outside world. Its name is viruntmpal (,
+ = Welcoming and entertaining guests). An ideal householder having bid
good-bye to the out-going guests waits for incoming guests, which Hindu Dharma calls
one of a kind of decorum ( ). In the least, husband and wife should not eat
without feeding a guest. They would be looking out for a pilgrim, a mendicant or a
beggar. Hindu religion teaches decorous behavior towards the incoming guests. Though
the food was not good, decorum demands the guest tells the host the food was great.
Wonder that is more decorous is that the wife eats in the same leaf-plate as the
husband. There are people who consider this as unhealthy. Sun 04/08/2012 10:31 PM
P281. Hindu wife wishes that her husband were as healthy as she is. If the husband
were a TB patient, she would still eat on the husbands leaf-plate, wiling to contract the
disease.
Notes by Dr. Krishnaraj: The Indian doctors know all these
customs in the Indian household. Actually, the TB bacteria
threaten the whole household. The husband receives vigorous
treatment and may even be admitted and isolated in a hospital
until he is non-contagious. The other members of the household
receive prophylactic treatment.
In Lemuria swallowed by the seas, there was a custom. Minor incisions made on one
thumb each of the couple and a bandage applied on their bleeding thumbs tied them
together. The idea is to mix their bloods. The Hindu wife makes it an ethical ( =
) comportment. She does not eat before her husband, however many days they
may be. In the west well-known for food, it is a matter of great interest if the husband
gets the leftover after the wife eats.
In many western households, the family gathers around a table
and eats their supper esp. on weekends when everybody is
home. I see family devotion in the west as much as I saw in India.
There are good wives and bad wives in all cultures. We cannot
dismiss the west out of hand that easily. I see as much sharing in

the west as in the east. There are many devoted wives in the
west as in the east. Krishnaraj, M.D Retired pediatrician, who
practiced pediatrics in the USA.

The family girls wear jasmine flowers every day of the week. In the bygone days, there
was a wonderful custom. That was the time, when everyone knew the couple did not
share the bed some nights. They meet in the middle of the night, separate and sleep in
different rooms. In the evening, the husband knows the wifes state of the body
(menstruating or not). If she does not wear the jasmine flowers, it means that she is
having menses. The wife customarily stays in a separate room during periods. In the
joint household with assorted family members in residence, the absence of flowers on
her coiffure means she is having periods. If the wife becomes pregnant, the mother-inlaw coming to know of it tells her son rather than his wife telling him directly.


www.tamilkurinji.in

P282. This erstwhile un-manifest modesty ( ) comes after marriage.
Apart from that, when she refers to her husband (to others), she does not identify him
as husband or by any other name. It is the custom for her to call him the father of my
son, so and so. That is the expression of veracity, truth or oath given to the husband
and the world. (Example: Rons father = my husband: a declaration that she is a faithful
wife to have borne a son, fathered by her husband.) The saying goes, Could there be a
pregnancy unknown to a mother (as to who the father was)? The wife makes a public
declaration and oath, My pregnancy, my husband for sure.

In our caste upon the death of a husband, wife chants Lamentation-Eulogy Song
( ) referring to her husband Young Patriarch Master (
= young patriarch master).
( ) = Song of Lamentation by women making doleful reference to the
personal appearance and good qualities of the deceased.Tamil Lexicon Mon
04/09/2012 2:08 PM
Hindu Dharma has given injunctions for observance in householders life. If we were to
subtract the heat of anger ( = anger-heat; rage, extreme anger) here and
there, a Hindu family shines like two thousand temples.
Book 3 Chapter 5 = mey-y-uarvu = Knowledge of Reality. .
P283. When we offer solace to a distressed person, we say, The mind is the cause.
Whatever happened has happened already. Take it easy now.
Swamy Vivekananda tells the following story (in the original English version in the words
of Swamy Vivekananda).
You have all heard of that rich man in Rome who learnt one day that he had only about
a million pounds of his property left; he said, "What shall I do tomorrow?" and forthwith
committed suicide. A million pounds was poverty to him. What is joy, and what is
sorrow? It is a vanishing quantity, continually vanishing. When I was a child, I thought if
I could be a cabman, it would be the very acme of happiness for me to drive about. I do
not think so now. To what joy will you cling? This is the one point we must all try to
understand, and it is one of the last superstitions to leave us. Everyone's idea of
pleasure is different. I have seen a man who is not happy unless he swallows a lump of
opium every day. He may dream of a heaven where the land is made of opium. That
would be a very bad heaven for me. Again and again in Arabian poetry, we read of
heaven with beautiful gardens, through which rivers run. I lived much of my life in a
country where there is too much water, many villages come under water periodically
and thousands of lives die every year. So, my heaven would not have gardens through
which rivers flow.
P284. I would have a land where very little rain falls. Our pleasures are always
changing. If a young man dreams of heaven, he dreams of a heaven where he will have
a beautiful wife. When that same man becomes old, he does not want a wife. It is our
needs, which make our heaven, and the heaven changes with the change of our needs.
If we had a heaven like that desired by those to whom sense-enjoyment is the very end
or object of existence, then we would not progress. That would be the most terrible

curse we could pronounce on the soul. Is this the ideal state, we can come to? A little
weeping and dancing, and then to die like a dog! When we enjoy these objects, you
utter many a curse on humanity. For the sake of worldly enjoyments, you become
despondent and cry; this is what you do. You do not know what true joy is. What Tattva
Sastra insists is not to give up joys, but to know what joy really is.
The Norwegian heaven is a tremendous fighting place where they all sit before Odin;
they have a wild boar hunt, and then they go to war and slash each other to pieces. But,
in some way or other, after a few hours of such fighting, the wounds heal, and they go
into a hall where roasted boar is the main menu, and join the revelry. Then the roasted
wild boar comes back to life, and the hunt starts again the next day. Norwegian heaven
is same as our heaven, neither any worse nor better; only our ideas may be a little more
refined. We want to hunt wild boars, and go to a place where all enjoyments will
continue, just as the Norwegian imagines the wild boar is the object of the hunt and the
main menu every day, and comes back to life the next day.
P285. What is attained or received (we have) appears ordinary. Where we live in ease
gives appearance of a desert. Day and night, the wife is ready to lay down with her
husband in the bed. Therefore, she appears devoid of beauty and happiness (because
of proximity, familiarity).
Our ancestors whose travel time to Benares was three months languished for a shorter
three-week travel. We now have the convenience to go there in three hours. To us, that
itself appears too long a time.
Living in the present life, we look for something else (better), which is a false life; that
seems to be the run of human life. Sometimes it dawns on us, The present place by
itself is all happiness. At one stage, we suffer weariness: What life is this? Anyway,
what is permanent? What gives permanent happiness? Swami Vivekananda says, The
happiness and unhappiness we experience are not real.
Spending a lifetime in a forest, bathing in the same river daily, attaining Samadhi in the
same forest are Jam, not all attain. Restlessness in moving from place to place,
seeing one girl after another (for marriage of their son), and feeling continuous desire
beyond what we have: life is like pirouetting leaves as they fall from the tree but unlike
the rock that falls straight down. Mon 04/09/2012 4:00 PM
Birth originates from false desire or passion; false desires tempt life; looming death at
the end of life causes distress: This is the lot of humanity. (This is the story of

metempsychosis.) Swami Vivekananda shows the light of wisdom amongst these for
Realized Knowledge.
P286. Having vomited after eating sweet porridge () he is afraid just to look at
it. Having seen a scorpion in some place, he is afraid of that place. Having found a gold
ring at a place, he aspires or expects to find a gold ring everyday in the same place. He
applies permanent gild to the present events.
When will Realized Knowledge dawn in the mind? A grown mans limbs do not grow
more; likewise, past events do not continue evolving; found object is never found again;
it is a waste of time to desire for unattainable object; knowing all these, one should draw
the balance sheet and close the book. This is what Vivekananda calls as Realized
Knowledge. This Realized Knowledge is to know, Nothing is accomplished by us;
whatever happens is His act. This is what our ancestors told us in simple words clearly.
Analytical (exegetic) Faustian knowledge (repository) may contradict this.
They may argue that there is nothing impossible for man. I would ask them just one
thing. How many things they wished for have come to fruition? How many things
happened without their input or effort? At what moment did they come to satisfaction?
Why does their desire continue to grow year after year? Why does not their analytical
thinking prevent it (desire)?
P287. Knowledge is greater than Karma (action), so said Paramatman; Arjuna
questioned Krishna, If that is so, why are You asking me to engage in Karma.Here
only Paramatman describes that Knowledge begins where action ends.
= Realized Knowledge; Knowledge of Reality; Truth Comprehension.
= body; Truth. = comprehension.
By appearance, the girl looks beautiful; a few days after he beds her, he shows signs of
venereal disease. Knowledge dawns on him, I should not fall victim to hypnotic beauty.
As you find out that sensual knowledge is mirage, Realized Knowledge will begin with
and is knowable only by experience. But, Swami Vivekananda perceived it by intellect.
That is why he received spiritual knowledge at a young age.
When Realized Knowledge dawns, there is no sweetness, no bitterness, no desire, no
hate, no happiness in sensual delights, no grief in death. Though you receive blows
after blows, you perceive blows as if they are falling on the inanimate inert stone rather
than on the flesh. The chorus on the Realized Knowledge is Let what goes go.
.

By crying, there is none to prevent; by laughing, there is none to attain; there is no


remedy ever obtained by agitation. To go from inert stone to man is Realized
Knowledge; growing and maturing from man of realized knowledge to Jnani is Realized
Knowledge. Mon 04/09/2012 7:19 PM
Mey () refers to body and Truth; but body is not Truth. Meyuarvu ---does not refer to body comprehension, but to Truth Comprehension. For a man who
desires peace of mind or tranquility for all times, Truth Comprehension is the right path.
Book 3 Chapter 6 Human Compassion
P288. Someone asked Vinayaka Peruman, Sakti and Siva each remains as half in the
form of Ardhanarisvara (Androgynous form of Siva). Where did the remaining other half
go?
Vinayaka answered, The incarnation of Sivas half is worlds male species and Saktis
half is the worlds female species.
I read a story. Sanskrit Sloka reads, God in mans form. Every human rose from
Paramans atom (). Paraman = = The Supreme Being. Atoms ()
synonym in this instance is Amsa ().Krishnaraj. Every man came from Sivas
particle; every woman came from Saktis particle. That is why (the newly minted)
newborn has no deception, deviousness, theft, and guile. The newborn is the living sign
of divine atom or particle. Every newborn is divine in its avatar. Why is it then some
grow up to be thieves, some intellectuals? In the world, God desires to form a field of
Realization; He wants to move this world. The worldly life becomes meaningless, if all
the babies grow up to be what they were at birth. If there were no opposing feelings,
there would not be any collision. If there were no collision, there would be no recognition
of what truth is. There is a saying, . (= Stand
under the scorching sun and discover Preciousness of shade.) To know shade,
scorching sun is necessary. Tue 04/10/2012 12:47 PM
P289. To appreciate rain, drought is necessary. To appreciate human compassion, we
need animal nature. To appreciate divineness, we need men.
Uma (Sakti) and Mahesvara (Siva) created men and women who come in three flavors:

1) Animal = Pasu = =
2) Man = Hero = Vra = =
3) Divine = Divya = =

In Sanskrit Tantric literature, they are Pasu, Vira and Divya.--Krishnaraj

Man stands between meanness and divinity. When we look at the animal, we take a
liking for human compassion. When we see man, the divine becomes necessary. If all
become divine, Divine principles would die off. If all become animals, Divine nature
would become useless. Man standing in the middle becomes the father of motion
(change) of the world. (Looking at) man engenders understanding of animalism and
divinity. Hinduism undertook to cultivate compassion in man intermediate between the
animal and the Divine. Its name is Human Compassion ().
The beings in Ithihasas (Epics = = ) are men. Rama, the man, became
divine by his Gunas or behavior. Ravanan, man in the beginning, became an animal by
his behavior. Pandavas (of Mahabharata) became gods. The Kauravas became
animals. If man nurtures and grows human compassion, in mans heart divinity takes its
roots.
P290. The mind (heart) is a temple; the deity that is inside (in the heart) is Human
Compassion. The sages did not try to see (find) the deity in heavens but did try to find
Him inside man. They used Dharma (the word) to transplant the deity from the temple
into the heart of man. He who holds love is a deity. Compassionate man is a deity. A
chaste woman is a deity. The woman with (auspicious) qualities is a deity. Thus, all the
ascendant qualities of being man became the state of divinity. Religion became
necessary as a platform to elevate man from the lower to higher (ethical, moral) values.
On that score, Hinduism is (rose as) the first.
Hinduism demonstrated that without displacing man from his daily duties, his very place
(being) could be a temple. She does not become a chaste wife just because she brings
rain and burns leaf-stalk of plantain.

. Verse 55 Tirukkural
She does not worship the deity. She worships her husband. The
rain falls sooner than she says, rain.
To show the power of a chaste wife to bring rain at her command,
I introduced this verse. Veeraswamy Krishnaraj
The (true) chaste wife is one who does not bring rain into the eyes of the husband and
does not cause fire in his heart. Whatever place a chaste wife lives in becomes a
temple.
Sage he is not just because he materializes Vibhuti ( = sacred ash) in his palm;
Sage he is who grows (cultivates) discriminating wisdom in the empty heart. A Realized
Sage () is one who uses (and spreads) wisdom in a useful manner. They are

capable of discovering the prescribed path of God and have the ability to determine any
kind of (spiritual) journey.
P291. That is why they appear as Mahatmas ( = Great Soul) among all other
souls. That which converts a place into a temple is Human Compassion
(). That which shapes Human Compassion is love of one's own religion
(). In this manner, Hindu religion has a unique nature (), not
seen in other religions.
No Tattva declared, one has to go this many times to a temple and do this many
ablutions to earn merit. They are in place for the satisfaction of our soul. Whosoever
could not make the family a temple went to the temple where they can pour their
miseries and shed tears.
Unable to cleanse (purify) the mind and the heart (as a necessary prelude) to see
Mahesvara, the powerless built the public water tanks to cleanse the bodies and see
Umapathy. (All great temples have tanks for the pilgrims to take a dip.)
Mahesvara and Umapathy are Sivas two aspects among many.
Mahesvara is one of the Tattvas of Siva Sakti with creative
potential, while Sadasiva, another aspect of Siva has the
potential to confer Grace to the liberated soul devoid of
impurities. Umapathy is Siva as the husband of Sakti or Uma.
Sakti goes by many names: Uma, Gowri, Parvati, Ambal... Siva
has many offices, professions, portfolios... and his name is
according to the portfolio he holds. Husband = Umapahty;
Creator = Mahesvara; Grace Giver = Sadasiva. Veeraswamy
Krishnaraj Tue 04/10/2012 3:58 PM
The car-festivals help induce in the devotees self-control () and submission
() to the Lord, which would be exemplary to others. The mind that does not
focus on an object comes into a focus in the sanctum. To avoid confusion, the thoughts
are directed to the rituals like breaking the coconut and waving of the lamp. In the least,
Hinduism expends a great effort to keep man a man. If everyone were a Sankaracharya
Swami, what respect would spiritual instructions () command? The prosperous
can become a liberal donor (), Pacchaiyappar, or Azakappar. The one with clarity of
mind can become the leaders. The ones strong in body can become volunteers.

P292. The incapable can run and safeguard his family within the confines of four walls
in an honest fashion. Not stepping on and killing the ants and generosity to share what
you have: These are the traits Hinduism supports to augment Human Compassion. Not
thieving in the midst of penury is what Hinduism preaches.
The minister, having lost his chair, vacates the (government) house. Man, losing his
station, exits the world. Man retains his man-hood as long he is man. There is an
enquiry commission to investigate the wrongs of the minister. If man errs, only
Mahesvara has the right to investigate.
Hindu religion rectifies all records ( tastvju = Bundle of 24 papers) in this
world itself so the said person does not have to stand in the courthouse with crossed
hands.
What is the synopsis (essence) of Human Compassion advocated by Hinduism? Show
gratitude to the helper; forget about the evil doer. If possible, do good things; do not do
evil things. If every man follows these precepts, a society devoid of enmity and disease
would come to exist. It is the objective of Hinduism to create such a society. Here is the
proven truth to this day, Every good Hindu would remain a good man. Tue 04/10/2012
5:12 PM
Book 3 Chapter 7 Snake in the mountain
P293. Sanskrit calls the world Prapanjam ( = ). Five Great Elements
aggregated to form the world, thus its name. How can we merge with God by forgetting
this world, and the associated attachment, bondage, happiness and misery? How can
we get that wisdom? Though a beautiful girl appears before you, you should not see the
beauty in her but the God in her soul. If bundles of Rupees are before your eyes, God
but not wealth is what you should see. If you were to receive the highest appointment in
the world, you should not see the benefits; you should see only the Supreme God. If
you were to attend a funeral ceremony, you should not see the corpse but the God.
He (God) is in happiness, in misery, in birth and in death. He shines as the pervasive
Bliss Body. Only He should appear to you. How is that possible? If a fawn dies, the
taxidermist discards the entrails, prepares and preserves (its body).
What does it matter if it rains or shines on the rock? What does it matter if you pour on
the stone sculpture cold or hot water?
P294. That even state is immune to agitation. In that even state, we can see God.
Arjuna asked Kannan what makes man to commit sin. Desire is its name, so said
Kannan.

Bhagavadgita states this.


Passion, anger, arrogance, and jealousy: they are not just one or two (undesirable
qualities). None comes to fruition. No one drops these qualities. Tangled thoughts keep
pulling you. There are many minute by minute discordant notes in the Man-Vina
( ). Hinduism shows the way to untangle oneself from thousands of knots
so one can merge with God. There is happiness in it; there is a state of fearlessness in
it. Dying as we live is Laukikam (Worldliness); living as the dead is (spiritual) wisdom.
Notes by Veeraswamy Krishnaraj
The Christian equivalent concept is dying to the flesh and gaining
the spirit.
Sayings of Ramakrishna 921. Humanity must die before divinity
manifests itself. But this divinity must in turn die before the higher
manifestation of the Blissful Mother (Brahmamayi) takes place. It
is on the bosom of the dead divinity (Siva) that the Blissful Mother
dances Her celestial dance.
Accomplished Yogis mention that Siva and Sakti are the Father
and the Mother of the Sadhaka or spiritual aspirant. The Mother
gives a needed boost from below at the Muladhara level and the
Father pulls him by his spiritual power from above in Saharara
Chakra. It is up to the seeker whether he wants to rise and reach
the Father at the top. If the sleeping Sadhaka does not heed to
the parents, the loss is his in that when he is in spiritual sleep he
is awake to the world of happenings and when he is in spiritual
awakening, he is inert and dead to the physical world around him.
Spiritual awakening confers wisdom, bliss and reunion with the
Parents. Kundalini power elevates man from mere existence at
the pelvic level to peerless heights of spiritual wisdom and Bliss. -Krishnaraj
Hindu religion shows the lotus leaf as an example.
(Lotus leaf resists soaking with water, which rolls off the leaf easily. Likewise, in a
spiritual man, Tamasic (dark) qualities do not stick to him. He lives in the world of
happenings (passion, anger, jealousy... He is in the world and not of the world. notes
by Krishnaraj)

Desire is the cause of all troubles. Sweetness turns to bitterness after a while. As we
experience bitterness, we become averse to life. As aversion builds on itself, the heart
becomes a cauldron of fire.
Removing oneself completely from the vicissitudes of the world, not crying over death
and dying, not becoming exhilarative at birth and attaining Nirvikalpa Samadhi (lack of
distinction between the Yogi and the Brahman, becoming one with One) give the
ultimate Bliss or Ecstasy. Tue 04/10/2012 10:03 PM
Nirvikalpa Samadhi: Notes by Veeraswamy Krishnaraj
There are two kinds of SamAdhi: Savikalpa SamAdhi, Nirvikalpa
SamAdhi. Sa+vikalpa = Sa is a prefix and vikalpa means
admission of distinction. Nir+Vikalpa = devoid of + distinction
(absence of distinction)
samadhi [samaadhi]: advanced state of meditation; absorption in
the Self; Oneness; the mind becoming identified with the object of
meditation.
Savikalpa samadhi [suvikulp sumaadhi]: a state of concentration
in which the distinction between the knower, knowledge and
known remains intact.
Nirvikalpa samadhi [nirvikulp sumaadhi]: the highest state of
concentration, in which the soul loses all sense of being different
from the Universal Self, but a temporary state from which there is
a return to ego-consciousness. See an Apple, become an apple.
Meditate on Brahman (God), become Brahman.
P295. You may ask, How could that be possible living in this world and not getting
overwhelmed by the daily events on earth?
That is what I am coming to. A few days ago, I saw a half-finished motion picture; its
name is Sita Kalyanam- (= Sitas wedding). On the screen, Sita may or
may not have made her appearance; my thoughts leaped to Kambharamayanam
Ramayanam composed by Kamban. I do not remember any subsequent scenes. The
eyes were watching the screen; the heart reminded me of the scene of Mithila in
Kambaramayana. It was difficult for me to bring my mind back to the movie. My mind
was fully absorbed in one scene; though other events were rolling along on the screen, I
did not perceive them. Absorption is one kind of distraction and fixation of mind on an
object or idea ().

( in my view is as follows. When you see an apple, you become the apple;
when you meditate on God, you become one with Him.)Krishnaraj
When someone is absorbed in God and though the world around him is bursting with
activities, he is disengaged from them. There is a 900-page book a compilation of ideas
of Kanchi Elders published by Vanathi publishers. Let me give details of one such idea
from the elders. That article is such that no word or line can be out of place. Its heading
is , . = So said Kannan, so said
Kamban.
I give this passage word for word.

.
,
. .
Page 296 ,
.
Soul is the hypostasis of all. If it is beyond (transcends) all of
them, how is it? It is confusing, O Krishna Paramatma.
P296. Krishna in this manner piles up confusion upon confusion
and later in one stroke explains all in clear fashion. --Krishnaraj
.

.
I am (omnipresent) in all objects. All objects are in Me, so
says Sri Krishna in Bhagavadgita, Verse 6:30.
( , )

.
.
If all objects are in Him, then the objects become the support or
basis for Him. There arises a confusion, which one is correct.

-
yo m payati sarvatra sarva ca mayi payati
tasyha na praaymi sa ca me na praayati 6.30

ya1 mm2 payati3 sarvatra4 sarvam5 ca6 mayi7 payati8


tasya9 aham10 na11 praaymi12 sa13 ca14 me15 na16
praayati17 6.30

ya1 = He who; payati3 = sees; mm2 = Me [the Self of all


beings]; sarvatra4 = in all things ; ca6 = and [who] payati8 = sees;
sarvam5 = all things [sara-asaram = mobiles and immobiles];
mayi7 = in Me; aham10 = I; na11 & praaymi12 = am not lost;
tasya9 = from his [vision]. ca14 sa13 = And he; na16 praayati17 =
is not lost; me15 = to Me. 6.30

6.30: He who sees Me in all things and who sees all things in Me,
I am not lost from his [vision] and he is not lost to Me.
Veeraswamy Krishnaraj

.
.
.
. , .
,
. --Kannadasan
That Swami or Soul is the support or basis of all is correct. Since
He is inside all matter (beings) that does not mean matter
supports Him. Because of Him, they have form and life. They do
not exist sans Him. Therefore, they are not the support of Him.
He is the Ruler and Creator (Shaker) of all. This, Sri Krishna has
uttered in a clear manner.
Notes by Veeraswamy Krishnaraj

During Pralaya (Deluge, dissolution), Bhagavan is portrayed to be


floating on a banyan leaf. How is it possible for a Being who has
swallowed the whole universe to float on a leaf? You wonder how
Vishnu in the form of Krishna having swallowed the universe still looks
like a baby. We think, 'Yes, He must be a bloated baby.' No, He is not.
Remember the universe thus swallowed becomes Singularity (of the
black hole) with no dimension or weight in His stomach. That quality is
what is called akaita- kaa-cmarttiyam --Tamil Lexicon-(-- = versatile doer of the impossible. It
appears that the leaf supports Bhagavan. Does the leaf support
Bhagavan? Does Bhagavan support the leaf? It is the former
(Bhagavan) supporting the latter. He is the one who supports all the
weight of the universe and the leaf itself. Akatitam = The impossible;
Katana = effort; Caamarttiyam = adeptness. In modern parlance,
'It is Mission Impossible'. Baby Krishna floating on a leaf in the cosmic
generative ocean

.

. (vara1 sarva-bhtnm2 ht-dee3 arjuna4
tihati5
bhrmayan6 sarva-bhtni7 yantra8 rhni9 myay10 18.61)
.
All living things are like the puppets.
Remaining inside all beings as if they were puppets manipulated
by a marionette, Isvara rules over them.

-
vara sarvabhtn hddeerjuna tihati
bhrmayan sarvabhtni yantrrhni myay 18.61
vara1 sarva-bhtnm2 ht-dee3 arjuna4 tihati5
bhrmayan6 sarva-bhtni7 yantra8 rhni9 myay10
18.61
vara1 = The Supreme Lord; tihati5 = abides; ht-dee3
= in the place of the heart; sarva-bhtnm2 = of all

beings. arjuna4 = O Arjuna; [Isvara] bhrmayan6 = spins;


sarva-bhtni7 = all beings; [as if] rhni9 = mounted on;
yantra8 = a machine; myay10 = through Maya.18.61
18.61: The Supreme Lord resides within the hearts of all
living beings, O Arjuna. By His my power, Isvara causes
all beings to spin as if they ride on a machine (carousel or
upright wheel).

.
.
,
.
. (

: na9 ca10 mat-sthni bhtni8 na9 ca10 aham11


teu12 avasthita13)
.
Bhagavan who clears confusion, creates confusion in another
verse (9:4). He said in one verse, I am in all objects; all
objects are in Me. Now He turns around and says, In me
there is no object. I am in no object. Here, the Tattva spoken
is, Soul transcends all.

-
may tatam ida sarva jagad avyaktamrtin
matsthni sarvabhtni na cha tev avasthita 9.4
may1 tatam2 idam3 sarvam4 jagat5 avyakta-mrtin6
matsthni7 sarva-bhtni8 na9 ca10 aham11 teu12
avasthita13 9.4
idam3 = This; sarvam4 = entire; jagat5 = world,
universe; tatam2 = is pervaded; may1 = by My;
avyakta-mrtin6 = unmanifest form. sarva-bhtni8 =
All beings; matsthni7 = exist in Me; ca10 = and;
aham11 =I; na9 = do not; avasthita13 = exist; teu12 =
in them. 9.4

9.4: My unmanifest form (Avyakta-mrtina) pervades


this entire universe. All beings abide in Me and I do not
abide in them. (All beings are dependent on Me and I
do not depend on them)
,
( : :)
( :)
.
How is it You are causing so much confusion? That is
questioning Krishna Paramatman. I am not understood by all.
is the answer by Bhagavan Krishna. That is My Yoga
Myai. (Internal potency or creative power)- So says Krishna
thus dropping a zinger.

-
nha praka sarvasya yogamysamvta
mhoya nbhijnti loko mm ajam avyayam 7.25
na1 aham2 praka3 sarvasya4 yoga-my5
samvta6
mha7 ayam8 na9 abhijnti10 loka11 mm12 ajam13
avyayam14 7.25

aham2 = I; samvta6 = covered by; yoga-my5 =


creative power; na1 = do not; praka3 = manifest;
sarvasya4 = to all. ayam8 = This; mha7 = deluded
and foolish; loka11 = world; na9 = does not;
abhijnti10 = know; mm12 = Me; [as] ajam13 = unborn;
[and] avyayam14 = imperishable. 7.25

7.25: I do not manifest to everyone, veiled by My Yogamy (internal Potency). The foolish do not understand
me as unborn and unchanging.

.
.
What kind of instruction have I received? I do not understand a
thing.That is your thought.
Page 297. 1.
. 2.
,
. 3.
,
, 999

. 4. ()
()
. 5.
.
Gist: Most do not understand the Lord; some do.
1.On thorough analysis, we can find clarity in this confusion. 2.If
Bhagavan were to say, No one could understand Me. The
meaning would be If there were 1000 people, all 1000 people
would not understand Me. 3. Instead, Not all understand Me.
The meaning would be, There is a possibility out of 1000 people
999 people may not understand; one person may understand Me.
4. Bhagavan said, I am beyond comprehension of all. He did
not say, that not even one would understand Him. 5.That means
some would understand Him.

.
.
.

.
Who are the few (the ones who understand Him)? They are the
Seers who are not flustered by His Yoga-Maya. The seers
explain the apparent contradiction in Bhagavans statements and
offer clarity.
The Lord: I am in all objects. Not even one object is in me.
Comment by Krishnaraj:
Bhagavan is all-pervasive. He is in the atom; He is in the
mountain. His constitution is made of Aprakritic Suddha Sattvam
(Pure Good Empyreal substance). Matter and beings are made of
Prakrti (= Sattva, Rajas and Tamas = goodness, motion and
passion, and darkness; Impure substance). The Lord is made of
Pure Sattva (Pure goodness). Beings and matter are made of an
impure substance, a mixture of three substances or three gunas,
Sattva, Rajas and Tamas. The Lord is in matter and beings as
Goodness. Matter and beings cannot be in the Lord because
Rajas and Tamas in matter are contaminants. He is Pure Sattva.
If Rajas and Tamas contaminate the Lord, He is no more the Lord
and becomes man or matter. He is in matter and beings in His
capacity as Sattva; but matter and beings are not in Him.
Let me give an example. We are made of slurry, which contains
traces of gold. The Lord is made of Pure Gold.
. .
,
.
In the street, there is a garland; it is half-dark. Someone, passing
by that way steps on it and yells out of fear, Aiyo, snake, snake.
.
,
.
. .

There is one object appearing as garland and snake. As he


apprehends it as garland, he comes to know it is not snake.
Therefore, the basis for the apparent snake is the real garland.
(That is Superimposition. The garland is real; the snake is unreal
and a superimposition. One should know the difference between
the Real and the unreal. )--Krishnaraj
,

. .
As the garland appears as snake, the ignoramuses are perplexed
seeing One Brahmam as many worldly objects. The hypostasis
for the worldly objects is Brahmam.

Hypostasis: Theol. one real and undivided substance or essence


of God.
.
.
.
.
?
In this world (of objects) I am resident (Inner Abider). I have the
world in Me.What is the meaning of this saying. Inside a
garland, there is the snake. Inside the snake, there is a garland.
How it is what it is (What it is how it is.). Are not both true?
Comment: Veeraswamy Krishnaraj. When the whole universe
ends as in the Black Hole, all objects subside in the Lord. The
Lord swallows the whole universe and thus becomes the
repository of the universe until creation starts again. In this
context, the whole world is in Him.

.
.
.
.
For the one who yelled snake, the snake swallowed the garland.
In his sight, the snake is real (at this moment). Once ignorance
leaves, he realizes that it is garland; garland hides the snake and

makes the snake disappear inside it (the garland). Garland now


appears real.
P298.
,
.
Enveloped by Delusion (My), though he saw the world as real,
in reality the hypostasis of the world is Isvara.
1.
, . 1.To the one
who explained the phenomenal world by his realized knowledge,
Isvara is everything (all) and appears as Himself. 2.

. 2.In Nirvikalpa
Samadhi (undifferentiated Reality), the Jnani sees nothing other
than Isvara and not the phenomenal world. 3.
,

. 3.Is it not a falsehood in the context of nonexistence of the world, to say that the world is in Isvara and
Isvara is inside the world? 4. ,
, , . 4.In
nescience (Avidya = ), body, breath, mind, and intellect
make their appearance. 5.
. 5.On dawn of spiritual
knowledge and exultation of self, the said things are not there.
6. .
6.That state comes when one transcends these entire
(phenomenal world). 7.
,
. 7. Sri Krishna
Bhagavan stands in His Spiritual stance and says, Even in Me
there are no objects. 8.
,

? 8. Based on someone with
Avidya (ignorance) perceived garland as snake, could we tell that

in reality there was a snake in the garland or a garland in the


snake?
.







!
1. . 2. .
3. -
. 4.

. 5.

.
Kambar in Sundara Kandam says this.
1. (alangal) means garland. 2. (Aravu) means
snake. 3.What appears in the garland is the false snake. Snake
appearing in the garland is false thought. 4.Likewise, the five
Great Elements join and cause the delusion. 5.Whom could it
(phenomenal world) see to remove itself so Isvara (The Reality)
only would be visible; that person is Ramachndra Murthy?- so he
said.

,
. Wed 04/11/2012 2:29 PM
The supreme Vaishnava Kambar describes in Advaita (Monistic) language with
perfect clarity (= = svaccam) about form of Bhairava Atma (Siva).
Book 3 Chapter 8 Throw the tree (Log) in the water.
P 299. Kanchi Elders told us, The vessel full of water under the water level in the well
does not feel heavy upon pulling it; the vessel becomes heavier as it rises above the
water level. The logs that are difficult to roll are now in the floodwater for easy pulling.

Likewise, we should immerse all our difficulties in water called wisdom (Jnanam =
). The difficulties will still be there but they will be lighter.
A Sannyasi, completely removed from the worldly life, has shown the wonderful way to
reduce the difficulties of worldly life. Hinduism says that Worldly Life is the first step.
Hindu religion gives solace to millions of people entangled in the voyage of life. If the
mind is not clear and sound, bewilderment is the lot. When it becomes sound, the mind
obtains the light of wisdom. Hindu religion makes this life happy in more ways than
other religions. The tranquil Sannyasis without a mote of worry contemplate on
unhappiness (of fellow men). The deathless Paramathman also talks about death.
There are difficulties everywhere. Thorns are ubiquitous in the forest as well as on the
street. A person with eyes on the ground ahead of his steps can tread a forest, but a
careless person cannot walk even the road.
P300. Anxiety is a net. There are souls who cast themselves in the nets. Many times,
God casts nets. The fish that escaped the net cannot escape death when the lake dries
up. Time is the variable element. Some get ahead of themselves; some go later. To
everyone, the other man appears happy. Only good spectacles can focus on the face
(of misery or happiness). Workers load the van; the van would not put the load on itself.
Mans mind loads its own burdens. How do we lighten the load? Kanchi elders say,
Drink plenty of water known as Jnanam ().
What is Jnanam? It is knowingly wearing a torn shirt and not feeling grief
( = to lament, grieve or feel sorrow) saying, O my, it is torn. That
attitude is Jnanam, which is acceptance: This is it; this is what it is.
What does it matter how it is? This is the path chalked out for me by God.that is
Jnanam. The mind that is full of misery would one day get tranquility. Jnanam is doing
appropriate things at appropriate places.
P301. When the water of Jnanam flows as a flood, the misery-logs lighten up. There is
one tree of misery between two trees of happiness.
Stepping on stone causes pain; stepping on glass piece draws blood; application of
medication heals the wound. If neglected, the wound gets septic. If it gets septic after
appropriate treatment, that is an indication of past life sin.
Environment has a role in miseries. A closed house without windows and movement of
air is unhygienic. Man has the responsibility to correct these deficiencies.
Miseries come; miseries go without our knowing about it (the cause). If we are aware of
them, we could take care of them. Devotion to God removes the first misery. Sharp
intellect removes the second misery.

What is the use of moaning and groaning, if you have neither devotion nor intellect?
There is no use blaming God by making bad choices. If there is a cause for the misery,
we should use discriminating wisdom to remove it.
Getting into an accident by drinking and driving is a self-inflicted misery and the blame
is yours.
P302. If you are involved in a railway accident, that is a misery not of your cause. You
can avoid the first misery (drinking and driving). The second misery (Railway accident),
only god has to prevent.
Misery can afflict persons in many ways: The income is not sufficient; more than
adequate income does not meet ones expectation; there is no income at all. Whatever
happens in your life, misery is a fellow traveler.
Misery does not come to an end for the one who stumbles, gropes and lost his way.
The burden from misery lightens, when the log of misery floats and glides on the waters
of Jnanam ().
Mother suffered distress giving birth to us. Upon death of mother, distress is what the
relatives suffer. Between the two, what we experience is distress. The remedy for
distress is for the mind to float on the water of Jnanam.
In life, what step is free of affliction? Poverty is misery; too much income means more
taxes; that engenders misery.
There is snow whether you go to the North Pole or South Pole. Misery or distress is an
ordeal.
Here is a list of miseries suffered by Sita, as emphasized by Kanchi Periyavas.
Would Rama marry me? After marriage, her misery is exile to the forest. A stranger
causes the next misery of abduction in the forest. Then the misery of not seeing Rama
in Sri Lanka haunts her. The misery of suspicion by Rama about her chastity is the last
one. Sitas life was one misery after another in every step of the way. This happened to
a Goddess. Our miseries pale before what she suffered.
P303. The misery of a tree in the forest is at the time of falling autumnal leaves.
Riverbed suffers misery in the height of summer. Misery is fear that grips the animals.
Who is going to give solace to these entities? Human race seeks solace. A friend of
mine calls me from Kerala asking for solace from me. If he only narrated his misery to
his neighbor, there would have been a lessening of distress.
After all this, if you do not experience abatement of miseries, you have to accept misery
as part of your life. What else can we do? Wed 04/11/2012 4:37 PM

Sripuram Golden Temple, Vellore


revathy-myinklings.blogspot.com.
The pathway to the temple is laid out in the shape of a star which has verses
from the Gita, Bible and the Quran and Guru Granth Sahib.

Book 3 Chapter 9 . Sexual Passion


P304. Wherever man is, there is sexual passion (= Kmam ). That is Lila by God
to test the genders. Gender attraction () is increasing in this world. Ithihasas,
Puranas and history refer to it. Sexual passion has been the cause of decline of many
kingdoms. Kamam has been the cause of apprehension of robbers and revolutionaries
in their unguarded moments. Hunger and Kamam are unavoidable in life. Jnanis have
controlled and abolished their sexual impulses. There is a poem depicting a hungry
emaciated dog on seeing a bitch (in estrus) forgot its hunger and attempted to satisfy its
Kama. In Sanskrit, Kama has several meanings apart from gender attraction. Hinduism
has laid out many devices to avoid gender attraction. Certain Sannyasis pursue
nakedness to avoid sexuality.
P305. The object of Nirvana (nakedness) is to make oneself look as detestable as
possible so the opposite sex would not entertain any sexual fantasy or desire towards
him. Clothes, jewels, (perfumes), and other adornments covering the body incite
sexuality. Well-groomed hair and shaven face pull the strings (of romance) on the

women. Matted locks, slovenliness, and loincloth () are part of the cultivated
look (for the recluse to keep the women at a distance).
Recently in the USA, the Hare Krishna movement spread and in one of the Asramas,
they held a Yaga. Twelve (naked) women and men alternately stood close to one
another in thigh-high water in a circle having the hands resting on the shoulders of the
next person. Though they were naked, had the opportunity to see the bare bodies, and
rested the hands on the shoulders of the next person, the idea of such proximity is not
to fall a victim to sexual passion and provocation. I, Kannadhasan saw a photo of them
in the British LIFE Newspaper.
Hinduism shows the ways to obtund, attenuate (and annihilate) the force of sexual
impulses when body is in good health.
Nirvanam ( ) is annihilation of all desires and passions, abandonment of
relatives (and attainment of perfect beatitude). The Buddhists adopted the concept and
practice from the Hindus. Hinduism is the oldest religion, which created Sannyasam and
asceticism ( , ). Other religions adopted them after realizing that
asceticism is essential to give spiritual instructions to the world. Thu 04/12/2012 2:15
PM
P306. Hindu Jnanis annihilated sexual passion by avoiding foods that arouse sexual
impulses and that generate excess heat, and by taking ablutions in cold water even in
the middle of winter. They called these gender-specific organs Jnanedriyas. They
believed that these organs are in place for the sole purpose of procreation. The
resulting happiness from these organs were called Carnal Pleasures (ciipam
= carnal pleasures). = + = small or trivial pleasures.
Wife is not an implement to mitigate or cool down the sexual heat of her husband.
Societal obligations and traditions beyond it are her duties.
The woman has five times more intense feelings than a man does; but she has ten
times more bound to restraint. This restraint did not come naturally to her. Hindu religion
forged her in the crucible of time. The degraded women of low Kulam (caste, rank,
nobility...) might go to opposite border (other end). Civaka Cintamani portrays these two
kinds of women.
P307. Between these two women the good kind amount to 90 out of 100. The second
group is exception to the rule.

I have included Tamil Text here so this passage is true to


Kannadhasan. There may be vigorous denunciation of this
statement at present (2012). There it is as said here. Krishnaraj.
, ,
,
. For a noble family woman, the bedroom and
sexual feelings are dedicated service as a mother to the child and
not happiness as the first cause (need).
` ,
. Happiness is part
of the whole and the women do not give a priority to their
happiness.
, . The
reason is Hindu religion has brought up the woman in that
manner.


. Though she does not obtain so much as
happiness (sexual pleasure) from the husband, a Hindu woman
obtains her happiness from nursing her baby.
(Orgasm),
. The noble-born Hindu woman does
not consider orgasm as the primary function of sexuality.
= electric assault of sexuality =
orgasm.
But the state of men is different. Their blood-born itch ( = blood itch = Libido
= extramarital flings in this instance) arouses them to the outer edge. If this demonic
itching assaults the Laukika man and to prevent him from molesting noble family girls,
devadasi ( = slave of god = Dancing girl attached to a temple = loose woman)
system was put in place. Hinduism recommends marital fidelity to the abiding and
permitted sexual profligacy or indiscretion to the non-observers. In one Itihasa and in
one palace, Hinduism shows these two variables (sexual fidelity vs. promiscuity and
profligacy).

P308. King Dasaratha had 60,000 wives. His son Rama is a staunch one-woman
(monogamous) man. Hinduism did not find fault with the sexual conduct of polygamous
Dasaratha. It did not teach the inadvisability or ethics of polygamy, which it allowed. It
did teach the absolute sanctity of monogamy and put it in the highest place, calling it
divine.
Hinduism accepted (tolerated) the fickle-mindedness, encouraged the mind (to change)
and engaged in remediation. It did not resort to surgical ablation of undesirable
qualities. Acceptance and corrective or rehabilitative measures are its polished ways.
It did not forbid eating pork but cautioned about adiposity accompanying such eating.
Some men came down with delirium after taking oil-bath and having a sexual encounter
with their wives. Hinduism cautioned in a delicate way that such a thing would bring on
poverty instead of scaring the husband about delirium. It did not consider sexuality as a
crime. It did point out sexual crimes in the stories. Thu 04/12/2012 4:32 PM
Young widows study Vedas, Puranas, and Itihasas; their sexual passion subsides. How
is it? If they read the monthlies and weeklies, what would happen? Sexual passion,
Hindu religion handles in Vedic ways.
P309. Hinduism explains wonderfully when sexuality becomes a sin. What is most
appropriate (age) for sexual partnership? Sexual relations with a woman ten years older
than him make his body emaciated with loss of glow in the face. Relationship with
younger girl leads to brightness of face. Why should a religious text describe this?
1) Assuming responsibility for a healthy body.
2) If man has sexual relationship with a woman ten years older than he is, she is
either someones wife or of bad character. The religion tries to prevent it.
3) If it were so, would praising a man entering into relationship with an younger
woman lead to rape? No. That is why Hinduism accepted Polygamy, (which the
law prohibits now).
Whatever your desire is, Hinduism determines the limitation, gives permission to act
within that limitation and then makes you a Jnani (wise man). In sexuality also, its
agenda is such. When sexuality becomes sin, the punishment is severe. Hinduisms
threatening stance comes into play in this instance only. Who could object, if I say

Hinduism accepts wholeheartedly the harmless male sexuality? Thu 04/12/2012


8:17 PM
Book 3 Chapter 10 , , = Anger, Sin, and Baseness or Vileness
P310. When his stepmother Kaikeyi forced Rama into exile in the forest (so her son
could become the king), Rama entertained no anger. (An iota of anger is described here
as anger the size of a sesame seed--.) Lakshmana his half-brother, the alter
ego of Rama became very angry. Rama tried very hard to reconcile him (to reality).
Lakshmana, you are my alter ego. Please listen to me. You are a brave man. You have
to control your anger and unhappiness. Do not let them to seize hold of you and make
you mad. We will take hold of Dharma as our strength; we will transform this shame into
joy. Please forget about my coronation. We will direct our energy into another field. We
would consider what the situation of our father is at this moment. Let us consider his lot
and act accordingly. For some reason or other, our father gave a promise to Kaikeyi
(our step-mother); for him to rescind the promise is to descend into the abyss of untruth;
sin will envelope us. All his Dharmas, charities, good merits and deeds will come to a
naught. Our father is gripped with fear of this and suffers. Is it not our duty to retrieve
him from his fear? He is worried about me. I am not bitter (because I did not become the
king). You are not bitter. We should show this lack of bitterness in us to our father,
remove any doubt in his mind and help show him a path (out of this morass). As we are
his sons, it is our duty to remove fear from our father and bring tranquility in his mind.
Our father is afraid in reference to heaven; we should remove that fear. To this day, we
never gave him any unhappiness or dissatisfaction.
P311. Now, we gave him the fear in reference to heaven. We can resolve it very easily.
We should not aggravate his fear. Because of that reason, coronation is not on my mind
and I resolved to banish myself to the forest. By my departure to the forest, I will ensure
coronation of Bharata, which is my desire and happiness. If we delay this, suspicion
would enter the mind of Kaikeyi. Therefore, to make her calm and prevent fear in her
mind, we should leave for the forest. Our father can fulfill his Satya pratiga (
= ) agreement to carry out the promise), lose fear of not
carrying it out and live happily. He is in agony because he thinks I am unhappy. We
should erase any doubt in his mind that we are unhappy; his fear and agony would

leave him. We have to hurry up. We should not be upset with Kaikeyi, who had love for
us all these days. Fate made her think this way. We should not blame her at all. People
make all kinds of decisions; but fate disposes them in many other ways. This is not the
deed of Kaikeyi; destiny made her its unintelligent instrument. She has come to bear the
burden of slander and subsequent miseries. We should preserve the love we had for
her. If she had deception in her mind before, she would have acted differently. I have no
doubt, it is a divine act that she without a mote of kindness said to me in my face, Go to
the forest. We should not get angry with her. She was of a soft heart and took care of
us like our own mothers. She was of noble quality. Why did she behave like this to our
father without shame or remorse? It cannot be other than a divine act. No one can defy
destiny. Great Rishis fell from grace. How could Kaikei muster the power to resist the
divine-ordained fate? With our mental strength, we will make this meaningless episode
into a happy event. That is the sign of our bravery.
P312. O Laksmana! Let us get on with our decision, obtain the blessings from the
elders and leave for the forest forthwith. Thu 04/12/2012 10:04 PM. There should not
be any delay. Bring me Ganges water for ablution. I would use the water for solemn vow
to live in the forest. No, stop. That Ganges water is the state property meant for
coronation (and not for private use). We cannot use that water. We will go to Ganges
and fetch the water ourselves. Do not let grief envelop you, my brother. Do not spend
your thoughts on kingdom and wealth (). Forest living is the highest wealth to
me. Do not be angry at our stepmother. What God dispensed to us, Kaikeyi has no part
in this exile.
Is it not true that once we decide that fate is the cause, we would not become angry?
;
;
; !
; .
It is not the fault of the river for the lack of water. Drought is not
the fault of the forest. It is not the fault of Kaikeyi when she asked
for the Varam (blessing). It is not the fault of the father, who
granted the boon to Kaikeyi. It is not the fault of Bharata, who in

my place will wear the crown. This is the fault of destiny. Brother!
Why are you angry and displeased?
The presence of whales () is not the fault of the sea. If
anger is misplaced, what is left is loss of tranquility. Hinduism
teaches that under all circumstances and at all times, anger
should not come forth. Avvaiyar said, 'extinguish anger' =
.
P313.
If you pull the firewood from the fireplace, boiling will subside and cease: it is a
proverb. Valluvar said that anger would kill the angry man.

. Kural Verse 302.
If you direct your anger towards the strong, it would bring
disaster; if you direct it to the weak, there is no evil worse than
that. Translation by Krishnaraj


? Verse 301 Kural
If you hold (exercise) your anger where your anger would get
results, you are the controller of anger; in other places, it does not
matter whether you exercise it or not. Translation by Krishnaraj
If you kick your wife, no one can question you. She would not kick you back. This is
where your anger is practicable or feasible. If you direct your anger to a strong man, he
would finish you. This is where your anger is not practicable. In both situations, anger is
unwarranted. (, , =) Anger, sin, vileness: So said our
ancestors.
Where does the important chapter begin in Ramayanam?

First Lakshmana became very angry with Surpanakai and cut off her nose. Her brother
Ravanan became angry with Lakshmana. Lakshmanas anger happened in a
practicable place. Ravanas anger happened in an impracticable place. In Ramas story,
one knot fell.
P314. You have met or heard about criminals who killed in anger his son or an infant.
Murder: its root cause is anger. The murderers in prison lost their senses in anger. I
(Kannadhasan) saw killer brothers in prison. The brothers killed a man because the
victim grabbed the hands of the elder brothers wife. Because the husband and his
brother were in jail for the murder, the relatives of the killers raped the unprotected wife.
If the killers sought alternate justice, they would have been there to protect the woman
from rape. Anger appears to win initially but in the end brings ruin.
There were two brothers, whose younger aunt had an affair with the village official.
P315. The brothers heard that she wrote a will giving her property to her paramour, the
village official. The brothers became very angry and in broad daylight, killed their aunt.
There were many witnesses and the brothers received life sentence. Result? The
village official, being the beneficiary of the estate of the dead woman, inherited the
properties of the women the nephews killed. What is the lesson in this? What one wants
not to happen actually happens, when he loses his cool and patience. When one
desires to accomplish an object, he should not let anger come in his way. He should
exercise patience, a wonderful implement unlike anger.

Page 315. Kaikaeyi demands that her son Bharata ascends the throne in the place of Rama. Lakshmana is seething with anger.
thiru-hindu.blogspot.com

Lakshmanan was angry with Kaikeyi for receiving a boon from his father that her son
Bharata would become king in the place of the legitimate regent, Rama. Rama and
Lakshmana were soul brothers; Laksmana was the alter ego of Rama. If Rama became
angry and made the legitimate claim to the crown and throne against the wishes of his
stepmother Kaikeyi, we would not be worshipping him as Ramachandra Murthy and
Thiyaga Purushan ( = One who sacrifices his self-interest).
If Nehru went to war with Pakistan because of atrocity to Hindus by Muslims, his stature
as well as ours would have diminished. We would not have received the friendship of
the Arab countries. There would not have been internal peace (because India had a
sizable Muslim population). Because of Nehrus longstanding patience, the enemies
humbled themselves.
The anger of Hitler, despite his conquests, made him kill himself so his people could not
even find the body (for proper burial).
Lust, anger, greed, conceit, and jealousy ( = , ,
, , = Kma, Krodha, Lobha, Mata, Mtsarya): These are the five
evil Gunas that Sanskrit Sacred texts list. In this list, anger takes the second place
among evil qualities.
P316. paca-m-ptakam , n. The five heinous sins of killing, lying,
stealing, drinking and abusing one's guru; , , , ,
Tamil lexicon. However much you sustain oppression (), at that moment
tolerating it as destiny or fate will one day turn the table in your favor. If you in a fit of
anger react to the situation on hand, the result would be frightening. In the past, I wrote
in haste my criticism of others; then I suffered at leisure. Nowadays, I put off for two
days what I intend to write. The heat of passion subsides with the change in the mental
attitude. In the past I earned enmity fast; now it is not so. The courts will be less in
session, if men give up anger. The newspaper Moguls depend on sensational news to
sell newspapers. If there were dearth of anger, every man would become a great soul.
According to body physiology, when the heart immerses in a boiling cauldron of

passion, the body and the brain show symptoms and signs of heat of passion. The
afflicted brain loses its composure. Avoidance of anger is to receive all news in a sedate
and nonchalant manner. The Kanchi elders comment on anger as follows. Anger is
twofold.
P317. When a person does a wrongful act, anger towards him is the natural reaction. If
someone abuses us, we direct our anger towards him. Reflecting on it, we come to
know the inappropriateness of showing anger to anyone under these two
circumstances.
Are we free of making mistakes? Are we not guilty of inappropriate behavior? We are
guilty of these infractions by thought if not by act. There may be worse offenders in this
regard. We have some degree of maturity; to that missing extent, we are guilty of
mistakes and sins. The culprits for lack of any maturity are guilty of greater sins. We put
in so much effort to correct and reform ourselves. The incorrigible sinners have difficult
time to recover from their sins. All sacred texts advise us leaving Asatsang for Satsang
as the recommended first step for the nurture and growth of our souls.
Satsang = = = ca-cakam = Association with the good. Asatsang =
= = aca-cakam = Association with the bad.
There is no use hating or getting angry with the sinners. The only recourse we have is
to pray for the redemption of their souls. If we were to obtain grace of Isvara, we should
use it to redeem the sinners.
Our anger would not change the opponents. Its fruits are to create anger in the other
man. On both sides, hatred begins increasing. There is no merit or honor to act in fear
of anger, if he does not realize his mistake and take corrective action. It would not last
long. Our honor earns merit when we use love to change others. That will last long.
His mind and circumstances are the twin causes for incurring sin. Our circumstances
might have bound (prevented) us from doing (the same) sinful acts.

P318. When we see a sinner, pray to Ambika (Mother Goddess, Consort of Siva), O
Ambika, I might have committed the very same sin. You conferred Grace of not putting
me in those circumstances. Please confer such Grace on him too.
Secondly, we should not get angry because someone hates us. Our inner mind or
conscience knows the degree of censure ( taai) we deserve. It is possible
the censurer would have criticized us for no fault of ours. We know in our innermost
recess of our heart the bigger mistakes that we committed before. In order to wash off
(expunge) our sins, we are in a shaky predicament and cry to Ambika with remorse
(). With that kind of predicament in place, who are we to find fault with
others and project our anger?
If we are not guilty of infractions, assume and sublimate the prerogative to project our
anger in this blameless state, we become love personified. Then, we would have an
attitude not other than compassion to the sinner; anger will not rise. If we were to be the
culprits, we have no right to become angry with others. It appears all are play of Ambal.
With Ambals cosmic play in display on the world stage, are we to worship or are we to
vituperate? ( ?) However you look at it, anger has no place.
Krishna Paramatma says Kama and Krodha (Lust and anger) are the two powers that
immerse humanity in sin. That is, our own anger causes evil to us. Most of the time, the
opponent does not pay attention to our anger. Haste and anger in us ruin our body and
mind. Love is the natural state of man. That is happiness. Love is happiness to the
opponent and us. Love is Sivam is a common saying. ( ) We should all
try to become the repository of love as Sivam. Sun 04/15/2012 12:49 PM

Page 318. = Love is Svam.

Book 3 Chapter 11 Liquor and Religion


P319.

The alcohol user is the most qualified person to state the evils of drinking. It is not
current news that I am a habitual drinker over the past twenty years. I am not here to act
as a lawyer ( ) for my bad conduct. = = vaklat
is Persian for pleading or arguing a case.
I have argued, law cannot abolish use of alcohol. When there is prohibition, it increases
ones appetite for drinking. Anything that keeps a conduct in hiding, incites ones desire.
As the eyes want to see the girl under complete cover, it is human nature to taste
something very much under wraps. Kannadhasan. I argue that law cannot abolish
drinking and prostitution. Law can prevent the societal degradation that causes harm to
fellowman. It cannot guarantee an individuals moral standing. He would one day
become a victim to moral degradation. Religious instructions can inculcate a sense of
justice and morality and change his conduct: Drinking ruins your health; alcoholism
makes it difficult to see the difference between excretions and food. For no apparent
reason, alcoholism brings unnecessary enmity. Sun 04/15/2012 2:41 PM
P320. No matter what you say, the world will not listen to you. Though you talk with
equanimity, the world would reject your words as drunkards speech. The liquor you
drink would take your family to the brink of disaster. Your earnings would vanish. Things
meant to proceed on time would not happen at appropriate times. If you become sick
from drinking, no one would be unhappy about you. Your family and society would put
you out so you would become neglected grass or insect.-- You would become the
human detritus. Girls from noble families would fear approaching you. Overall, you
would not be able to live like a human being.
If you slam his drinking like this, he may change and give up drinking. Since India
became a geographical entity and ever since Hinduism appeared on the horizon, Hindu
religion instructed against alcohol and its use; excepting that, Hinduism never
advocated prohibition by decree giving power to the kings.
, .

If mead goes in, mind goes out.

mead = alcoholic liquor


If you put in alcohol, all your

attention will spill out.

A drunks words bids goodbye,

come break of dawn.

Imbiber of Toddy is an imbecile.

(To the imbiber of Toddy, spoken


advice never registers.)

Sun 04/15/2012 4:00 PM


Prohibition propaganda has taken many angles, many paths and many stages. Those
days, there was a paucity of habitual drinkers. Once prohibition became law, from that
day there was a bump in number of drinkers. Law cannot equal the power of religious
tenets against drinking.
321. Hindu religion called imbibers of alcohol Arakkar ( = Rkasas =
Demons). People who lost their mind because of drinking are many beyond imagination.
In our family, I am the first habitual drinker. My drunken ancestors used to be physically
violent to people. My father kicked a village official. Those days, though the government
issued licenses, the villagers never allowed liquor shops. We never saw a drunken
person attending official business meeting. The drunken men never received marriage
proposals. The reason is Hinduisms staunch stance against drinking. Most of the
people give the reason for drinking as drowning their unhappiness. The poet Kamban in
the words of Sugriva tells it beautifully: I quenched the fire with butter. If someone drinks
to forget his misery, the imbibed alcohol would augment the misery and not ameliorate
it. Since drunkard thinks of alleviating his misery by drinking, the very same misery
takes on the universal monstrous look. The first of bout of drinking makes a person feel
like kicking someone and later on, the third round makes him seek and find his victim,
which would not diminish his anger or rage. That is why the westerners do not drink
alone.

P322. Social drinking came into vogue. They drank and danced. They never knew how
much they drank and died very young. A lone drinkers anxiety heightens and social
drinker drinks more. Our Puranas say that the drinker has a paunch belly and describe
the Arakkars belly as such. This heavy drinking results in cirrhosis of the liver and
accumulation of fluid in the abdominal cavity. To begin with, the drunk eats a lot; later,
he eats less and less; still later, he becomes emaciated. That means that death is
calling at the doorway. Alcohol saps life. Puranas and Itihasas describe the nefarious
activities of the habitual drinkers. Valluvar says pithily, The drinkers imbibe poison. (=
) A religious preceptor once said that Indra ravished Akalikai
under the influence of alcohol.
P323. My experience is that liquor obtunds the active mind. I made loud noises during
my long bouts of drinking and woke up the neighbors. It makes even the most intelligent
stupid. Once you become its slave, it is difficult to free yourself.
In Kambaramayana, Sugriva, a slave to liquor under its influence laments as follows.

!
?
;
?

!
, ! .
, ?
!
?
;
;
.
`

,

: ,
` ,

,
;
?
, ,
, ,
,
?

P324.
,
, ,
,
?
, , ,
,
, !
;
`
;
?
?
; ;
;
;
!

1.The stated reason why in the beginning of this article I undertook advocacy of
prohibition is the lessons from Vedas, Kamabaramayanam and Tirukkural. 2. My
experience
Because of liquor, I missed train. I missed the train of life. Hindu religion gently taps him
on the shoulder and teaches him to give up alcohol. Police would not be able to enforce
prohibition. It is possible by exponents of religion.
P325. Book 3 Chapter 12 maturity.
What is maturity? What is the state of man before he attains maturity? What is the state
after attaining maturity?
Bhagavan Ramakrishnar gives some wonderful analogy.
1) As the pot fills, it makes a lot of noise (); once it is full, that whoosh and
sloshing sound stops.
2) If you invite many people, the initial sounds they make would be excessive; this will
be until they sit down to eat. Once they start eating from the leaf-plates, three-quarters
of the sound would subside. When they eat the curds (Yogurt), you hear slurping
noises.
3) The honeybees make a lot of buzzing sound around the flower; once they enter the
flower, the buzzing stops as they drink the sap.
4) When a person is learning a new language, he uses the language as much as
possible to indicate his newness to the language. The learned man of the new language
does not use the new words, when he speaks his own tongue.
P326.
5) When a man is far away from the market, he hears indistinct sound of the people in
the fair. When he is in the fair itself, he hears distinctly two men engaged in bargaining.
6) When the wet dough falls into the hot oil, it makes a lot of sound; as the dough is
cooking, the sound gets less and less. As the dough is fully cooked, there is no sound.
Bhagavan Ramakrishna Parmahamsa has described beautifully the immature, the
mature and the in-between.

The youngster in college finds everything amusing. Once he is married and has
children, he finds agony in all amusements. The excitement of the youth wanes as a
person gets older. In every department of life, patience reigns supreme. During youth,
thought of god is meaningless and vacuous. When he goes through trials and
tribulations in life and surrenders to God, It dawns on his Buddhi the great movement (of
God) on this earth. For the immature, atheism and anarchy are gaieties. As the maturity
creeps on him and the blood of youth becomes sparse (in its force), the Tattvas come
into reexamination. After maturity becomes stable, thoughts commensurate with
decorous behavior come into being.
P327. If you ask a twenty year old to look for a girl as a life partner, all girls appear
beautiful. After forty years of age, he gets the maturity and clarity to select a woman as
a partner. The college youths attention goes to love stories and mystery novels. After
his failure in love, he gets thoughts of reading Bhagavadgita. His playful mental state is
susceptible to stubbornness. It accepts everything on its face value and argues there is
no world beyond it. Any opposition engenders complete rejection. It vacillates between
two extremes. Maturity is the midpoint. There is a proverb from the west. If a person
does not become a communist by 20 years of age, he is a simpleton; if he continues to
be a communist beyond thirty years of age, he is a moron.
In the excitable age of youth, if one goes to temple, he would see neither the deity nor
the beauty in the statue. After fifty years of age, one perceives life in the statue. In this,
it is not just the difference in age. Transformational growth in maturity abides in it. We
digest any food at twenty years of age.
P328. After forty years of age, we get an idea of humors associated with foods: Bile,
wind, phlegm. Tension is a wound-up attitude. One gets the arrogance that he can do
anything and everything in whichever way he can. Once maturity comes, he gets the
idea of what he can do and how he can do it.
Now I come to purport of this article.
Maturity in Jnana Margam (Path of spiritual wisdom) is as said before.

, ,
.
Mind is the springboard for the body; body is the springboard for the soul: This is the
state of maturity. --Translation: Veeraswamy Krishnaraj

The infant who goes to catch the scorpion grows to an adult who beats it. After that, he
transforms into a Jnani and shows compassion to the scorpion. If I were to possess
todays maturity twenty years ago, there would not have been any incompatibility with
my political activities. The patience needed to differentiate the good from the evil falls
victim in the turbulence of the mind. What was right in the beginning becomes wrong
later in our own estimate.
Mans life has three stages. The first is complete lack of mental comprehension. The
second stage is the feeling of something is there but lack of clarity and onslaught of
confusion are the norm. The third stage is one of full faith, wisdom, wonderment and
realization of the humongous size of the universe and a Nayakan (Lord) above all of us.
P329. There are many who attained the third stage right in the beginning. Take Swami
Vivekanada, who was like a tree, which was bending and yet growing. They attained the
present status from the merits accrued in the past life. Others have to attain maturity
through experience. Egyptian king Farouq had an idea what it is be compassionate only
after he lost his title and became a degenerate in Paris. Gautama Buddha realized it in
his palace itself.
There are very many who stagger and totter between wakefulness and sleep in our
country. If one were to sleep, it has to be a sound sleep. If one were awake, his
wakefulness should be one of alertness. If sleep were partial wakefulness, we would
enjoy neither restful sleep nor wakefulness.
Mental maturity is a ripe state of experiences. In the mature state, there is no such thing
as non-existence. Possibility of existence is the outlook.
My friend and former minister Nedunchezian wrote the following ideas of his in an
article.
Atheist is clear in his ideology.
Theist is tottering.
Atheist states firmly that God does not exist.
Theist has not given a convincing explanation God exists.
The one who negates ( = No, Non-existence of anything) does not need any
Buddhi.
P330. Only a moron can say no to anything. The one who admits existence (),
would need sufficient intelligence to establish his supposition. Even an infant can tell

that there is nothing below the earth. It takes intelligence to tell that below the earths
mantle, there is water, fire... Many days the potter spends making pots; it is one days
work for the destroyer to break all the pots.
Atheists can remain adamant in their attitude towards God. He always denies the
existence of God and is a mechanical or robotic naysayer. Look at the Azakar Koil bull,
which received training to shake its head; the atheist is no better than the bull. The
theist has to give reasons for wearing Vibhuti, Kum-kum, and Tiruman. (These are the
sectarian marks worn on the forehead.) He not only explains these things but also
convinces the doubting Thomas. http//www.bhagavadgitausa.com/TILAKAM.htm
Explanation requires acceptance, maturity and good knowledge of the lines and stripes
of the sectarian marks. Theist tries to explain the origin of the cosmos, birth, death...
Science has not contradicted the Vedantas. The atheist being an ignoramus is not
familiar with science, and True Knowledge (), but claims that all the world
phenomena are natural phenomena, of which he has very little knowledge.
P331. Kannadhasan explains the reason why we break the coconut in the temples
when we offer ratti and worship to the Lord. ratti = One of sixteen acts of
worship, consisting in the waving of a light or lighted camphor before an idol. The
atheist question as to what is so special about the temple. The atheist does not know
what is inside the coconut until it is broken. The coconut can be a tender one or a very
'postmature' one.
We have no idea the maturity status of the coconut. Is it a tender coconut or mature
coconut? Only upon breaking it, we know it for sure. Likewise, man can know the Lord
only after realization.
(Others give a different explanation: Our intact and burdensome ego is the whole
coconut. When we break the coconut, it is like breaking our ego before the Lord. One
Ego in the Universe is the intact and unbroken EGO of the Lord. Krishnaraj)
The atheist espousing the non-existence of God cannot say, I have no death. The
notion of death brings maturity. The prominent atheist I knew accepted and wore Vibhuti
in his deathbed. Until we know for certain where we would go after death, the existence
of Isvara is certain. The mature find God during their lifetime. Now I have the maturity to
know the difference between the real and the unreal. Reason is age and maturity. When
I went barefoot, I stepped on feces; therefore, now I use footwear. (My maturity is

showing.) In my younger days, I ate delectables made of Bengal Gram; now I feel it was
wrong and unhealthy.
I have the maturity and intuition to identify the plaintiff and the defendant without
listening to their talk. In politics, many followed my lead in 1971 from the decision I
made in 1969.
P332. In 1972, my great leader won the election. In 1977, many whom I supported won
the elections. The basis for my Spiritual Insight () is not intelligence but
my experience and maturity. If I were to remind the readers again about the title of this
chapter, behold, its name is 'Maturity.'

Kannadasan
ztopics.com

Book 3 Chapter 13 Gods courts

P333. There are many knots in human existence. The sky and the earth have many
spheres. The body has many thousands of nerves; likewise, in life there are very many
paths crossing one another. In the lake, waves go from one to ten and from ten to a
thousand. Where it all begins and where it all ends are a secret to which we are not
privy. One court is not enough to investigate and pass judgment on all these
complicated knotty affairs. In other religions, there is a Supreme Court. For one
Nayakan enquiry, there are millions of courts. There are very many delays in closing the
cases. We see many courts at levels of the village, city, state and country. Hinduisms
Courts of God have a setup on the same lines. There are certain deities acting as the

judges of Bench Court. It is also true of Mobile Courts. In addition, there are other courts
in the ascending order. The Supreme Court setup is presided by Siva, Brahma and
Vishnu.
P334. Kannan, Murugan and Vinayakar form the setup for High Court. Kaliamman and
Mariamman form the setup for Sessions Court. The village deities form the Magistrate
Court. The Manes (dead ancestors) form (are) the Bench Court judges. The Little
Satans ( ) are the mobile judges. They all look artificial, though they are all
natural. All this appear true, when the court cases are closed. No one received instant
judgment or decision by praying to Siva and Vishnu. We are perforce ascend the steps
to the courts, come down and after a period receive decisions. Kannan, Murugan, and
Vinayakar are the High Court Judges giving New Rulings to the existing laws. The
judgments dependent on changing times are result of the New Rulings. The following
paragraphs cite events and the respective judgments or final decisions. For example,
we cite the case of Karaikkal Ammaiyar who went up and down the steps of the
Supreme Court, obtained final decision and attained Mukti (liberation, heaven). There
are very many incidents like this.
I am lining up the story as follows.
1.Mobile

Kutti Satan = = Small

Court

or minor deities. (incorporeal spirits)

2. Bench
Court
3.

All the major cases coming to

Magistrate

Magistrate Court are committed to

Court

Sessions Court.

4. Sessions

When the court gives the decision,

Court

the litigant has the right to appeal to


High Court. Kaliamman and
Mariamman.

5. High

If the decision is the same as in

Court

Sessions Court, court system allows

(P335)

appeal to High Court. Kannan,


Murugan and Vinayakar are the
High Court Judges.

6. Supreme

Siva, Brahma and Vishnu

Court
How does the court setup relate to Dharma? What is right in religious law or Dharma,
may be contrary to enacted laws.
The magistrate may dole out in agitation cases a two-year hard labor. In Sessions
Court, the decision may be a two-year sentence for a murder. The benefit of doubt goes
to the accused. Doubt arises only in Court of law and not in Dharma Courts; the
judgment is proportional. The magistrates give very many decisions in theft cases. They
depend on mood of the Magistrate and his family problems, if any. In Dharma Court, the
punishment will be proportionate to the sin, not more and not less. Many events,
Puranas, Itihasas and oral traditions attest to this fact. Let us meet the Mobile Court
Judges.
Mobile Court Judges.
These Judges are the Kutti Satan ( ).
P336. Kutti Satans (incorporeal spirits) are the lives lost without satisfaction of desires,
murder victims, and suicide cases. Some Sattans do good. The spirits of the murder
victims extract vengeance. When we hear about news on Satya Baba, we get the
impression that he deploys the Kutti Satans for his purposes. The reputation is his hair
is like steel spikes and whoever touches his hair bleed in their hands. Suddenly he
materializes Vibhuti in his hands. It is true that he has the power to appear in dreams. I
believe that through Kutti Satans, he appears in dreams. He came in my
(Kannadhasan) dreams twice. In the first dream occurrence, Satya Baba was in a sitting
position and I was crawling towards him. In the second dream, a current draws me to
the building housing Sai Baba. I resist the pull and invoke Krishna twice. That current
lets its pull loose. All the activities of Satya Baba are the work of Cit as it appears to me.

There are very many like stories about Panrimalai Swamigal. One day I went to see
him. He rubbed on my palm a few flowers off the garland; all the flowers transformed
into Tirupati acatai ( = Unbroken grains of rice mixed with turmeric or saffron,
used in benediction).
P337. He writes snake on the paper and if you touch it, the poison is absorbed. He
writes, fire; if you touch it, it feels hot. He writes, Sandhanam; if you touch it, it exudes
great fragrance. He is not well-versed in English. If you ask him for an article on a
subject, he utters the word, Muruga and typed letters appear from nowhere. I am
positive he deploys Kutti Satan for his purpose.
When I was staying in Coimbatore in 1950, a swamiyar came to me. He asked me for
Rs. 2.00. He gave an amulet or talisman (). He put the Talisman 4 feet away
from me. He wrote two notes: 1) Good will happen 2) Bad will happen. He left the notes
far away from the Talisman. The Talisman crawled to the note that said, Good will
happen. His action looked like he was controlling a spirit.
When the street magician hits the head of a doll, the spectators receive blows on their
heads. Magicians have control over Kutti Satans. Some say that the Kutti Satans are
deployable against the enemies. I do not have any belief in it.
P338. It is true the wandering spirits are Kutti Satans. I do not know how these people
control the Kutti Satans, some of which are of great help as guides on paths. They do
evil to the evil doers. They guard the fields. They talk to men and gods. They take birth
at appointed times, as men or animals. They stand guard at the house of charitable
people giving away free food and help for the needy. In truth, they are mobile court
judges.
Bench Court Judges
In Pandiya Mandalam, during the festival of the village Deities, a particular festival
called, Puravi eduththal (= = Raising Horse) is celebrated. It is
fashioning of a clay horse and its placement near the temple. According to the means of
the sponsor, the horse may be big or small. Once upon a time, Raising the Horse was
celebration and honoring of brave cavalrymen. Over the years, Raising the Horse
meant honoring the minor deities: Muththan, Muniyan, Ktteri...These minor deities with
names were once real life heroes in the villages. Raising the Horse is a common festival
in the Pandiya Nadu Aiyanar Koil (temple).

P339. This is a kind of homage to the brave. In my place, there were two temples:
Malaiyarasi Amman Koil ( = Queen of the Hill village goddess) and
Pmalaichi Amman Koil ( = Flower Hill village goddess). In
the next villages, there are Amman temples like Ponnazaki Amman Koil (
= golden beauty Village goddess). These minor deities or Ammans were once
living and breathing human beings and sisters according to the village lore.
I (Kannadhasan) participated in the affairs of Malaiyarasi Amman Koil (
= Queen of the Hill village goddess). Anyone making a promise here never fails
to fulfill it. The lenders with uncollected debt could not go to court but left copies of the
debt instruments in the temple. Invariably the debtors come to ruin. I have seen this with
my own eyes. The Queen of the Hill lives here as the judge. One of my relatives
pawned the wedding medallion ( = nuptial chain). The lender refused to return the
medallion saying the cost of borrowed money and the interest satisfied the cost of the
medallion. The borrower cursed the creditor that his family would die off without any
progeny. What a surprise! The family died off without a male line descendant. I bear
witness to what our ancestors said as truth.
They were arranging a marriage of a rich boy to a beautiful poor girl. The jealous people
concocted a story casting the girl in bad light and thus stopped the wedding. That girl
took baths and wearing wet Sari circumambulated the temple for 21 days. The family
responsible for slander was ruined.

In addition to the grma-devats, who are in a special sense the


village deities, there are a large number of spirits of all kinds,
male and female, who are worshipped by the villagers. The
worship of departed ancestors played an important part in the old
Dravidian religion and is still universal all over South India. So
men and women, boys and girls, who have died violent or
untimely deaths, or who have been notorious for their power or
even their crimes, are frequently worshipped after death.
The Village gods of South India
RIGHT REVEREND HENRY WHITEHEAD, D.D.,
BISHOP OF MADRAS 1921

THE RELIGIOUS LIFE OF INDIA

P340. The Village deities act like the Bench Court Judges, give protection to the
believers and destroy the opponents. There are scores of stories about the power of
Ammans like Muththlamman, Muththu-Mariamman... In some ways, their saktis have
revealed themselves. In the City of Chennai (formerly Madras), there are Ammans like
laiamman, Ellaiamman and Padavattaman (Padai Vttu Amman). Todays Chennai is
an aggregation of many villages from the past: Myalpore, Tiruvallikeni, Adaiyaaru,
Vannarap-petai... There were dense forests separating these villages. The perimeter of
these villages had temples for the Ammans. In 1945, when I came to Chennai,
Kodampakkam was a great forest. There was a big garden, Nawab Gardens.
Kodambakkam was the site of outdoor shooting. Nawabs horses had stables.
Kodabhag was the name of the stable. Koda means horse in Urdu. The road was
named Arcot Road after Arcot Nawab. In the sylvan Kodambakkam in 1945, there were
three Amman Temples. They are still there. In that temple, there was a Swamiyar. He
was wearing footwear made of thorns. He slept on thorn bed. He was the officiating
priest in the Vadapazani temple.
P341. No text.
P342. That small temple of the village deity became the Murugan Temple. There are
myriad stories about the minor deities. They reign in the Tondaimandalam areas. These
minor deities bear witness to the proverb: The king will kill at the present (forthwith); the
deity will wait and kill later. Near my village, Solai ndavar Koil is in Pallaththur. The
villagers believe that the deity has Sakti. These are the two stories among many: The
return of the stolen Thli (wedding medallion = nuptial chain) and a baby run over by a
cart came back to life. The worship of the minor deities had proven validity and it was
not a blind faith. Lower economic groups once worshiped them, but now they are
popular among all people. Going by the known daring acts of the deities, what is wrong
in calling them Bench Court Judges? I Kannadhasan have the special touch or I am the
image ( = of the minor deities. The deity who showed me the path is my
village deity, Queen of the Mountain. Mon 04/16/2012 3:43 PM
End Book 3.

Kapaleeshwarar Temple (Tamil:


Mayilppr Kaplcuvarar Kyil) is a temple of Shiva located in
Mylapore, Chennai in the Indian state of Tamil Nadu. The form of
Shiva's wife Parvati worshipped at this temple is called
Karpagambal (from Tamil, "Goddess of the Wish-Yielding Tree").
The temple was built around the 7th century CE in Dravidian
architecture.-Wikipedia

Book 4
Book 4 Chapter 1

P345. Every ones heart has a burning fire, whether he is rich, poor, famous or drunk.
The effulgence may increase or diminish; there may be at least a sphere of smoke.
Every ones heart has a scar. One time or another, the breath is hot.
Suffering, pain, distress, Disease, sickness, Despondency,
depression of spirits, Discomfiture, loss, defeat, Internal pain, aching,
throbbing, Neuralgia, gnawing pain.
Man thinks at least once of death. Ninety out of one hundred people have said, O God,
it is better to die than to suffer this.

Tranquility is the sanctum of God; misery is the sanctum of Satan. Do you want to go
from the Satans place to Gods sanctum? Come on in. Let us look at the cause of
unhappiness before we identify the cause of the world. Unhappiness is twofold. One is
self-inflicted by tying up his own limbs. Secondly, unrelated destiny is at play.
P346. Though destiny or fate is unrelated to him, destiny works through him. Destiny
makes you play and causes fracture of your leg. If you loved a girl and that love became
a misery, destiny played through the medium of your eyes. If you chose a good job and
by mistake scalded your finger, the destiny stood in your brain and played its part. In
every knotty situation and entanglement, destinys role is huge. If your food
contaminated with the saliva of a lizard gives illness, it is destiny at work. (Lizards are
common pests in the household and they walk on the roof and discharge urine on
people below.) If you knowingly do an illegal act, the consequences are three quarters
from you and a quarter from destiny. There is a background for every misery. That is
why Buddhi dawns in a delayed fashion.
How could we eradicate this misery? There is an easy way out of this predicament:
Become a recluse with its attendant requirements. As Siddhas and Jnanis tell, we
should abandon belongings, bondage, and love of family, wear a loincloth live under the
sky and beg with a skull-bowl.
,
This is the most stupid advice to give to one leading Laukika life. You should be able to
face the miseries and the complications and work out some solution for tranquility. It is
not an easy work to take man away from his desired objects.
P347. If you remove all people from the worldly life, paralysis of all movements in the
world would result. ( tampaam = Paralysis). One should give him some
cautions on the way of the world strengthen his heart and find him ways to remove the
miseries that accompany happiness.
Book 4 Chapter 2
P348.

;
.
In the beginning, birth is not in our hands.
Following it, whatever happens is not under our
control.
This is applicable from birth to twelve years of age. This age group, given instructions,
does not understand them and are not familiar with the intricacies of life. The parents
should have lessons as to how to bring them up. There are two paramount things for
this age group: Food and Education. In addition, hygiene is important. It is a common
custom in Tamil homes that people do not enter the house without washing the feet.
The mothers insist on it. People wash the feet from ankle to foot, not missing any part.
One foot scrubs the other foot. If a person does not wet and wash the ankle properly,
the saying goes that Sanisvaran (the Lord of planet Saturn) would come to abide in or
take hold of the ankle. Sanisvaran is a malefic spirit. Sanisvaran once held the ankle of
NalaMaharaj.
Paramesvara gives great happiness ( = Great happiness = Liberation);
Sanisvara gives Great Misery ( = Great misery). Only these two deities
have the title Isvara, meaning Lord. When does the second one take hold of an infant?
Normally children are encouraged to eat yogurt and greens. No one should eat them as
the night meals, eating which results in Sanisvara taking hold of the eater. Why do they
say it?
P349. The understanding among Tamils is that the greens and the Yogurt take eighteen
hours to undergo digestion. Daytime eating will result in passage of stools in the
morning. Nighttime meals of greens and Yogurt would result in upset stomach in the
inauspicious () noontime. Hindus belief in deity (and food habits) has basis on
health considerations. One is a consideration of physical health and the next is the
health of the soul.
Until 12 years of age, I never had my haircut, (as is the custom). My mother braided my
hair. Children grow hair for shearing at Mountain Temple and Azaghar Temple. Once
shearing of head takes place for one temple, the next shearing would be for the next

temple. It is the belief that the accumulating dirt on the scalp results in ill health of the
brain and periodic shearing of the scalp at the temple in the name of deity assures good
health. It is for the same reason why Sanyasins of Buddhism, Jainism and Hinduism
shave their heads completely.
Wednesdays and Saturdays without a let are oil-bath days for men and boys.
The person smears the body and scalp with vegetable oil and
scrubs himself clean with cya-k-kyi ( = Soap-nut)
powder. Cya-k-kyi is Soap-Pod Wattle (Acacia concinna or
Mimosa abstergens). The pods are ground to a powder and the
latter's use in the place of soap removes the oil along with the dirt
from the body and the scalp. Veeraswamy Krishnaraj
Tuesdays and Fridays are oil-bath days for women and girls. This is the way to prevent
heat-malady. On oil-bath days, prohibition of eating buttermilk or Yogurt rice is a
custom. These oil-baths tend to lower the heat-malady and so one should not eat foods
that give cold-malady like buttermilk or yogurt.
The children inherit the taste preferences of their parents.
P350. That is why the pregnant woman is on a prescribed diet. If the parents observe
strict food habits, the children would develop those (salubrious) habits. The children
should learn about proper eating times. They should get up at 6 AM and finish their
early morning calls of nature. Come 8AM, they should eat breakfast. At 1PM, they sit
down for noon meals as a force of rule and habit. They hasten to bed at 8PM. If these
habits of keeping time continue over many years, they become used to it. Reading and
writing come easy for some children; they do not come easy for others. There is benefit
in forcing these children to read and write. The parents could tell the children that life
would be one of darkness without education. Once they get the message, they would
pay attention to studies. Once the child develops regular and proper habits, we can
allow them to pursue any field of study. They will excel in his or her field of interest.
Parents should help children to cope with mental and physical problems.
P351. In poverty-stricken families, eating happens at irregular times. Even those
untimely meals should be hot. You may say, They would not be able to learn (because

of irregular meals). There is no school better than poverty. What I say is only what we
can accomplish.
Book 4 Chapter 3
P352. The eye of discrimination opens after 12 years of age. Enthusiasm for sports and
education takes birth. They like to jump off high places. They like to do somersaults in
water. Their attention goes to new clothes. That strength is eternal is the prevailing
notion in that age group. It soon leaves. This is the time the youth must exercise
patience; this is (the age) when they do not exercise patience.
,
. Devoid

of maturity, the transformational growth of blood cells makes

enthusiasm the capital. (= Immaturity and overconfidence are the elements of this age
group because of the raging hormones.)
. (= Feelings become the dominant expression of
his personality.)
. (=This

is the season for inflammation or inflamed passions.)

. (=This

age group is susceptible to

ignition with the fire of passion.)


The run of passion never leaves them alone though they are middle-class children,
good in studies, and exercise (entertain) fear, caution and patience. Todays youth
never listens to any advice regarding the kind of food he should avoid. He likes to eat
snacks made of Bengal Gram and wind-foods. He would hear the echo of this advice
past forty years of age.
From 20 to 30 years of age, in Salem, every night I ate a Kilo of potatoes; I never had
physical activity commensurate with it (such calorie intake); I now experience misery:
Wind-misery. The physical misery starts once an active person takes the sedentary life.
P353. If one is accustomed to walking from a young age to time of death, most of the
diseases would go away. That is the reason why the temples strand on the hills so
people would walk up daily with aching legs. The devotee goes up the mountain, works
up a sweat, goes around the 101 walkways, and dips in a cool lake; there is none to

compare to that kind of wellness and health. If one eats Bitter Gourd and Java Plum
(, ) from young age, the son would not get diabetes mellitus
though the father has it. Sannyasins food habits are like this. Kripanantha Variar, aged
70 now, has been talking about religion; he never took a day off because of ill health.
Devotion to Skanda and good food habits are responsible for his health. Devotion to
God gives Sakti to the soul and good food gives energy to the body. The youth should
give up eating at irregular hours. If you look at the temple ceremonial timings reserved
for Puja they are morning, noon and dusk. This just shows the regular timing for any
activity.
We should eat fewer foods with saltiness, pungency, sourness, and sweetness and eat
more of foods with bitterness and astringency; a person would not have to undergo
exsanguinations later in life (???repeatedly for hemochromatosis and polycythemia).
Drinking coffee is a no-no; drinking coconut water is healthy.
P354. Our ancestors avoided troublesome foods and drank other kinds of juices. Some
make a powder of the flowers of Tanners cassia (Cassia auriculata = ), make
a decoction, mix it with milk and drink. Lemon leaves are boiled and decocted; it has the
color of tea. This was my jailhouse experience. The ancient Hindus never saw a bottle
of medicine and never suffered from heart attack. The doctors of yore recommended
physical exercise, cool water bath and good eating habits. Read Tirumular verses to
learn about food and diseases. To learn about food and their qualities read Cintamani
Food attributes ( ).
Only when you are laid up in bed for 6 months in the hospital, you would know the
meaning of controlling your palate. Avoid butter, eggs, meat from young age; your
health will be good until the day of death. You would not suffer from the misery of nasty
diseases. You can avoid mental distress; if you get physical ailment, you have to go
around looking for doctors. You should find out from elders the food habits of past
generations. Keep a record of it.
P355-6. The food industry uses butter too much; it is bad. Cooking with firewood is
superior than cooking with gas, when it comes to health.
Book 4 Chapter 4

P357. Many of the letters I receive are about disappointments and failures in love.
Gandhiji has written about love. Love is essential; it is unavoidable; that is the cause of
birth of someone else. Those days the girls matured at or after 18. Love rose in boys
and girls inside and subsided inside. Nowadays, love letters are the norm. The youth in
their intense feeling come to a conclusion, There is no world without her. If it were to
fail, misery rises.
You can fall in love if you were to have the moxie of Aniruddha to marry Usha and of
Arjuna to marry Subhadra, conquering all impediments. Otherwise, the love would be
that of Rama who knew whom he would marry as the case is with Sita.
I had my failure in love. The misery of losing four ships full of gold is nothing compared
to losing a girl that you loved. Now I realize that love affair was a moronic escapade.
Two strikes against this love affair are she was one year older than I was and there
were two of my siblings older than I was who should be married before me; further, we
were not rich. How could this love come to fruition?
P358. She loved me; I loved her; that love had no chance to end in marriage. You
cannot jump on a rock and expect water. If you have to take a bath, you have to jump in
a lake. Likewise, love has to end in marriage. You should jump into love only when you
know there is a possibility of marriage. The sight- impaired taps the ground before him;
if the cane does not tap (the solid ground), he knows there is a pothole before him.
Once the tap finds a solid ground, he walks that way.
Love is blind; that is true. Man in love does not have even the perceptiveness of the
sight-impaired.
Surpanakais desire for Rama is nominal love. Ravanas desire for Sita is likewise a
nominal love. Kovalans pursuit of Madhavi is also love. Sita-Rama and Radha-Krishna
are also lovers.
Of all these loves (nominal, spurious and real), what kind of love is yours? It does not
belong to any category. This love is a flight of wandering eyes and mind.
As one would want to believe the winning horse is his, love following marriage is smooth
sailing. If you begin your love affair with certainty of its success, there is no failure. I

venture to say the following. There were kings from 56 countries wanting to marry
Damayanthi. She did not have fifty-six garlands. She saw Nalan; he came; she put the
garland on him. Prithvirajan-Samyukthai story is the same. Ambikapathy and
Amaravathy were ready for the dying field.
P359. Romeo and Juliet were ready to die (for their love). You would not become
venturesome. You would like the girl of your dreams to seek for you and walk over to
your house. Is it not? You alone dream, you alone languish, later you alone cry, what a
drama!
Therefore know your moves and plans before you fall in love; then, there is no room for
failure. If you faced failure earlier, marry first and love later; there is no failure (with this
strategy).
What is the gain in reading passages full of flights of fancy and poetry and annoy (beat)
oneself (up)? For a man, there is a need for a life partner in a woman; what is the
objection if your parents look for a girl instead of you looking for one? Vasista and
Janaka did all the talking with the brides party for Rama-Sita marriage. The wedding
couple did not do the talking.
Thus, failure in love is forgettable misery in my opinion. I never included it in my misery
list. Do not you have to worry or languish in a land without an eligible girl?
If you cannot go to Tiruppathi (far away) from Madurai, go to Azagar Koil (very near). If
you do cry thinking about Tiruppathi, do you think Tirumal will come down for you?
(Azagar Koil and Tiruppathi Koil are Sri Vaishnava Temples housing Vishnu in his two
different forms.)
Love is pure; do not cast a stain on it; just go get married without further ado.
Book 4 Chapter 5 Householder, Newly Weds,
DOs and DONTs
P360. The camel wants to eat the thorny acacia tree branches. Though the blood pours
in streams, the camel still likes to eat the leaves, thorns and branches. The camel never
gives up eating acacia thorns. The Samsaris (householders) are subject to many
miseries and difficulties. They forget them easily and go back what they did before. Let

us assume wife dies or does treacherous disloyalty. Does the husband become a
Sanyasi? No, he marries another woman. When children die, the parents cry and
mourn. That misery lasts a few days. The mother soon starts wearing makeup and
such; her desires grow; she becomes the mother for another baby.
Parents lose their wealth in getting their daughter married. Though they had trouble,
they get a daughter-in-law into their house. Some lose their wealth in the court battle.
Selling the remaining property, they go for another court battle.
Snake swallows a Bandicoot; it is unable to swallow; it is unable to spit it. (Houston, we
have a problem.)
This is life on earth. It is like the condition of the monkey with his tail caught (in the
crack) in the split wood on removal of the wedge.
Here, there is marriage about to happen. You are about to become part of another
family. It is all bubbling delight thinking about marriage.
P361. When you eat Bajji, you taste the Bengal Gram flour and do not know the
aftermath. When it hurts your tummy, then only you become aware of your indiscretion.
(Note by Krishnaraj: I love Bajjis; No problemo.)
At the time of wedding, thoughts of future do not occur. But, the truth is the future is
unlike the time of wedding (and fun). Wedding takes place without any burden to the
married; the family life is full of responsibilities. The girl is beautiful; the dowry is aplenty;
there is an assembly of friends; a stream of telegrams blessing the couple keeps
coming: is there anything here that causes any concern? When you struggle with two
children, what is there to be happy about? Happiness and misery depend on time and
circumstances. Time is under the control of god.
Bhagavadgita says that with practice, one can have a tranquil mind. One should
undertake such practices soon after entering a wedded life; we can avoid some
miseries caused by ourselves.
Marriage is over. It is the first night. It is the first night for a girl from good family; Is that
your first night? If the answer is in the negative, there is no need for me to tell you
anything; you are experienced already. If this was the first night, you should not behave

with aggressiveness of the youth. You have to be mature like a Jnani. This is the advice
to the bride: Learn the real state of the mind of the husband and never reveal your own.
I say this to both of you.
P362. Never reveal your own. I say this to both of you.

= Prayer room
replete with devotion; Lovers bedroom
= With Sakti, Siva
doing Tapas on Meru Mountain
= River Kaveri
between two banks
= Runs
tranquil; likewise learning in the study room
; = courtyard not the
place where loves happiness sprouts
! That place for
the invited new life
the couples
embrace, womb blessed with babe
alike as
the Guna of parents infant crawls
Getting
along with each other
; ! Love
brings joy; Apple of eye has good Gunas. = eye-gem =
gem of the eye = apple of the eye.
= In love wifes
conception, later

= first five months


(of pregnancy) crying not proper
= Mother either
crying or agitated
= damaged limbs;
baby sans beauty
both eyes
askew, limbs deformed
speech
impediment, useless as heir
always
laughing peafowl
() invariably
bear a good golden child
husband
expecting Jewel or gem (apple) of the eye
. Wife not to
utter harsh words
talk sweet words,
embrace all days
if wife
makes him relax
! Golden
children will be born

thinking of husband every moment
her
child looks like the father
after
menarche every year she waited

. Mature, of good
mind, accomplished
though full of
desire, full of modesty
but in the life of the
beautiful peafowl
.! After
pregnancy, comes joyous infatuation
if the wife is
kept satisfied
. Arriving progeny
of good quality come to dawn
! in married life,
contrary talk no good
! telling
mothers dowry intolerable (did not meet expectations)
talking in
trope, pointing to his or her low class
saying father gave
a puny measure (trivial dowry)
that scar in a lifetime
would not heal
P363. if
anger were to arise any time towards wife
Chandali,
Surpanakai, Thatakai, you are like
do not scour
the cauldron of abuse and pile on her
, will see
tomorrow, let what may, may happen

so saying
go to bed, on awakening
! Wifes love
comes; grand thoughts come
mustard
seeds and rice spilled on rocky floor
!
Words spilled will never return
a mote spoon
of rice prepared; life lived so
with great love
like a mother feed (the husband)
! Gods
ambrosia is mere nothing
for
rise and fall of family life, mind is the cause
!
Think happiness; always happiness

! Think misery; everlasting misery

Ramas misery hereafter we will not get
!
Sitas distress, thinking causes no misery. (Sitas
misery is so great that your misery is no misery at
all.)

supports should stand side by side

. Monogamous life together

though
of loss, after joining

! Whisper love and make love, no
misery
find fault, accuse, if that begins
!
Relatives none, no one to relate to

Affection will spin like the spin-top
!
Neglect (of relatives) turns gold into worthless chaff

no penny on hand; no one to offer loan

in that state, make the small big

make greens into soup and serve (the
family)
! With
no complaints eat; god will bless

What use fighting; agitation is what remains
!
Neighbors and strangers laugh; all spout derision
; In
daytime, look around and then talk
! In the
night at no time, do not engage in talk

Details of Home news if you need to discuss

! Enjoy
yourselves and do the pillow talk (in privacy)

milk, buttermilk, buying silk clothes- all
accounts
! Do
not discuss in front of others
! Do not
raise doubt about the veracity of the account

If wife talks about account being in
error in front of others
364.
! The whole town will gossip

milk-white loin-cloths all stains
!
will appear as picture to the eyes of all

Countrymens life. He will add four more
house to
house, expansive story
!
The townsfolk do not cry hearing your story
; some
laugh; go struggle, they would say
; Are we
living in the country; all four are spoiled
; ! Walk
in the forest; attention very necessary

if every step falls with caution

!
Next step will not miss the mark; God is a companion

Hindu girls many miseries

they disappear in the fire of silence

! Hold your mouth, so they say
: two
meanings for it. Improper words
; do
not fling; keep it in;

pampering the palate, do not ruin your stomach.

! Control your palate: it is a useful
Buddhi.
,
Increase your service to others, any day

! Be frugal so they say

undiminished wealth grows luxuriously
!
Exercise modesty and humility; all respect you
so
much wealth, so much humility
! The
townsfolk praise; fall at your feet
no
money in hand; debtor he became

as the
folks talk derisively
fingers
with rings, wrist watch, chains
! Silk clothes,
you go around showing off
? What
would the people say?
; ? He lies; Is
he a debtor?
in
the name of his wife he has great wealth ;
so they would
say; if you do another job
they would
pay and offer support
four sides
knives, in the middle there is fence of thorn
. On the
fence of thorn, there are dances
! ? Thi is
life. Why are you agitated?

Do your work according time (and circumstances)
; ! The
world in your hands; So said Valluvar
? Would
we drink water from turbid pool?
365. ;
? Boil and drink; no need to worry

come
misery; do laugh any day, so said
. Not like what
comes next

ride a cart, go up and down (on the road with
potholes)

. Night and light: two given by Great God
! This
is justice for joy and misery

summer sun burning, that period
, Mother!
We cry for rain, rain came

flood came, street submerged
!
We search for summer, praying the suns rays
; More
or less; less will become more
wither;
all that withers and dries become luxurious
.
When what will happen, God only knows

There are no walking machines (Robots) in this world

kick up dust as you walk
!
The work we can do is to walk

keep your
eyes open; walk gently; continue walking
If
beating come down on your back,
!
Inescapable lashings of the Lord, so you think.
, Tears
do not make difficulties disappear

until that time we go home of heaven-ruling king
(liberation in heaven)
;
. Think what you think. Move, no
misery.

IMG_0086_PANCHAMUKHA gANESA_HIMALAYAN.jpg
Book 4 Chapter 6 Get a job, get any job.
Note: The piece was written in the mid or the last quarter of 20th century and thus is out
of date for the present.
P366. India is going downhill to hell. There is an increasing despondency among the
youth that there are not many institutions for studies or jobs after graduation (Situation
in 1970s or before). No matter how many great educators, Jnanis and politicos rise to
positions of power, it is difficult to eliminate this difficulty, despondency and deficiency.
The degree holders go up and down the steps daily with no jobs in sight. We should
give up the idea of satisfaction from obtaining a clerical job.
Many so-called great men in our country have no human compassion. To go and stand
with folded hands (kiss their feet) for a recommendation is servility. Though we treat

such behavior as acceptable, it serves no purpose. Barring that, just sit in seclusion and
think with your inner mind; you would find the way out of this difficulty and land a good
job.
Here let me narrate my story.
I finished 8th grade by 12 years of age. Beyond that, I did not have any means to go any
further. My parents were worried to see me while away my time wandering (lounging or
loafing) and not becoming a worthwhile self-supporting person. My father was an
executive in a firm in Burma. He found me a job as a clerk in the branch in Chennai. I
was paid Rs.5.00 every week, which was sufficient, but the job was a dead end with no
prospects for rise in position and salary.
P367. I was writing poetry on the company registry books. The accountant
Padmanabhan told me, poetry nourishes the soul but does not buy rice (bread and
milk). Later, I tried to write stories. I gave up the job, wore out my shoes looking for a
job, landed a job in a newspaper and advanced further. If a man with school education
can advance in life with his self-effort, why could not a college graduate do it? Get your
hands off the top of your head (Give up your desperation and loss of hope). Explore
your mind. Some opportunity for a job will appear in your minds eye.
In Chennai Studios, a middle-aged man appeared very often. In his big bag, he carried
Pappad, Vadakam, pickle, curry leaves powder... They are not store-bought (but homemade). His wife and he made them in their house. No shop sold such quality items.
Studio music group, directors, and I would buy his delectable condiments. He would sell
about Rs.70 worth of goods daily and make a profit Rs.20 every day.
Pappad: pappaam = = , n. < parpaa. [T. appaamu, K. pappaa, M.

pappaam.] Light, thin cake or wafer, made of the flour of black gram to which bicarbonate of soda is added. Tamil Lexicon. Fri 04/20/2012 3:08 PM
vaakam A mixture of flour, herbs, spices, etc., made into lumps or balls and
dried in the sun.
The neighbors bought their needs from this couple only. Every month they made
Rs.750.00. His wife, near and dear prepare Pappad (), pickles and more; the
children would leave for school; the man would leave to sell his merchandize. What a
beautiful life! He did not attend hand and foot on anyone to make a living.
Famous Instant Sambar and Instant Tomato Soup sold under label 777 come to my
mind.
P368. Thirty-three years ago, Srirama Bhavan was an eatery, a hole in the wall with
limited seating. They initially sold only Iddli and Chutney and now it has grown and

flourished like a Banyan tree with many aerial roots (


).
What job is below ones status? Krishna Rao of Woodlands Hotel narrated his story for
me. He sold homemade sweets from out of hand-held plate. Saving like a squirrel and
with that money, he leased old Woodlands. With the money saved, he bought the New
Woodlands. That was the building in Elliots Road, Chennai, where I was hired to work.
There are many who bettered themselves in food industry. A short order cook started a
non-vegetarian cookery and now owns five Taxis and a Bungalow.
There are some Gurkhas in Chennai. No one employed them. Some would take
particular routes on the roads on nightly rounds and tap on the road with a stick to give
the homeowners a sense of safety. They whistle and report immediately for any danger.
Every month, they seek voluntary contribution from the homeowners, who usually give
Rs.2 to Rs.5 a month. Each Gurkha would make about Rs 300 a month.
Fifteen years ago, a one-handed person asked me for a job. I gave him a suitcase
Rs.200 worth of books from a local publisher. The topics were on rearing children,
cookbooks...
P369. He went from house to house selling books. First day itself, he made sales worth
Rs.100. Commissions for it were Rs.25. Monthly he earned Rs.500.00. Having made
money that way, he left for his village.
These kinds of jobs give more honor than obtaining B.A and M.A degree-titles and
performing somersaults for a clerical job. Is there indignity in establishing an eatery? Is
it an indignity to go door to door selling books? Instead of complaining about the misery
of not having a job, why should not one make a try for jobs like these?
There is a village Thozuppedu on the Chennai-Trichi train route. There is a railwaycrossing gate. When the cars stand at the railway crossing, the local girls sell seasoned
buttermilk for 10 paise each tumbler (glass). I drink two tumblers and give the girls Rs.2.
My wife would get angry with me. Instead of singing ballads of unemployment or
begging for paise, these girls earn a living. Should we not appreciate and honor them? If
you want to make a living, you can do it. Is not there a way on earth? Not getting a job is
not a misery; that job is within you. Make an attempt. You will find and get it. If you
consider sitting by the table and writing without getting your hands dirty are honor, wait
until you accumulate debt, stand before the creditor with your folded hands (in
humiliation). That entire honor would vanish.
P370. It is possible for all members of a family join, engage in cottage industry in the
house itself, make a living and enjoy quality time with each other.

In Sivakasi, father makes Rs.10 every day, mother Rs.5, and each child Rs.3. If you go
for a movie in Sivakasi, you would see turbaned workers sitting side by side with
capitalist, proprietor or employer. God has opened 4000 ways for us to live our own life.
According to this Dharma, instead of working in the office as a clerk pushing papers and
talking shop, a person starting cottage industry as ones own Dharma is ahead in
earnings and in Bhakti Yoga.
= Chanting Govinda = talking shop = Informal, a group or
committee that has discussions that never result in action.
There is a story in Puranas. Conduct of Tul-pram with Krishna took place in a temple.
Krishna stood on one of the weighing plates of the scale. Sathyabhma went on piling
up tons of gold jewels on the other plate. The needle of balance never came to the
middle. Sathyabhma touched the toe of Krishna, took a sacred Basil leaf () and
put it on the plate with the jewels. Krishnas plate immediate went up and the jewel plate
went down. Own act (Suvakariyam = = One's own business) done with
dedication is the first step in Suyadharma ( sva-tarmam , n. sva-dharma.
One's own duty).
tul-pram , n. 1. Ceremony of weighing a great person like a king against

gold, which is then offered as a gift to Brahmins.


Suvakariyam (ones own act), though limited is unlimited. Rama lost his kingdom. Keep
in mind Guhas ownership of a boat. (The prince lost his kingdom; the little person had
his own boat, which Rama used to ferry across Ganges River.) Fri 04/20/2012 5:08 PM

Page 370 shortstoriesfromindianmythology.blogspot.com. Guha transports ,Sita, Rama and Laxman

Book 4 Chapter 7
How to handle money, debt...
P371. Do not take a loan; do not ask for a loan. That is an old proverb. In this financial
environment, it is not feasible. This is the age when countries borrow from other
countries more than the individuals do. The interest rates are regulated these days. The
west called it interest (), which carries another meaning in Tamil: =
akkarai = concern. Because of interest only, the lender gives the money with concern;
the debtor, fearing obligation gives back the money with concern. It is difficult to conduct
business nowadays without borrowing; big money investors borrow more. The amount
of money borrowed goes up and down depending on the business model. The next
generation would not borrow money if the parents are prosperous and the sons are
thrifty. The next generations lot would be one of perennial debt, if it spends without
earning. The prosperous too has to work; interest sits on his head (= interest is
burdensome). Need is not the only consideration for borrowing; one should know
whether he can pay it back. In Tamil, money is also called Nayam (coin; =
An Overview of the United States National Debt
The Current Outstanding Public Debt of the United States
is:

$17,741,170,643,844.86
17 Trillion Plus.
Last Updated: Tuesday, September 16th, 2014
Every man, woman and child in the United States
currently owes$58,393 for their share of the U.S. public
debt.
http://www.davemanuel.com/us-national-debt-clock.php
P372. Nayam denotes the obligatory conduct of the borrower. If you have Rs.10,000;
buy a house for Rs.8,000; borrow Rs.2,000; move into the house and register it in the
name of your minor son, so you do not have to mortgage the house for cash at times of
hardship.
What you have in your hand is Rs.10,000. Forty-thousand is the borrowed money for
the house worth Rs. 50,000. Instead of paying a monthly interest of Rs.600, renting a
house for Rs.500 would be a better bargain.

A builder has one house; the non-builder has many houses. Selling a house is hardship
on life; there is no worry moving out of and into the rented house.
My debt was the foremost among my experiences. Having borrowed Rs.10,000, I paid
Rs.30,000 as interest. I gave the proxy power to another person; I ended up being
responsible for all his debts. Having decided to pay off little by little, I paid twice the
money.
Kanchi elders advised as follows. Paying in small installments takes a lifetime; paying in
one lump sum and cancelling the debt is a better choice. Do not start a business with an
associate; if you do, do not give him the privilege to sign on your behalf. You can cry
over a debt. Should you cry over money that you did not borrow? Fri 04/20/2012 6:55
PM
P373. My mother would say very often, = Rice
gruel without debt, quarter stomach enough. (Have no debt even if have to eat Rice
Gruel enough to fill quarter of your stomach.) Of all the hardships and misery, being a
debtor is the worst. It is not only loss of money but also loss of self-respect and even
life.
As Ravana was agitated over his agonizing death, a poet described it as the mind of a
debtor.




!
As the poisoned fish, as the melting wax
As the frog in the mouth of a snake with the hood
The strong missile of Rama reached the battlefield
As the mind of the debtor, in agitation was the king of Lanka.
Translation by Veeraswamy Krishnaraj

As far as possible, it is self-respect to lead a life without the complication of debt. If you
must borrow, ten people must say, I will offer you the money. That kind of trust and
uprightness you must maintain. If you can quadruple your money, go ahead and borrow.
If that money were to dwindle to a quarter, work hard to make that quarter.

The Chettiars in lending business tell, Lending as a business is short of killing mother.
In the lending business, no one loses the principal. Principal is mother; interest is the
child; though the child might die, the mother never dies. It does not kill the mother; it kills
the debtor. If your salary is on the seventh of the month and you can redeem your
collateral, there is no harm in pawning your possession on the 20th of the first month.
P374. If you are in a situation unable to pay interest, selling the jewelry is a gain (a
better option). Otherwise, a lender can auction off jewelry worth a thousand rupees for
500 Rupees. The favorite story of Gandhi in Puranas is about Harichandran. Moneys
power is so strong it haunts and follows you to the crematorium. The creditors would
have attached Chandramathi's wedding pendant ( = nuptial chain) if they saw it by
happenstance. The Pandavas pawned, gambled and lost and were banished to the
forest. We all know that story passed from generation to generation. Once a person
pawns something, you are at the mercy of the pawnbroker. There is no better poignant
example as in Mahabharata, when the Pandavas went to the extent of pawning their
common (polyandrous) wife (Draupadi). Debt as a word has an implicit meaning,
obligation. . Fri
04/20/2012 8:01 PM

Page 374. www.writergitanjali.com. Pandavas and Draupadi exiled to the forest.

Meeting the spirit of obligation and living within means and income, to a certain extent
one can mitigate the burden from debt.

Avvaiyar poems Good path


-

. 25
If expenses are extraordinary in the beginning
Dignity dies; mind goes mad; directionless
For all, you are a thief; for seven births an evil person
For all the good people you are wicked.
Translation by Veeraswamy Krishnaraj Sat 04/21/2012 9:34 AM
When Zemindars (= = owner of permanently-settled estate) were prevalent
those days, the land tillers and their progeny for generations were in debt and servitude
to Zamindars. That is when the servitude of the family en bloc ( kottaimai
= servitude of the family en bloc, n. < + ) took place. Recently officials
discovered all members of a mountain tribe in servitude in Kallakurrichi Taluq.
Therefore, do not take a loan with a nonchalant attitude. A note of caution to the
prospective debtor: Be fearful, think of Sanisvaran ( = evil Spirit) as the
millstone around your neck.
P375. The profits made by the movie producers go to satisfy the interest (towards the
loans they took). Sometimes, they use their homes as collateral before they produce
and release the movies. If you desire to become an instant millionaire, there is a chance
you can become a debtor. Do not become a question mark; do not borrow; work your
tail off to succeed. Read the previous chapter on how to choose a vocation.

en.wikipedia.org
Mahadwara (main door) of Annapoorneshwari Temple in
Horanadu

Book 4 Chapter 8
Enmity: ways to deal with it.
P376. Why does a man develop high blood pressure? Doctors say, Mental Tension. It
is the cause of increased heart rate. As passion increases, it attacks (affects) the body.
The blood pressure rises. Long-standing high blood pressure affects the heart. High fat
intake also affects the heart and contributes to high blood pressure. Barring these,
mental tension is the cause. Though family, vocation, and debt have the propensity to
increase tension, the feeling of enmity is the worst offender in the cause of tension.
Anger towards family will subside; worry about vocation will subside; worry about debt
will subside; but the feeling of enmity will not subside quickly.
If you develop a feeling of enmity to someone once, that feeling pops its head in your
mind suddenly now and then. The feeling gathers as the summer cumulus clouds; they
dissipate; sometimes the feeling clouds your mind like the cumulonimbus clouds of the
rainy season for seven days. Violent thoughts to kick or harm someone appear in the
mind; you feel powerless to carry it out; but the temper does not subside.
It is like the closed beaker over the flame with boiling water; the steam builds up
pressure and the beaker breaks. The feeling of enmity inside you keeps boiling, and
starts attacking you body (gnaws your body, mind and soul) and not your enemy. He
who regards himself the enemy of the other becomes his own enemy.
Rama did not regard Ravanan his enemy; thus, he in his thought of Ravana saw no
cause for agitation;
P377. Thought of Sita caused him to melt with compassion and concern.
Ravanan made up his mind from the counsel of Surpanakai that Rama was the enemy.
That enmity stayed with him until his death. Ravanan tried to get Sita into his good
books; he failed; his temper grew more and worse; it further increased on arrival of
Hanuman. His temper became a conflagration because of warfare.
Allopathic medications were not existent then; if they were existent then, Kamban would
have described his blood pressure well.

Sarpagandha as treatment for high blood pressure in olden


days.
Rauvolfia serpentina, commonly known as Indian Snakeroot or
Sarpagandha (), contains a number of bioactive
chemicals, including ajmaline, aricine, corynanthine, deserpidine
lankanescine rauwolscine, rescinnamine, reserpine, reserpiline,
isoreserpine, isoreserpiline, serpentinine, and yohimbine.
Medicinal uses
Reserpine is an alkaloid first isolated from R. serpentina and
was widely used as an antihypertensive drug. It had drastic
psychological side effects and has been replaced as a first-line
antihypertensive drug by other compounds that lack such
adverse effects, although combination drugs that include it are
still available in some countries as second-line antihypertensive
drugs.
Other plants of this genus are also used medicinally, both in
conventional western medicine and in Ayurveda, Unani, and folk
medicine. Alkaloids in the plants reduce blood pressure, depress
activity of the central nervous system and act as hypnotics.
Wikipedia

= Confer Grace to the enemy. This is the prayer offered by


Jnanis not because they had compassion for the enemy but because they invoked the
prayer as a treatment for the enemy.
How are we to go through life without an enemy? Some matters we should digest;
some, we should let go. If your son makes a mistake, you have to digest (stomach or
put up with) his mistake and offer him help and reformation. When the other person
casts aspersions on you, you should exercise indifference. You digest the eggplant
() and discard the peduncle (). Digestion of the peduncle is not
possible. If you disregard the eggplant, your hunger will not subside.
= What goes, let go, go man ("Que Sera, Sera (Whatever
Will Be, Will Be"). This is a general Tattva.

Kalaivanar NSK was my host one day in his house. A person barged in (with debtseizure instrument). Kalaivanar challenged the intruder, What is it? Amina (official)
said, Attachment.

"Que Sera, Sera" DORIS DAY Lyrics


http://www.azlyrics.com/d/dorisday.html
When I was just a little girl
I asked my mother
What will I be
Will I be pretty
Will I be rich
Here's what she said to me
Que sera, sera
Whatever will be, will be
The future's not ours to see
Que sera, sera
What will be, will be
When I grew up and fell in love
I asked my sweetheart
What lies ahead
Will we have rainbows
Day after day
Here's what my sweetheart said
Que sera, sera
Whatever will be, will be
The future's not ours to see
Que sera, sera
What will be, will be
Now I have Children of my own
They ask their mother
What will I be
Will I be handsome
Will I be rich
I tell them tenderly
Que sera, sera
Whatever will be, will be
The future's not ours to see
Que sera, sera
What will be, will be
Que Sera, Sera

Introduced by Veeraswamy Krishnaraj May 03, 2014


P378. Kalaivanar: Oh Oh, You and I have a good attachment. So saying, Kalaivanar
laughed; he was not apprehensive; he was not afraid; he took it in fact (stride). The
official shed tears, but not Kalaivanar.
,
:
` ,
! .

:
`!
! .
` .

.

A female member of parliament in London shouted at Churchill in a fit of anger and said,
If I were your wife, I would administer poison with my own hands.
Without anger or agitation, Churchill answered, Madam, if I were to have a wife like
you, I would gladly drink it.
The meaning of it is poison is better than living with you.
Here is the original text of the conversation.
Lady Astor and Churchill:
LA: If you were my husband, I would feed you poison.
WC: If you were my wife, madam, I would take it!
If you were to face the angry words with calm and composure, an enemy will become a
friend. Sometimes we ourselves make a mistake; when such a thing boomerangs on
you, we get upset; this is the nature of man.
But Dharman was not upset. When Dushasana began to strip Pjli () of her
Sari (), Dharman was in the assembly. He was not a coward; he
remained calm, because he did not want to blame others for his fault.
When Gandhi attended the roundtable conference, the Lords of the House laughed
derisively at Gandhi, who remained calm and smiled ever so slightly. Eventually the soft
smile won and the derisive laughter died.
If you take a vow against an indomitable enemy, your physical health will remain intact.
Reason: it is the height of self-confidence.
P379. Bhima took a vow without agitation, I will cleave the thigh of Dushashanan and
drink his blood.
(Dushashanan was the evil person who insulted Bhimas and his brothers common wife
(polyandrous) Draupadi by unwinding the Sari from the body of Draupadi.)
Bhima had confidence in his vow. His ultimatum stood the test of time.

Where there is no valence (power), (your) anger is dangerous =


. (Latin: valentia = strength) = to be effective, influencial.
Book three deals with this subject under the heading , ,
(Book 3 Chapter 10 Page 310 , , = Anger, Sin, and Baseness
or Vileness)
Bhagavan Krishna describes in Gita three Gunas: Sattva, Rajas and Tamas. Sattva
Guna (Virtue and goodness) has the attitude of indifferent soft smile. Rajas Guna wants
to wreak revenge. Tamas would cry thinking about it. Rajas and Tamas affects your
health.
The following link explains these Gunas or qualities.
http://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualscience/s
attva_raja_tama
With Sattva, the enemy suffers. Sadhu is one with Sattva Guna.
If Sadhu feels threatened, the forest will be consumed. The town would not respect the
perpetually angry person. If Sadhu gets angry, is it him who is angry? These are some
of the sayings.
Restraining the senses, concentrating them on one object (peace), and regarding the
enemy with sympathy, the feeling of enmity would come to null; the enemy will
surrender; the mind will attain single focus; health will be in good shape. Harsh words
flung on the enemy indiscriminately would be an insurmountable wall when friendship
blossoms. If patience reigns supreme in enmity, (subsequent) friendship would become
the sanctum. In that sanctum your enemy would become your devotee; you would
become (his) deity.
Book 4 Chapter 9 Good Company
Page 380. = Calf in the company of pig
eats excrement.
It is nauseating to hear this proverb. But, it is true. To whomsoever you talk, his conduct
modifies your Buddhi ( = power of discernment). The colors represent the mental
attitudes. If you see colors, they evoke certain feelings. Black is mind like a rock; White
is purity; Green is charitableness; Yellow is auspiciousness.
Odors have similar connotations. Pleasant odors of flowers evoke brightness of mind
and face. Fetid odors evoke repulsion. If you become tolerant of such odors, your
enemies develop revulsion on seeing you. This is Sakavsa Dhosam (
= guilt by association). At twelve years of age, I took the entrance examination for Tamil

Vidvan ( = Learned man in Tamil). That time, I was in eighth standard


in Amaravati Puthur Gurukulam. There itself, the school started this Vidvan course
study. There was no minimum English requirement to pursue Tamil studies. First year, I
passed the Entrance Examination. Ramanathapuram Vidvan Ramasami Pillai was my
teacher; his unassuming demeanor attracted me. After that, I came back to the village.
It dawned on me that I should continue Vidvan studies.
P381. I learned Tamil Classics ( ) from Vidvan Muthukrishna Iyer in the
neighboring village, Kiz Sevalpatti. I walked four miles back and forth. Even here, I did
not learn the classics completely. I learned from polyglot poet Appadurai quite a few
literary things in Chennai. He was the Headmaster in Gurukulam. I was his student; I
was close to him. That association with him engendered humility in me.
I developed drinking habit from association I had with some friends, when I was a writer
for a newspaper in Putukkottai Rayavaram. Twelve years before, I had a regular contact
with KripunanthaVariar. One day, Variar called me unexpectedly on the phone and told
me that he was coming to see me about Thirukkulam Thiruppani (
). I told him that I would rather visit him; I went to his house in Cintadarippettai
with Rs.5000 in borrowed money. I paid obeisance to him by touching his feet and gave
him the money. Sat 04/21/2012 2:59 PM
From then on, I listened to his religious discourses and my outlook changed. In 1949
(age 22), I became an atheist because of my association with atheists. Because of
association with Variar, I started writing the book, Arththamulla Indhumatham
( = meaningful Hindu Religion). (Poet Kannadasan, 24 June 1927
17 October 1981, died at age 54.)

Today, I appear to myself as a virtuous person. In Bajagovindam, Sankarachariar says


with beauty:
P382.




With association with good Jnanis, sense of possession, bondage
and delusion would disappear. Once they leave, desire for money
would disappear. Once that desire leaves, you attain mental
tranquility. Once tranquility comes in, Atma will attain
Moksa/peace.
Associate with the virtuous; break away from bad company or
qualities. Once away from them, you will be free of delusion.

Once undeluded, you will not be wavering. If you are not


wavering, you will attain liberation while alive. Krishnaraj
Great life is in the company of good people. Whenever I see Kanchi elders, I get a
longing to serve in their mutt. If I associate with undisciplined bunch, I think this is life.
What we lean on, we assume that form. Nowadays, I stay away from the epicures. If I
need to associate, I go after the learned and wise; if not, I desire to stay alone.
Clive grew up in a low class family in London; once he landed in India, he became a
hero. A prostitute by profession received Spiritual wisdom by sight of Buddha
(). Sera King on worshipping Tirumal abandoned his crown and became an
ardent devotee of Vishnu with the name of Kulasekara Azvar. Because Kauravas
supported Karna, Karnan became the supporter of injustice by Kauravas. Kauravas
associating with Sakuni the confidant and mentor of Duryodhana perished, while
Pandavas associating with Kannan (Bhagavan Krishna Paramatma) lived and
prospered.
P383. Vibhishana abandoned his evil elder brother Ravana, joined Rama and
eventually inherited the kingdom. Supporters who were close to Ravana perished.
(Because of) offering support to Rama, even a monkey had a temple built in his name.
(All Vaishnava temples esp. of Ram Parivar has Hanuman as part of the family in the
temple.)
Fear the vile; do not join them: so said Valluvar. If rain falls on red earth, the water runs
red; if it falls on black earth, it runs black. Mans honor (or lack thereof) is according to
his association. If you join the good crowd, you stand to gain. If you join the thieves and
though you did not steal, you will end up in jail. There is no help like that of the good;
there is no greater misery like that of associating with evil people. Sat 04/21/2012 8:29
PM
How are we to know the good from the bad? We should watch a person, know his ways
in the clearest terms, apprehend him as the person worth associating with and then
establish friendship with him.
Here is what Valluvar says about friendship.

. 792

. 793 Kural by Valluvar

To choose friendship without investigation would give grief


until the last day.
Before you strike a friendship, investigate his qualities, his
family reputation, and his associations.
Translation by Veeraswamy Krishnaraj. I introduced these
verses here.
To label a person good without investigation and to cast doubt on him after you strike
friendship are cause for grief, so says Valluvar. The criteria you use in the selection of
your wife are applicable to selection of a friend. Thyavar ( = Evil person) means
he is like Th (= = fire). What is antithetical to it?
P384. Antithetical to Thyavar ( = Evil person) is Nallavar ( = the good);
That is wrong. Antithetial to (thyaip ponravarkal = they are like
the fire) are (thannraip Ponravarkal = they are like water).
Antithetical to fire is water. Antithetical to fiery people is cool-water people. (All these
are literal translation; here is the verse depicting this idea.)
Krishnaraj: Kannadhasan refers to the verse 782 of Tirukkural, when he talks about
(cool-)water people (Nravar = = water-like people = good people). Others explain
Nravar as people with good qualities and do not refer to water at all. Nr = = water,
Guna or quality. Guna or quality without qualification refers to good quality. Literal
meaning is water-like people (or good people). Water is good and so water-people must
be good people.

. 782 Kural by Valluvar
Friendship with good people grows like waxing
moon. Friendship with fools is like the waning full
moon.
Translation by Veeraswamy Krishnaraj
This verse is not in the original text.
` ; . = Good people, so they say; that (the terminology) is
wrong.
. =
Antithesis to fire-like people is people like cool water.
` . = That water-people so said Valluvar.

; . = Fire is hot; cool water is cool. ,


. = Cool associations are a delight.
The following people cause loss and grief:
1) Debtor: You trust someone and lend him money; the debtor cheats.
2) Immoral guest: You trust someone and let him into the house; his conduct is
abhorrent.
3) Swindler: You trust someone and take him as a business partner; he swindles
you.
4) Incompetent leader: You trust a leader and follow him; he fails to lead and
leaves you in the lurch. Sun 04/22/2012 12:13 PM
Therefore, even as a youngster, you should learn to know people by their marks, the
practice of which would fend off a basket of grief. This facility in you would save you,
when you sustain a loss. You cannot trust a dishonest and unreliable person
() even as a companion on a road trip. You can trust an upright person,
though poor, until your deathbed.
There are poor people who serve you food and go hungry. There are rich people who
steal your upper cloth ( = Upper cloth = scarf).
, , = Inam, gunam and Panam = Class, Quality, Money
Inam and Gunam ( = class and quality) are foremost and more important
than Panam ( = money).
I have seen a servant to take his master into his household and nurture him when he
was down and out. People who became rich because of the now-fallen master washed
their hands off and did not come forward to help him.
(Inam = class = merit) does not refer to caste but to merit and quality.
ciiam is a company of people of low merit and low quality.
You should remove yourself from people of low merit and low quality in all branches of
life and associate with upright people; you would notice a change; largely, you divest
yourself from grief.
Book 4 Chapter 10
Family obligations
P385. If you were to instruct a youth to divest himself from bonds and desires, it would
create in him an aversion of religious tenets. Does Hindu religion desire to instruct
likewise? No, it does not. Hindu religion has a long-standing success in its attempt to
correct the Laukika people (householders) by advancing certain advice. Hinduism helps
the ascetic attain maturity who wants to leave the householders life irrevocably.

Do you have sisters, brothers, living parents, wife and children?


Good.
1) .
2) , .
3) .
4)
5)
6)
7) -1) Blood is thicker than water so they say.
2) In my calculus, that is softer than the flower.
3) Though you yourself do not dance, flesh will dance, so the
saying goes.
4) The womb that carried for ten months
5) The shoulders that bore (the child) to the school
6) The older sister who bathed and fed (the younger sibling)
7) The sister who is prone to cry, when her older brother cries.
Translation by Veeraswamy Krishnaraj Sun 04/22/2012 1:34 PM
Within the four walls, a Dharma is in motion (vogue or practice) for a long time. I
mentioned before, birth of many in one womb is Saka Uthiram ( = Common
blood = cognateness = biological siblings). We could become emotional with common
blood. As far as I am concerned, there is no flow of electricity (= = a
state or feeling of excitement, anticipation, tension) in wealth or influence as seen in
cognateness.
The son with accumulated wealth neglects all relatives including his parents.
P386. If a cognate (blood relative) ascends the steps and begs for Rs.10 to quell his
hunger, man emits a cry of lamentation, I cannot lavish on you and sob with you. As
the relatives wait for a measure of rice, he ignores the plea and eats for himself as the
case is with the heron eating the live fish. If anyone in my extended family is hungry, I
am ready to give my blood if need be. The cognates took care of him from the time of
birth and if he washes his hands off them on attaining wealth, he goes to Raudravathi
Hell. That hell does not wait until after death; it is now and here. All the miseries that
come for no apparent reason are because of it.
If someone begs for food, you give food that fills at least half of his stomach.
Hey my son, do you not see the trials endured by me and your father? You are living
away from us. Be well. We would leave for the next world today or tomorrow. Until then,
would you not serve us gruel to fill half of our stomach? This is how a mother sheds

tears of sorrow; from those tears, bacteria would leave and afflict the negligent son in
the form of a fell (dreadful) disease.
Arrows would fly and penetrate your body parts. Miseries will rise and disturb your
sleep; it will rise as the ravaging floods of River Ganga and sweep you away.
This is not to scare you.
Some utter words of lamentation. I have not done any evil to anyone. I am getting
miseries after miseries. If you were to analyze his life, he booted and chased out
someone in hunger.
Mother fed her son to the point beyond satiation and saw beauty in her act and son. In
the same spirit, the son should see beauty in feeding (providing food for) her in her old
age.
P387. If he neglects in his duty, miseries come immediately.
Hey son, your younger two sisters are not married off. One is 30; the other is 28 years
of age. Let good merit come to you. Why do you not make a life for each one of them?
So laments a mother. I have seen such a mother.
A rich couple adopted the son. His pathetic (sibling) sisters, well past their menarche,
are living with their mother and have not yet married. The expenses for their marriages
would amount to only one-month income for him.
The sisters said to him, If we were to marry into good families, it would cost you a
months income. If you were to marry us off to the physically handicapped, it would be
acceptable. We would not be a burden for our mother.
In our caste, the groom would ask for Rs.30,000 for the Veshtis ( = Mans loin
cloth). Marrying a girl to an Illiterate person, simpleton and the unemployable (,
) would cost that much money.
The son said that he would give Rs.10, 000 for both and they should not bother him for
more. The recipients would say, auspicious work, soul protection

Giving inadequate food for the hungry and inadequate amount of money to be of any
use in marriage of ones sisters are qualitatively the same.
Is the blood that does not assume the full responsibility of conducting marriage of his
younger sister thicker than water? No. It is worse than sewage.
There are many who suffered miseries on behalf of the country. Some run charity
houses for the destitute. Some go to huts and perform selfless service. Sun 04/22/2012
3:36 PM
P 388. There are Mahatmas (Great Souls) in this world who willingly suffer hardship to
save others. Some rich people make their own cognates, not even non-cognates, to sit

out like beggars. Ones Suyadharma ( = ones own obligate duty) is to fill the
plate with heaps of butter and rice, though the parents were torturous and the sisters
were raining down abusive words on him. Suyadharma advocated by Bhagavan Krishna
is not just to eat behind closed doors. The purport is as follows. By feeding someone,
you are not just satisfying the hunger of an Athithi ( = guest entitled to hospitality);
you are satisfying the Paramatman ( = the Supreme Soul).
In this world, He, She, It, and That are one. That is
the Supreme Soul. If you feed her and him and
water it (the tree), you are actually feeding and
watering the Supreme soul. This is the essence of
Monism --Krishnaraj
What you do, as service to a stranger is service to God; if you do service to your
cognates, you are doing service to 900 million deities.
If a person does not attend to the needs of his cognates but if he were to build many
temples, Isvara would not abide in the statues; they will be mere rocks or statues.
In Bharat (India), Dharman lost by gambling; by law in the country and home, 20
percentage points belong to God. If the older brother loses property belonging to all in
gambling, 20 percentage points belong to him. Did the cognates go to court arguing that
the elder brother lost property in gambling and that they had nothing to do with his
gambling? With the effort of their mother, they regained the country; because of the
cognate affection, Bharatan chose not to claim his part. How many among you would
desist from the claim? You would wish that the banished brother would not come back
after 14 years of exile. Not taking care of relatives is a cause of bodily ill health. In the
last days of life, it is the cause of altered mental state. Sun 04/22/2012 4:31 PM
I made and I lost. But, I have given monetary help to relatives for marriage and living
expenses.
P389. Because of helping my relatives, I underwent hardship and struggled for Rs. Five
or Ten. Because of Grace of Bhagavan, in my life, I did not face degradation or
destruction. I have destroyed my health but Bhagavan has restored my health back to
me. Whenever I launched myself into a round of writing, he gave me health and
enthusiasm.
. = If he nurtures a
towns (abandoned) child, his own child will nurture himself.
I see them before my eyes; they are growing.
, = The house which donated food, its
badge (of honor) would not be damaged.

= Draw from a well, spring forth it will.


I am drawing water far above (its ability to yield) and yet it springs forth as much as it
possibly can. Whoever aspires for freedom from miseries, he should give up the
accumulating misery of sins. One among the sins is to neglect relatives.
Man, leaving his mother
desolate and precarious, goes on pilgrimage to Kasi.
= Though going to Kasi, Karma will not be
expunged.
If giving refuge to others is not ones own obligate duty, his misery is waiting at his
headboard (= ).
First, the super-rich should stop locking up their money in a strongbox. You should
prepare a list of the needy. Then he should open the strongbox and take out the money.
As soon as you remove the money, Bhagavan takes the empty space there and guards
it as a sentinel. Sun 04/22/2012 5:33 PM
Book 4 Chapter 11
Kicking the Pethidine (Narcotic) Habit
Pethidine (Pethidine [INN] or Meperidine Hydrochloride [USAN] (commonly referred to
as Demerol in the USA)
P390. If you go beyond 40 years of age, you will have to harvest all your cultivated
plants. (= Bad habits catch up with you.) That days food, dance and song
( a-pam) will reveal the echo (repercussions). (Indiscretions in food
and living habits reveal or manifest past forty years of age.)
If you had the indiscretion of imbibing alcohol in earlier life, ominous dark clouds would
cloud your memory gradually. Before you rang the bell at forty years of age, you could
digest even a rock; past forty, rice and legume pick a fight with your digestive
capabilities. Earlier, you never had the occasion to ask the doctor for Dos and Donts
(Yes-foods and No-foods) of food but now you might have to seek his advice.
This current age of yours would have been a vibrant youth, if you paid attention to the
following items as listed in my earlier chapters.
1) Walking a long distance, swinging hands.
2) Complete avoidance of windy foods
3) Abandoning Bengal-Gram and oil or their diminished intake.
4) Avoiding bad company (Avoiding extramarital affairs).
5) Bathing in ponds and lakes.
6) Knowing class and associating with them. Class = virtuous people)
7) Not being entangled with heart-rending matters.

8) Enjoying everything in moderation.


If a person adhered to this regimen until 40 years of age, observers would ask him, Are
you twenty-five years of age?
P391. We have no way of knowing our lifespan; it is not in our hands. As long as life
lasts, we have in us the know-how and effort to work and play.
Whether King Dasaratha was really married to 60,000 wives may be true or false. If you
read about his history and virility, it is apparent that he maintained for a long time his
manliness to satisfy at least 1000 wives. Kannadhasan

Harpers Dictionary of Hinduism


Dasaratha
Dasaratha a prince and a descendant of Iksvaku, had three wives who were
childless. To remedy this he performed the asvamedha (horse sacrifice -a
fertility rite), as a result of which the three wives became pregnant. To
Kausalya was born Rama; to Kaikeyi, Bharata; to Sumitra, Laksmana and
Satrughna. All four sons are manifestations of part of Vishnu, Rama
representing half, Bharata, a quarter, Laksmana and Satrughna the remaining
quarter. The purpose of these manifestations is stated to be the destruction of
the demon Ravana. Another version states that Dasaratha's wives shared a
vessel of fertility-inducing nectar given by Vishnu, half being given to Kausalya,
and a quarter each to Kaikeyi and Sumitra, the share of the divine nature
accorded to the four sons being the same as that in the former version.
Vedic Times and Polygamy.
By Veeraswamy Krishnaraj
Brahmin can take four wives- holy mackerel-, the Ksatriya, three wives and the
Vaisya two wives, and the Sudra only one wife; all this happened at Vedic
times. Poor Sudra, he always gets short changed. The primary wife is of the
same varna. One can marry down but cannot marry up the line, Shucks!
Virginity is highly regarded. Manu Chapter 3.21 to 26: Since a Brahmana is god
on earth, a Brahmana can marry Brahma, the gods, the Rishis, Prajapati, the
demons, and the Ghandharvas to fill the quota of secondary wives. Brahmana
had before him a whole panoply of choices. The king can have secondary
wives, the primary wife being of the same caste, from among the Asuras, the

Ghandharvas, the Raksasas and the Pisakas. Brahma is the creator; Rishis
are the seers; Prajapati is the Lord of the creatures; Asuras are the demons /
anti-gods / a-suras; Gandharvas are the atmospheric godlings or akin to the
Greek Centaurs (half human and half animal - Chimera); the Raksasas are the
ogress; the Pisakas are the carnivorous demons. The female of Pisaca is
Pisaci ( picci). Pisacas can metamorphose to any form and render
themselves invisible. Just cover your mouth or snap your fingers in front of your
mouth when you yawn. If not, do not be surprised that the feces-eating Pisacas
enter the intestine via the mouth. (Sorry for being blunt and forthright, but it is
true!) I wonder why a king would want to have a Pissi as his secondary wife.
The good characters in Itihasas or Puranas knowingly did not invite grief for themselves.
Grief that comes without any apparent cause is due to Karma of a person. Even
Bhagavan could not avert Karma. Examples of this are in Ramayana and Mahabharata.
You have to regard your 40th chronological age as the demarcation border stone
() and conduct your life accordingly. Before 40th year, it was all a medley of
music; beyond the 40th year, you hear the echoes of yesteryears indiscretions. The
good, the bad and the ugly of yesteryears boomerang on you, past your 40th year. Until
the 40th year, you had the stamina to withstand all assaults on your body and mind; now
the echoes overwhelm your stamina. The power of grief in its entirety begins to circle
around you or envelopes you. At this stage of life, worries about wife, children,
responsibility and financial situation begin to assault you. You begin to moan and groan,
Aiyo, I am unable to bear. I lived somehow so far. Unknowing of complexities of life, I
lived so far. Forgive me. Talk to me about remedy to my woes. So you say; that is
good.
P392. Pethidine or Demerol Addiction: as a panacea for his anxiety-- Kannadhasan.
Even though I am not the ordained minister () to dole out forgiveness for sins,
I have enough maturity to give advice on remedial methods.
Fortieth year is age of dawning of wisdom. (That would be 1967 for Mr. Kannadasan.)
Again, I am the living and breathing example. Are you asking me the following
question? What are you, a man of Supreme Intelligence? You project yourself as the
example. I Kannadhasan have experienced the world since 12 years of age. Though I
am not intellectually superior, I am experientially superior. All the maladies and grief I
mentioned so far, I experienced. I know from my personal experience what Youthful
Indiscretion can do. (Rattha Vham = = Velocity of blood = Libido = Youthful
indiscretion.) I was a thief, a lecher, an atheist, a madcap, and a debtor. I spun all these
matted braids and tried to undo them. I suffered deceit by enmity and relationship. I saw

the world from near, and far by foresight ( tra-tirui). I remained hungry for
days. When I was well off, I ventured tasting monkeys meat and the meat of green
snake. I am not a Master of all subjects, but I know the compendium of diseases and
treatments. I know the classes and profiles of women; I know the panoply of their gunas
or qualities. I know grief and its many classes (lessons). I am trying to benefit you from
my experience. = (Kannadhasan says poetically, From the yield of my land, I am trying
to quell your hunger.)
Three years ago (?1964), I thought I knew the panacea for my anxiety: Pethidine
(Pethidine [INN] or Meperidine Hydrochloride [USAN] (commonly referred to as
Demerol). I wrote a florid poem with pride about Pethidine. Every day I used 1200 mg of
Pethidine.
P393. For heart attack patients, the usual dose is 100 milligrams; with that dose on
board, they sleep for four days. I Kannadhasan doped on 1200 mg daily of Pethidine
and topped it off with plenty of liquor. At the same time, I took pills to protect my liver. All
my children went to the Great Leader Kamaraj and cried their eyes out. They went to
my friend, the then Chief Minister Karunanidhi and cried. Thiru. Kamaraj called and
asked me to kick the habit. . ( = Stop this demon of
addiction). caiya , n. Troublesome person, animal, thing or

circumstance.
Thiru. Karunanidhi called me and told, Are you desiring to make us cry soon. I received
advice from all quarters. Pethidine addicts are called slaves. It is possible to give up
drinking habit. Giving up drug addiction from Pethidine without medical help is unknown
in this world. I have been a slave to Pethidine for one and half years. One day
something dawned on my mind; that was April 29, 1975 (Nearing completion of 48
years of age). I went straight to Thiru. Ngi Reddiar hospital. The lead doctor in the
hospital was Nagi Reddys son-in-law. I told him I wanted to kick the Pethidine habit.
P 394. Really, asked the doctor (incredulously). It is not his fault to pose the question.
The patients, who checked in, checked out surreptitiously in the middle of the night. I
told him, I do want to kick the habit. I have many children. All of them are crying.
Whatever consequences come because of treatment, I would face them. Vijaya
hospital has many luxurious rooms better than five star hotel rooms. He made a
reservation for one room in that hospital.
The doctor told me, Look here. I understand your desire. This slavery (dependence) to
Pethidine would not go away quickly. When you get the urge to use Pethidine, do not go
outside but come to me. That evening itself, I could not resist the urge and begged him
to give me a dose, which he gave. In the night, I asked for another dose. He refused.
Early in the morning, I took a taxi, went to a doctor, received a dose and came back to
the hospital. The doctor lost his faith in me. I was angry with myself. I cried, Ch, what is

the use of writing (prose and poetry)? Oh, I lost modicum of dignity. That time my
grandchildren came visiting with me at the hospital. Vairagyam ( =
freedom from dependence or desire) arose in me. Mental Hospital Dr. Ramachandran
came in for consultation. He waited until I finished my breakfast and gave me Valium
5mg two tabs, Librium 10 mg 2 tabs and *tone one tab. I slept very well. Same dosages
were given to me following noon lunch and night meals.
Ch = c , int. An exclamation of contempt, disgust, repudiation. Shucks in English.
P395. I slept for seven days without awareness. The withdrawal symptoms
( = echoes) started: Seizures involving limbs, sudden drop in blood sugar,
unstable blood pressure, incoherent speech, inability to write, stupor...
After suffering withdrawal symptoms for one year, now I am my former self, that too only
to a certain extent. In the mean time, I had many Pethidine thirsts and with discipline
kicked the habit. This is not from my innate power; it is the Grace of God.
If you raise any subject of good or evil in this world, I have a modicum of experience. I
never effervesced with enthusiasm on my victories; even now, I am the same.
In the past, miseries will burn me alive; now they do not come near me because of God
s Grace. I easily disregard them.
This is the advice for the forty something friends who regret that they never lived
modestly in the past.
Disregard, Disregard, fuggedaboutit.
In the human drama, the last act is death. No one escaped it.
Therefore, to slot or reserve a time for moaning, groaning and crying is a waste.
Hereon, it is in the next birth that we will have the new season ().
Do not cry or lament for the youngsters who tread a safe path.
. Come misery, smile.
P396. When hardships pile up on you, say to yourself like the village elders, All are acts
of God. ( ). If they keep on piling up on you, tell yourself calmly,
Let God, do as long as he wants. Do not brood over it as if you are getting a heart
attack. Divert your attention to other things. Even if others undermine you, you take it in
stride. Forgive even the traitors (). Forgiving others is simply not an act of
compassion, not an attempt to become a Great Soul but is for saving your own heart
(and soul).
I become very angry pertaining to meals. If the food preparation does not come out to
my liking, I would dump it on the face of the preparer of food. Nowadays, I shove the
disliked food to the side, close my eyes and eat the rest.

Grief does come; it is destined to come; In Gods dispensation, half of it is grief. If there
has to be a day, there is bound to be a night. After spring comes summer. Bhagavan
one time makes the earth dry; next time he makes it fertile. He makes the leaves fall; He
makes the sprigs appear. He gives birth to one Jiva; He takes back another Jiva. In His
book, there is a balance between influx and efflux. Rich mans anxiety is greater than
that of a poor man.
It is mere delusion to think that the other enjoys good life.



Having seen powerless people, take comfort and joy in what you
have, O mother. Translation Krishnaraj
P 397. There are 10 million people below you; think about it and live with tranquility. My
mother used to say very often, = below us
are 4000, 10,000. The barefoot should draw solace at seeing the footless. He, who
does not have oil for his head of hair, should take consolation at seeing the bald. When
you see an elephant rider fall from it, you conclude that you do not want an elephant. If
your doctor finds it necessary to remove a finger to save you, you should be happy at
seeing a person who lost his foot (from Diabetes). If you think misery is bound to come
(considering the law of averages), that misery would not be a misery. After forty
something age, man gets problems with his health. It is the season, when the breeze
grazes, you feel as if an arrow penetrated you. The diseases mentioned in Allopathy
seem to affect the body and the mind after 40 years of age.
Bhagavan in Gita advised us to intern the five organs in the soul. He asked us to regard
happiness and misery, and light and darkness equally. They who have this outlook
would remain unattached in this and the other world.
Great Poet Bharatiars poem showed me a clear path.


What is lost is irredeemable, Morons. You always mull over what
you lost.
P398.
;


!

What is lost is irredeemable, Morons. You always mull over what


you lose. You fall into the ditch of anxiety, which kills and
destroys; do not ruin yourselves. You think with certainty that you
are born anew today and therefore, eat and play with happiness
and live well. Translation Veeraswamy Krishnaraj

Pazhamudircholai is a Hindu temple located 10 miles north of


Madurai, India atop a hill covered with dense forests. One of
Arupadaiveedu of Muruga, is very close to the Vishnu temple of
Azhagar Kovil.
kumbakonamtemples.in

Book 4 Chapter 12
An Appeal to the Supreme Being
P 399. Bhagavan says in Bhagavadgita (13:10),resort to solitary places and dislike a
crowd of people. There is sweetness in solitariness. Bharati says,

; . = I have known solitariness; in it there is


essential principle.
Kannadhasan refers to this Verse (13:10)

-
mayi cnanyayogena bhaktir avyabhicri
viviktadeasevitvam aratir janasasadi 13.10
mayi1 ca2 ananya-yogena3 bhakti4 avyabhicri5
vivikta-dea-sevitvam6 arati-jana-sasadi7 13.10
ananya-yogena3 = dedicated concentration; ca2 = and;
avyabhicri5 = unswerving; bhakti4 = devotion; mayi1 = to Me;
vivikta-dea-sevitvam6 = resorting to solitary places [solitaryplaces-resorting]; arati-jana-sasadi7 = dissatisfaction
[discomfort] in the company of people [dissatisfaction-peopleassembly]... 13.10
13.10. You remain in dedicated concentration and steady
devotion to Me having no other refuge, resorting to solitary places
with discomfort in the crowd of people.

Where are we to find solitariness in the hustle and bustle of modern living? I entertain a
jealousy towards the village folks. I languish for a life in the village whenever I go visiting
the villages. When would this lamentation of having lost my limbs to a thousand animals
leave me?
My mind becomes ecstatic on the banks of rivers with cool winds, seeing the trees
therein, emerald green pastures, the intricate magical patterns and formations of birds
on flight (murmurations), calves that dart, jump and scoot, sauntering cows that go in
tandem; hearing the jingling and jangling of bangles of the cowherd maidens, rustling
sound of the weed pullers, and seeing the farmers carry the hay bundles on their heads,
and the beautiful village temples.
My grief and unhappiness hide in them. Jawaharlal Nehru said once, the burden on my
mind descends as I ascend the mountain. Village helps in alleviating overcrowding of

the towns. What is the condition of the villagers? For the villagers who toil and roil in the
villages, all those wonderful sights, smells and sounds are cause for grief. He who
harbors grief in his heart would be miserable wherever he goes.
P400. He knows when, where and how to lighten his burden. If it were a happy place,
the burden in your heart would lighten or disappear. If you were to sit in solitude, moan,
sulk and cry, What would happen to this or that? what does it matter where you sit and
cry?
If a person is naturally adept in removing his miseries, he could do it in a cool and calm
environment. Gandhis thoughts matured and grew in solitude, when the officers took
him away from his wife, family and friends and imposed incarceration on him. Nehru
wrote history of the world. Vinobhaji researched thoroughly and wrote on Bhagavadgita.
I too produced a poetic work () at twenty-six years of age.
Hinduisms essence originated from sages in solitude. Solitude helped explication of
Paramahamsas wisdom. The solitude of Sankara on the banks of Alvoy River helped
establish the taproot of Advaita Vedanta (Monistic principles). Sitting in solitude and
thinking would be free of internal or external cares. I recommend you sit in solitude to
cogitate on a problem or solution. Let your imagination take a flight.
You should imagine as if you love a beautiful girl, garlands of praise pile up high on you,
and the whole town comes in search of you.
You go back home in that mental frame, take your meal and go to sleep. You would
have pleasant dreams.
Sleep would not descend on you, if you fear burdens and problems. Your sleep would
be disturbed. Bad dreams would haunt you. Tue 04/24/2012 10:11 AM
End page 400.

Definition by Ram Chandran: Advaita Vedanta (Monistic


principles. This is not a part of the book.
http://www.advaita.org.uk/discourses/definitions/paramartha2.htm
In Vedanta literature there are some discussions related to the
three notions of reality: prtibhsika satya, vyvahrika satya and
pramrthika satya. Before the discussions, let us make sure that
we understand that Truth is only one and it is never threefold.
These narrations are just reflections of our own perceptions at
different situations.

prtibhsika satya has neither basis, nor any existence. It is our


illusion and a good example is the reality during dream. When
there is twilight, a little light and a little darkness, we come by a
rope and mistake it to be a snake. Really speaking, there is no
snake there. The snake is only in our mind and the real is the
rope. This is prtibhsika satya.
When we stand in front of a mirror, we see our reflection in it.
When we move away, the reflection vanishes. Therefore, the
reflection depends on the original object and only when the object
is there, he would see the reflection. Here, there is one basis,
namely, the original thing. Without the original, there is no
reflection. This is an illustration of vyvahrika satya.
On the other hand, pramrthika satya is present everywhere at
all times. This is the true and eternal reality. A number of
examples can be provided to illustrate the pramrthika satya:
Gold and golden ornaments - here the form and names such as
bangle, ring, and necklace have changed but the gold remains
without any change.
Clay and pots of different shapes and sizes.
There are many bulbs with many different voltages and different
colors.
Even though we see many forms, many names, many races,
many creeds and many castes in this world, we must know that
the God that is present in all of them, the inner being, is in reality
only one. Those with sama drishti (and sama bhAva [unbiased,
impartial perception and interpretation] will be able to see "Only
God" with different names and forms.
Everything that we do is at the vyvahrika level only and even
the description and explanation of pramrthika are at the
vyvahrika level. No one except Brahman knows what the
pramrthika level is and even this assertion is only at the
vyvahrika level. The sages and saints are always careful and
they have avoided making any false claims. Our problem is the

lack of understanding of what they say; most of the time, we


attribute our mistakes to them.
They employ a `reference point' to illustrate the Truth at the
vyvahrika level and they are aware of our limitations. It seems
that we overextend their assertions and try to go beyond! In the
rope and snake example - the reference point (rope) is the Truth
at the vyvahrika level. Due to darkness (ignorance), the rope
appears as the non-existent snake. However, with the correct
understanding (flash light) the truth is revealed.
Now reasoning helps illustrate the Truth at the pramrthika level
- the rope of vyvahrika became the Brahman of pramrthika
and the non-existent snake of vyvahrika became the nonexistent World of pramrthika. We do need to recognize that
that this illustration with additional explanation is only at the
vyvahrika level! This example or analogy does not provide any
clue about pramrthika or Brahman to those who determine not
to accept any analogy. The `dream' analogy is another example
to point to pramrthika reality using a vyvahrika framework.
The Truth at the pramrthika level does require us to extend our
understanding beyond the vyvahrika level. Any of our claims
about the TRUTH at the pramrthika level are just further
speculation. TRUTH defies analysis by any `brilliant mind
(intellect)' and that is the bottom line. This may explain why
scripture becomes relevant for us to accept or reject a
`speculated truth.'
For Hindus, the `Vedas or shruti - the revealed truth' became the
authority for resolving issues related to the establishment of the
Truth. The `shruti' is the experience of the `SELF' by the
jvanmukta. Any documentation of Vedas will not qualify for the
term - `shruti.' All documented versions of Vedas become
`smRRiti - a diluted form of Truth.' Consequently, TRUTH (SelfRealization) defies description in words. Everything that is written,
spoken or remembered will fall into the vyvahrika level.

Notes by Krishnaraj
Illusion, phenomenal, the Real
= pirtipcikam illusory,
unreal, apparent; < prti- bhsika. Existing only in
appearance but not in reality, as a shadow.
(Unreality of Dream and Superimposition of snake
on the rope)
= viyvakrikam , n. <

vy- vahrika. That which relates to everyday life or


practice. The universe is a reflection of
Paramatman or the Ultimate Reality.
= pramrttikam , n. < pramrthika. 1.

Ultimate reality
P401. During the dream, if you were to hear a soft voice, it would be as if someone
boxed you in the ears.
Fear saps energy from your organs and senses. Courage makes them strong. To
nurture and augment courage, there is no better implement than seclusion. Sauntering
in a verdant forest gives enthusiasm and courage. That is why Jnanis chose forests for
their homes. The flitting birds, the swinging monkeys, and darting fawns: when you see
them, you experience exultation and zeal in your mind.
Where is mental peace in the hustle and bustle of life? Even the hardened brigands
hiding in the forest would have some compassion. Reason for this softening is the
forest-grown mental attitude. Even a person contemplating on suicide gives up his
intention, when he goes to the forest. Jivatma (individual soul) going on to a higher state
of Mahatma (Great soul) happens in seclusion.
Recently I saw a Nature Movie on wild animals in African forests. I have written about it
under the title, Elephant Raja. This is a mere movie. The film lasted for 90 minutes,
during which I felt I was wandering in the African jungles: The rivers, running without
anyone noticing them; the storks flapping wings, flitting on the surface of the waters,
taking off, flying in formations and appearing as if each one were carrying and moving
garland in so many ways.

P402. It appeared to me that I should be sitting in the waters waist-high. If you sit in
running water waist-high, heat problems would not happen; the mind would not boil
over; you would gain Sattvic personality (let what goes may go); you develop a
nonchalant attitude towards difficulties and problems. To digest the difficulties, the
sweet environment that comes with seclusion helps greatly.
Do one thing.
The villagers should sit under the canopy of a shade-giving tree. Even better would be
to take dips in running water or lake, spreading the towel on the forest floor and sitting
on it. The townspeople should choose a secluded airy room and sit there. The ideal time
would be in the morning or evening. If you have an idol of a deity to sit before, that
would be nice; if not, it is still all right.
Offer your prayers there.
O Peruman, You have taken responsibility (for me) before my birth and after my death.
I offer my obeisance to You.
As the autumnal leaves fall from the tree, float and roil in the wind, I fell on the earth
and roil (in the sea of Samsara).
The hardships that come in my way are not my creations. If they were my creations
and a continuation from past lives, please take mercy on me and take them away from
me.
I was not a tyrant. I would not be one. If I were to be one, please forgive my ignorance.
If whatever I do in good faith turns out to be evil, there cannot a cause other than You.
P403. My intellect is infinitesimal; Your reigning platform is huge.
If I were to have committed mistakes because of conceit and ego, the punishment thus
far meted out and experienced by me is enough. I would not inflict any evil to any one
even in my dream. O God, please give me Grace so others would not inflict any evil on
me.
So saying, sing the following song.

!
I was born because of wish of my parents
Am I to suffer a dogs life? O Supreme Being!

!
I never even stepped on water by mistake
Why am I shedding tears and perplexed? O Supreme Being!


!
I cried having suffered privation and was unable to bear what
came (in my way)
All troubles You would remove and wipe away my grief, O
Supreme Being!

!
What man does is like the tick on the ox; please remove and
eradicate all misfortunes, O Supreme Being!
;
!
I continued thinking he was my friend. If you are also
Like a snake, I do not know what my fate is. O Supreme Being!

!
If the wedded wife is a stinging scorpion
What is my past Karmic Sin? O Supreme Being!

!
When my children become my enemies
What blunder have I committed to the noble (souls)? O Supreme
Being!

! !
The work that I did well after proper evaluation
It made me a debtor, Please give me a (helping) hand, O
Supreme Being!

!
As I sit and eat my meals at usual time
Why do I wonder about the next meal? O Supreme Being!

!
Telling I did crimes, I did not commit
False court cases on me. Why is it? O Supreme Being!

!
Whatever may be case, you remain with me.

Protect me as Your kith and kin and help me, O Supreme Being!


!
For not in the habit of chanting 5-letter Mantra
You gave me poison; I know now, O Supreme Being!

! !
I have not found, excepting you, a life-help
Thinking thus, I am dyeing! Save me, O Supreme Being!
P404.
!
Glass pieces did not penetrate my foot
Why do you penetrate my eyes with them and cause agitation? O
Supreme Being!

!
You pervade everything. You save everyone.
Did you find my house unsuitable to stay? O Supreme Being!

!
Because I do not have any trip-money for dipping in Ganges
I with my hands light up a lamp O Supreme Being!

!
In case the lighted lamp runs out of oil
Would you run as a spring of clarified butter O Supreme Being!

!
Though the physical eyes see the world
Where is welfare for the spiritually blinded? O Supreme Being!

! !
You came to feed me milk, embracing me with support
Would you sing a lullaby? O Mother! O Supreme Being!

!
One foot in the river, one foot in the mud of ignorance as such

I wander. O Supreme Being!


!
Any foot forward, there is an obstruction
I decided I have no legs of mine. O Supreme Being!

!
I forgot to borrow your feet and walk
What could I do with my legs? O Supreme Being!

!
As in the case of one falling into the snare one has set up,
I fell into a snare. Please do me good. O Supreme Being!

!
You offered help to gambler. Would you not show a way to the
one who failed arguing a case?

!
The demonic families did not all die that day.
They remain in the form of the uncompassionate.

!
You gave many people food by spreading the sitting mat.
Would you not show us the way to fill our mouth with food?

!
You raised many questions in this world.
For all of them, how can I alone answer all the questions?
!
!
You perpetuated the hardship and misery for me.
When are you going to provide me joy, O Supreme Being!

! !
Servitor I am, would not forget you feet
I Would prostrate with my body! Please remove karma O
Supreme Being!


!
Protection as a bow and compassion as spear
You took a form in the temple. Would You not remove the
deficiencies?
P405.
! !
You would appear in my dream while I am asleep
Therefore, I pine, O My father. When would you come?

!
When turmeric marries lime, it becomes red.
When the mind fills with grief, it becomes red. Why?

!
This child is without blame. Though he does sin
Give a life that knows no tears. O Supreme Bering!

!
I did not do commit any sordid sin knowingly at any time.
Without fear, I say this to You. My soul is my witness.

!
If I knowingly usurped the right of the other
Intolerably, I would cryI consider it the duty of my soul.

!
If I violated the Hinduisms Sastras,
I would consent to the fate of a bouncing ball.

!
If I were an iconoclast of the temple idol,
I would resolve to suffer the troubles of the present times.

!
If I were to have looked at anothers wife with lust,
I would remain on mat without the right of getting up.


!
If I were to seed the potable water with poison
I would think it your compassion that I become a rock.

!
If I separated a son from his mother,
I would consider that a dog is a better birth than I am.

!
If I were to tell inappropriate words about an unmarried girl,
I would have perished.

!
If I ever took an underage girl to a bedroom,
Street by street I would go searching for a mouthful of food.
; ;
!
Never done knowingly, never went in bad ways
I beseech you with my spoken words: make me a life O Supreme
Being.

!
As long as I have the strength, without remiss everyday
I would do Bhakti (worship). Come close to me. O Supreme
Being.

!
Cattle, mansion, flower garden, I am not asking for.
In the mind that is roiling, please pour milk, O Supreme Being!

!
You are Mother, You are Father, You are the close relatives
You are the mouth, You are the stomach, You are the deity who
offers blessings.
!
!
You are disease, medicine, comfort
Life, the healer and the 6th sense.

P405.

!
You are birth, death, darkness, light
Forgetting, remembrance, and the deity in the temple of my heart

!
All are You. O begetting Great Mother!
I am asking for I do not have. Would you grant me this boon?

!
If your ordainment is not to offer joy,
I would regard misery as joy O Supreme Being!
.
The above is Dhyana Yogam for all people.
For the mature, Bhagavan describes some more elaborate Dhyana Yogam in
Gita. He talks about how to sit, how to hold the body (during Yogic meditation),
what fruits come from such effort, and how you can obtain mental peace.
Bhagavan answers a question from Arjuna about taking control of the agitated
mind. If the mind is not steady, body and brain are affected. Man can obtain relief
from miseries by controlling the mind. In deep meditation, all thoughts come to a
naught. If you do Dhyana according to what Bhagavan says, you will not hear a
bomb go off near you. If Rambha is facing you, you will not see her. You will not
feel the ferocity of poison, when you put the poison in your mouth. If noxious air
enters your nostrils, your nostrils would not feel it. If someone were to throw hot
coals of fire at you, it would not scald you. Tue 04/24/2012 3:29 PM
All your five senses would be functionless; you mind is absorbed in universal
Consciousness. This Yoga deserves your attention.
Book 4 Chapter 13
Page 407. All religions are beginning to accept that humankind has another birth. Birth
ends in death; death ends in birth. For many thousands of years, a life takes its birth
repeatedly. A limitation to seven births is a fallacious argument.
` , `
. = Ezu pirappu means every life that rises.

` .
` , `
.
` .
In this present birth and means many births without a
number.
Here it does not mean 49 births (7X7); it means the imminence of
each birth. Thus, there is no limitation as to how many times a
soul would come to earth with a body. means rise and not 7
in this context.
Some souls return as fast as they leave; some souls take rest before they return.
Though new forms take birth, the old forms come in the dreams and communicate. In
the present life, mature Bhakti results in corporeal liberation (Jivan Mukti) of the soul
and upon death, it does not return. It does not have the misery of rebirth.
Bhagavan says, 1) Some dead take a rebirth. 2) Some dead do not return. 3) The
devotees, who surrender to Bhagavan, no matter when they die, do not have a rebirth
and the attendant miseries.
When is the embodied soul reborn, after it dies?
In Bhagavadgita, Bhagavan says the following. Krishnaraj placed these verses here.
8.23: O Best of Bharatas, I will disclose to you the time when the departing yogis do
not return and the time when they do return. (Return means rebirth.)
8.24: The paths of the departing souls, who attain the Brahman because of Brahman
knowledge, are the fire, the day, the bright half of the month and the six months of
suns northern passage.
8.25: Smoke, night, also the dark (half of the month), the six months of sun's southern
passage are the paths the departing yogi takes, attains the lunar light, and returns (to
earth after a sojourn).
8.26: Light and darkness are the two eternal paths of this world. By (the former) one,
he goes, not to return; by (the latter) the other, he returns.
8.27: A yogi, knowing these two paths, O Partha, is not deluded. Therefore, O,
Arjuna, at all times be engaged in yoga.

8.28: Knowing all this and going beyond the studies of Vedas, performance of
sacrifices, tapas (austerities), charities, which result in fruits of merit, the yogi attains
the Supreme eternal abode.
The souls that depart in the path of Smoke, night, Krishna Paksa, Dhakshanayam (BG
8.25) take the path of the moon. The souls that went to Chandra or Lunar Mandala
come back to earth. Chandra is Ego or Ahankaram; Surya or Solar Mandala is truth and
intellect.
P408.Moon has no natural light. It reflects suns light. Bhagavan absorbs moons Ego.
Surrender to Bhagavan guarantees no rebirth.
When do the souls of the dead not return to earth?
Refer to BG 8.24. Fire, Light, Day, Sukla Paksam, Uttarayanam are the path of merger
with Bhagavan. They do not have rebirth. Uttarayanam is northern passage. That is why
the mourners keep the dead peoples head to the north so he gains liberation or Mukti.
The living should not sleep with the head to the north for that reason. Who among us
having suffered hardships and miseries would like take another birth?

--

!
Mother is tired of her body; suffering from Karma, my legs are
tired of (transmigration of my soul); father, his hands being tired,
washed off his hands. O Siva living in Iruppaiyur, please stop and
protect me from taking life in another mothers womb. So sang
Pattinaththar.
` .
Grant me the boon of no more rebirths so one sounded off his
grief.
(translation by Veeraswamy Krishnaraj)

.
Do not cast (me) again in the pit of the womb and cause pain
and suffering. One said so in supplication. (translation by
Veeraswamy Krishnaraj)
`

?

How many more mothers, how many more fathers, how many
more rebirths? One worried so. (translation by Veeraswamy
Krishnaraj)
Staunch belief in rebirth, suffering by rebirth, and pleading for total cessation of rebirth
are the main thrust of the above passages.
P409. Isvara Bhakti (Devotion to God) is the only path for abrogation of rebirth and in
case of rebirth, for a clear understanding of previous births. More particularly, it is
Krishna Bhakti. That is because, Krishna Bhagavan only states clearly about the ways
to abolish rebirth.
In my family, the first death was 30 years ago: that was the death of my fourth sister,
Kanthimathi (). That sister was soft-spoken, modest, patient and cultured
(). During funeral procession, there was a light rain, of which the townsfolk
talked with great pride.
In 1962 (15 years ago from 1977) Sampath and I were touring on behalf of Tamil
National Party, and went to the house of a owner of Coffee Plantation in Madurai. I was
eating with my head down. A woman poured more kuzambhu ( = lentil, vegetable
and curry broth) on my leaf-plate. As I said, enough, I looked up. I was surprised and
sweated up. She was a spitting image of my sister, same face, same nose-ring, and
same smile. What a surprise: her name was also that of my sister, Kanthimathi. In
Pandiya Nadu, Kanthimathi is a common name. In these fortuitous similarities, Tattva of
rebirth dawned on my mind.
Bhagavan says, Mind, Life, and Soul are different entities. When life separates from
the body, soul also separates. When we express sympathy to the bereaved, we say,
Let his/her Atma ( soul) become peaceful. (=`
).

P410. Atma, which is a repository of Karma, goes with life and enters another nest
(body). If the soul were to attain peace, the soul takes life along with it. Atma Santhi
( = Soul pacification) is the final liberation after a person suffered hardships
and if he did not obtain any relief from miseries during his lifetime. The souls devoid of
Isvara Bhakti and of the suicide never attain Atma Santhi. In afterlife in the next world,
they roam about as Ganas (troop of Siva) and evil spirits. They take birth in this world
again and continue with their suffering.
Bhakti Marga ( = the path of devotion) is the only path that gives a
helping hand in attaining final liberation from sufferings in the battle of life in this world.
I come back to my story again.
Twenty years ago (1957), you would have read my words. You would have seen subtle
changes in my writing (for the better) year after year. The reason for this is not
improvement in my writing ability. It is because of embracing Bhakti Margam.
In the past, I would shudder in pain and would not go to sleep; but now sleep envelopes
me unlike in the past. When I hear of big events, laughter comes to me. (They do not
bother or affect me as before.) Vacillating thoughts left me: This is not it; that is not it. A
devout feeling comes natural to me, What you have is what god gives you.
Pertaining to my physical health, I see Dr. Krishnan (Bhagavan Krishna) every evening.
Physical eyes would not perceive Him. Only Eyes of Realized Wisdom would perceive
Him. (= ;
.)
P411. I feel sympathy, when I take into consideration IPC or IPuC (.., ..
Indian Penal Code); I disregard them.
What I am afraid of now is BPC (.. = ` ) Bhagavans
Procedure Court. Reason for this change is that my Purushan (Husband = God =
purua = = = Universal Soul) stands tall and strong. (It is common in
devotional literature to address God as husband-Purushan- both by male and female
devotees.)
In Sanskrit, Purusha means Soul. Husband is the Soul of the wife and thus God is
addressed as Purusha. Wed 04/25/2012 1:40 PM
Let me reiterate a statement. If something is destined to happen, what is the use of
worrying about it? Leave everything in the custody (hands) of God. In this life, change
bitterness into sweetness; darkness into light; and loss into gain. Do not worry whatever
happens. Wipe it away with destiny as the Truth. You must hear all news with
equanimity; do not knock yourself out. If someone talks gibberish to you, you tell him
that what he says could possibly be right or true. If he calls you an idiot, you tell him that

you yourself have such a doubt and wondered about that possibility. If your wife picks a
fight with you, you consider that this is an important stage in Samsara ( =
worldly life = metempsychosis). If someone insults you, you consider you accumulate
one more experience in life. You count and collect all your experiences from one to
infinity. You accumulate new experiences.
P412. The thought that nothing is in your domain of action would give you the attitude
that what you experienced is not misery and it would lead you to tranquility.
The force of destiny perforce makes the national leaders and rulers step into the court.
Are what come to us, hardship and suffering (in comparison to what the so-called Teflon
politicians go through in the court of law)?

Page 413. Vishnu's Discus, Namam, and Conch. Google Images

Book 5
Page 414
The Story of Birth of Wisdom. I Kannadhasan accumulated not only wealth but also
experiences in this worldly life. If world is made of dots, I know what each dot is made
of.
BOOK 5 . Kalahasthi
P415. Klaththi-nathar is the presiding deity, more than an eyeful, in Kalahasthi, which
is a Sivasthalam ( = Siva Shrine). The temple has passed the age 1000
years and been sung by realized souls. Near the Malavan mount, Klaththi-nathar
abides in his temple. The Saivites and Vaishnatives coming from Sera, Sozha, Pandia
countries meet in a particular place and only later, the Vaishnavites went to Tirupathi
and the Saivites to Kalahasthi.

In those days when there were horses, chariots, palanquins, oxen and carts, the custom
for even the devotee in Kanyakumari the southern tip of India was to make a tedious but
soulful journey to obtain Darshan ( = Seeing the deity) of Klaththi-nathar and
cloud-colored Kannan (Dark-blue Krishna).

Page 415. www.indianmirror.com. Srikalahasti Temple - Chitoor - Tirupathi

One day a thousand years ago...


Klaththi-nathar Shrine was lustrous. There were hundreds of horses and chariots
parked in the groves around the temple town. The young lasses wearing upper clothing,
women covering their breasts with the end of their Saris and Saiva mendicants covering
their bare bodies with bare hands ( ) [for lack of
clothes = they shun the clothes.] assembled in clusters. From inside the temple a sturdy
voice came out booming. The voice was melodious recitation of devotional songs.

`


? !
;


!
P416 & 417 No text
P418. ;
;

?


,
? !



!



!
` .
Om Namasivaya such was the booming voice
` .
Ara Hara Mahadev resounded the crowd.

This impressive form, covered in a loincloth ( = the cloth that drapes the
crotch front to back anchored to a waist cord = aru-k-kayiu , n. <
+. Waist cord; ) for hiding his assets (genitalia), stood up holding
sugarcane for support. The crowd fell at his feet.

A big crowd was waiting for him at the deity-viewing Pandal. The crowd chanted, Long
live Tiruvenkadar as he appeared before the crowd. That Effulgent Form of Realized
Wisdom ( ) took its seat on the stage. That was the time the crowd
noticed another Form of Wisdom and Beauty. There arose a murmur, Bhadrigriyar,
Bhadrigriyar. Wed 04/25/2012 3:47 PM
A father was explaining to his son as follows: The devotional Great man with sugarcane
was Tiruvenkadar alias Pattinaththar. Next to him was his primary disciple, the
Bhadrigiri Maharaja.

. Pattinaththar speaks
P419. Pattinaththar said, O Devotees, I consider a duty to share with you the
experiences in my life. Many of you looking at me may think that asceticism is deserving
of greatness. Some may even entertain the idea of taking asceticism at young age. It is
my first duty to explain the two stages of life: Domestic Life and Ascetic Life (,
).
After having obtained experiences of Domestic Life and later becoming an ascetic, he
can explain with clarity and make them understand difficulties and losses (
). When a man enters a new life, this would be of immense help. Infeasibility
can help ascetic life at the tender age. Having obtained Gods Grace at tender age, the
aspirant can step into asceticism. As the heat sufferer under the sun enjoys the cool
shade, the joy experienced by man stepping from Domestic Life to Ascetic Life is not
available to tender age ascetic.
All should enter Laukika Life. If it works out well for you, you can conduct affairs of the
world through domestic life. Only they, who cannot bear that burden, should get out of
that life. Only one out 100 will come out. Under these (ideal) circumstances, the
explicators will be fewer and the numbers in the audience will be greater. If all people
clamor to climb and sit on the palanquin, who and where are the palanquin bearers? If
all become Jnanis (Spiritual Prefect), there is no need for religious instruction
(). In Laukika life, I accumulated a great deal of wealth along with a raft of
experiences. My ships, having left the port of Kaverip-pattinam, brought back mother
lode of bricks of gold from foreign countries.
P420. Standing on the seashore, I kept on accumulating raft after raft of experiences. I
am the son of an accountant; my records show I squandered my joys and earned a
basket of miseries. If the world is made of dots, I know what each dot means. I know the
cause of laughter and meaning of crying. Even after accumulating a bunch of
experiences, I could have continued to live a happy life. If I were not to give the benefit
of my experience to others, it is like a well-versed Vedic Brahmana who does not reveal
his knowledge to others. That is the reason for me to appear in these habiliments
( = clothes as worn in a particular profession, way of life), go to temples and
come back.
I do not know in which sacred place my memorial ( = Samadhi = tomb) would be;
what I have undertaken is Nirvikalpa Samadhi.
Hear me; I will tell you how I attained spiritual wisdom. I belong to the third class (Vaisya
= merchant class) in the Varna system belonging to merchant caste that goes overseas
to earn wealth. The wealthiest among the merchants has the privilege of handing the

crown to the Pumpuhar Sozhar or any other Sozha kings (at the coronation ceremony).
More or less for three generations, we have been giving the crowns to the kings. That
means we have been wealthy for many generations. My fathers name is Sivanesan
Chettiar, and mother Jnanakalai Achi. My cradle had ornaments and gems as much I
had on me.
P421. When I wrote Hari Om in the Gurus Sandbox with my forefinger, I never had an
idea that I would one day know Gods Tattvas. As a youngster wearing tinkling anklets, I
had lessons (schooling) for ten days in a lunar month and played for 20 days. On Kaveri
River Banks, I played with children. I chased the buffalos, riding on small horses. I used
to think that the buffalos do not run as fast as the horses. I understand now Yama the
god of death received a buffalo (as his mount) for the simple reason he was slow on his
job. Father agonized over my education. My mother who carried me for ten months in
the womb heartened herself saying, So what if he does not study. Ten generations
worth of property and wealth are there. All this happened until I was 6 years of age.
When I was 6 years of age, my father reached the feet of God (died). The subjects of
the town gathered before our mansion, carried my fathers body in a ceremonial
procession, put it on the funeral pyre and cremated it.
We had 20 shops in the city of Pukar. There were four Greek shops in the Greek street.
These shops had the most invaluable gems. My mother took the burdensome
responsibility of managing the wealth and mercantile responsibility, after my fathers
death. My maternal uncle the youngest among the four telling that the noble lady could
safeguard wealth and would never be able to conduct business, took the mercantile
responsibility.
My uncle was wealthy. His name was Siva Chidambaram Chettiar. His wifes name is
Sivakami Achi.
P422. I forgot to mention my sister whom you all know as Thillaiamma. My maternal
uncle Chidambaram Chettiar had one daughter by name Sivakalai. There is no surprise
that in a family with Selvakalai (Wealth), there were a plethora of names ending in Kalai
in our family. (Kalai --refers to arts, sciences, and the digits of the moon.) I alone
was named differentSuvedranyan. Many among you know these matters. I
explained these things for the understanding of women in the audience.
For about ten years as I was growing, my attention went in many directions. As a
youngster, my interests were many. I do not blame you if you doubt me. I did not have a
clear knowledge of all my mental pursuits. It was though a delightful experience of new
knowledge.

We had twelve active mercantile ships. One of it was for the exclusive use of my father
on his foreign trips. There were 20 oarsmen. They had living quarters. My father had a
well-appointed room for himself. Sitting inside that room is like sitting here in the
mansion in any one of the rooms. I desired to travel in that ship. Wed 04/25/2012 7:57
PM
One of the many places we visited was 12-Thousand Islands. My rich friends
(Manickam and Vairam) and I traveled in that ship with permission from my mother.
When I looked at the sky and the sea from the ship, it made me wonder about the
Brahmanda ( = = Brahmas egg = Universe) creation. Even the
high living greatest of man falling into the sea appears small compared to the big fish.
The ocean of Samsara is alike. I did not realize that notion that day. When I
disembarked on some islands, I felt sorry for the native people.
P423. Where is the civilized and advanced Soza Country in comparison to the primitive
aborigines of these islands who remain as they were at the time of creation?
When the Island Merchants saw the ship, they assembled at the shore. Taking me as
the son of Chettiar, they lavished on me royal hospitality with perquisites, which left
deep impression on my mind. I received respect, going from house to house. I never
knew penury and always enjoyed luxurious living. I am a mere tender ten year old and
yet receive respect from older men and women, though it is obvious the enormous
properties we owned are the object of respect. That by itself was adequate to make me
an egotistical person.
At sixteen years of age, I managed the shops. I was adept in training small horses. I
had to do the books for the challenged merchants, whose lack of education is Karma
from past lives. Though I am not adequately educated, I am familiar with basic math. If a
person knows addition, multiplication, subtraction, and division in our community, he
could manage the shop.
This stage in my life is the wonderful part of my life. When I rode my chariot to my shop,
girls stood at precisely by the hour and minute to see me pass by their front doors. They
stood there waiting to see me as if there were goddesses waiting to see their god. By
pulling the drapes a crack, some modest dolls (girls with modesty) would peak through
to see me.
Marriage is by 5 years of age. I am the only one in my family not married yet as of 16
years of age. There were many parents preparing their daughters to land me as the
husband.
P424. My sister was married at 8 years of age. The family of the boy-groom is one
among the millionaires. The girl stayed in the mothers house until she attained maturity

(menarche = first periods) according to custom and tradition. She attained maturity at 18
years of age. Six months past her menarche, she moved into the house with her
husband. I was the lone tree appearing before the parents of prospective and eligible
brides-to-be. Like others, my maternal uncle was raising her girl for a chance to marry
her off to me. When a bunch of girls come prospecting for a husband, the youth loses
the ability to choose one from among them. False ego of Can and will get anything
comes into your psyche. Navamanickam Chettiars daughter, Marakatham was the
radiant beam of light in the midst of my ego. Though many cast their eyes on me, I cast
my eyes on Markatham only. Many felt jealous that I had an eye on her. Why talk about
others? My own uncles daughter Sivakalai entertained inordinate jealousy. To whom
would she say this? She told this to my mother.
My mother called me in her presence and told me, My son, remaining unmarried at an
eligible age sow the seeds for future scattered thoughts (= =
promiscuous thoughts). Therefore, I have come to a conclusion to marry you to my
younger brothers daughter. We do not have the custom and tradition of telling our
mothers that we desire for someone else. I descended into silence. My mother
understood my dilemma. My mother said, That is why this haste. When we have a
muai-p-pe ( = girl with proper degree of consanguinity fit for marriage) in
your cousin and if I were to take a girl from outside our family, would the Muraippen get
married? Would not the townsfolk spin gossip, citing this as the reason? If you were to
marry an outside girl, should the relative girl lose her married life?
P425. I would contradict God but not my mother. I submitted to go along with my
mother; I decided to marry my mothers choice. It was a resolve; yes, Resolved
( = dared, decided) is appropriate here. Getting married is an act of
boldness ( boldness, daring act). Besides, my cousin the prospective bride is
peerless for rashness in speech ( = mouth-insolence = foot in the mouth)
and would be my future bride. I was the observer of contradiction, perverseness, and
mockery (, , ) in her. (O my god, what am I getting
into?) Wife is a helper of mother- that notion helped me make the decision and I fulfilled
my mothers aspiration.
The wedding took place; Kaveri Town experienced a tremor; the guests slurped (during
the feast) so much the resultant sound drowned the sound of the ocean waves.
Tradition in our family dictates not serving three fruits ( mu-k-kai = vai, m,

pal; = banana, mango, and jackfruit). These fruits grace Kings dinner
only. Others should serve any other fruit in small quantity. I transgressed that tradition
and the wedding dinner included the forbidden kings fruits. (It was a kings dinner
extravaganza.)

In our family, they enter into a covenant known as Isai Kudimnam ( =


Covenant on family honor). icai = Union, agreement, harmony; =
Family honor. This agreement is the living document to safeguard the unbroken
continuous tradition of maintaining Fame, Self-respect, Respect and Courteousness to
others (, , ). Thu 04/26/2012 12:54 PM
All our traditional matters are subject to Saiva principles.
Though I was in a relentless state of lust during marriage, I was very fervent in learning
the traditional principles. ( = tli = central piece of a neck ornament solemnly tied
by the bridegroom around the bride's neck as marriage-badge; akin to inserting the
wedding ring on the brides finger) In our family, tying tli is called Tirupptuvathu
( = Sacred application of lock). The Sacred Thread is the girls
inseparable wealth locked in place. Once a woman unknown to the husband from
before the wedding undergoes this ceremony of Sacred Lock in Place, she surrenders
and falls prostrate at the feet of the newlywed husband. He may be hunch-backed,
blind, and lame; her attention and fidelity do not deviate from him.
P426. I am not deficient in limbs. Even my opponents would say, It is completely
appropriate that his mother considered him (as precious as) gold and sang the lullaby to
him. Hear me now.
To safeguard the covenant, family, and honor, I held the hand of Sivakalai and entered
into domestic life. I was into excessive sensual relationship with my wedded wife. It is a
wonderment that the girl with indecorous speech before marriage morphed at the very
moment of tying the knot into a girl of decorous speech as if bound by a Mantra. When
the bodys sensual needs are satisfied, it gradually loses its grip (on the sensuality).
When she came before me wearing turmeric, Thilakam, choking necklace and silk Sari,
I used to jump at the instance of lust and embraced her; as the river of time passed
beside me, I became bound by a spiritual feeling.
The sensual elements found their balance. Whenever I saw her, higher spiritual
thoughts came to my mind. (My thoughts were riding on a higher spiritual plane.)
Five years have gone by since marriage; the thought that I did not beget a grandson for
my father gnawed his mind. The saying goes, Beyond three generations, none
descended low; beyond three generations, none prospered.
In my family lineage, I am the third generation to enjoy the honor of immense wealth.
Should the story end with me? Is there not a progeny in the making to continue the
tradition? I am worried too much about it. The reason why and what they lived for did
not come to fruition; that is their anxiety. One day, my parents approached me and said
gingerly, Aiya, do not get upset over what we say. When one is there, acquiring another

is natural in our family. Besides having your present wife, we decided to have you marry
another girl.'
P427. I was jolted out of my being.
I said, Mother, habits and customs are different; mans desires are different; just
because it is a custom (to take a second woman or wife), I would not seek either a
paramour ( tci paramour) or a second wife. In Sivakalai, I found a fragment of
Sivanathan. What Sivaperuman is for devotees of Siva as the primordial Lord, is all
what Sivakalai is to me. The hands that touched Sivakalai would not touch the celestial
beauty Rambha, even if she were available. As the second marriage is our family
tradition, adoption in the case of infertile couple is also our family tradition. Though the
newly adopted child may not have love for the adopting parents, is it not a fact that the
new parents can shower their love on him? Thu 04/26/2012 2:39 PM
Mother did not receive any solace; she did not force anything on me. I saw eyes
brimming with tears in Sivakalai, who was watching and listening to the conversation
from the porch ( = latticed window). The way she related to me that day gave me
a picture of a devotees divine love as she neared the deity. If the husband shows his
interest in the welfare of his wife, wife becomes the jewel of his feet. Love dissolves wax
in water; marital bonds burn and reduce even the stone into ash. Hate drives even the
deity far away.
Sivakalai and I went on a pilgrimage to Sivasthalas. This is the second recourse for
infertile couple. Even this proved futile.
I was not searching for an heir to inherit my wealth. I was the one who dared to think
that not having is good. Barring all these things, mother is my begetter.
P428. If I were to die, my mother would not have her wish fulfilled. To allay her souls
distress, I pleaded with god (to bless me with a child). It was of no use.
Sivakalai cried wondering whether my mother would come up with suggestions. I wiped
her teary eyes. The moment I wiped her tears, my ears heard the cry of an infant. I was
disconcerted. I addressed my wife, A baby is crying. Did you hear it. My wife: I dont. I
said, Go on, cry again. She cried and I wiped her tears. Every time I wiped the tears of
my wife, I heard the cry of a baby.
O My God, What a wonder this is.
Thinking this is some kind of divine trial (), I slept that night with my wife.
Suddenly, she popped a question, Do I have the likelihood of begetting a child? That
moment she asked the question, I heard the cry of a child. I never let my wife either talk
or cry. I slept in embrace () of her.
A dream...

An old Brahmana and his wife were sitting on raised platform () at entrance to
house. I was carrying a metal vessel with water to wash my hands and feet; I kept
looking at them.
I said, Yes, Swamy; I am that... What do you want? They said, We do not need
anything. Please save our child. Though they said so, I did not see any child in their
hands. I said, Where are you coming from? Where is the child?
P429. They said, We are coming from Tiruvorriyur (). The baby is in
Tiruvidaimaruthur () (. What is this? There is no connection between
the two. As I was thinking about these two places, they said, Here, take this Sari and
use it as a spread in the baby's cot. I opened the folded Sari. I see Chidambaram
Nataraja Temple Nandi drawing. Soon my eyes shifted towards them; they were
nowhere in sight. In their place, I had the vision of seeing a Nandi. What is this? Is the
Lord of Dance performing a dance? I shout, Aiya, Aiya. Sivakali wakes up, saying,
Aiya, What?
I looked around here and there. I told my wife what happened to me in my dream. We
take solace thinking that this may be a trial by Siva.
Next day, I have no mental peace. I thought whether Siva Peruman was ordering me to
begin my journey from Tiruvorriyur to Tiruvidaimaruthur. I narrated my dream and the
encounter with the Brahmana couple to my mother. She told me, Take a diamond
necklace for use on God Orriyuran () and many coin garlands for the deities
of all temples on the way.
Sivakalai was rapturous. I was also delighted to take a pilgrimage to Siva Temples. We
both fell at the feet of my mother and received her blessings.
My elder sister () made (put in a good word) an inauspicious comment, a child
not born all these days: would it be born in Tiruvorriyur? Thu 04/26/2012 5:06 PM

page 429. www.flickr.com. Saint Pattinathar () at Thiruvidaimaruthur, Near Kumbakonam.

P430. My sister had three children; we did not have any children; to my sister it meant
that all our properties should go to her children. Let her think that way; Let her talk that
way; she is my flesh and blood; find fault, you find no relatives (
.)

We were leaving. The chariot was going along. Suddenly Sivakalais face was soaking
wet with sweat. There was a good breeze and yet she had perspiration. I wiped her
face. She said, some spell. Suddenly her chest was wet (with leaking milk--letdown). I
stopped the chariot. For no reason, she cried. I wiped her tears. The same sound of a
babys cry, I heard. Is it puzzlement? I moved the curtains and saw outside.
By the roadside, there was a Banyan tree; there was a cot; by the side, there were the
aged Brahmana and his wife. There was a sheet in front of them to collect dropped
coins. I looked at them intently; they were the same people from my dream. I took
Sivakalai with me and approached them, asking, Aiya, who are you? They said they
were from Tirvidaimaruthur. I had a sensation of tingling of the body. I fell at their feet,
they helped me get up. I mumbled, baby.
P431. The Brahmana told me, Yes, this baby is ours. He was born after a long time of
trying. We have no vocation to earn and fill our stomachs. How are we going to save
this child? We heard about a Pattinaththu Chetty. Someone told me in the dream that
the Chetty would give gold equal in weight of the baby. We came walking. We were too
hungry. We spread the sheet for donation (begging = ).
Tears were running down his face. I felt like wiping it; I did; there was a sound of
laughter emanating from the baby. My wife and I took the parents and the child to
Puhar. I have no doubts in my mind that the child was god-sent. We arranged to
celebrate adoption of the baby in a grand manner. My sister argued that adoption of an
alien caste baby is illegal (or against tradition). She argued only in her own favor. If she
were a well-wishing sister, she would have been satisfied with what she had (in property
and wealth). I portray this in a humorous way. It is not the precepts in Sastras.
Our relatives did not accept my sisters position. Everybody felt the deficiency in that the
baby was of a different caste. We conducted baby tul-pram ( , n. tulbhra.
Ceremony of weighing a great person [here a baby] like a king against gold, which is
then offered as a gift to [parents] Brahmins). The baby was disproportionately heavier
for its age and kept on drawing more and more of gold. Lastly, we cast on the scale the
coin-garland ( ) meant for the Tiruvidaimaruthur temple. The scale came to a
balance. The celebration ended. Vidaimaruthur Brahmana pair left us. We raised child
with the name Maruthavanan (). The boy appeared like her biological
child for Sivakalai; it was the same for me too.
P432. Maruthavanan was of the same disposition as his adoptive father. He refused to
apply himself to studies. I anguished over his refusal to study: O God, You gave this
child to us directly. How could this be? In the school, when the teacher poses questions
to pupils, my son would pose questions to the teacher. I once asked him, Listen boy!

Why are you not interested in studies? His retort was simple and straightforward, You
did not do well in studies, like father, like son.
Then I sang a song.
,
!
I was hopping, skipping and wandering; no one to control me
And, send me not to school, my father the heinous sinner.
I concluded that my lineage does not have the aptitude for education. I considered that
he would at least save the wealth. One day I took him to the shop. He picked up a gem
and asked me, Poppy, if I throw this in the fire, what would happen? I retorted, It will
become ash.
Son Maruthavanan: What happens if you cast dry dung in the fire?
Father: It will become ash.
I asked him to do math.
Son: what is 30 divided by 40?
Father: How can forty go in thirty?
Son: I will go.
Father: If it goes, what will come out?
Son: What will come out?
I did not answer him.
P433. I concluded that this child would not succeed. I started to safeguard the property.
My mother told me, If you send him on ships overseas, he would get business sense
and a desire to safeguard property. I arranged to send him to Kadaram ( =
Burma) on my private ship. He was very much thrilled at the prospect of travel on board
my ship.
Son: Poppy, in Burma, I would purchase what you never purchased. So my son
vowed.
Father: Son that is what I expect of you. I patted him on his back and encouraged him.
When he boarded the ship, the words he spoke showed maturity and experience that a
only Chetty son would have.
Son: Poppy, take care of mom. She should not take buttermilk. It surprised me to note
that he had so much passion and love in him, when he was getting ready to go
overseas.
He came back 86 days since he left. The unruly boy came back a Siva devotee. The
sacred ash that I had on board for my personal use was on his forehead. He came
down from the ship with a small box and addressed me, Appacchi (Poppy) let the dock

workers unload the boat of all the riches. I am going to see my grandmother. So saying,
he left the docks. I stayed behind and made sure that the ship was unloaded. What
were boxes those days were big bags this time.
P434. The usual practice is that the gems, jewels and gold are not in bags but in boxes.
I opened one bag; it contained dry dung balls and bran. My anger knew no bounds. I
asked a worker to take the bag to my house. I looked for my son with anger still boiling
in me. Not having seen me that angry before, my mother enquired, Aiya, why this
anxiety? I said to my mother, Did you see what kind of wealth he brought for us. So
saying, I kicked the bag in anger. The bag took off like a ball, bounced off the wall and
fell on the floor, all broken up. Thu 04/26/2012 10:26 PM
I was wonder-struck, struggled to catch my breath and was shocked to see gems on the
floor. The particles of chaff were all particles of gold. I could not contain my joy. In one
shipment, wealth beyond imagination came to us. I searched for my son.
My mother gave me a hand-box and said, Look at this given to me by your son
(). He asked me to hand the box over to you. 'Do not look for me
anymore.' And he left the mansion. = maru-k-kolli-p-pillai = The
other [adopted] son who would light your funeral pyre (in compliance with tradition.)
When father dies, the eldest son lights the funeral pyre in compliance with tradition and
religious injunctions.
Thinking this could again be an illusion, I opened the box. I saw an eyeless needle and
a palm leaf. The palm leaf bore writings on it: Even an Eyeless needle would not go
with you in your last path. = !
Literal translation is the needle without an ear. The needle without an ear is in the west
eyeless needle.
My mansion was spinning around me before my eyes.

Page 434: http://maruthupaandi.blogspot.com/2010_05_01_archive.html

P435. I saw powdered gems falling from the box. My mother had the appearance of
Sakti. My son in my mind appeared as Skanda (, son of Siva). My eyes saw
visions of Rudra Tandavam (Dance of Siva) in Kailas hill. I had the intention of calling
out aloud for my son; my tongue would only utter, Mother and Father. Now I have
dawn of Wisdom. The transience of wealth flashed across my eyes. I ran towards my
house. I saw Sivakalai, my queen of the house ( = queen of the house =
wife). I did not see her true form; I saw her skeleton in its place. I scooped up some
sacred ash. That ash claimed and celebrated its relationship with that hand, itself
destined to become ash in the future. I understood the impermanence of the body. I got
the feeling that someone is ramming into my head, All worldly affairs and their supports
are a lie. Wife is an animal, if you will; her insatiable great desire is wealth only. Who or
which is permanent? I climbed up to the uppermost open floor of the mansion and
looked out the city intently. A demand where wealth is comes from a supplicant with
extended hands; the mendicant too extends his hands. A multimillionaire runs around
looking for wealth. The penurious runs hither and thither looking to fill his belly. The
lying and cheating merchant accumulates wealth; the truthmeister (truth sayer) never
amounts to anything. To the wife protection is property; to the property, protection is
wife. Fri 04/27/2012 2:04 PM
P436. In this celebration (of life drama), there is the son; when the wealth dwindles,
there are troubles in the family; if you want to run away, your bonds put the brakes and
draw the boundaries. Is not man a monkey with displaced wedge?

Telling tongue-splitting lies, in search of nine treasures

Consorting with woman, who has no idea of what is good

Like the flying white ants that come for mating

Bear plenty of children who are frolicking and romping
;
No means to maintain them; you would not even give them for
adoption

As the foot is (accidentally) caught in the split in the log

Like the monkey which removed the retaining peg in the split
wood
!

You got caught; you spin; you are caught.


I saw the ocean waves crash on the shore. Crashing waves are a rage of desires;
retreating waves are a rage of wisdom. I desired to go back. I presumed my Samuthya
Dharmam ( = communal obligations) was completed. . My wife was
happy because of wealth inheritance. What other duty do I have? No one can accuse
me of escaping from Suya Dharmam ( = ones own obligate duty). I decided to
become an ascetic or recluse. I mentioned this to Sivakalai. She cried and she cried
loud.
She alone is Sivakalai; she determined to maintain a reclusive life at home. She fell
prostrate at my feet.
One of my ancestors became a recluse. He left a kyam ( kyam =

kya. Brown-red cloth of a sanysi); in his memory we conduct a ceremony. That


kyam, I took from the hands of Sivakalai. I received kyam from my wife; I would
wear it in the presence of my mother; so thinking, I started walking towards the big
mansion, where my mother lived alone.
First, I renounced my wife; second, what I renounced is my own blood (mother).
P437. As the Pattinaththu (Town's) Chetty was walking along, the townspeople
wondered and were amused.
I went to my mother; I mentioned to her about my acquisition of wisdom. She did not cry
and said, I Expected.
Guru talks with intellect; in experience God talks.
I said to my mother, I am going to wear the kyam; please bless me.
Mother: Please spread it before my eyes, my son.
I opened the package. It was not a one-piece cloth. There were six Kovanams
( = Loincloth, (enough to cover the crotch, genitalia and the cleft of the
buttocks; imagine the mini, micro, or nano Bikini).
Mother: My son, this is my grandfathers property. A peerless reclusive does not wear a
full apparel, as said by him. That is why I asked you to open it.
My second wisdom took its birth. Complete apparel is a property and a burden. Are not
they?
I went into a separate room and changed from my usual clothes to Kaupnam (loincloth)
and I stood before my mother a Kaupnathri ( = the wearer of mans
loincloth).
Mother: My son, the burden on your body lightened. Did the mental burden lightened?
Is this a talk coming from my mother, who knew nothing other than worldly life?
Mother: Mind is a dog. It would accompany you. Thus, she gave further instructions.

I with tears rolling down my face, addressed my mother, ShaIl I go to return.


?
(In Tamil homes, (poy varatuma) is a common saying of anyone
leaving home.)
Mother: Would a recluse (leave and) ever come back?
My third wisdom was born.
A little agitated, I said, Mother, I am leaving now.
Mother: Would he who never completed his obligate duty, ever leave?
Me: What else is my obligate duty (to my family)?
P438.
The assembled people said, What the parents expect for last from their eldest son is
the lighting of the funeral pyre of the parents.
Me: Mother, if that is so, I will leave only to return (to light the funeral fire.)
The people: No, you should say, I would come. Mother should not get a feeling that
the son is leaving. It is a customary saying- I would go and come back. For the recluse,
coming means that you would come for Isvara-layam ( = merger with or
absorption into god). A recluse needs that merger.
(We all came from God and come back to God for merger.)
The fourth Wisdom was born.
I prostrated at their feet and paid homage.
When I was leaving, the people tied around my hips a piece of Sari with something in it.
I do not know what it was then.
People: When that knot becomes lose and the cloth falls, I (each one in the crowd)
would die; wherever you are, come back.
Whatever God spoke to them, it is an enlightenment known only to God.
Mother: Son, Your grandfather received Jnana Diksai (Initiation) from a Guru, now 110
years old. He is in the Sivanada Mutt on Myram Road. Take initiation from him.
I walked towards Myram Road as half-cooked rice. ( I am not a mature Recluse.) My
family built the Mutt. Mutt gives accommodation to the Jnanis and feeds the pilgrims. My
father made immense contributions to the Mutt. I never stepped in there before. When I
entered into the Mutt ( maam monastery, hermitage), I developed respect for the
ordinary mendicants.
P439. Fragrant smoke pervaded the air. There was a smell of tender coconuts and
jasmine flowers. An auspicious thought took root (in my mind). Sivananda Yogi was
sitting on a tiger skin, so highly regarded even Jains fell at his feet. I fell at his feet; he

opened his eyes and looked at me. I did not tell him any particulars about me; he told
me (about me).
The Yogi spoke, Fire scalds the one taking a bath in cold water. For the one who takes
a bath in fire, water scalds. The one who sits between the two, both scald him. Bhogi
( = Enjoyer of sensual pleasures) takes bath in the cold water. Yogi ( =
Follower of the yoga system of philosophy; adept in yogic practices) takes bath in fire.
Rki ( = diseased person) stands between the two. If you want to return to Bhoga
( = Sensual enjoyment), you will find it impossible; you would fall into Roka
( = disease).
The Yogi blessed me. He whispered a Mantra into my left ear. It is a Saiva Mantra.
When he whispered the Mantra in the left ear, I heard a Vaishnava Mantra in my right
ear; it left an impression on me: Brahmam is One (God is One). In that mental
absorption, I started to leave the Mutt. I saw (destitute) mendicants without the begging
bowls receive bowls free of charge. That is a kind of Dharmam.
Receiving a bowl for myself, I came back to my mother. On my way back, the whole
town came out to see me. The first alms of food should come from the hands of my
mother.
, , ,
, ,
, ,
?
You have a home, a mother and a (peerless) wife. You have
greatness. You have food. You have children. You have cow and
calf, hereditary wealth and a good body. What habiliments (life
style and clothes) is your external appearance?
Translated by Veeraswamy Krishnaraj
As thousands watched in front of my house, I stood at the doorstep of my mother and
begged aloud, Mother, Alms.Fri 04/27/2012 9:29 PM
P440. My mother showed up at the door empty handed and on seeing me, smiled and
said, Son, are you still a wealthy person?
Me: Why are you saying such things?
Mother: Vdu ( = house) is foreign to your being. But a Vdu ( = bowl) is your
possession now.
My fifth wisdom dawned on me.

I was about to discard the begging bowl.


Mother: Stop, Keep the bowl, but do not have possessive passion on it. If you lost it, do
not go looking for it.
Then she gave alms.
I went then to my wifes place. She gave alms in tears.
Next, I visited my sisters place. As soon as she heard my voice, the doors opened wide
and there she was at the door with an expectant look on her face.
Older Sister: Come in, Thambi ( = my younger brother). As your sister gives you
alms, you should not stand across the doorstep. Come in and eat your meal.
In that ebullience and show of sibling bonds, I melted. =
vitta kurai thotta kurai = wanting in what was left, wanting in what was touched (Lacking
in bonds, lacking in renunciation--contextual meaning); Neither here, nor there; One foot
here and one foot there.
I went inside the house; she placed a mat on the floor. She spread a plantain leaf (leafplate); she served vegetables and rice.
As I scooped the rice and was about to eat, she said,Thambi.
Me: What?
Sister: You and I are the one son and one daughter for our parents. Your mind has
somehow changed to the present state. Our ancestral property worth millions, we
should not let Ni and Py ( , = dog and devil) eat, brother. Please write a will
that all my property should go to my mothers progeny, and get it attested by the elders
in the town and give it (to me).
I did not laugh, but the cooked rice that she served laughed.
P441. This community expects returns on food given to a beggar. What reply could I
give (to my sister)?
Sister: If I were to die, you would inherit my property, I mean your wife.
Me: Why not kill her!
Sister: How am I going to get your property, if your mind goes perverse and you donate
the property so it becomes a charity to a temple on your pilgrimage?
I put the handful of cooked rice I had on my hand down on the leaf-plate and left
promptly.
On the way, I heard a family quarrel.
Three brothers were fighting.
The first one: Only Angap Pradakshia (- = Clockwise
circumambulation with the rolling body on the streets) can expunge the sin of being your
sibling.

I determined to do circumambulation throughout the city. Later, I wanted to go to


Thiruth-thalams ( = Sacred places). That night, I slept in Sivananda Mutt.
In the morning, I rolled my body on the streets of my city (a vow to expunge sins); my
servants were following me closely. As I was rolling my body on the road by my mother
s house, I heard a vociferous quarrel between my mother and my sister.
A girl sang as she walked by, Pattinaththu Chetty became a Paradesi (mendicant). I have accumulated experiences; I saw the path of bliss.
I did not hear the jingle and the jangle of coins in the cash boxes in the shops, (as I was
rolling by).
P442. There were very many who asked me to be a guest () in their houses. But
that day I was the guest in Sivananda Mutt (a charitable institution). When I was about
to eat my nightly meals, my sisters two sons came and wrapped their arms around my
neck.
My nephews: Uncle, Uncle.
Is it the family bond again? Could it be that my sister sent her sons to me for the
property? I felt pity for my nephews. They implored that I forgive their mother (my
sister).
Me: God would forgive her.
My nephews handed me a cooking bowl with two round rice cakes, prepared by my
sister and sent to me. I sent them away and broke the rice cake. I saw a ball of bluecolored dung sandwiched inside the cake. It is Fire-poison (white Phosphorus). Once
the food is eaten, the dung would dissolve; the fire-poison when exposed to air in the
intestines would burn and kill me.
I wanted to put the rice cake to test. I went to my sisters house in the dead of night and
cast it on the roof of the house and came back saying, ;
(= than vinai thannaich sudum; Ottappam vttaich sudum =
ones karma would burn oneself; bowl-cake would burn the house). The Tamil words
rhyme and flow beautifully. That is why Tamil is called honey-sweet language.
Next day, I received news that my sisters house was on fire. As the cow dung dried in
the sun, the phosphorus underwent spontaneous ignition. The damage happened to the
house and not to its occupants.
I left on pilgrimage to sacred places. Siva gave me a child and through him conferred
spiritual wisdom; I wanted to see Him, Sivakami-Nathan who dances in Thillai
(Chidambaram). I went straight there. Before the Blissful Dancer, I sang His praises
having lost my body awareness.

P443.



! !
? !
?


I was in Thiruvidaimaruthur, wherefrom the Brahmanas brought me a son to me. When I
was singing there with complete loss of awareness, I felt a creeping sensation; I opened
my eyes. I saw my waist Sari was loose; the salt and rice grains were rolling down my
leg. I yelled, Mother.
It was a blessing: If God were to subject me to this trial in distant Tiruvotrriyur, I would
have reached Puhar (my hometown) so late I would have missed my mothers death
and the funeral ceremony. From Thiruvidaimaruthur, I ran on foot to Puhar. As I was
approaching, my mind was anguishing, Would I be able to have a few words with my
mother?
Outside, there were throngs of people; I had to get them out of my way and ran. Thillai
Kththan ( = The Dancer in Thillai = Siva) kept my mother alive just for
my sake. My mother never slept in the same bed ever since he (my father) died; she
slept on a mat, spread on the floor. Now it is a deathbed, is it not? The relatives had her
resting on my fathers common bed. I went and sat by her side.
P444. Me: Mother.
Mother: Suvetha. Have you arrived. = cuvta = vta = = white =

Rudra, Siva.
Me: I have come, as I promised to come. ( )
Mother: I would soon be incinerated. ( .
Note the highlighted rhyming words: Vanthu and Venthu.
Vanthu = come. Venthu = cook (incinerate).
My mother held my hand tight. She asked me to bend down and soon kissed me in the
cheek. I once again became my mothers baby. I tried to but could not loosen the grip.
I shouted, Mother. I closed the open eyes.

I cried. My sister also cried. My cry did not abate, while my sisters cry abated.
Even before the relatives could lift the body off the bed, my sister forbade the act and
ordered not to open any chests (). She directed the orders to my wife clad in
white Sari who was melting with grief and thoughts of me. I never uttered one word.
She who bore me has gone; she who would not return to me has gone. If I were to
beget a child in this Laukika, my own mother could be born my child. Even that
possibility does not exist. The townsfolk assembled; the relatives assembled; the
dispute over property in the presence of the dead body was raging. The relatives on
both sides argued all night long.
Everything is for me, so said my sister. My wife did not take a stand against her.
Though, the Panglis ( = Kinsmen) did not agree.
The decision was, A quarter goes to my sister; three quarters go to my wife. They
added the final decision was mine.
I told that all goes to the temple.
P445. If that were the case, my sister would not let me light the funeral pyre. Even that
proposal of hers went unheeded. (It is the custom that a son should light the funeral
pyre.)
Now hear this.
No one would worry about you, if you were to die leaving property; they would worry
about the property. They would cry only when you die without property. The relatives
would expectantly wish that the rich man died soon. They wish and pray for a long life
on the dispossessed because he would serve you better.
The corpse was put to a ceremonial wash; I remembered a song.
!


...
Kannadhasan has condensed this poem as follows.



?

Up to the house, relatives


Up to the street, wife
Up to the crematorium, son
To the last, who?

Funeral Pyre for my mother.


My mother who bore and nurtured me is going to burn. I became a son and forgot I am
a Jnani. I cried; I anguished. I sang and sang songs in grief.


-



-



-



-
P446.

;

!
?

? --

! ?

;

! !

!

!

!
?

!

--
!

The body of mother who bore me burned.
We know the eternal Nature of the Divine from what we see: As if she were going to live
for Yugas (Eons), the woman becomes daughter, later mother of son, enters into the fire
as a dead body and becomes ash as if confirming the notion, This is all (nothing more,
nothing les).
My mother would have no more joys and miseries. When would I have the blessing to
enter such a state? I worshipped and pleaded with Tiruviruppai Siva not to give me the
misery of rebirth in a womb after this hale and healthy body becomes ash.
P447.
;
-
,
!-
Mother is tired of her body; suffering from Karma, my legs are tired of
(transmigration of the soul); father, his hands being tired, washed off his
hands. O Siva living in Iruppaiyur, please stop and protect me from
taking life in another mothers womb. So sang Pattinaththar.
So saying, I went south.
I went around Soza Nadu visiting all the sacred sites; I went to Chidambaram and
decided to settle down in Tiruvotrriyur. My brother-in-law sent men looking for me. A
person came to sit by my side in a free food and board rest house. I narrated my
problem to other mendicants, who chased the evil person out. Persons who serve out of
love are manlier than those who work for gold and wages. In Tirukkattu Palli, I had
many disciples, many of whom are youth, who detested worldly life and yet were very
strong physically.

With their help, I tried to exit Soza Nadu. Near the outskirts of Chidambaram, footmen
(hired hoodlums) denied us free passage. My disciples took them on hard and chased
them. I decided South was inimical from the hoodlums of my brother-in-law and decided
to go to Ujjain and see Kali.
Ujjaini
The consort of Lord of Dance during Deluge ( = Dancer
during Deluge Consort) Deluge = Universal destruction) is Mahakali who takes her stroll
around the earth. Ujjaini is where Kali worship began.
P448. Ujjaini is where Kali takes Rudra Form; she proves that she is a destroyer and a
boon giver. For many centuries, Soza Nadu people went North and North-west to two
countries: Kalingam (modern Orissa and Ganjam) and Ujjaini. There are broad streets
and two-story houses. Since the merchants do not have to pay taxes, there are many
mercantile carts. The shops had among other things Pandiya Nadu pearls, mountain
country elephant tusks, eagle-wood, sarsaparilla roots, dry ginger, pepper... You would
see one Tamil-speaking shopkeeper out of four shops. The local people speak corrupt
Tamil picked up from Tamils.
When we were walking along the middle of the bazaar roads, people laughed. There
was no one walking with loin-clothes. To consider loin-cloth is a burden is one kind of
knowledge. Suddenly, we heard noises, Animals, animals. Everyone moved out of the
way; we never moved. We were watching to see from whom they were moving away.
Maharaja was on his way from his palace to riverside spring mansion. That is all the
fuss about. Kings chariot came along. The kings men tried to rush us. Maharaja
noticed.
The king asked me a question, Who are you?
Me: That is the question every human should ask of himself.
King: Where are you coming from?
P449.
Me: From the womb.
King: Where are you going?
Me: To the cemetery.
King: What business do you have here?
Me: In the mean time, a drama.
King: Where do you stay?
Me: Under the sky.

King: Answer properly. It is the king asking you questions.


Me: He is also an answerer.
Maharaja was thinking. The footmen of the king closed in saying, arrogant, you are.
Maharaja: Let him go.
He left.
The Tamils who were watching us in wonder fell at our feet. They called me Pattinaththu
Chetty and not by my real name, Tiruvengadar (). They came to Ujjaini
a long time ago. They asked us to stay with them. Because we were 20 of us, we
decided to stay at Kali Temples rest house.
There was also a rest house built by a Chettiar. A Kaverip Pumpattinam Kaakyar (=
= teacher) extended his invitation to all of us.
I was sitting and reading in the night. The doors of Chatram ( = free food and
free lodge). A Bengali Sannyasi came there. He wore red ochre covering his whole
body. He wore a tuft in the front of the head. He had streaks of Sandalwood paste on
his forehead. Sat 04/28/2012 3:30 PM
P450.He had Kuk-kum on both cheeks; above the eyebrows, he had black and red
tattoo dots. He sat a little further away from me. When I was reading Siva Puranam, he
sang Sringara songs (love songs of Radha-Krishna).
Bengali poet:



!
(This song depicts the woman who sheds all her clothes, fondles
the face of her paramour, holds her breasts with her hands, and
fondles the hairy legs. That kind of pleasure, humanity has. The
poet says we do not have that kind of joy.)
Kannadhasan: I was getting angry and turned around to see him.
He sang another song.
Bengali poet:



!
Kannadhasan: I did not want to discourage him. I sang a song.


,

! !
The Bengali poet laughed. I too laughed in answer.
He said, There is no shame in laughing together. If there is no woman, we would not
have been born.



..
In Cirrambalam = (Cit + Ambalam = consciousness + Ether = Ether consciousness.) In
the consciousness of Siva, Sivakami is present. Siva is love and creates earth. His love
creates being like me.
P451.
Bengali: He who does not have a red blood (Virility, manliness) falls into Tattvas
(philosophical discussions).
Pattinaththar: He who forgets his Tattvas dies in blood (passion or manliness).
Bengali: For him who does not have manliness, Tattvas are a perfect fit.
Pattinaththar: Spiritual wisdom subjected manliness to a test.
Bengali: If I get a girl tomorrow, I would be a Samsari (householder).
Pattinaththar: Though a girl is available for each period of the day, a true Sannyasi
would reject the offer.
Bengali: I heard from the likes of Rishis and rivers. This, from whom? I have no idea.
Pattinaththar: A wife without quarrelsome nature exists. Only the eyeless needle
showed the Moving Spirit (). (Here eyeless needle refers to worthless matter.
When we die, we will not be able to take with us even a worthless eyeless needle. Thus,
an eyeless needle is a pointer to God. )
Bengali: If the needle (analogy for worthless matter) drives off desire, would not by
another desire, the bondage would return.
Pattinaththar: If you take to a prostitute, it will return fast. True wisdoms supreme
strength will accompany us to heavens.
Bengali: Relatives are wrong; help is wrong. Therefore, Muni says everything is wrong.
Pattinaththar: The learned but spiritually ignorant person would find fault with what all he
sees. After I came to know everything, I abandoned all burden, lock, stock and barrel.
Bengali: Jnani has not seen a faithful wife.
Pattinaththar: This is not the story of Siddhas. It is the story of Jnani who enjoys true
Bliss.

Bengali: If we have an inclination, anyone can have a woman.


Pattinaththar: A woman has two minds.
Bengali: To categorize women is stupidity.
Pattinaththar: Stupidity is full Jnanam (spiritual wisdom). [A mind without thoughts
merges easily with Universal Consciousness or God]
Bengali: Is it the story of Sakti? Is Tattva, the same?
Pattinaththar: Sakti is science of knowledgeWisdom. It is not the art of the
householder.
Bengali: The chaste women of the king...?
P452.
Pattinaththar: They have several minds...!
Then the Bengali turned to face me.
Bengali: Know before you talk.
Pattinaththar: As I perceive God, I know what I am talking.
Bengali: For insulting the royal family, ask for forgiveness in a respectful manner.
Pattinaththar: I never heard such a demand even from Mahesan (Siva).
Bengali: Look at me.
I saw; it was Bhadragiri Maharaja.
Pattinaththar: For the recluse, king is a straw.
Maharaja: If the king gets angry...
Pattinaththar: What can he do to Veda?
A person close by touched the foot of the king.
Pattinaththar: If a person hides the truth in the presentation of his biography
(impersonates), he does not know the purpose of his birth.
Maharaja: Where is the need for a begging bowl for a person who abandoned his
home?
So saying, the Maharaja left.
Immediately, my disciples surrounded me, wondered and feared what would happen to
me.
I addressed my disciples. When the king gets angry, you get death; when god gets
angry, you get hell. Do not be afraid of death; be afraid of hell.
There was no mistake in their thinking. What they feared happened. In a little while, the
guards of the palace put us in jail. Without causing any physical harm, they took us to
the jailhouse. The guards put each one of us in a separate cell.
What happened next? Bhadragiriyar himself would tell. Sat 04/28/2012 8:00 PM

= (King) Bhadragiriyar talks


P453. Soliloquy
What Swamy told me did not make me angry. It made me think. I returned to the palace,
and paced up and down on the upper floor, enjoying the tender breeze. I started
reminiscing.
Every woman has two minds. Even Sakti Tattva has two minds. I do not think likewise.
My queen is divine; her mind has one focus; that is towards me. For the night, there is
one moon; for the day, there is one sun. For me she is; for her I am. I sat on the easy
sofa. I heard the ankle bells. That presages the arrival of my deity. The breeze grazed
my shoulders; that is her finger. Indian cuckoo sings; her finger spoke the language. Sat
04/28/2012 8:13 PM
I turned around to see her; I looked at her face intently. This is stainless Full Moon!
This, with stain? I do not believe it.
Prabhu, said Rani (queen).
Devi, said I.
Rani: Where is the need for contemplation, we should be singing cirukra catakam
( = love poems).
King: Could grief be woven into cirukra layam (= = immersion or
absorption in Love)?
Queen: Love is trance (delirium) of the heart; grief is trance (delirium) of the mind. (Love
is oneness of the hearts; grief is detritus of bad experience. Love is inclination of the
mind; grief is declination of the mind.-Krishnaraj)
King: My mind is in a trance.
P454. She pressed her petal-soft lips against my lips. Gone was the declination of my
mind; minds inclination was rising. (Petal-soft lips: Kannadhasan calls them cotton-soft
lips. I put the petals where cotton was because if you kiss cotton, some cotton fibers my
stick to your lips. Veeraswamy Krishnaraj)
My Devi is in the real sense not a traditional Rajakumari (daughter of a king). Mother
was from one country, father from another country. They live in Ujjaini. I knew her from
ten years of age. I married her when she was 16 years of age.
I know one or two things about sentiments of love. I would sense a womans pleasure
quotient ( ), as I touch and fondle her. When I touched her for the first time,
my self-awareness was gone (in the wind). My view is that only after meeting several
girls, a person would know the marks of the right girl for him. I have enjoyed all kinds of
girls. I never received such pleasure from anyone other than her. Therefore, it is my

habit to call her Raja Mohini (Kings Beguiler). As soon as she kissed me, the waves
generated by debating Swami (Pattinaththar) in the tranquil clear waters of the pond
died down.
I kissed her on her neck. If this is the reenactment of old story, let me put it in plain
language: I sucked her cheeks between my lips.
She said, My God, my Lord.
She poured me liquor. I drank a lot (like a fish. Her dalliance increased with each drink.
The secrets of my mind came out in my speech.
King: A mendicant said that you have two minds.
Queen: Who is he? She cried; she lamented.
Queen: If I ever in my mind thought of anyone else, let the fire consume me.
P455. When delirium of love embraces and binds man, would he not listen to whatever
she, the cause and fountainhead of his pleasure, tells him?
? = Lust is the only one that knows
not a downfall from consorting with the (other) class. Or. Lust knows neither class nor
the impending downfall.
There is grief in liquor consumption: It augments our grief.
I got the feeling that I wanted to do something to the mendicant who said woman had
two minds. Until the coming of dawn, I played with her, deep in Bhoga Amali (
= sensual uproar/fireworks). Known for my maturity in the future for Nirvana
(Union or absorption with the Absolute or Universal Consciousness) I was absorbed this
night totally in venereal and voluptuous beauty and Nirvana (nakedness) of my queen.
She gave me joy this night that I never had before. In the morning, the frenzy of
marathon lovemaking and drinking binge ended. I was reclining in a half-sleep (semistuporous) state. However, she appeared as if she was possessed of some frenzy.
After she took a bath, she went to the jailhouse accompanied by the minister.
Let her go. Let her do what she wants; so I (the king) remained silent.
From now on, Swamy will be talking.
Pattinatthar speaks
P456. What does it matter, if it is jailhouse or almshouse? When the sprig sprouts, my
obligation is over and done with. My duty is worship of Siva. That day, I was worshiping
likewise. As I was singing, my disciples sang the refrain, Hail Hail. I heard the anklets.
Is Umadevi coming? I did not stop the singing.
They said, Hey Mendicant. " !

Pattinaththar: Yes, I am singing about the Mendicant (Siva).


They: What else a mendicant would sing?
Pattinaththar: Even the kings are mendicants before Him (Siva).
They: You would become the ash that you are wearing on your forehead.
Pattinaththar: Is your body made of gold?
They: Is the ass of a Sannyasi having a big mouth?
Pattinaththar: I was once a Samasara donkey.
They: Do you know who you are talking to...?
Pattinaththar: One of the hairy legs of Siva is dancing.
Queen: I am the Queen of Ujjaini
Pattinaththar: Is Mahakali next only to you?
Queen: If I were Kali, Kali would be my baby in arms.
Pattinaththar: If Kali were a baby, I would sing a lullaby.
P457. Queen: If you have the power, you break the jailhouse and come out. Let us see.
Pattinaththar: O Mother, I am not a Siddha but a Bhakta and Muktha.
Siddhar = Perfected ones; . Mystics who have acquired the

aa-m-citti
Bhakta = devotee of God; Muktha = One who gained liberation before death.
Queen: What a talk for an incapable ass? OK, you said it seems I had two minds.
Pattinaththar: Even the Goddess has two minds.
Queen: You are citing the example of someone higher than I am. Is that your thought?
I laughed. If an incompetent gets a job he is not qualified for, he gets the perverse
sense (that he should not have).
The arrogance of power made the queen insult the Mother of the Universe.
I told in one line.
Pattinaththar: When the wind blows, the straw rises higher than the mountain. However,
the mountain would not be lower than the straw.
Maharanis anger heightened. She clapped her hands; promptly came the attendants.
Queen: Tomorrow at dawn, prepare the stake for impaling him.
Why should the commander stay around once the order was issued? She left.
I am not upset. For the one who knows he is dead (to the world), this imminent physical
death is a mere ceremony. What is there in matter? They all subside in the Soul. As the
snake sheds its skin, this soul sheds its body. If Klathinathans grace demands, that
Kaveripum Pattinams son of a merchant has destiny with death in Ujjain, who could
prevent it? My disciple in adjoining cells cried aloud.

P458. What is the use of having in the past matured their mind about death of which I
spoke a lot? They cried anyway. A story that I heard in Tirumals Temple comes to my
mind.
After Bhagavan Krishna instructed Arjuna on Bhagavadgita, he ascended the chariot
and sat in the upper deckUpper Parasol. The war raged. Abhimanyu, Arjunass son
died in the battle. Arjuna cried inconsolably. From the upper deck, 10 drops of tears fell
on Arjuna. Yes, Kannan also was crying.
Immediately Arjuna questioned the Lord, Kanna, I am crying for my son. Why are you,
unafraid of death, crying?
The Lord spoke, It is not so. I gave you instructions about keeping mind strong. How
fast the instructions went to waste (and evaporated)? That is why I cried.
Likewise, my disciples cried.
The guards came individually to see me, their prospective client for impaling. I gave
each one of them a little bit of sacred ash.
Next morning, the day broke. By the order of Maharani, the procedural steps for
impaling me started in right earnest. I have no idea of what happened to Maharaja.
Having known the previous nights drunken debauchery, I came to know later that the
queen designated four girls to keep the king entertained, (enchanted) and happy. I sang
a song, when the guards sat me in the death machine (impaling Stake).
P459.
" ;
;

!'
There is nothing my actions could accomplish anything. I feel that
from now on it is all Gods work. After I got the present body, I
performed no evil karma. The past karma from past births might
have brought this on me.
After I finished singing the song, I did not have self-awareness. When I woke up, I found
myself lying on the floor. The news percolated to me that the death machine caught fire,
the guards fell faint, and a cobra was chasing the queen. What kind of divine play is
this? I have no idea.

Crystal Siva Lingam @ Iraivan Temple Hawaii


King Bhadragiriyar Speaks
P460. I do not understand.
The queen was crying, That mendicant is a sorcerer. I, Bhadragiriyar (the king), went to
bed after telling the guards to watch the jailhouse carefully. Three days have gone.
Surrounding me, there were four women from the harem and there was no sight of the
queen. I thought that the queen is flustered over the impaling stake event (fiasco). I
determined to do the impaling myself and went into the prison. It was not for impaling
him but to tell Pattinaththar (Swamy) that I would be doing it personally second time
around.
The swamy was lying on the bare cold floor with the loincloth.
King Bhadragiriyar: I am going to impale you personally tomorrow.
Pattinaththar (Swamy): I did not die that day because it is ordained that I should die in
your hands.
King: Your siddhi ( = magical power) will not work with me.
Swamy: I am a dead man. (I am a dead man walking or lying down.) Why should there
be any magical works?
King: My wife is beyond any doubt.

Swamy: Doubt is beyond Bhadragiri, the king.


King: I am asking you to apologize for your statement that my queen has two minds.
Swamy: There is no gain in asking for forgiveness from anyone other than Mahesa here
and in the world.
P461: King: If that is so, be prepared to die tomorrow.
Swamy: I am ready now. You go, have a peaceful sleep and come back tomorrow.
I returned to the palace and walked in the terraced roof. I wanted to tell the queen that
next day the Swamy would be impaled. I searched for her in her chambers; she was not
there. In the midnight, some inexplicable force drew me to the stables. The sight I saw
was indescribable.
My queen was sleeping in the lap of the stable keeper Asvapalan. That time an incident
came to my mind.
My wife said to Asvapalan, A Muni gave an ambrosial fruit to my husband. My husband
gave it to me; I gave it to you. Did you eat it?
Sathiapalan, the stable hand: No, I gave the fruit to my dear wife Kmini. When I was
stuporous, Kmini gave the fruit to me (the king), in her capacity as the Harem service
maid. In the stuporous state, I forgot to ask the origin of the fruit and went to sleep.
Bhadragiri is equal in beauty with Kma; his wife is sleeping in the lap of an ugly horse
handler.
What Swamy said, that a woman has two minds is not untrue.
One mind is Pkkadai ( = flower shop); the other mind is Skkadai (=
= sewage). (Pkkadai and Skkadai rhyme.)
P462. My adulterous queen said to the adulterous (stable) groom: I put the poison you
gave in the milk for my husband the king to drink and left it in his chambers. Tomorrow,
he would not be alive. Later, you will be the king.
Good tidings! I did not drink the poisoned milk.
As I was looking, the groom hit her (the queen) for not showing up and cheating on him
for three days. The queen fell at his feet and asked for forgiveness. That time I realized
what noble birth is. The queen said to the groom (stablehand), Let us go to the
chambers.
The groom said, 'No, here itself. (Here and Now.) He made love to the queen.
King Bhadragiriyar was choking and crying, Do not ask me for any more details.
Pattinaththar patted the king on his back.
. Pattinaththar Epilogue

P463. Though you give up bonds and desires and when you think of your past Karma
(and its consequences), tears run down your face. If you touch something nasty, you
should not keep smelling the hand, but wash them clean. Association with the angry,
the sinners and the base engenders birth of Jnanam (wisdom). The king Bhadragiriyar
took in a wife from a vile family without rank, class or high birth, which made him a
Tattva Jnani ( = learned Sage). All Tamil Greats stress good family birth
very often (for choosing an eligible girl for wedding and as a life partner). Here is what
Valluvar says.

. Verse 958 Tirukkural
When a person is well off and yet lacks love, it is doubtful he is
born in a good family (with a good ancestry).
If a womans conduct appears improper, we should look into her family. If you choose to
marry a girl from a good family, that girl may become an angry and cruel person but not
a woman with marital disloyalty. Some unknown woman said the woman's only asset
was beauty; that was enough for king Bhadragiriyar; the result is hellish anguish and
torture.
The end result of choosing a woman based on physical beauty as the lone criterion
could only be inculcation of Jnana (wisdom).
During my years in prison (for political activity), once I was sleeping soundly. Outside
the iron bars, I heard sobbing. When you feel the sound of sobbing of others comes
from within you, and only then, you become a mature Jnani.
P464. I opened my eyes from lying position and I saw the king (Bhadragiriyar) standing
before me. At a distance, guardsmen were standing. When I saw his tears, the words I
uttered, Woman has two minds came to my mind.
Pattinaththar: Who opens the door, you or me?
King: You have to open the door.
He gave the keys to me. I opened the door by putting the key from outside with my hand
through the iron bars.
King: Swamy, What you opened is not the lock; you opened my internal eyes.
Pattinaththar: No, someone else opened your eyes; then only you came here.
King: It is true, Swamy. The evil wife opens the wisdom eyes of her husband.
Pattinaththar: The stories of all are not the same. Once...
()

, ! !
When the husband was sleeping holding on his wife, she took the
hand and without much movement placed it in front. She went
into a house in the neighborhood compliantly, slept there, came
back and slept with her husband (the king). How could I trust a
woman of that nature, O god? Kachi Ekambra.
I sang this song in the sanctum of Kanchi Ekabaresvar Temple. Many considered
mistakenly my wife was such a woman.
I sang this song as a witness to the men whom their wives cheated. My wife is not such
a person.
A Brahmana youngster made me abandon love of gold and land and think of
unthinkable thoughts.
P465.
Pattinaththar: Bhadragiri, I thought you would come in the morning to impale me in the
stake. I never thought you would come teary-eyed in a condition as if someone impaled
you.
King: Swamy, My wedded wife has love for an ugly groom. In the play of destiny, is
there a perversion like this?
Pattinaththar: If it were a honeybee, it would imbibe only flower sap. If it were a fly, it
would sit on sanctified food and on feces. The fly does not think, since I sat on Swamis
sanctified food, I should not sit on feces. From the words she used with me, I knew she
took birth in a vile family. Words reveal the birth.
King: In my mindless haste and frenzied lust, I slighted you. So saying he shed tears.
Swamy: What you like, at one point you hate; what you hate, at one point you like.
These are plays by God.
You should think and know that what you desire one day, you might hate another day. If
you have that attitude, love and hate would even out.
King: What should I do, Swamy?
Swamy: Abandon her.
King: No, I am going to impose capital punishment.
Swamy: Bad conduct is a capital punishment by itself. Now then, where is the need for
a new punishment?
King: Do I abandon her? Do I abandon the kingdom?
Swamy: You have to conclude whether you want to give up the upper garment or
including lower garment.
King: Swamy, You must come to the palace immediately. Sun 04/29/2012 9:24 PM

P466. Swamy: The notion that I would not go to the palace is pretentious.
Swamy left for the palace with his passel of disciples.
I saw the sky-high palace, elephants, horses but not humanitys greatness ().
There are great chaste wives who light up the huts. There is a resident royal consort
who brings enveloping darkness to the crystal palace. It makes me laugh upon
reflection.
The king took me straight to the throne.
The cheating wife of king not knowing the king knows her infidelity prevented the
Swamy to sit on the throne.
Queen: A mendicant to sit on the royal seat...
King: Why, in the place where the king sits, a groom can sit.
Does the king not read love poems?
Vairakkiyam ( = non-attachment) was coming towards him.
Queen: The grooms are not inferior to this mendicant.
King: Those who experienced (horsemen) know... What would I know?
Queen: If I were a chaste wife, this throne would not yield a seat to the mendicant
King Bhadragiriyar laughed. I did not. Is it not enough that she knows the meaning of
the word pattii ( = faithful wife).
I do not know what he thought; suddenly, the king ripped her clothes off and there she
was naked. I tried to stop it; I could not. King Bhadgragiriyar became a mad animal. He
made application of tattoos of red and black dots on her face. In that appearance, he
made her sit on the horse.
P467. The king's men forced the erstwhile queen to ride on a horse around town with
them sounding Tar ( = Proclamation [of queens infidelity] by beat of
tom-tom) and announcing,this is the punishment for Pati turkam ( =
treachery to Husband).
No one can contain an angry man at the height of anger. He would cry once his anger
subsides. Then only we would be able to say certain things.
King Bhadragiriyar also cried. I initiated the erstwhile king and now a mendicant into
Jna- tcai (= = Initiation of a disciple into the mysteries of the aiva
religion). He said, I would go with you in the clothes I am wearing now.
Swamy: If one were to obtain taricaam ( = Auspicious sight of the icon of the
Lord) in the south country sacred temples, that devotee would not have any desires. Let
us go now.
The country without an heir went in to the hands of guards according to the dictate of
the king. We were near the entrance to the palace. In the opposite direction, the queen

s body came mounted on the horse. From before, the people were angry at the arrogant
nature of the queen. Knowing she committed treason, the people killed her by pelting
her with stones. When the horse came close to the king, the body of erstwhile queen fell
at the feet of the king. He sidestepped the body and followed me (the Swamy).
Standing at the doorstep of the palace, he begged for alms for the first time. Later he
was seeking alms from streets. The people were fluent in north and south country
languages. The king of Ujjaini, the king of a north country, used to drunken revelry and
debauchery, managed to learn Tamil. That was a surprise to me. He learnt Tamil from
an immigrant Tamil poet from Soza Nadu. If the illiterate had a desire to learn, his first
language would be Tamil.
The dead Commoner-Queen, given to extramarital affair with a stableboy, was assumed
to be born as a female puppy soon after her death. --Krishnaraj
P468.This world has not discovered a sweeter language other than Tamil. The erstwhile
king and presently a mendicant went from house to house asking for arms; his tone of
voice was a comfort to me: ( aam, Food, victuals,
esp. boiled rice). Ujjaini sent its king with teary eyes. We were going along (on a
random path). On the way, there was a Kali Temple. We entered the premises for the
nights stay. The paricraka ( = Servant, temple-servant) announced the
sacred food ( tiru-v-amutu, Boiled rice offered to an idol or a great person;
Consecrated food = Sacrament; Prasada) was ready. After eating the temple food, we
rested our head in the sanctum. In the dead of night, I heard the whining of a dog. I got
up to investigate and saw a dog and a newborn puppy in the south side of the temple in
a corner. Dogs usually give birth to a litter. This dog had only one young offspring, that
too a female. When I picked up the offspring, the parturient dog looked at me and died. I
soon knew that this lone female offspring was the rebirth of the dead queen. God sends
the evil one back soon into the world for atonement of sin. The erstwhile king and newly
minted mendicant said, Swamy, this appears as if I saw before. There is no need for
another witness for rebirth. We moved on at the crack of dawn.
Bhadragiriyar followed me as the ever-blissful disciple. When I cast aside my sacred
begging bowl in Ujjaini, I did not buy a new bowl. My two hands are the bowl given by
the Pure Lord. Having not bought a bowl, I wiped the stone floor and ate (the food from
the stone floor).
P469. When I was eating at a place, an utterly famished wandering beggar (paca
paratci = ) came to me asking for food. I told him, Appa, I am a
mendicant. There sits a rich man. Ask him. Bhadragiriyar ran to me and questioned me
as to why I was calling him a rich man. I told him that there was no cause for disputation

and that he had a puppy and a begging bowl as his possessions. Bhadragiriyar threw
the bowl and chased the dog away. The dog hit by the bowl died. The sinful story
ended. (The commoner-Queen in her second birth as a female puppy dies a second
death hit by the wayward bowl of the erstwhile king.Krishnaraj)
On our way, we sat by the Sugarcane fields. A compatriot gave us two sugarcanes.
When we were eating, the sugarcane near the root was sweeter than that at the end. As
if I had no idea of this (common knowledge), I asked the compatriot as to the
explanation.
He said, In life, the beginning is sweet and the end is avalam ( = suffering). He
left having said it. Thinking Siva Himself said this, I carried the sugarcane with me. Ever
since to bear witness to the Tattva or Truth, I carry or bear sugarcane. God granted us
the wisdom, after extirpation of merit and sin. ( = Spiritual
Wisdom obtained after extirpation of merit and sin = iru-viai-y-oppu.
State of the soul in which it takes an attitude of perfect equanimity towards meritorious
or sinful deeds). (Krishnaraj: This is one of the most important tenets of Saivism. A
person must be pure before spiritual wisdom descends into his soul. (Saktinipatham catti-niptam = Settling of the Divine Grace in the soul when it is ripe.)
My sister and her husband, wandering like demons for wealth, because they caused me
great suffering and evil, died of a serious disease. Her children, when I was in Sirkazi,
came to me and received blessings from me. This is the story of the dawn of spiritual
wisdom in us. By going into the school of hard knocks in Samsara (domestic life), one
obtains spiritual knowledge ( = Jna).
P470. God is omnipotent. He is the only one who takes responsibility before birth and
after death. Mothers womb and crematorium are His kingdom. That is why he dances
Rudratandavam (Sivas dance of destruction) in the crematorium. Chant Om
Namasivaya in a loud voice. Apply the sacred ash on your forehead with your three
fingers so the three stripes are striking in appearance. Those three strips indicate birth,
death and intervening life.

Pattinathar ends with the chanting of Om Namasivaya ( ). Tirukalaththi bid


reluctant good-bye to the duo Pattinaththar and Bhadragiriyar.
Some correction are made




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Page 474. Photo by Veeraswamy Krishnaraj. Na ina Kai (Lands by the Sea) Botanical Gardens, Sculpture Park and
Hardwood Plantation. November 2011.

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Mon 04/30/2012 11:53 AM

Page 478. Dhakshinamurthy with his disciples in Iraivan Temple in Hawaiian island of
Kauai.Photo by Veeraswamy Krishnaraj

End Book 5

Hinduism_Kannadhasan
Book 6-7 (Pages 480-614)
Hinduism_Kannadhasan-Books6-7

Meanings in Hindu Religion
by Kannadhasan
24 June 1927 17 October 1981
P480.
:
Minds Tranquility: That is Gods Shrine
P481: Book 6 Chapter 1.

laukkam 1. Worldly affairs; that which is of the world; 2. Worldliness

The newborn calf, barring the time it suckles, is romping around carefree. Once it grows
up, (its nasal septum is pierced for nasal rope and) a rope is tied around its neck for the
yoke stud, all the rompings stop. Its face shows signs of worry. The bones show as it
becomes emaciated. A boy, not involved in worldly affairs, is free of worries. Once he
marries, develops bonds and carries family responsibility, all the fun and frolic fly away.
The face shows signs of grief, hurt, and anxiety. A pkkiyav ( = A
fortunate person) is like an early morning breeze in its freedom, a blossoming flower in
its newness, driven snow in its purity, and a healthy person with strength to the last
day.These are the words of Grace from Bhagavan Ramakrishna.

Original Text about the calf and the boy in English by


Dr.RadhakrishnanSource: Sacred Texts.com
This piece is not part of Poet Kannadasans text.
300. The newborn calf looks very lively, blithe, and merry. It
jumps and runs all day long, and only stops to suck the sweet
milk from its darn (sic). But no sooner is the rope placed round its
neck than it begins to pine away gradually, and, far from being
merry, wears a dejected and sorry appearance, and gets almost
reduced to a skeleton. So long as a boy has no concern with the
affairs of the world he is as merry as the day is long. But when he
once feels the weight of the responsibilities of a man of family, by
binding himself in time to the world by the indissoluble tie of
wedlock, then he no longer appears jolly, but wears the look of
dejection, care, and anxiety, and is seen to lose the glow of
health from his cheeks, while wrinkles gradually make their
appearance over the forehead. Blessed is he that remains a boy
throughout his life, free as the morning air, fresh as a newlyblown flower, and pure as a dewdrop.
If life begins at six and goes up to 60 years of age, every five years a change occurs.
Every five years, parliament, legislative assemblies, ministerial cabinets do have a
turnover and mans mind and body change. Every summer, winter, and monsoon let us
feel that difference. Until 5 years ago, Ootys cool winds were congenial and clement to
my body; now even Chennai citys vai ( = north wind) is not agreeable to me.
P482. Eight years ago, former Vice Chancellor ( )TPM, brother
Visvanathan and MLA Ambikapathy went to former Soviet Union. We were moving
around Moscow in the falling snow without overcoats. We were bootless and walking
with our open footwears (). The city people looked at us in amazement. Now
breathing in cold air, my face swells. The seasons change; with seasons, mental
attitudes change; responsibilities come. Plenitudinous tranquility in (the heart and) mind
is wasting away gradually and unhappiness and misery are sitting in its place. Our times
like those of jumping monkeys in the trees and wanderings have gone; the present state

of ponderous steps of the elephant has arrived. The mind that sought happiness before,
now languishes for tranquility. The householder steeped in domestic life has softening
of jealousy.
, .
.
.
.
Instability and fickle-mindedness reign over us.
Where is tranquility? They make you search for it.
It makes some run away from home.
It induces some to take their own lives.
: calaam = Shaking, moving about,
swinging;.
: capalam = Fickle-mindedness
Bhagavan Paramahamsar tells something else.
Sometimes, tagging along with religion-inclined Bhaktas, some worldly people Laukikars
( = Worldly people) come to see me. The worldly people do not show
liking in the religion-oriented conversations. When the Bhaktas discuss Isvara in great
detail, the Laukikars lose their patience and talk in secret among themselves when they
are going to return to the boat and how long they are going to remain. The Bhaktas
invoke patience and promise early imminent departure. The Laukikars leave early
saying that they will wait for the bhaktas in the boat for them to finish their discussions,
come and join them.
If you feel the neck of dove, you would feel the ingested grains in its sac.

P483. Likewise, the business of Laukikars (the one with attachment to world of
matter) sits on his neck. After the Laukikars have self-manacled themselves with
ankle cuffs and handcuffs, it is certain they enjoy no tranquility. I have mentioned
about having tranquility from the beginning (of your life) in the fourth chapter. I would
describe as to how the Laukikars get tranquility in as many ways as possible.

Page 483 Iraivan Temple Kauai Hawaii. Photo by Veeraswamy Krishnaraj Nov. 2011

P484. Book 6 Chapter 2 = Music and branch of Knowledge


(caktam = Music) melts the mind and makes stone a fruit. (Rhyme: Kal, Kani
= stone and fruit.) Lullaby puts babies to sleep; singing Blue Music evokes tears; love
songs induce feelings of heightened desire; devotional songs make your mind tranquil.
Music is the basic form of all forms of our divinities: Imagine Sarasvathi without Vina;
Nandi without drums; and Nataraja without dance. Music, instruments and dance are
part of divinities.
There is truth in science: waves of certain kind affect our body. When the priests chant
the four Vedas, there are four ways to do it. Those sounds purify the wide firmament
and the breathed air. When we chant Om in a group, that sound has natural resonance.
If you blow the conch for the bean sprouts, the yield is better. The uninterrupted sounds
of temple bells render the air musical. The stringed musical instruments like Vna, Violin
and Sitar purify the auditory nerves and soften the heart. Dawn arrives with the singing
of p-pam ( = dawn melody).

P485.
The world revolves singing nanda Bhairavi ( ).
Singing Nlambhari, it goes to sleep.
When you play Mallri Rgam, the chariot of the Deity moves.
When Amirthavarushini is sung, it rains.
When Punnkavarli is sung, even the cobra, spreads hood and dances.

Anandabhairavi or Ananda Bhairavi (pronounced nandabhairavi)


is a very old melodious rgam (musical scale) of Carnatic music
(South Indian classical music). This rgam is in use even in
Indian folk music. nandam (Sanskrit) means happiness and the
rgam brings a happy mood to the listener. Wikipedia.
Raga of sleep Nilambari
Mallri Rga-Played with wind instrument ( =
nathaswaram)

Music influences insentient and unintelligent five Great Elements and even immobile
objects. Man can obtain tranquility naturally through music and dance. Music and pitch
must be pure. The dancing girl must be visually appealing. Enunciation of words must
be clear. The accompanying instrumentalists should raise melodious harmony. The
colored stage lights distract attention and one must avoid them. The dancers should
wear green, yellow, red and white garments. If dance and music were coordinate, the
audience would become one with them. That Laya (rhythm; absorption) is happiness,
which confers tranquility.
The Ragas that I like are nanda Bhairavi, Subabhandu Varli, Mohanam, Srukesi,
Skna, Kmbodhi, and Sankarparanam. nanda Bhairavi is the most appropriate at
the time of tying the wedding knot. This Rgam makes one forget his worries.

P486. In the name of western music, the musicians break glasses, plates...and sap our
life. Among the musical instruments, there are some inauspicious ones: Thrai,
Thampattai, Kombhu...; they make you crazy. They stimulated the soldiers and
elephants in the olden days of warfare. The incense sticks are of two kinds: auspicious
and inauspicious. Near the dead body, the family uses one kind of incense stick. There
is an auspicious kind of incense stick.
It is better that the Bhgavathars do not sing inauspicious Ragas in musical
presentations. Mukri Rgam evokes worries about tomorrow. Sweet Rgas evoke
hope. To ameliorate troubles or mental distress in the household, one should attend a
musical presentation. That is why there is a liberal mixture of Kma Rasam with Bhakti
Rasam. ndl presented her poems about Kannan in a spirit of love and wisdom,
spiritual wisdom through love or love through spiritual wisdom.
Love songs with words like kissing and embrace soothe the distressed Laukikars and
offer them a temporary relief. The fully mature Jnis teaching the path of knowledge, in
consideration of their higher status, are modest about talking about sensual matters.
P487. The Jnis have pointed out different paths to the Laukikars for their tranquility.
As far as I am concerned, I want to bring tranquility to the householder by talking about
Hindu Dharmic truths in an open manner without adumbration.
The notion that love is not antithetical to religion is why Kamban, Arunagiri nathar,
ndal, zvars, and Nyanmrs mixed love with Bhakthi (devotion) in their works. During
sensation of pleasure, there is forgetting of many troubles. In music, it is pleasure
sensation from hearing. In musical love, soul is absorbed so much so that it is better
than pleasurable experiences with sight, hearing, eating... Delectable music and singing
give mental tranquility. Kanchi Elders have given a narrative on the Ttparya ( =
purpose) of music. They argue that through music one can obtain Isvara Anubhavam
(Experiencing the Lord). Their golden words are as follows.
Everyone knows Sarasvati is the goddess of learning and holds Vna in her hand.
Klidsa in Navaratnamla Stotra says that Paramesvaras consort Parsakti holds a
Vna in her hands. Ambl plays the stringed instrument Vna, immerses herself in the
sweetness in sa-ri-ga-ma-pa-tha-ni musical notes, and enjoys the bliss singing it.

Immersed thus Sivakantha ( = Siva


s Consort) remains tranquil and soft in her
heart, so says Klidsar, paying homage to
her.
Page 487. vedicgoddess.weebly.com
GODDESS MATANGI RAJA SHYAMALA
P488.

!
cntm mrutaa svntam
kucaparatntm nammi civakntam!


carikama patani ratm tm
v sakarnta kntahes tn tm
If you embrace the stylistic expression of the Sloka, Ambika is of the form of serenity
(), and soft heart as that of soft flower ( mirutuam mdula, because of
Her immersion in music. When you see Her from the perspective of Musical portrayal,
Her name is Syamala. Meditating on her in the above portrayal, she confers Grace to
Her devotees.
Skt Parasakti, in the stance of Musical personification, is Shyamala. When the
devotees meditate on Shyamala immersed in music with serenity and the heart of an
innocent child, she would shower compassion on Her devotees. Compassion bubbles
up continuously from her soft heart. In the Sanctum resonating with music, peace and
happiness are obtainable. From this Sloka, it is apparent that music offers happiness,
peace, soft heart, compassion and love.

Realization of God by constant, dedicated and rigorous practice of recitation of Vedas


( ), Yoga, Dhyana (meditation), and Pja (worship) is easily
obtainable with the help of music, Rga, Thla and Jna (melody, Time-measure and
spiritual wisdom). Yagnavalkya Maharishi has given us the Dharma Sastra Smrti in this
manner. He referred to v-kam ( Music played on the lute).
Aprayathnesh (man who does not exert much) says that divine music is the gateway to
heaven. Both the singers and listeners of devotional music would benefit from them. If
we should soak (engross) ourselves in music, and dissolve in it, we should be able to
realize Isvara without any hardship. When we sing and experience the music, we do
impart the same experience to the listeners. By no other instrument, we could offer
similar and equal experiential happiness to others. Through the path of music,
Thiagarajar (with his kindred devotees) dedicated his heart, mind and soul to
Parameshvara, standing as witness to music leading to God-realization (Brahman- or
bhagavat-sktkra).
Because of her immersion in music, Ambika is of the form of serenity (), soft
heart, compassion and innocence of a child. When we look at Her from the perspective
of Musical portrayal, Her name is Syamala. Meditating on her in the above portrayal,
she confers Grace to Her devotees.
P489. Thyagarajar is the witness that devotional music would confer bhagavatsktkra (God Realization). Dance is poetry in motion.

Ambal is Brahmams Sakti (power); Ndam ( ) is svra or Brahma; Ambal,


enchanted by music, remains in rapturous joy; thus, Brahmam and Sakti are not
separate but abide in Advaitic or non-dual rapturous joy (). Ambal showers her
natural compassion and Grace to the music-making worshippers so their souls merge
with Paramatma.

We expel and churn air (vibrations) in our larynx, the fleshy musical instrument.
Besides, we have several musical instruments. In all of them, this vibration is common.
In Tavil, Mirutakam and Kacir the musicians cause vibration in the hide. In stringed
instruments like Vnai, Piil, and Tampur, the musicians produce vibrations in the string.

The (in-between) Anuraanam () between musical vibrations of the


instruments provides sweet sound of music. A single plucking gives a sustained
continuous sound. The sound from the first plucking goes long enough to blend with the
sound of second plucking; this is Anuraanam. Pull-kual and Nyaam are the
musical instruments with holes, wherein the air turbulence (expelled air) produces
musical sounds. Harmonium has the bellows in the place of mouth. Fingers do the
walking over the holes in the flute and clarinet and over the keys in harmonium; the
principle is the same.

tavil = A kind of two-headed drum


mirutakam = mdaga. 1. A kind of drum;
kacir = khanjan. Small tambourine with bells
vai = Lute
piil = Fiddle; violin
= tampur = A kind of guitar producing the key-note.
pull-kual , n. < id. +. Flute.
nyaam. Native clarinet
rmiyam = Harmonium

Causing turbulence in the wind produces music; causing movement of body parts
results in art of dance. By hearing song and music by the ear, we get the pleasure from
its meaning and rapturous joy from its Svaram (note). By witnessing the dance along
with appreciation of song and music, we obtain pleasure from the nimble and rhythmic
movements of the body parts.

= bliss from knowing the meaning of words in the song.


= bliss from hearing the notes.
= bliss witnessing nimble and rhythmic movements
of body parts as in a dance.

Apinayam is the body language (body parts) that expresses nine sentiments; apart from
them, mere rhythmic movements of body parts without the expression of nine
sentiments are by themselves a source of happiness; this is Niruttam, the art of dance,
one of the sixty-four art forms.

apinayam = abhi-naya. Indication of sentiment or


purpose by look or gesture, gesticulation, theatrical action.
niruttam = ntta. Dancing, one of aupattunlu-kalai

nava-racam = Nine Sentiments. cikram1, ciyam2, karuai3,

irauttiram4, vram5, payam6, kucai7, aputam8, cntam9; -Sentiment of love1; -- Sentiment of humour2; -Sentiment of compassion3; -- Sentiment of anger or fury4;

-- The sentiment of heroism5, -- Sentiment of terror6, -Sentiment of disgust7; -- Sentiment of wonder8; -Sentiment of resignation, quietistic sentiment9

Among the sixty-four forms of worship to Isvara, music with dance is a form of worship.

P490. In hymns, there are Sabda (sound), meaning, and rhythm (Laya = =
harmony). In Suram (voice) rendition, sound and harmony give joy. In Rga lpaam,
the sound by itself gives joy. Is it not so? In dance, movement of body parts
( = conduct or movement of body parts) alone with harmony gives joy.
lpaam , n. < -lpana. (Mus.) Improvised introduction to a melody,
meant to notify to the audience the nature of the rga.
All these arts are called Ghandarva Veda (). Ghandarvas have zeal in
them. They always engage in dance and music. Ghandarva Veda is arts that elevate
mood and confer zeal.

Na Aina Kai Botanical Gardens 4101 Wailapa Road Kilauea, HI


96754. Photo by Veeraswamy Krishnaraj

Book 6 Chapter 3 . Tranquility in Service.

P491. The purpose of birth is to serve others. There have very many Jnanis and leaders
who dedicated themselves to the service of India. Here in India, both selfishness and
selflessness are aplenty. Adhi Sankara, Ramanuja, Mahavira, Buddha and Gandhi
dedicated themselves for service in their respective fields. Kanchi Periyava is god in
human form living in the present Kaliyuga. At a tender age, he dedicated himself to the
service of God. Not even the fierce atheist can find fault with him. There are multi
millionaires who would sign blank checks for Kanch Periyava. He does not even
forgetfully think of wealth. For any matter (favor), he does not approach anyone. He
safeguarded his high position without any stain. He has rendered immense and
incalculable service to humanity and Hindu religion.
P492. Recently, I met him (Kanch Periyava) in a hut in Tenampakkam at 9.30 PM. I
received an opportunity that even the Prime Minister Indira Gandhi did not have. Indira
Gandhi waited for an hour and yet did not get to meet and talk with him. On receiving
news about my arrival through the railed window, Periyava (Great man) lighted up the
hurricane lamp and came out to meet me. Kanchi Sankarabhakta Jnana Sabha officials
introduced me. Periyava spread a mat on the floor at the entrance and sat on it. He
spoke with me for 45 minutes. He talked about Kulasekhara Azhvar, Kongu Nadu and
Malayalam language. I begged for my good health. He blessed me saying, You are
doing good service; you will be well. All the arrivals are talking about you only.
In those 45 minutes, It appeared to me I was talking with god. I stood with my hands
folded without personal awareness before the Great Soul, who knew nothing of
personal needs other than service to others. His willingness to meet with me at the late
hour and talk with me with an open mind has contributed to my health; that was my
perception. Is it not enough to have his tranquility? Long-standing renunciation and
service gave tranquility to him and other people.

P493. We cannot be what he is. Without using modern conveniences, he lives by using
oil lamp and hand fan. He does not even have the habit of calling his disciples for
massaging him. He abandoned lust, anger, greed, pride and envy (, , ,
, ). Some Brahmana friends would stand in the elections. Because of their
association with Sri Periayava, they would request for a cir-mukam ( = Letter or
epistle from a great personage). He would refuse to support (endorse) anyone. There is
only one religious Mutt not involved in politics: Knchi Kmakoti Ptam. Though he does
not live a Laukika life, Laukikavathis should learn from him the ways of living that life.
Only when the ankle cuffs are in place, ankles hurt; only when you have money, sleep
suffers loss.
Public service is his message.
If feasible, help ten people; if not feasible, pick up the glass piece from the road and
dump it in the dumpster.
If you see a dead dog on the road, bury it.
Help carry the dead body of the destitute to the crematorium.
Help the people involved in accidents.
Do not expect reward while you render service. Do not do service with expectation of
high office.
The fish that lives in water would not live in costlier milk.
P 494. What (rice) could fit in the cup of your palm is Kavalam ( = mouthful).
Do service as duty. If you cannot do it for your town, do it for your family. Its name also
is Suya dharmam (ones own obligate duty). If you enter politics in the spirit of public
service and if it does not produce fruits, you do not enter politics trusting a politician.
There is tranquility in service without encumbrances ( = Trouble,
encumbrance). The most important service is what a son does to his mother.
Original Text about washing feet of mother --Vivekandanda
Now, the ideal woman in India is the mother, the mother first,
and the mother last. The word woman calls up to the mind of the
Hindu, motherhood; and God is called Mother. As children, every
day, when we are boys, we have to go early in the morning with a

little cup of water and place it before the mother, and mother dips
her toe into it and we drink it.

Bengali Hindus pay homage to their mothers. He washes mothers clean foot and drinks
the residual water. In Bengali households, it is rare to find a fight between mother-in-law
and the daughter-in-law. Tue 05/01/2012 10:28 PM
Swami Vivekananda says:
This is the original text in English. I did not translate Kannadhasans text from Tamil to
English. (since this original English text is readily available).

In the West, the woman is wife. The idea of womanhood is concentrated there -- as
the wife. To the ordinary man in India, the whole force of womanhood is concentrated
in motherhood. In the Western home, the wife rules. In an Indian home, the mother
rules. If a mother comes into a Western home, she has to be subordinate to the wife;
to the wife belongs the home. A mother always lives in our homes: the wife must be
subordinate to her. See all the difference of ideas.
Now, I only suggest comparisons; I would state facts so that we may compare the two
sides. Make this comparison. If you ask, "What is an Indian woman as wife?", the
Indian asks, "Where is the American woman as mother? What is she, the all glorious, who gave me this body? What is she who kept me in her body for nine
months? Where is she who would give me twenty times her life, if I had need? Where
is she whose love never dies, however wicked, however vile I am? Where is she, in
comparison with her, who goes to the divorce court the moment I treat her a little
badly? O American woman! where is she?" I will not find her in your country. I have
not found the son who thinks mother is first. When we die, even then, we do not want
our wives and our children to take her place. Our mother!-- we want to die with our
head on her lap once more, if we die before her. Where is she? Is woman a name to
be coupled with the physical body only?
K6
Page 495. Ay! the Hindu mind fears all those ideals which say that the flesh must
cling unto the flesh. No, no! Woman! thou shalt not be coupled with anything

connected with the flesh. The name has been called holy once and for ever, for what
name is there which no lust can ever approach, no carnality ever come near, than the
one word mother? That is the ideal in India.
I belong to an Order very much like what you have in the Mendicant Friars of the
Catholic Church; that is to say, we have to go about without very much in the way of
dress and beg from door to door, live thereby, preach to people when they want it,
sleep where we can get a place -- that way we have to follow. And the rule is that the
members of this Order have to call every woman "mother"; to every woman and little
girl we have to say "mother"; that is the custom. Coming to the West, that old habit
remained and I would say to ladies, "Yes, mother", and they are horrified. I could not
understand why they should be horrified. Later on, I discovered the reason: because
that would mean that they are old. The ideal of womanhood in India is motherhood -that marvellous, unselfish, all-suffering, ever-forgiving mother. The wife walks behind - the shadow. She must imitate the life of the mother; that is her duty. But the mother
is the ideal of love; she rules the family, she possesses the family. It is the father in
India who thrashes the child and spanks when there is something done by the child,
and always the mother puts herself between the father and the child. You see it is just
the opposite here. It has become the mother's business to spank the children in this
country, and poor father comes in between. You see, ideals are different. I do not
mean this as any criticism. It is all good -- this what you do; but our way is what we
have been taught for ages.
P496.You never hear of a mother cursing the child; she is forgiving, always forgiving.
Instead of "Our Father in Heaven", we say "Mother" all the time; that idea and that
word are ever associated in the Hindu mind with Infinite Love, the mother's love being
the nearest approach to God's love in this mortal world of ours. "Mother, O Mother, be
merciful; I am wicked! Many children have been wicked, but there never was a wicked
mother"-- so says the great saint Ramprasad.
http://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_
8/Lectures_And_Discourses/Women_Of_India

Regarding that kind of mother as divine, service done to her must be the first and
foremost. Having had such a good wife, there is nothing wrong in doing service to her.
Doing service to the mother is the beginning; it grows (and translates) into service to the
country and ends in service to God. He would wear clothes (ochre clothes) dedicating
himself to such service; he would bring dignity to his ochre clothes by keeping it clean.

He eats food given to him. He would only eat what is healthy to him. Mind is cause of all
these. This state is Inactivity in Activity. = . That is engaging
in activity and yet being inactive. The ocean surface is calm but there are undercurrents
below the surface; it is like that.
When wife goes to bed one day unable to cook, man would begin cooking happily
(without complaining); seeing that, she would join him. Tranquility prevails. Such a man
would not abuse his obstinate child; but embrace him.
P497. He would forgive the ingrates and move on. He would find solace in Gods
dispensation (to the culprit) on seeing an employer underpay him for his work. When
disease strikes him, he would console himself saying, It is Karmas dispensation. When
he is down in debt, he would manage it with tranquility. Beginning with service to his
mother, he would not break away from Dharma. Finally, he would merge with God. The
world would see him as divine.
I am seeking the help of Kanchi Periyava (Kanchi Elder) to begin talking to you about
service. There are very many blessings and fortunes for the soul born in the form of
man. Higher privilege is to do service to others.
Unwittingly of the meaning of service, we do service to our families. I plead with you that
you should render service to the extent possible to strangers, your community, your
town, your country, and the world. We have so many difficulties: work-related, dearth for
food, trouble at home etcetera. We should not think of deferring from doing service in
the midst of such difficulties. Doing service to the world helps you find ways to
overcome your own difficulties. The saying goes, If you care for a strangers child, your
child would thrive on his own. Our Paropakram ( = Service rendered to
strangers) would yield fruits coming from God, who would certainly lend a helping hand
in lifting you from your own difficulties. One should not expect Gods help as Quid Pro
Quo for the service rendered by you. Your service should be pure in its intent and
purpose. Once you start this engine of service... Besides benefits to others, we obtain
Siddha Suddhi ( = citta-cutti = Purity of mind), soul-satisfaction, happiness and
further progress in that path of service. Wed 05/02/2012 12:17 PM
P498.Besides humanity, service to animals is necessary. In olden days, ponds served
travelers and animals to quench their thirst. Stones along the way helped animals to
scratch or rub themselves (Erratic stones, Fieldstones). Sastras mention that everyone

should give a cow everyday gograsa ( = go-grasa = mouthful (of grass) to the
cow). Go is cow; Grasa is mouthful.

Ykam, Yaja, Tarppaam and Tivacam describe the services we do for the living but
also the dead. The priests perform ceremonies with dedication and Mantras.

Ykam, Yaja, Tarppaam and Tivacam (1,


2, 3, 4 = sacrifice1, offering
of an oblation2, Libations of water to gods, is and
manes3, Anniversary commemorative of a person's
death4.

It is cilkkiyam (= = that which is commendable, praiseworthy) to have likeminded people organize a cakam (= = Union or group) with one aim of doing
service. Strength is in numbers in this endeavor. Cattiyam and niyamam (Truth and
Duty) should be the guiding principles to safeguard the integrity of this service group.
cattiyam = satya. 1. Truth, veracity, sincerity. niyamam = ni-yama. 1.
Moral or religious duty..)
Providers of service to strangers should have zeal, and tolerance to insults. Whiling
away time in fancy eateries and exhibitions is not right. Service to others in that time is
worthy of praise.
You might ask what is wrong in spending sometime in fun and frolic in the midst of lifes
miseries. It is fun and frolic to render service to strangers. It is happiness.
Krishna Bhagavan appeared to have fun, as he performed service to humanity. He
abolished many miseries of many people as a play activity. Lifting Govardhana hill
appears as a play activity. Balakrishna lifted that mountain to protect the Goparkal
( = herd people). He was a child. He danced on the spread hood of Kaliya,
the poison-emitting snake.
P499. It appeared like a play. In truth, it was a service to safeguard the waters of
Yamuna River and the people. No one played as hard as He did; no one rendered as
much service as He did. Laukika service, spiritual wisdom and play activity were all in
His Being. He did all these services with not even an iota of selfishness in Him. He

smiled and he smiled a lot as He did all these with equanimity of mind; because of it, He
did it with anysa ( = no trouble, indefatigableness). We should have laughter
and equanimity always along with courage and zeal (, ).
Bhagavan of all His Avatars did most (service) in His Krishna Avatar. In Rama-avatara,
Anjaneya Swamy appeared as the doyen for service. Thinking of these two personages,
we with pure mind and not considering selfishness, popularity or desire for reward,
should engage in service.
Doing service to all beings is doing worship to Paramatman ( = Supreme
Soul = God), the father and mother of all beings. Tirumular brings out this tenet in the
following verse.




Verse 1857
The offering you give to the Lord in the temple,
steepled high
Reaches not His devotees who the walking temples
noble are;
When you offer things to the walking temples noble
That sure reaches the Lord in the temple steepled
high.
Translation Dr. B. Natarajan, Publisher Sri
Ramakrishna Math.
Mylapore, Madras -600 004

What is the meaning of this verse? The service rendered to the people is worship of
vara Skt prti ( = God-In person-Love= Loving God in person). It
is as if you are worshipping and loving god in person. Wed 05/02/2012 3:23 PM

P500. Book 6 Chapter 4 Equanimity in Worship

I would not scare you by elaborating on the kind of worship performed by Sannyasis
and Sadhus ( , = Ascetics and holy men). I would list only easy ways as
recommended by Kanchi Elders. The intention of worship (Pjai = ) is to make the
body and soul equanimous, which is the basis for tranquility. The Dhyana Yogam
discussed in Bhagavadgita is hard to practice.
Choose a simple room and keep five deities, Vinyaka, Srya, vara, Viu, and
Ambl. There is nothing wrong to keep other deities in the form of pictures, icons and
idols out of love and devotion. It is highly recommended that you keep these five deities
in a stone cluster at one place for worship. This is called pacyatana pjai
( = worship of five deities). Instead of keeping these deities in the
form of pictures or idols, the Kanchi elders recommend keeping five objects in which the
respective deities took residence. This is vkaam ( = = Invocation
to a deity, by mantras, to be present in an object). They are natural objects harvested
each one in a particular authorized area.
1) Ba Lingam= aniconic Siva is available in Omkara Kuntam. The source of the
Narmada is a small tank, known as the Narmada Kund, located on the zone of
the shahdol of eastern Madhya Pradesh.--Wikipedia. Amarkantak hill[6] (1,057 m
(3,467.8 ft)), in the Anuppur District
Legends say that for Lord Shiva, the Hindu God, the river is especially sacred
because of its origin from His matted locks, and the river bears the name
Shankari, i.e., daughter of Shankar (Lord Shiva). All the pebbles rolling on its bed
are said to take the shape of his emblem with the saying, "Narmada Ke Kanker
utte Sankar" (a popular saying in the Hindi belt of India), which means that
pebble stones of Narmada get a personified form of Shiva. These lingam shaped
stones (cryptocrytalline quartz), called Banalinga also called (Banashivalingas)
are in demand for daily worship by the Hindus. The Brihadeeswara Temple in
Thanjavur, Tamil Nadu, constructed by Rajaraja Chola, has one of the biggest
Banalingas. Adi Shankara met his guru Govinda Bhagavatpada on the banks of
the river Narmada. Wikipedia.
The stone appropriate for Ambika is Svarnamukhi sila, which has a streak of gold
and is available in Svarnamukhi River in Andhra Pradesh.

Page 501

These are the sacred river stones from all over India, each one
representing a living deity in it.
Deity

Element Stone

River

State in

Plant

India
Ganesa Water

Red

Sone

Bihar

stone
Sun

Air

Crystal

Lotus &
Bandook

Vallam

Tamil

Bandook

Nadu

& Plantain

Vishnu

Space

Saligrama Gandaki

Nepal

Tulsi

Siva

Earth

Banalinga Narmada

Madhya

Bel leaf

Pradesh
Ambika

Fire

Swarna
Mukhi

Swarnamukhi Andhra

Hibiscus

Pradesh

Source: Wiki. Prepared by Veeraswamy Krishnaraj

Salagrama stone of the form of Vishnu is available in Kendaki River in Nepal. Spatikam
( spaikam) appropriate for sun is available near Tanjore. Sone River, where it
joins the Ganges River, is the source of Sonapatira stones, most appropriate for
worship as Vinayaka.
These stones in a cluster are like having the whole country in one place, according to
Kanchi Elders because they come from all over India. All stones are naturally polished
by flowing rivers. There are no chinks, pits, cuts, irregular shapes... in these stones.
They are perfect and smooth. You could keep them clean by wiping. These stones do

not need a platform or individual stands. You could put them all in a vessel. You could
give ritual ablution of the stones with water, apply sandalwood paste, kum-kum, and
unbroken grains of rice and make offerings of victuals to the deities. This offering of
victuals is called Ni-vedana ( = = Announcing), making known to the
deity that His or her Grace made it possible you could eat the food with His or Her
blessings.
You could take these sacred stones, when you travel. Dry leaves of Thulai and Vilva
(Bel) serve Vishnu and Siva; unbroken rice grains are the offerings to the rest of the
deities. For Nivedana, you could take raisins. A small box can accommodate all these
items. Adhi-Sankara included Muruga (Skanda) to the pentads.
Worship would be with the eyes not seeing, the ears not hearing, mind not seeking
external objects, mouth not making any speech, hands not searching, mind meditating
on Isvara and chanting his name and hands doing the waving of the light. (Shut down all
your senses, concentrate your mind on God, worship and wave the light.)
P502. You have to shut the prayer room well as long as you can. This is a kind of
relaxation. You leave it to God the responsibility of taking care of your enemies. You
rest all your problems on His shoulders.
You plead with God, I am ready to die any moment; until then give me peace. You
make a pledge to Skanda (), I am not a fraudulent person as you should know.
Pray to Vinayaka. Commit to memory Avvaiyars Akaval.













!
!









P503




































P504.










! !

. The sun worshippers can
recite the below-mentioned poem. By Kannadhasan

!

!
Thousand arms extended
O Embracing Mother, Victory to You!
Showing your face brimming with Grace
You dissipated darkness, Victory to You!

!


!
Supportive more than a mother
Many a people you embrace, Victory to You!
For nurture of all living things
Lending your helping hand, Victory to You!

!

!
Like the heart of the Pure
O Splendorous Light, Victory to You!
Far away keeping the fire
Essence you confer, Victory to You!
! !
!

! !
O Sun! goodness, Victory to You!
You are of the Form of Lord, Victory to You!
until the earth exists
Hail to You!, Victory to You! Victory to You!

The devotees of Isvara (Siva) may sing songs (Mahdeva Mlai)


written by Ramalinga Swamigal.
Credit:
http://thiruarutpa.vallalar.org/LyricsPage.aspx?pathigamid=3005






P505.

2071







2072







2073







2074







2080



P506. !




2164







2168







2170

The devotees of Tirumal (Vishnu) chant the following verses written by Tirumangai
Alvar.
1018 Divyaprabhandam
1018

- -
- (1)
My Lord Gopalan broke the Kurundu tree with blossoms. He is Lotus-eyed Lord who
sleeps in the deep ocean replete with conches. My Lord of the hills and of the
Puranas split the mouth of Bakasuran. He lives in Tiruvenkatam amid springs where
the fish abound. O heart, take refuge there. --Krishnaraj
Wed 05/02/2012 8:53 PM
1019
-

(2)
Kannan abiding in Milk Ocean and Tiruvarangam, made the hard-hearted ogress
make noise, and as a child, sucked her poisoned breast and life. He grew up in
Tiruvenkadam. His devotees worship, praise and call Him by names such as Velliyan,
Kariyan, and Nilamanivannan (White Lord, Black Lord, and Bluestone hued Lord). O
My heart and soul, join Tiruvenkadam. --Krishnaraj
P507.
1020.

-
(3)
1020. The standing Maruda trees fell as he walked between them. He is a pure Soul;
He is holder of sacred discus. His lotus feet are always worshipped by Celestials. He
protected the suffering cows from Indra-sent driving rains by holding Govardana hill
as an umbrella. He abides in Tiruvenkadam; O heart and mind, go there. --Krishnaraj
1021
-
- -
(4)
1021. Being the charioteer and the effulgent Supreme light (), He earned
victory for Arjuna in Bharata War long ago. Gopala danced with cowherd women. He
abides in the heart of those who think about Him. He lives in Ida-venthai; Being the
Emperuman, he abides in the hills of Tiruvenkatam full of groves and springs. O heart
and mind, go there. --Krishnaraj
1022


(5)
He went to the Fire-Sacrifice of the generous King Mahabali in the form of a dwarf
and begged for three strides of land. The strong One as Rama shot an arrow through
seven trees. He is of eight hands. He abides in Himalayas. He is the Lord of
Tirumalirumsolai. He removed the distress of the elephant. O heart and mind, go
Tiruvenkatam. -1022 --Krishnaraj
1023


(6)

He stomached the eight quarters and seven worlds in to His golden abdomen and
went to sleep on a fig leaf. He expunged the misery of the Moon. He as Man-Lion,
ripped open the chest of Hiranyan with His sharp nails. He abides in Tiruvenkatam;
O heart and mind, go there.
1024

(7)
P508.
1024. Earth, water, Fire, wind and space: He became these. His names are a
thousand; He is birthless. He lives in a prosperous place in the midst of groves with
dew, fog, pouring rain from the skies in Tiruvenkatam. O heart and mind, go there. -Krishnaraj
1025 -
- -

- 8
He is Five Great Elements: Sky, fire, wind, earth, and water. He is the God of the
gods. He is the consort of Mahalakshmi who sits/stands on the Lotus buzzing with
bees. The mountain-girls with stick-like waists and swan-walk stand guard over redearth fields from lofts in Tiruvenkatam. O heart and mind, go there. --Krishnaraj.
1026
-
(9)
1026. You save the devotees who chant the eight-syllable mantra and remove their
rebirth. You live among the fragrant flowers in the groves in an eminent place of all the
dark worlds below. O heart and mind, go to Tiruvenkatam. --Krishnaraj
1027


- (10)
Peruman, praised by King Kalikanri in sweet fragrant flower garlands of Tamil poems,
lives in Tiruvenkatam surrounded by lakes elsewhere the red fish jump. The devotees

who sing these songs with full faith would reach the world of sky after ruling this world
surrounded by oceans. --Krishnaraj
1026

-
(9)
You save the devotees who chant the eight-syllable mantra and remove their rebirth. You
live among the fragrant flowers in the groves in an eminent place of all the dark worlds
below. O heart and mind, go to Tiruvenkatam. --Krishnaraj
1027


- (10)
Peruman, praised by King Kalikanri in sweet fragrant flower garlands of Tamil poems,
lives in Tiruvenkatam, surrounded by lakes, where the red fish jump. The devotees
who sing these songs with full faith would reach the world of sky after ruling this world
surrounded by oceans.
Those who suffer from penury worship Ambal. The worshippers of Ambal chant the
following verses sung by Ramalinga Swamigal.
! ! !
! ! !
!
! !
O Nectar of the ocean! O red Sugarcane! Gracious Kalpaka tree
fruit! O the Soul of the body! You are the consciousness in life.
You are the Inner Light of consciousness.
P509.! !

!
! ! !
!

!
!
!
!


! !
! !
! ! !

! !


! !
P510. !
! ,
! , ;
!
! !

Kantha devotees sing Kanthar Sashti Kavasams 270 lines. There


is no need to buy a book for them; I have included them here. In
the worship of Kavasam Kanthar, they are important. It is sung
from village to village. The chanters of these lines believe they
obtain tranquility.


.
; ;
-
,
.






P511.



!




!
















!










P512.


































P513.






























,




P514.



































P515.


































P516.


































P517.
!

!
!
!
!
!
!
!
!
!


!
The dictum goes as follows: One should do Puja on an empty stomach and only after
taking a bath. This does not apply to all times and circumstances. Sit to do Puja, when
you are afflicted with miseries, ordeals, anger and illness and when you are happy to
express your gratitude. External purity comes from bathing (in water); internal purity
shows in truth. Bhakti Tattva offers many benefits. Surrender to Paramesvara to avoid
sinners and traitors.
Before birth, we were with Him; after death, we would be going to Him.
Book 6 Chapter 5 . Tranquility in Faith.
P518. When I entertain doubt on whatever it may be, my tranquility comes to naught;
that is so whether it is my wife or Mahesvara (Siva). Step aside from what you do not
like. But, do not yield to doubts daily and destroy your mind and body. After you eat and
later consider what you ate, it roils your stomach. Know what you should eat, before you
eat. After marriage and ceremonial consummation of marriage ( = cnti

mukrttam), and if you think, Is this what I married to? your tranquility is gone forever.
Think before you take a plunge. You should put faith in your conclusion after due
deliberation. If you make up your mind to go to Tiruppathi, you should believe that upon
return you would obtain benefits. If alternating trust and doubt batter you, you would
have no tranquility. If you keep fish and flowers in close proximity, you would smell
neither the fish nor the flowers; but would certainly smell a repulsive odor. If your friend
is evil, you should leave him; If you believe that he is a good man, you should put your
trust in him. You should not trust once you leave him; you should not reject, once you
trust him. You should believe, This time, it is all good; it would all be good.
P519. You should believe your wife is faithful; though she is errant, you will have
tranquility. She would suffer miseries in this birth and die.
You should put faith in what you are about to do; the competence for the job would
come. If you fall in water, you should believe that you could swim; you will swim. If you
fall into debt, you should believe that you would pay off the debt; you would pay it off.

, , ,
= Non-believers and naysaying atheists are deadwoods.
The heart and mind work in a person with positive attitude. A person who believes only
in what he sees with his eyes has physical eyes on his face and not in his mind. The
physical eyes would one day lose its light; the wisdom-eyes (perceptive wisdom) would
always shine. If you exert with faith, you would find gold in dung. If you perceive it with
doubt, gold would appear as dung.
If a married woman, holding the doll of Balakrishna, were to say, Come Kanna, Come
Kanna, she though a Malai ( = Barren Woman) would bear a son.
Sacred ash and Sacred earth (Vibhti or tirun; Tiruma = ; ), one
should wear not perfunctorily but with faith; your brain will shine (as long as you wear
them).

Did the believers go to ruin or come to grief? Did the non-believers prosper? Because of
my mothers belief in the divine, the deficient in intellect, which I am, became somewhat
intelligent. My belief in God created unexpected circumstances and opportunities.
Thirty-three years ago, I joined a newspaper as a proofreader (without any prior
experience). The newspaper asked me, Do you know proofreading? I said, Yes, I
know. I believed I could do it; I did it.

P520. They asked me, Do you know writing poetry. I believed in me. I wrote (poetry).
Yes, I can did indeed help. If you hesitate, you slip and slide.
Only in the handless, the coiffure slides and falls.
Let us assume tomorrow, you get on the Rockfort Express to Tiruchi, it would reach
Truchi. If you doubt whether it would go, it would not leave the station.

Rama remained courageous and confident; He knew his wife Sita was faithful. Sita
stayed alive, knowing that Ramah would come for her. Holding faith in Rama,
Vibhishana joined Him. Holding faith in Ravana, Kumbakarnan stayed with him
(disastrous consequences). If you trust, trust would help you.
Trust in Isvara (Siva or Vishnu) and fall prostrate before Him.
Trusting in Bhagavan, fall at his ptravintam-s ( = Lotus foot).
If your hands help you get up, it means your hands are His hands.
If you have a doubting attitude of, If I go here, I would not get it, If I go there, I would
not get it, you would not go anywhere; you would not advance in anything. You will
remain where you are and die.
Book 6 Chapter 6 . Tranquility in Domestic Life.
P521. Unfaithful wife is hell. If wife were an unfaithful character, one could leave her. If
she were an angry person, the husband can help her resolve her anger. If you have a
faithful wife, you should not ruin your domestic life because of anger or anguish.
There are no family without (any) problems. Examples of inevitability: Every house has
a doorstep. Every coiffure has lice. An ant is as long as its hand times eight. If the
elephant is anxious about carrying its own weight, the squirrel is anxious about having a
small body. The poor has problem filling his hungry stomach; the rich has tax woes.
Though the family is well off, there may be incompatibility between husband and wife.
Though they are compatible, there may be financial woes. Love-marriage couple may
end up in different beds. Arranged marriage may have blissful love life. There are
families where there is love and money; there is no progeny.
P522. Progeny is aplenty; food is in dearth. Example: The villagers say, Are the five
fingers alike? If it is day in America, it is night in India. Some think that others live well,
while they alone suffer.
Trust one thing strongly.

There is no family without any problems. There is no one who does not feel, Aiyo, there
is no tranquility. That tranquility exists in your mind. When you are heading home, you
should not return with problems. The wife should not invite him into the house with
question mark (on her face).
One should not belabor a point; one should not point an accusing finger while talking.
Wife: The vegetables you bought are lousy (low quality).
The husband should not say the following.
Husband: Which bitch is saying it?
Husband: Yes, I made a mistake.
The problem is done and over with.
Husband: The food is lousy.
Wife: This is all I know; if need be, go to your mothers and eat there.
Wife: I am not feeling well. I was in bed all day. I will fix you a good dinner tomorrow.
If the wife wears a good silk Sari, the husband should not get angry.
Husband: Do wear a good Sari (I love your Sari.) I would buy you a Sari irrespective of
the cost.
When your wife shows up (shower-fresh) after a shower or bath, the husband must
praise her.
Husband: O my, you look like Mahalakshmi (like a million bucks).

P523. When the husband comes home, the wife should fuss over her husband.
Wife: Aiyaiyo (), You are sweating from hot and humid weather. You look thin.

The husband should always address his wife Amm (Mother, honorific title for a wife).
The wife should address her husband Aiy (Sir). After begetting a few children, the
wife becomes mother to her husband.
If it is a nuclear family, the couple shut the door; the husband and wife mutually comb
the hair of the other. If angry words ply between them, they should come to a peaceful
understanding and have sexual intercourse that night itself.
Tamil literature has many instances of loving couple having fake and angry encounters
and exchange of words; this is dal ( = Love-quarrel). After dal, Kal (=
= Union) is very pleasant indeed. If the wife treats his mother well, the husband is very
pleased. Wife gets tranquility, if the husband talks proud of her household. In the
bedroom, there should be no discussion of finances. The wife or the husband should
not cry over their lot by citing other better-off families.
Husband or Wife: Look at them; they are so prosperous. Look at us; we have nothing.
They should talk about pleasant things: Look at this bed; it is so good. This room is
wonderful. This is what I like best.
When the wife is with her husband, she should wear Jasmine flowers and not orange or
blue flowers. Wife should not use shampoo but coconut or peanut oil on the head in the
place of shampoo (and wash it off with cya-k-ky = = Soap-pod wattle). Even
the woman using powder, should apply turmeric on the face while taking a bath or
shower. (Turmeric paste application on the face brings glow to the face and is a natural
depilatory, anti-infective and a skin tone lightener. Krishnaraj)
P524. Woman with nose studs attracts husband like magnetism. (To be truthful, I am
repulsed; I do not like body piercing.Veeraswamy Krishnaraj) If you are not wearing
nose studs, it is better to get it done. Among the nose studs, Pesiri has immense power.
You would not be able to see goddesses (Kanchi Kamkshi, Madurai Mnkshi, and
Alamelu) without nose studs. The married woman should wear on the second toe silver
Mei ( = A kind of plain ring worn on the great toe or the second toe) which
attracts the husband among other things. When the woman is in periods, she should not
wear flowers on her head. The tradition is that she does not enter the kitchen; today, in
one-woman household, it is not possible.

Husband and wife should be careful what words they spill. You can pick up spilled
sesame seeds; if you spill the words, you cannot pick them up.
Rhymer: Mul and Sol = - = thorn and word
; .
(Puncture) wound caused by Mu ( = Thorn) would change fast (heal fast); but
wound caused by Sol ( = word) would not change.
In sexual intercourse, the husband should be patient and enthused. If wife were to be
satisfied, the husband should distract his mind during intercourse and spend more time
in the act. One point, the husband should realize. There must be simultaneous orgasm
between husband and wife, so much so both sleep well after the act. For the man who
took to domestic life, I see nothing wrong in describing the act. In sexual relations, if
there were bitterness, it would damage tranquility.
P525. As far as possible, the woman should keep her hair long. Longer is the hair,
longer is the desire of the husband. In the night, wife should not wear Saris of black,
blood red, and sea-blue colors. The sleep dress should be light in hues. Early in the
morning, wife should get her face close to his face and wake him up saying, Look Here
so he sees her face upon awakening. When he is leaving home, wife should walk him to
the gate. When he comes home, he should stand on a footplate, so she can wash his
feet well. The dirt and grime of the city and its miseries would go away with the wash. If
wifes duty is to shower and bathe her husband, the husband would remember her even
in the office. Though the house is small, there should be a separate prayer room; if not,
at least have a wall cupboard for the idols and pictures... The family should gather
around TV or radio.
When the husband leaves in the morning, he should mention what he wants for lunch.
They should not be fighting over what should have been there or what is missing.
The rich should have Vna (Stringed instrument) in the house. Seeing Vna upon
awakening, one can hold the whole world in the palm of the hand.

` . They say, You have to


clap two hands to hear sound.
P526. When one gets angry, the other should give in. Let me emphasize that mind is
the cause (of anger).
`, , ` ,
; ;
.
The right attitude is as follows: It is my wife only, let her say what she wants. It is my
husband only; let him speak what he wants. If both give in, there is no mental upset.
The body would not hurt; the town would not have a derisive laughter. Thu 05/03/2012
3:14 PM

:
` ,
!

!
I, Kannadhasan, wrote a poem for a movie.
Mental tranquility, Gods sanctum
Think, all are inside you
Pleasing mind, pleasant life
Why could not we bring them inside us?

Monks walk past a giant Buddha statue during a Waisak Day ceremony,
which marks the enlightenment of Buddha, at Beji temple in Batu, East
Java, Indonesia. Photo: AP
Book 6 Chapter 7 Reading is Mental Peace.
P527. In my younger days, I had a habit. I would go to sleep while I read lying down. My
first wedding was on February 9, 1950. Those days, I had no job. My mother would
make good victuals. I would eat four Dosas with Tomato Relish, lie on bed and begin
reading. I would sleep well.
They would wake me up at 1 PM; I would eat delightful lunch, begin reading and go to
sleep. They would wake me up at 5 PM. When the mind is intensely absorbed in one
thought and the eyes see that object, a state similar to Bhakti Yogam comes on me. My
nerves become tired and I am in a sleep state of Sorga Bhogam ( =
heavenly enjoyment). (Krishnaraj: This may be Turiya state, the 4th dimension of
consciousness). In English, they call it concentration. Thu 05/03/2012 3:48 PM
You should read with concentration; your troubles would disappear. When I attended
funerals of my relatives, and if I would carry a book, I would lose my awareness in
reading of the book. You should not read mystery novels and frightening stories but
read what is easy on the mind, literature, and humor. I do not insist that you should read
devotional literature.
P528. You do light reading and read books that do not demand much work from your
brain. For mental peace, your must read books that enthuse you. Even if they are

sexual books, it is OK. .= Sexual


pleasure is not one of the five Great Sins.
Churchill once said, When I need time off from politics, it is my custom to sit in a
solitary room with a sheaf of papers. Once I start writing, I forget the world. English is
the most wonderful language. As you keep writing, it keeps coming as a natural spring.
(This is not the original text by Churchill; I am still looking for it. Krishnaraj)
For Churchill, the mother tongue is English; that is why he praised it. For us, Sanskrit
and Tamil are the two eyes. You can read Sanskrit texts by Kalidasa and others. Tamil
scholars can read and enjoy Nalavenpa, Muthollayiram, and Kaliththokai.... Others
should read storybooks. The devotional kind can immerse and be absorbed in
Bhagavadgita.
About me, there prevails in the world two opinions: Drinker and womanizer. I have
forgotten many miseries and dishonor. I have seen nine kinds of worlds. I have
immersed myself in bliss.
I never thought of circumstances. When I sat in front of Harmonium and wrote songs, it
appeared that the seven worlds were at my feet. I wrote sitting; I get up; I walk. I never
had the thought I wrote poems for money.
P529. When I sit down to write poetry for the newspapers, it is like floating in heaven.
Once I start reading a book, I would not know who is standing by my side. Those days
woes from debt were extraordinary. As I write poems, I receive the news that the debtor
is at the door with a Zabti ( = Attachment). I did not leave without finishing the
poem. The money I received for the poems, I would take all and give to the debtor
without any concern or worry. We should remain in peace. Let what may come; let what
may go. We bring it (money); are we going to take it (to the next world)? When you are
tired and depressed during these moments, you should read Pattinaththar Tattvas and
Kunangudi Masthans poems. You can read many books: 1001 Arabian nights, Pancha
Tantra stories... You could write to me for book recommendations. Thu 05/03/2012 7:04
PM
Book 6 Chapter 8 Tranquility in Good health

P530. One was particular about living a life without disease. I talked about this in Book
four. To thwart disease, I have mentioned about certain ways and foods. Whatever is
unsaid, I would mention it here.
You must include greens everyday in your food intake. Greens would be for lunchtime
eating in any way you prepare it. Greens would prevent constipation. Kannadhasan
gives the names of the greens for our use.
These are the greens recommended for inclusion in the foods.
1, 2, 3,
4, 5, 6, 7,
8, 9, 10,
11, 12, 13,
14.

Amaranthus gangeticus1, Alternanthera sessilis greens3 Moringa


oleifera7 Sesbania grandiflora9 Tamarind leaves 13

. Of the greens mentioned above, one should
be included for daytime meals.
Ttu-vaai Rasam ( = Climbing brinjal, m. cl., Solanum trilobatum) is
recommended for lunch at rainy and winter seasons. This would not cause any mucus
formation. In the summer, mai-t-takki soup (Black nightshade. ) is
good.
Translation: Veeraswamy Krishnaraj
. You
have to include one of the greens as a day food.
, `
. In the rainy season, winter and lunch, one is better off eating
eggplant broth.
; ;
. Eating this helps prevent colds, mucus accumulation and any problem with
cold water shower.

. In summer,
one should eat Black night- shade green broth.
. ,
. It extinguishes the fire in the body. It
cures aphthous stomatitis and stomach ulcers immediately.
,
, . In Cithirai and Vaikasi
months for 60 days, everyday eating of Alternanthera sessilis greens, the eyesight

would improve so much so you can see stars in the daytime.


P531.
, .
; ;

. ` .
Eating Sesbania grandiflora greens is a wonderful medicine for smokers. It protects the

lungs. It keeps the body strong. It helps the legs sweat. There is a proverb, "For
stomach ulcers eat Sesbania grandiflora."
. ;
. For sugar Diabetes, eating cooked Moringa oleifera greens or
leaves is excellent. It would satiate hunger. It could even withstand famine.
,
, . When the
country was in the midst of famine, Husked millet, Coccinia grandis, Moringa oleifera
greens or leaves saved people.
; .
, ; .
Moringa oleifera greens or leaves have iron and vitamins. The flowers are an
aphrodisiac. The fruit of Moringa oleifera gives the same benefits.
.
. We should express our gratitude to God for
creating such a tree (Moringa oleifera). (Forget about Erectile Dysfunction pills: Viagra,
Cialis; go for Murungai-p-pu (= = flowers of Moringa oleifera).--Krishnaraj

.
In the villages, there is a vagabond poem.
It helps tend a
herd of cows.
, my brother-in-law
in the afternoon.
put rice
in the pot.
. Stir
fry the green leaves (Moringa oleifera) and
serve.
- . The poem starts this way.

. The reason for the deterioration of power (libido) in towns is failure to eat
Moringa oleifera. (Eat Moringa, make love, not war--Krishnaraj)
,
,
. rai-k-krai is not that easily available as Moringa
oleifera; It has equally curative power' for diabetes. Curative power may mean
therapeutic management of diabetes.
` ,
, `
. 'One footprint four-lobed leaf pandal' (It is a riddle.) There was
an argument between Avvaiyar and Kambar, Avvaiyar said, "This green (leaves) refers
to rai-k-krai.
.
, .
Turmeric Karisaln Kaik-k-krai is ambrosia for the alcoholics. Pills made of Turmeric
Karisaln are good for liver problems.
P532.
; ; , ,
. It is a little bitter; the extract is drinkable; it can be mashed and
eaten; Chutney or soup made of it is fit for eating.

,
. Kurinja-k-kirai is good for stomach ulcer and Diabetes Mellitus.
, ;
. If you have to pass a lot of urine, do not take pills; Pasalai-k-kirai is good
to eat.
, ,
.
. For the first six moths of pregnancy, a woman must
eat Passalai-k-kirai. For the very first pregnancy, the pregnant woman should eat this.
` .
.
. , ,
. . If she does not eat it,
she would have to take Lasix pill, which causes loss of potassium in the urine, and
onset of lassitude; to make up for the loss, the patient has to drink tomato and orange
juices. The newborn's health is affected.
,
. ,
, ;
. ,
. The mothers should give pregnant girls cooked Passala-k-kirai for the first
six months. It helps with delivery. Labor would be easy. Labor pains would be less. (For
diuresis,) plantain stem and kirai-t-thandu are good diuretics.
,
. There are two opinions on two kinds of foods.
? ?
:
` ,
!

, .
: , , ,
Is vegetarian food good? Is flesh food good?

Hitler in his secret conversations reveals these things. There is


no food that gives health and strength like vegetarian food. The
flesh eating animals, after running a sprint, lolls their tongues
(and pant for breath).
Examples: Dog, fox, lion, and tiger.
Translation Veeraswamy Krishnaraj
P533.
,
,

. : , ,
, , . Vegetarian animals,
whatever their sizes, and however fast they run,
never hang their tongues. Example: Elephant,
Horse, Camel, Deer and Pig.
,
,
.
`
. Though eating flesh is not against
religious tenets, there is more ill health than
goodness from such eating. We can obtain protein
from vegetables.
Translation Veeraswamy Krishnaraj

;
.
Bengali Hindu Brahmins eat fish. They put fish in the category of
vegetables. (They call fish Jalapushpa [water flower.)
.
`
.
Some eat eggs. The white of the egg, all can eat, in my opinion.

.
. We must eat plenty of onions, which is good
for the heart.
.
People without wind problems, potatoes are good.
,
. Largely, the village food lets you live
longer than the town food does.

. All victuals served to God follow medical
recommendations.
,
. Milk provides the needed protein for the
body.
, ` .
. Of 18
Siddhars, Thraiyr has devised some ways to drive away the
Yama, the god of death.


. Below, let me give you the poems and their
meanings.
`; .
We will drink milk; We will take oil-bath in warm water.
; ;
;
; ;
. We would avoid consortium or sleep during
day. Though they are as sweet as sugarcane, we would
not have relations with older women and prostitutes. We
would not wander in early morning sun. We would not hold
or suppress bowel movements (#2). We would not
discharge semen (#1)unnecessarily. We would sleep on
our left side of the body.
; . We would
not eat food that causes piles; We would eat sour yogurt

and rice eagerly.


. We would not eat leftover food from
yesterday, however delicious or ambrosial it is.
, We
would not eat when we are not hungry, though we get the
world as a gift.
! There is no happiness for the god of death
where we are.
The poem is interpreted in this paragraph.
!
. ,
We would eat milk and rice! We will use hot water in oil-bath. We
would not indulge in daytime consortium,
Page 534. This is the Tamil interpretation of the poem listed
above. Page 533 is repeated here.
.We would avoid day-time sleeping.
,

;
. Though they are as sweet as sugarcane, we will not
consort with older women and prostitutes with fragrant coiffures.
We would not wander around in early morning sun.
, ;

. .
, ,
;
,
; . We would
not suppress defecation and urination. We would sleep on the left
side of the body. We would eat sour yogurt and rice willingly.
Though the first-day cooked foods are ambrosial in taste, we
would not eat them for the second day. When we are not hungry,
we would not eat though we could get the whole world as gift. We
would eat only when hungry.



;
. = If we adopt and
include these methods in daily living, even Yama,
god of death would be afraid to approach us. We
would live a long life.

` ; We eat only
twice a day and not three times.
; We would
sleep only in the night and not in the day.
; We would not
have sexual intercourse with a woman more than once a month.
; We would
not drink plain water though we are very thirsty.
; We would not
eat root vegetables by themselves.
; We would eat
only cooked tender plantain and not the mature ones.
; Soon after
eating, we take a short walk for good health.
! Yama has no
happiness where we are.
Interpretation of poem in Tamil. English translation below.
;
; .

.
;

;
;
.
;
.

We would eat only twice in a day. We would sleep well in the


night. We would not sleep in the daytime. We will have relations
with a woman once a month. We would not drink water during a
meal. We will cook and eat tender unripe plantain fruit. We would
not eat ripe plantain fruit. (This is different from ripe bananas.)
Soon after eating, we would take a short walk. If our actions were
like this, death would be afraid to approach us. We would live
long. Translation Veeraswamy Krishnaraj
` ;
;
;
;
;
P535. ;

!
Translation of poem in English. Veeraswamy Krishnaraj
Once in every 6 months we would take an emetic. Once every 4
lunar months, we would take a purgative. We would irrigate the
nasal passages once a month to remove the mucus to prevent
disease of the head (? Sinusitis). Once a week we would shave
our face. Once in 4 days, we would take oil-bath. We would apply
Collyrium to the eyes once in 3 days. We would not smell fragrant
objects like Gandha and flowers at midnight. These would
prevent the Lord of death to approach us. We would live long.
Translation Veeraswamy Krishnaraj
Tamil interpretation of above Tamil poem
.
;

.
;
;
; ,

.

; .

`
; ;
;
;
;
;
;
!
We would not approach women during periods, and cattle when
they raise dust. We would not go near animal sheds and expose
ourselves to the dust. We will not stand in the shadow of another
person or under the shade of a tree in the night. We would not
have relations with women when we are hungry or soon after
eating. In twilight, we would not sleep, eat, do acts of lust and
cruelty, wear dirty clothes, and comb and shed hair. We would
worship compassionate deities, manes, and Guru. We would not
walk in places where water has been shed from wet hands and
wet hair. If we observe these, Yama the Lord of death would not
approach us. We would live a long time.
Translation: Veeraswamy Krishnaraj
Tamil interpretation of above poem
, ,
,
;
;
, ;
, .
, ,
, ,
;
, ,
; ,
,
.
, ,
.

Thu 05/03/2012 8:42 PM

Book 6 Chapter 9 . Tranquility in Sleep

P536.

The following piece is Tamil translation of Shakespeare lines as below.
Translation from English to Tamil: Kannadhasan
`
-

.
Shakespeare in Romeo and Juliet
Sleep Dwell upon Thine Eyes
peace in Thy Breast
Would I were Sleep and Peace
So Sweet to Rest
Valluvar said:

. Verse 339 Tirukkural
Death is like sleep; awakening is like birth.
Nowhere can you find peace as in crematorium except in sleep, which hides the
troubles. It wipes the tears. It puts in abeyance the uncertainties of tomorrow. Sleep is
essential for mental and physical health. (To uphold humanitys Dharma, man goes to
sleep again and again and wakes up.) The doctor questions the patient, Did you sleep
well? Are you hungry? It is hellish life for a man with disturbed sleep. Is there any other
type of peace in a man who buries his troubles below the pillow and then goes to sleep?
The sleeper who takes sleeping pills does not kill his troubles, but kills his nerves. Until
death comes, sleep should occupy one-third of life.
P537. What is the way? How can we accomplish it?

Until the house, relations

Until the street, Wife

?
- ; .

Until the crematorium, son


Until the end, Who? Sing and
go to sleep
Who = the Soul

This is about death. The relations visit the dead at his


house and then leave. The wife bids goodbye to the dead
body of the husband at the street. The son lights the
funeral pyre at the crematorium and bids good-bye. Who
does accompany the dead until the end? It is the soul.
Explanation by Veeraswamy Krishnaraj.
When you are dead, no one would accompany you. While living, why the fuss? Where
is the confusion?
Let what happens, happen; tomorrow will be another day; so thinking, be in peace. You
will get peaceful sleep. Sleep the way that gives sleep. Husband may even lie prone.
Women should not lie supine, but should lie to one side, that too on the left side of the
body. Then only the heart will work properly. Out-breath would come out easily. If no
dreams occur in sleep, that is good; it is deep sleep. The other side of deep sleep is
dream sleep. Do not sleep under a crossbeam in the roof ( = Beam across
roofing). That induces dreams. Keep some Sacred Ash or red Kum-Kum under the
pillow; you would not get bad dreams. When you are about to sleep, saying a prayer
would forestall any fear or anxiety.
Do not scold anyone or get angry before you go to sleep; sleep will not come. After
eating, take a short walk; you will sleep well. Do not sleep in a room that has a clock
with hourly chime. It was invented to disturb sleep. (Keep a digital Clock with all the
alarms turned off until the morning.)
P538. Listen to soft and pleasant music as you go to bed. Sleep would come. In
Malaysia, people take (eat) green called Knkn Krai ( ) before
bedtime; with it on board, no loud noise would wake you up. You can eat the green
morning and night. Do not eat Wind Foods; they would give borborygmus (a rumbling
or gurgling sound caused by the movement of gas in the intestines). For 28 years, I

have been eating only Idly or Dosai at bedtime. Recently, I ate regular food (rice,
Sambar...); I slept well; that was because there was no Black-gram, Phaseolus mungo-

glaber.
Non-diabetics can eat coconut milk and ppam as the last meal before bedtime.
Coconut milk is fatty and contributes to sleep.
One should not wear an undershirt while sleeping; the insect crawls under the shirt and
what would be one bite would become three bites.
One should not cover the body completely while sleeping, no matter how chilly it is. You
should breathe in fresh air. The milk drinkers at bedtime should eat four cloves of garlic
(grinding with teeth) before milk and before sleep. (I see a little humor in this.
Kannadhasan advocates and endorses that one should have relations once a month.
This nightly garlic would go a long way in helping fulfill that advice.) Vyu Bhagavan in
the stomach would join in the morning his ancestors in the large intestine and exit. =
The air in the stomach would propel itself to the large intestine, merge with the intestinal
gas and exit in the morning. (A very poetic depiction of intestinal gas.) Do not lie on a
bedspring mattress that (bounces and) jolts you. Sleep on a hard bed. The bed should
be flat in all positions of the body. Sagging mid portion of the bed interferes with rolling
of the body and sleep. Sleeping on a smooth floor and a mat gives comfort. (Sleeping
on a hard surface helps alleviate back pain.)
P539. Burma mat for hard floor sleeping is so good that it beats the cushions of
Maharajas. Rich people can sleep in Kadambara cot, which would alleviate back pain.
People sleeping in open air should sleep near Margosa tree. People should apply Olive
oil on the face to rejuvenate the skin. The movie actresses use Olive oil on their faces;
the black complexion turns into red complexion. Fri 05/04/2012 1:05 PM
In the evening, one should walk three miles or play well, take a shower and go to sleep.
Do not listen to anyone else. When you get up in the morning and if you choose not to
see any one, you rub the palms of your hands together, work up some heat thereof and
apply your palms on the face; that by itself is Sun worship.
Book 6 Chapter 10 Inside you, Tranquility
P540. Jesus Christ said in Matthew 7:7. Ask and it will be given to you; seek and you
will find; knock and the door will be opened to you.

7:7 , ; ,
; .
(Beautiful Translation by Kannadasan)
Where could you find mental Peace or tranquility? Would I find it here? It is inside you
as a light. The Pandavas and Rama were banished to forest. The gods hid from the
Asuras ( literal meaning is Non-drinkers; here anti-gods) for fear of them. Siva who
conferred boon to anyone who asked for it had at times no tranquility. This lack of
tranquility is bound to happen to all one time or another. Man rich or poor in his passage
through life gets his foot under the wheel of misery and suffers lack of tranquility for
some time. What one can digest very easily is hard for another one. Observe silence
and you will find tranquility. ` ' = Silence Agitation-killer)
A person with measured speech and living within his means does not have much desire
in him. As desire goes down, sorrow () comes down. In a life of discipline, mind
and sorrow would be under restraint. Anything that goes beyond boundaries shows the
reverberations (brings consequences). In Bhagavadgita, Bhagavan says that we should
consider happiness and sorrow equally.
P541. In the daytime, even the sight-impaired can see; the one who can see in the night
is the Sage (). A person who becomes numb in his back and feels no pain, he is
the tranquil person.
Bhagavan says in Bhagavadgita the following.
8:8. He, who is engaged in constant practice of meditation on the Supreme Person with
the mind, not distracted otherwise and always thinking of Me, attains the Divine Me.
8:11. I shall briefly explain to you the path, which the Veda Vidahs (Knowers of Veda)
call Imperishable (Aksaram), desiring which the ascetics practice bramacharya, and
which they enter by freeing themselves from passion.
8:12. Controlling all the doors of the body, holding the mind in the heart, fixing the lifebreath in the head, and established in yogic concentration.

Whether you attain the Supreme God or not, you gain tranquility.

Bhagavadgita talks about Ksetra (body) and Ksetranjana (life). Which one loses
tranquility? If body is not well, there is physician to mend it. If there is no tranquility to
life, you are your own physician.
, .
Packaged (homemade meals in a box) food and proffered advice would not last for
generation. If you happen to follow the instructions in this book and if you chose to
argue with yourself, your (mind, soul and) heart would not get tranquility. You should
realize the Real Nature (= corpam = ) of your soul; the body should
accommodate to the inner working of the soul (); if both of them work
coordinately, you would see tranquility in the heart ( ). Tranquility is not a
vegetable that an affordable person could buy. I say it again. It is mind as the cause.
If you think this is OK, the mind becomes tranquil. If a thought calls it wrong, mind is
upset. That is why, they say that whatever happens is all for the good. There are people
doubting the fidelity of a good wife destroyed their own lives.
P542. There are people who trusted an unfaithful wife and lived out their lives with
tranquility. There are people who earned Rs.10,000, lost their Buddhi and loafed their
lives away. There are people who earning Rs.200 lived with incomparable peace.
There are happy people who wash and wear dirty loincloth. There are unhappy people,
who feel their clean loincloth lacks laced border. What mind sees, it becomes.
Wondrous it thinks, wondrous it becomes. Treacherous it thinks, treacherous it
becomes. Many time the mind flip-flops in its assessment of a person. I myself have
done that. Change is mans nature. If you find happiness in it, there is immediate
tranquility.
We say sometimes, I cannot stand this thunderbolt ( = Great Thunder =
Catastrophe). Yet we are still alive. The reason is this. The mind, not having another
alternative has put up with it.
What is unavoidable in the world? We cannot change the wombs that we are born of
and the siblings (and death). Everything else is subject to change. I have told this
before. All except birth and death are subject to re-examination. We can change wife,
house, friends, job and anything. What place does erosion of tranquility have in a world
subject to change? The mind is ours. If we want, we can change it.
P543. The erstwhile dead people did not die after lives of peace and quiet. The future
arrivals would not come to earth with guarantees of permanent peace and quiet.

= For each one a place


called home
; = His (Gods) offer of alms;
= For ignoramus
= Other shore is greener
. = In any
suffering, entangle not.
. = For
permanent quietude seek Isvara
= Hearts
quietude is Gods shrine
! = If you dare to
think, all inside you.
. = Keep the mind
at ease.
.
Embrace a state free of afflictions.
Translation Veeraswamy Krishnaraj

The Andal Temple, next to Vatapatrasayee Temple


(Andal'sTiruppavai composed in the year 731 CE.) Vishnu Chittar
finds Andal in the temple Garden. Photo: By Veeraswamy
Krishnaraj
Book 6 chapter 11 epilogue
P544. For the last time, I seek Kanci Elders for help.
What is this? Are you trying to fill the pages with texts from the Elders? Are you too lazy
to do your own writing? Are you saying this?
Whatever I want to tell, the Elders have already spoken of them. It is better to give their
words verbatim; it is the respectful thing to do. The readers who cannot research the
Elders important sayings can as well find here. I consider they will benefit from it. Now
series has exceeded 100,000 (counts). My desire is to spread
wonderful thoughts of the Elders through this. My intention is to spread this treasure
( karuvlam) to the youth. By reading this, the youth would do further research.
To alleviate Tukkam ( = Sorrow, melancholy, grief), and practice Yogam, I have
listed the ways he has mentioned.
He says the following. We should all try to obtain the true wisdom about Paramporu
( = The Supreme Being). What is wisdom or Truth? That is, there is nothing
but Paramporu. That Paramporu is One that appears as many.

P545. If you were to apply your mind to many appearances, you would subject yourself
to difficulty () from unsteadiness and vicissitudes. If you were to turn your mind
away from the plethora of appearances to apprehend the One Cause of all causes,
thoughts in your mind would not wander from one to another and unsteadiness would
dissipate. There is no place for fickleness and vicissitudes. In that state, one can obtain
permanent happiness. That state is Jnam ().
In worldly life, there is an appearance of arrival of happiness. It is not permanent. How
can we make happiness coming from an external source permanent? The external
things coming to us would not contribute to our (permanent) wellbeing but would leave
us anytime. Whatever happiness we received from it would leave us. One minute it
causes happiness; next minute it disappears. Tree dense with branches and leaves
allow some sunlight when they move; next minute, shade comes in its place. Amid the
worldly miseries, a little happiness shows its head and runs away. Permanent
happiness is to apprehend the worlds One Cause.
In this worldly life, many people are subject to intolerable difficulties. Other people may
think that the rich and the highly placed have no difficulties. Thinking like that, they
struggle to attain wealth and position. Only when you ask the rich man, you would know
his difficulties. When we fall off the low platform, we may escape with scratches and
sprains. The rich and the high officials are on the upper floor; when they fall, the bones
break; their lives are in danger. Though they have a little happiness with wealth and
position, their anxiety about slippage from wealth and position exceeds their little
happiness. This is why we do not see anyone telling that he is happy.
P546. Everyone thinks he is a great intellectual or he is a very beautiful person;
likewise, the miserable person thinks he is the most miserable (in the world). Fri
05/04/2012 9:33 PM
Unhappiness is born with us. It is because of past life Karma. We sowed the seeds of
Karma in the past life; we cannot escape from its fruits. There is a way to live in peace
by tolerating the difficulties caused by Karma. There is also a way to prevent
augmentation of future difficulties from presently accumulated Karmic bag. The firstly
mentioned Jna is that path.
Notes on Karma by Veeraswamy Krishnaraj
There are three Karmas (Sanchita, Kriyamana (Agami) and
Prarabdha); there are three fruits (desirable good fruits,
undesirable bad fruits and mixed fruits).

Sacita are seeds; Prrabdha are sprouting seeds.


= = Sacita = Accumulated karma of former
births that still remains to be experienced.
= = Prrabdha = Past karma, whose effect has
begun to operate.
= = gmin = Karma which is yet to come,
good and bad karma of the present life which are expected to
bring their rewards in future births. This karma yields results now,
later or in the future births and if so becomes part of Sacita
karma.
Sacita Karma, a collection of past Karmas, includes Prrabdha
karma (under resolution now in this birth).
Sacita has three kinds of seeds: Sattvic Shukla white seeds,
Tamasic Krishna black seeds and Shukla-Krishna mixed seeds;
these seeds give their respective fruits. They are only seeds,
which when they start sprouting in this birth as Prarabdha Karma,
results in rewards (White), punishments (Black) and mixed (Black
and White) experiences.
Prrabdha karma: set in motion; Sprouting; germinates and yields
fruits according to the seeds.
Arabdha Karma: begun, started, initiated, sprouting.
An-arabdha Karma: not begun, not sprouting, seed.
Sancita: Accumulated; stored dormant seeds = Silos or
storehouse.
Kriyamana Karma (Agami): coming; being made; actively made
Abraham Lincoln said,
"The past is the cause of the present, and the
present will be the cause of the future."
Appended by Veeraswamy Krishnaraj
If one becomes Jaam ( = inertness, Dull person) from citta-p-piramai
( = Infatuation, stupefaction; Insanity), difficulties are not experienced.
Insanity with its attendant problems does not put down roots. In Cittappiramai, there is
no permanent antam ( = Supreme felicity, rapturous joy, bliss). In sleep,
there is no sorrow. In (deep) sleep, there is no apprehension that we are happy. Jni is

always in a state of wakefulness. That does not mean there is no regularity (


kiramam) in his body. But, in his (Jnis) mind there is no kilcam ( = =
kilcam = Affliction, distress, pain, anguish, sorrow, grief). The external rama ( =
= pains or trouble bestowed on anything) does not afflict his inside.
Yogi is one who does not let duhkha ( = = pain, hardship, misery, suffering)
touch or embrace him. Sin, that is mental impurity, is the cause of pain and suffering. If
all impurities of mind leave, mind on its own would turn towards Paramatman.
Straightness and discipline help mind remove the impurities. Before the soul separates
from its Ku ( = shell, nest = body), you should remove all impurities by spiritual
education, practice, discipline and clean living. If you succeed by such efforts, it would
become Yoga of union with Paramatman in tka-viykam ( = Death, as
separation from body). (That is union of the individual soul with the Universal Soul.)
What is the mark of Yogi? His mind that merged with Paramatman would not think of
merging with anything else. The mind should not go after desires. Once you become
such, all mental difficulties would disappear. If you were to attain such a state, with what
should you merge?
P547. Wherever the mind originated, it should merge back with it (its source). If the
mind merges with the Source, it would dissolve in it. There would not be any mental
activity. That itself is the state of cessation of troubles. There is a river. What is its
source? Ocean. The waters of the ocean become clouds; clouds become rain; rain
takes the form of (becomes) river. There is no river without flow. Thus flowing, the river
merges with the ocean. Thereafter? Does it have a separate form (once the river
merges with the ocean)? Is there a flow? There is none.
As the ocean is the source of all rivers and eventually takes them back into itself, an
entity takes all people for merger in the yogic dissolution into Itself. In the state of
Samadhi, the Yogis and Jnis dissolve their individual minds without consciousness of
external objects ( vei-p- piraai); though there is for us an
appearance of having separated from the Substance (Supreme God, Paramatman), it is
inviolate union. Inside, it is the experience of the merger or union. When the said Yogi
or Jni appears with consciousness of external objects, he has no desire to attain such
a state. Whenever there is an even slight thought of acquisition (or desire), he is not
Yogi. It means he has not attained union with the Universal Soul.
We can describe the mark of Yogi in a different way. If his Cittam has attained oneness
with Paramatman, thereafter, duhkha ( = = pain, hardship, misery, suffering),

however big or serious it is, should not cause an iota of agitation. There should not be
any movement, any cry...
(Cittam, part of Inner Organ, merges with the Universal Soul in Samadhi.)

Cittam = = Determinative faculty, one of four


antakkaraam (Antah-karana = Inner organ)
http://www.bhagavadgitausa.com/ TANTRA.htm
Samadhi = camti , n. samdhi = (Yga.)
Intense contemplation of God, identifying oneself
with Him, one of aka-ykam
If Cittam was tired even a bit, it means he did not attain union with Parmatman or the
Universal Soul. Yogi would get many miseries; that is, to the world, they would appear
as miseries. He would not feel the misery an iota or to a smallest degree (
lava-lcam lavala. Smallest degree). He is like a log. No, log is not an apt description.
Is it not an inert state for the log (and Yogi)? It is Yogi alone, who remains with whole
Consciousness (Super-consciousness). He is a stable entity. It is a necessity. Apart
from this, sitting in a state of permanent bliss is Yogam.
P548. He is an embodiment of compassion. (His own nature is merely one of eternal
spring of compassion.) He would have no anger or hate towards anyone. He thinks that
no harm should proceed from him to animals. He does not have the egoism of doership
when he acts. His lack of self-interest and supreme kruiyam (, kruya,
Mercy, grace, compassion) are the characteristics of his acts. In him, the same attitude
(compassion) prevails, though the external appearance of his acts looks harsh.
Mahyogi Paramesvara (Siva) does his sahra ( cammram, sa-hra,
Destruction). This appears cruel to us. Though every Jva1 is a Ppa Jva2, He commits

sahra so at least for a short time every Jiva attains liberation from Karma Gati3 and
enjoys union with Him. (He commits sahra = Here it means natural death of a
person.)
Jva1 = Embodied soul. Ppa Jva2 = Embodied soul burdened with sins. Karma Gati3 =
Karmic State.

Daily He gives us sleep, and for that duration we have freedom from (happiness and)
miseries; likewise, after this body falls (dies, akin to sleep), He gives us a remedy or
respite from exhaustion for some time. As we wake up from sleep state (death), we
wake up in another body. This wandering, this transmigration, this metempsychosis is
no more. If this body goes, there should not be another body. We should make
arrangements. Discipline, good conduct, supreme compassion, austerity, worship,
Yagnam, and charity are the way to go to obtain permanent release from transmigration
of the soul. We should have rules of behavior, and conduct of this nature right from
childhood. By raising the awareness of people to these values and advancing their
progress by many steps, we can create a perfected Yogi or a Jnani from out of millions
of people. That kind of spiritual development resulting in a Yogi or Jnani is the purpose
of creation of man. Sat 05/05/2012 11:32 AM Translation by Veeraswamy Krishnaraj
Therefore, instead of being a man with no tranquility, change to become a Yogi or a
Jnani. You become a Guru to make people practice spirituality. You cooperate to create
a community full of bliss. You show the path to the world to see the light of truth in the
heart.

Ramanuja. Photo by Veeraswamy Krishnaraj

Page 550 Book 7 Introduction.

P550.
Happy thoughts.
, ;
;
.
,
.

.
Times give, Times taketh away
Times make you laugh; they make you cry.
If you do acts right by the time, you can buy this earth
In time, success and failure of acts abide.
Translation by Veeraswamy Krishnaraj
P551. Book 7 Chapter 1 Happy thoughts.
Happy memories of my tender years lull me. As long as the hands and feet feel their
oats (feeling lively, alive and kicking), the height of the trees appear diminished. The
swimming fish in the lake knows how more proficient (and fast) I am (with swimming).
Youth is a one-time deal given to us by God. Youth is the period with excitement in the
mind, akin to the tree chock-full of mangoes. Youths thoughts are happy ones. The
thoughts (in the mind of the youth) rip open the firmament and jump up. They jump into
the raging river and swim upstream. They plunge right across Ganges River and try to
stop the flow with its hands. Bloods life-energy particles ( = jva au = raging
male hormones in this context) cause excitement of youths inner organ. Passing period
of youth shows to the eyes extremes of happiness and misery. Its beat joins the beat of
the drums. It dances to the sound of Vna. In Mrkai ( dec-jan), it makes you
shed your shirt and romp in the snow. It makes you wipe off the sweat in the height of
summer. If you ask the youth, Now, what do you want, it says, I want everything. Sat
05/05/2012 12:32 PM
P552. The youth drives me to romp around in the plantain groves. At the sight of any
girl, something stirs me up. Dancing, singing, argument for the defense, insult for insult,

talk and counter-talkRudra Murthys Ananda Tandavm ( antatavam = Ecstatic dance of iva), Youths dance like that of Siva... I used to sit very
often in the Palmyra grove when I was 12 years of age. Little girls passed by grazing
cows, singing songs. The cowherd youngsters used to play the lutes crudely. When I
see the eagles soar, I liked to soar like them. When I saw the white goats, I wanted to
run. As the spring would rush out of the poked earth, the imagination of the youth was in
abundance. That was the time I played and danced. I am not going to a doctor now, to
get back those days. I turned those happy thoughts to a new side. In Vedanta and
Tattva enquiry, happy thoughts come. I digest now what I read here and there. I asked
Arutperum Jyoti Valllar what I should have in my thoughts.
P553. Arutperum Jyoti Valllar told me, Brother, mind is restless. You must cultivate
the friendship of a person who meditates on God without looking hither and thither. One
would say he is busy building a temple; but, he would loot the temple treasury. He
would say,Ara Kara Siva Siva. Yet, he would have an eye on a woman. Mind would
lean towards something; the ear will hear something else; the mouth will speak a
different thing; he is not a devotional man; he is a hypocrite.
The heart hides the deceit; the face blooms in smiles. Welcome, Welcome, so he
would say. When the occasion comes, he would not invite you but would leave you in
the lurch. Knowing it is a lie, he would proclaim it is truth. The flower that blossomed in
deception; the worm that festered in hypocrisy; the detritus that came in the flood; the
man living in masquerade: Do not associate with this man with a mask.
Arutperum Jyoti Valllar continued his advice. If you sing, do not sing about man; sing
about God. If you have to talk, talk about Him. Though He may not confer on you many
blessings, He would not mock you. You abandon the friend who keeps one hand on
your shoulder and another hand in your pocket. If you have to save some one or some
town, you could tell lies. If not, do not tell lies at all. Of all the desires, the uppermost is
the love of woman. A person may not have eaten for three days; if you place food and a
woman before him, he would first touch the woman. From the maiya-maapam (central
hall) of mans mind, many miseries rise. = maiya-maapam = Building
or hall in the middle of a temple tank.

P554. Do not be carried away by sinuous body and richness of coiffure (hairdo).
, ! Upon expenditure of vital fluid,
even a beautiful woman looks like an ogress. (Once your libido is satisfied, even a
beauty looks like an ogress.)
When you learn to forget the women, you learn to think of yourself. Once that happens,
God would come to abide in your heart. For everything, you would need intellect. You
need a treasure trove of His compassion. You need love of religion and not fanaticism.
Good conduct and rectitude are necessary. Do not have an eye on property of others.
Many people have said all these things. They never practiced and there are many
lamenters in their golden years. He sang a song about Lord Shanmugavel in temple in
Chennai. Sat 05/05/2012 9:18 PM

1.


2.


3.

4.


5.

1. One must have the


friendship of the exalted
ones who meditate on
Your sacred lotus-feet.
2. I do not want mingling
friendship with one who
has one thing in his heart
and something else on his
tongue.
3. We should talk praise of
Your greatness; we
should not utter lies.
4. We should follow the path
of great rectitude. We
should not be in the grip
of ogress that is pride.

6.

5. Give up my desire for (to


unite with) woman of the

7.

other. I should not forget

You.

8.


9.

6. Please give me a sense


of discernment and Your
treasure of compassion.
7. I plead for a disease-free
life.
8. Praise to Skanda in
Kantha Kottam in
Chennai.
9. Graceful face, Gem of
Salvation, Looking inside
Saiva Gem
Six-faced Divine Gem

P555. In these Tattvas, I have so much experience. In those days when I suffered from
the burden of debt, I approached an advocate. His friends were friends of my enemies. I
was to pay back debts that I never incurred. I never put my signature; I never borrowed;
even so, judgment was against me. The ebullient advocate laughs and talks. He would
pretend I would find out later--as if he would give his life for me and address me, My
dear poet. But in his private thoughts, he was not my friend. What else can I expect
other than the thought that the wheel of Dharma would ask for justice? I believe in
punishment by God. Ordeals come in the way of utmost devotees. They in due course
of time are rectified. Hypocrites who have thoughts of ill will and employ smooth talk
may live happily (for the time being). Once they are down and out, there is no one to
come to their rescue. The mourners would talk before the corpse in whispers of their
shameless life and would not utter one word of praise. My father the habitual gambler
pawned the family jewels worth about Rs.5000 for a loan of Rs.1500. He could not pay
the debtor. The Chettiar informed my father the interest alone amounted to the value of

jewels. Like this, many valuables were lost.


, ` ; . My mother used
to tell a proverb frequently: The karma-created body is half dog and half ogress.
P556. Ayanavaram village, we owned. The villagers know this. The coach factory built
by the federal government is on our land. That property worth millions did not help us
even by an inch. The caretakers of that property live in luxury. Whenever he met us, he
would reassure us that the property is worth millions and we should not to worry at all.
He thought of appropriating and enjoying that property and did not want to give what
was ours. There are 30 court cases about this property dispute. One case was resolved
in our favor earning us a property worth Rs.20 Lakhs.
We visited the property; there were squatters; no one was willing to move. We decided
to let go of the property. We still have the decree of ownership from the high court. If
you trust the deceivers, the properties vanish. Our honor would suffer. Friendship with
the honest would safeguard us.
P557. In 1944, A friend of mine in Tiruchi gave me a recommendation letter for a job
my first one-- in newspaper, Tirumakal located in Pudukkottai. I did not have any
money for travel expenses. I was walking along praying to Malaiyarsi. I saw a shop, the
owner of which I knew. For a commission, he changes big bills. The Chettiar gave me
Rs.5.00, when I showed him the letter and begged him for money. This help in time
helped me secure my first job. I see gods help, a little happiness in the midst of
miseries. God helped me with marrying off my five daughters. At this moment now, I
could not do it.
I have written about deep-thought Tattvas. I tell lies in my poetry in the name of
imagination. I would not tell lies in real life situations. I have religious rectitude; I am not
a rabid religionist. You should read the Vallalar poetry again. It stirred my mind. It would
do the same to you.

Panoramio - Photo of trichy malaikottai temple


www.panoramio.com trichy malaikottai temple.
pBook 7 Chapter 2 Happy thoughts
For the sage who is near God, a king is a straw. The incalculably heavy Banyan tree,
the invisible air uproots and topples. All these worldly thingsproperty and luxury--are
vile nothing to the ascetic. I have written about I-factorEgoism-- in the first book.
Egoism is the quality of Bhogi (enjoyer) and not that of a Yogi. A Sage or Jnani is
beyond all this. Man does not have the right, reason or ownership of anything so only
God can say, Mine. (I-factor = ; = egotism)
God came down to earth one day. A Mircutr ( = Landowner having absolute
rights) pointed to the expanse his fertile fields and claimed, it was all his. He took God
around and pointed each property as his. God pointed his body and told him, This is
mine. The megalomaniacal egotist at the end comes under the ownership of the fire of
God (Crematorium). When the sages corpse burns, the fire does not stop with the
burning of his body but goes on to spread the light of wisdom of the sage. He knows
where he started; he knows the place his journey ends.
P560. In a democracy, the office bearer with a term limit of five years acts as if the job is
for eternity. When he becomes a minister, the Government cars come running to him
(are waiting to take him anywhere). The officers (underlings) salute him. The police
officers salute him. The very same police officer did once arrest the minister. The judge
he once appointed questions him. He goes to the jail he built. He is treated the way he
treated others before. For the unattached ascetic, these difficulties do not exist. For his
body he does not even buy soap. He takes a dip in the Ganges River. Otherwise, he
uses well water. (There is a saying Yogi takes a dust bath.--Krishnaraj) On the other

hand, the highly placed tries to create a new river. Pattinaththar says, The life is ebbing.
Sooner than the life leaves, the relatives would burn the body. Before your relatives pile
up on you and cry and before the townspeople burn you in the crematorium, think of
and offer prayers to God (). Man knows death is a certainty. Waves of
desire and egoism whip man. Janani gets a special kind of egoism (ego of not wanting
anything), which does win eventually. Appar swamy said, We are not a subject of
anyone; we would not fear the God of death. He considered himself as the servitor of
God and not as the subject of the king. A starving and wandering mendicant (
) and an ascetic are sages without property or luxury.
P 561. In the winter, the sage was lying on the riverbed over a bed sheet (sheet of
cloth), bathing in the warm sun. Alexander the Great came near him. The Jnani did not
notice him. He was bathing in the rays of the sun with one foot over the other.
He said, I am Alexander.
Sage: Is that so?
Alexander: O Jnani, ask me for anything; I would give you.
Sage: I need a help.
Alexander: What do you want? Need Gold. Need anything valuable. Do you need a
mansion?
Sage: I do not need anything. Just move a little bit. Your shadow hides the sun.
The world would tremble at the mention of Alexanders name. The sage was not afraid.
Jnanis ego won over that of Alexander. Cause: Jnanai does not have any needs. The
egoism of not expecting anything from anyone is his self-confidence. Desire-laden
egoism is arrogance.
A wealthy man went to a Jnani.
Man: Look here, I am here.
Jnani with respect gesticulated to him with his hand to move on.

Man: When am I supposed to return?


Jnani: Come after my death.
Man: What am I supposed to do after you die?
P562.
Jnani: I is not your I. You said I came. When that I dies, come.
When victory comes to man, egoism accompanies it. When disaster strikes, it subsides
like puppy dog. Jnanis desireless egoism would last until he meets his God. It is selfrealization.
Ramakrishna Paramahamsa says that God laughs at man twice.
He laughs the first time, when the relatives fight with each other over their share of the
riches. He laughs the second time when the doctor says to the patient not to worry and
he would cure him. In this world, the top doctor is god; everybody else is a temporal
person. In the arena of life, no ones egoism would work. (No ones egoism has any
value. Egoism matters zilch.) But, Jnanis (desireless) egoism would reign over the
world. To be forthright, its name is not egoism; it is sphere of divine consciousness
( ).
Jnani desires to be feet of God, while man thinks he is the head of God.


- ;

. Verse 678
- , . Verse 678
Divyaprabhandam
I do not desire the kingdom of heaven and earth, surrounded by
eternally wealthy Celestials. I would rather be born a fish in
springs of Tiruvenkata hills surrounded by groves with honeyladen flower trees. Kulaskhara Alvar, Verse 678,
Divyaprabhandam. Translation Veeraswamy Krishnaraj

Kulasekhara Alvar was a king before he became a Vaishnava Saint. Such a king has
his head at the feet of Sri Venkataththan (Vishnu).
P563. Faith in God thrusts an ordinary man to the position of a king. It confers on him
heaven on earth. Kingship is power to reign over others. There are millionaires in our
country. There are Landlords. There are chieftains of industry. All these millionaires
touch the feet of Kanchi Sannyasi ( = caiyci). Not even the debtor of
millionaire touches the feet of the lender. More than accumulation of riches,
relinquishment (of the Sannyasi) commands respect. Relinquishing Sage commands
more respect than the bean-counting Chettiar. Anyone with no desire and no want can
stand with his head held high. Bean counting = a term for accountants, bankers, and
anyone who holds a financial interest in an endeavor.
I know of a rich man. He is a multimillionaire. He would go with you, if you tell him that
he could buy eggplants () in Koththaval Savadi ( ) and
sell it in Jambazar () for a profit of Rs.10.00. He would not consider the fact
that he has tons of money and that why he should bother with Rs.10.
The man who married a woman wants her sister too. They build new bungalows,
wherever a new town springs up. The lowly peon from the Income tax department
rattles them (the rich). Soaring desires and ballooning egoism are indicators of his
destruction. If I had the present maturity of mind some 30 years ago, I would have been
a Tuavi ( tuavi = Ascetic, Recluse).
What is the state of a man in domestic life?
P564. A man raises a puppy; to feed the puppy milk, he buys a cow. To take care of the
cow, he employs a worker. To supervise the worker, he brings in a homemaker (wife).
With the homemaker at home, he cannot remain quiet. He begets children. Children
have needs; he runs around to satisfy their needs. Unable to fulfill their wants, he bangs
his head against the wall. He says, If I get what I want, do you know who I am? One is
avalam ( = suffering). The other one is avam ( = Pride, arrogance,
egotism). In this Laukika or worldly life, a man for the avoidance of these twin troubles
needs the maturity of a sage or Jnani. That kind of man is il-l-aat - tuavi (
= il-l-aat - tuavi = Ascetic in Domestic life). He is also called veai vi caiyci
( = White Loin-Cloth Sannyasi = He is not the ochre-robed
wandering sannyasi). He practices Sannyaasam with white loincloth instead of ochre
robes. The spirit is the same suitably adjusted to domestic life. In the name of God, his

expenses match his income. He does not have to be afraid of anyone, in his pursuit of
Jnana Margam (path of realized wisdom) remaining in Laukika.
In our generation, Gandhiji is an example. He extended his hands; what he got was this
land named, India. He did not take the country for himself to give it to Devadas Gandhi
or prospective others. He gave away the country to the duly elected.
Stay in Householders domestic life. Shine and thrive as Jnani or sage. Seek enough
food to match your hunger. For the bird, a nest is enough; it does not need a lions cave.
If the bird were to take the cave, the lion would come to occupy it. Sun 05/06/2012 4:56
PM
Book 7 Chapter 3 Happy Thoughts
P565. Seasons are the Ragas ( = rkam= Melody) sung by God; if they are
wasted, they are not available for a replay.
Age is an ascending Sakti and not otherwise. What you did during
these years is more important than your actual chronological age. No
one thinks when, where and what age Maharashtra hero Sivaji died,
but everyone is interested in his daring acts ( ckacam.

shasa = Daring, daring act). Adhi Sankara attained Samadhi at 30


years of age. What he did in those short thirty years matters most
and you can see the pams (= pam = monastic chair) as proof
of his efforts. Adhi Sankara is a milestone in the revival of Hindu
Dharma. He was Prime Mover for national integration and unity; he
wrote the treatise for such unity. (Sankaracharya drew the Master
plan for national unity.) Sankara in his time found a hodgepodge of
sects in Hinduism; he brought all the sects under five categories:
PancAyatana pUja (five Shrines worship) to Siva, Vishnu, Sakti,
Ganesa, Surya (and Skanda), who are all aspects of
Sagunabrahman (manifest Brahman) originating from Para Brahman
(Supreme Brahman without attributes).
Comment: Veeraswamy Krishnaraj
The Four Amnaya mathas. Modified. Credit: Sarada Peetham
publications Sringeri. Sankara established four Mutts.
Mathas

West

North

East

South

Place
Name

Dvaraka
Kalika
Matha

Badariksrama Jagannatha Sringeri


Jyotir Matha

Govardhana Sarada
matha

Matha
Malahanikara

Deties

Siddhesvara Narayana

Jagannatha

Sakti

Badra Kali

Purnagiri

Vrsala

Sarada

Sacred

River

River

waters

Gomati

Alakananda

Mahodadhi

Tungabhadra

Sri

Sri

Acharya
Veda

Sri
Padmapada
Sama

Sampradaya Kitavala
Mahavakya Tattvamasi

Titles

Sri Totaka

Linga

Hastamalaka Suresvara

Atharvana

Rg

Yajur

nandavala

Bhogavala

Bhuruvala

Ayamatma

Prajnanam

Aham

Brahma

Brahma

Brahmasmi

Tirtha

Giri Parvata

Asrma

Sagara

Aranya Vana

Sarasvati
Puri**

** = Sarasvati, Puri, Bharati, Aranya, Tirtha, Giri, Asrma.


One may be older; one may be younger; what matters most is not the chronological age
of a person; but what one did during those years of existence. Since history is a record
of events, in that compendium of history, our name should occupy a nook. A life of we
ate, we slept, and we woke up belongs to animals. People who spend time in useless
acts have not accomplished their individual goal and thus come under the category of
useless births.
P566. Acts that need doing at a specified time must be happening at that time; if not, it
is a cause for suffering. (There is a time and season for everything. There is a time and
place for every act; those acts must happen then; otherwise, it is a cause for suffering.)
My tender years: I am thinking about them. I reminisce now, I wrote about 40 pages fast
in my younger days. The pace was fast; cogitation was powerful; the brain was on
'steroids.'
I wasted all these faculties in my younger years. I feel like pleading with god that he
brings these faculties back to me. Now I have the runaway desire to write books on this
and that. My body subjects me often to challenges. When the challenges were lacking

in the past, I wrote useless political articles. I made appearances on trivial platforms. I
was a loafer. I thought life was a play.
When I develop the desire to actualize my thoughts, the body refuses to yield the
power. If Hiranyan were of the age of Prahalada, he would have fought with Narasimha
Avatara. Maturity of intellect and initiative come late; but, cruel time precedes and
precludes it.
A Kumari (maiden) twenty years ago gives now the appearance of an old woman. The
young men of bygone days who then pined for her companionship lost their youthful
vigor and now can only discuss the nature of the soul.
I do not have the same income that I had before.
P567. When I was earning and a spendthrift those days, I thought I would continue
receiving similar income (in my later years). Now only I realize the difference between
these two times. If the new blossom does not go immediately on the locks, it fades and
falls at the feet. Useless pots and pans go to buy dates (date palm). (In India, a street
vender comes along collecting old metal pots and pans in exchange for dates.)
When did Kurukshetra war happen?
Only after the banishment of Pandavas to the forest was over.
Krishna Bhagavan could have started the war before the banishment of Pandavas to
the forest. That would have been contradictory to the rules of warfare.
When refugee problem dragged India into Bangla Desh war, Indias entry into war was
at the right time. An earlier entry would have invited worlds ire and condemnation. A
later entry would have caused ruination of economy.
Byron loved a young girl as a teenager. She rejected his offer of marriage. After she
was 40 years of age, she came seeking him; Byron rejected the offer of marriage.
Ravanan, endowed with wealth and comfort, could have taken Sita as a bride-prisoner
before Svayamvara and would not have been a subject of slander. svayam-varam =

svaya-vara = = Selection of a husband by a princess at an assembly of


suitors. (Choosing wife by abduction was prevalent in India in the days of Ramayana
and Mahabharata. - Krishnaraj)
There is an age limitation for entry into Government jobs. One should enter such a job
before that specific age; if the persons age is beyond that age, he has to seek work in
the shops. Government jobs provide security and pension.--Krishnaraj

P568. Sabari Malai Jyoti (Light) makes appearance on a particular day and not every
day. Only he, who realizes the greatness of time, would take pride in his work. If I had
started my service of writing books 10 years ago, the future student would be reading
my expositions of Cilapathikaram and Manimekalai. Now I feel like writing exposition of
Tirukkural. I have the confidence I could do it now.
If I had organized my cinema poems and recordings from the beginning, they would
have been the core of my library of music.
If I had only kept a diary since 1944, the world would have discovered an incomparable
narrative of my life story.
When money came pouring in like a flood and if I had bought a grove and built a
Krishna temple then, I would not be dying now of unfulfilled desire.
If I then deposited in my childrens names small amounts of money (periodically), I
would not have worried about childrens welfare now every time I think of my own death.
If I had not sold the property that I bought, now I would not have worries about the
future. Then the time was ripe. Money came; the body was energetic; I had the Buddhi,
let go what may. Now I am reexamining the old accounts.
A sailing ship moves dependent on the wind. The waves rose to the firmament during
cyclones; they now play the snake dance.
Our friends are time; our enemies are time (There is a ticking countdown timer in all of
us.--Krishnaraj)
P569. Time gives; time robs; time laughs; time makes us cry.

;
. Verse 484. Valluvar
Tirukkural
Acting according to time, place and opportunity,
world, if considered, would be in (your) hand.
Krishnaraj

If you perform an action in proper time, we can buy the world.


There was a sensational murder in Kerala about ten years ago. That was the talk of the
town in the whole of Kerala. A man wrote a story of the killing and shot a motion picture.
He became a Lactipati (= = A person owning property worth a 100,000
rupees and more).
The vender sells vegetables from his cart; in mango season, he sells mangoes. You
should not sell ice blocks in winter and flower in windy season. Mon 05/07/2012 1:11
PM

;
. Verse 559. Kural by
Valluvar
If the king rules unjustly, the skies abandoning its
pride would not rain. Krishnaraj

We should dredge up the lakes before monsoon rains; if not, the monsoon rains would
overflow the shallow lake. The farmer who sows seeds long before the rains would lose
them all together.
Success and failure are in (correct or incorrect) timing. When there is a suitable girl
available, you should immediately conduct the marriage of your son; if you let it go, later
in desperation, any girl would be acceptable to you.
P570. Friends obtainable by good timing would be gone forever. If Vibhishanan came to
Rama after the defeat of his brother Ravana, he would have been Ramas slave.
(Vibhishanan abandoned his evil brother before the war and joined his brothers enemy,
virtuous Rama.) If Sugriva had not chosen the right time to join Rama, death of Vali by
Rama would not have happened; Sugriva would not have been installed king.
Because of Kamsas erroneous timing, we obtained Krishna Avatara. The compassion
of time (correct timing) helped destroy the Asuras Anti-gods or demons. If you get hold
of (right) time, you can make a street beggar into Maharani (Great Queen).

In the world of cinema, I see the following. The actresses by ill fate of time met the
wrong men, married them and wasted their lives. Some parasitized opulent men of
means, and traveled all over the world.
Luck is (not different from) taking advantage of correct timing. You determine whether
you are a lucky person by knowing the test of time and doing an act by timing it well.

Book 7 Chapter 4 Happy thoughts

Page 571. Pongal celebrations last for four days. ,


, . There are many misinterpretations over the
years. Some say it is the day to get rid of old items. No one considered a day of
purification celebratory auspicious day.
Bhgi is a self-explanatory word. viaiccal ( Ripening grain) is Bhgam
(pkam or bhgam = = Enjoyment).
pokal pogalu. Boiling; bubbling; festival; A concoction of boiled rice, sugar
and butter.
Nilaccuvntr ( Proprietor, landlord) is entitled to enjoyment or Bhgam.
That is why the celebration is particularly suited to landed gentry; the celebration is on a
grand scale.
The landowner is entitled to Bhgi viz ( ), the festival of the enjoyer (the
Landlord).
Pongal Viz ( ) is the festival of the field laborers.

Mu-p-pokal ( = Cattle festival) is the festival for the animals which


work on the fields.

Kum-pokal (= The day of social visit, following the mu-p-pokal


is the festival for the non-farming community.

This is the four-day festival of the landowner, the field hands, the animals and the
public.
P572. The four-day festival celebration happens in the light of the sun in open air. This
is expressing thanks to the sky. People use all that is good for healthy life. Many offer
explanations without an understanding of the words, the intentions, and the basic
premise.
The newly married couple separate in the month of di (July-August) on the advice of
relatives. The reason is to avoid birth of a baby in summer.
The following has interpretation of certain Tamil words.
` , `
. 'To safeguard chastity:' Some interpret this as safeguarding the womb.
Here there is a play on words. kapu versus karppa-p-pai = fidelity or
chastity versus pregnancy bag = womb.
? What! Have all the pregnant
women lost their chastity or virginity?
. In Tamil classical tradition,
the meanings of word are contextual.
` . On our part of the country,
there is Adi-Vigil (July-August Vigil)
. The newly-weds
are kept separate during July-August period.
, ,
. The reason is if the couple is together in July-August they will bear a child
in April-May in peak of summer. (That is not good for the baby and the parents.)
. In the selfrespect movement, there is an explanation.
` , ` . 'Kali'-ynam according to
them means possession with evil spirits.
` ; ` `. 'Kali' is evil spirit and
Anavam means possession, according to them. (Kalyanam means wedding.)
- ; . Evil-evil husband, OK.
` ` ? Who told them
Anavam means possession?
? ? is that word KaLyaanam or
KaLIyanam?

, .Some give
appropriate reasons (explanations) for some acts.
. Proverb: "Vessel
has to contain for it to appear in the ladle."
P573. , ,
. If you observe Vow in Sasti, Grace would spring forth in the
'bag' of Akam (self)
. What a wonderful explanation.
kau-nr , n. 1. Water in which rice has been washed.
The following is a play on Tamil words.
` . 'Vedic musk-rat fell
in the wash-water pot.'
. 'A Wellread musk-rat fell in the wash-water pot.'
. That is not the meaning.
` .
, .
This is the proverb: 'On decantation, the 'fore-rice' fell into the wash-water pot.' When
you begin to decant the pot with cooked rice, the fore-rice would fall (along with the
excess water) into the wash-water pot.
, , ? If
it is not so, what is the connection among muskrat, education, and wash-water pot?
kaavu , [K. kaava.] God, who transcends speech and mind;
pantam , n. < bandha. 1. Tie; 2. Bandage, ligature; 3. Bondage, earthly
attachment, opp. to mcam (liberation).
pcam , n. < pa. 1. Cord; 2. Noose, snare.
` , `
. The word 'kaavu' in Tamil means God. It
does not mean that He crossed over and entered inside.
+ = . kaa + vu = kaavu
` ,
. When you (We the people) go past or transcend
attachment and the (three-braided) noose (Anavam, Kanmam and Mayam), God

abides in there. That is the meaning. + = Go past + Inside = When you


go past the impediments, you find God inside.
, ` .
; . In Tamil, there are two kinds:
Divisible word, and indivisible word--Division not permitted.
paku-patam , n. < id. +. (Gram.) Divisible word; word which can be
analysed into root, suffix
Pak-patam Indivisible word; word which cannot be analyzed into root,
suffix
+ = . k + yil = kyil = Temple = God's place. = This
belongs to Divisible Category.
k = God; Emperor; King; Great man, eminent person; Father; Cow;
Heaven... and more meanings.
= il = , n. Place; . House, home; ...
= Gods House = Temple.
translation Veeraswamy Krishnaraj
` . 'Puravi' is not a divisible word.
puravi = horse
, + , . Pur + avi: We should not divide the
word like this.
maiyal , n. Picketing; Stopping, detaining, checking, confining; Detention;
Injunction
,
, ,
+ ? . Arinjar
Anna and Navalar appeared in court for picketing. Anna asked me, "Can the word
'maiyal' be divided into mai + yal, meaning mau + iyal (another + ***) iyal = nature,
Competition, feasibility...
+ , ` , . mau + iyal when
joined would become 'mauviyal' and not 'maiyal.'
, ,
.
These are the traditional grammar and figure of speech in Tamil and Sanskrit as they
even appeared in villages.

P574. ,
. Wonderful literary words have come for use in Justice System.
,
. When we say these things to the world, we should consider the
future of the youth in mind.
,
. If the elders say it wrong, the youth would believe us and
take the wrong meaning of the words.
: An example in my life.
. Of the 18
Siddhars, Theriyar sang a song.
, `; , . In it, 'We would
not suppress # two; we would let one out.' These phrases appear in one place.
, ` ,
. Its meaning: 'We would not prevent, withhold or
suppress defecation (#2); we would not discharge seed (#1 = semen ) unnecessarily.'
, . I knew the meaning only recently.
, :
` ; `
. When I was in 7th grade, my teacher
explained these phrases differently: "Do not suppress defecation. Do not urinate very
often."
Medically speaking, we should not suppress either
defecation or urination. Chronic suppression would lead
to constipation and ?obstipation. In some children with
urinary tract anomalies, holding urine would cause
urinary tract infection. Children suppress defecation as a
tool to manipulate parents. Some children are born with
small bladders; they urinate very often because the
bladder volume is low. These children can hold urine as
long as possible to enlarge the bladder size. -Veeraswamy Krishnaraj, M.D retired pediatrician
,
, . The teacher
decided #1 is urination and #2 is defecation.
, ;
. The impact of that advice was I feared and suppressed urination.

! ? Because the teacher


advised, I feared going against him.
, ,
. When wise men
explicate the meaning of words, they should not afflict the Buddhi of the future youth.
. In Tamil, certain
matters naturally became customs.
, , , , , `
. Father, Mother, Older brother, older sister, aunt, and cousins: these
words begin with 'A.' app, amm, annan, akk, aththai and ammn: all begin with 'a.'
, ` . Younger brother and younger sister:
the words begin with 'Tha.'
thambi, thangai: they begin with 'tha.'
P575. , , , , ` . Uncle,
aunt, maittua, maittui: The words start with 'Ma.' mman, mmi, maithunan, and
maithuni: all begin with 'ma.'
maittua , n. prob. maithuna. 1. Brother of one's wife or husband; Son of
one's maternal uncle or paternal aunt. Sister's husband;
maittui ,. Wife's sister; Daughter of one's maternal uncle or paternal aunt;
Brother's wife;
. ,
. We do not know
whether they did this deliberately from the beginning. In Tamil, a convention of euphony
in words and meanings is aplenty.

. . Tamil
borrowed from Sanskrit and Urdu. (The latest opinion is that Sanskrit borrowed from
Tamil Grammar and vocabulary.--Krishnaraj)
.
There are many words in usage whose origin is unknown.
vivattai , n. Peril, danger (Sanskrit)
avastai , n. < ava-sth. 1. State, condition, situation;. 2.

(Phil.) Conditions of the embodied soul, three in number,


wakefullness, dream sleep and deep 3. Stages of life.
(Sanskrit)

capalam , n. < capala. 1. Fickle-mindedness;. 2. Craving;.

Loc. 3. Tenderness, weakness


vaj , n. < Arab. vaz. Deduction, remission, abatement,
as of revenue

lava-lcam , n. < lava</I> la. Smallest degree

lacam , n. < lac. Bribe

lvayam , n. < lvaya. Beauty; grace; loveliness; charm

jraam , n. See . jram , n. < jra. (C. G.) 1.


Digestion, Decrepitude, Degeneration
compiled by Veeraswamy Krishnaraj

- , ? There are so many foreign


(cardinal points) words.
.
Words, with precise meaning, remove confusion.
, , `
. Umadeviyar (Consort of Siva = Sakti) grants power to the world
and God and so is called Sakti.
` , ; ` . 'Svam' means
self-generation; thus, dhimlam is Sivam.
` . Daughter of Mountain (Paruvatha kumri) became
Prvathi.
` . Sta rasth means in Hindi ''straight
path."
` ` . Sta in Sanskrit means 'a
straight person. ''It also means "white."
; , `. Janaka's daughter is Jnaki.
, `. Mithilai's wealthy woman is Maithili.
, `. One with Vivekam (wisdom) is Vaithhi.
, `. Since Raman was born in Raghu Family
(Sun Dynasty), He is Raghupathi (Chief of Raghu family).
` , `.
, `. Since he wields the bow Kothandam he is
Kothandapani. Since he is the son of Dasarath, he is Dhsarathi.
` , `. Likewise,
Krishna or Kannan killed demon Madhu, He is named Madhusdhanan.
, ` . Since He killed Ksi, He is Ksinikthan.

, `. Since He is beautiful, He is Murugan.


, ` . Since He destroys miseries, He is
Vinyakan.
, `. Since he removes
impediments, He is Vignsvaran.
, `. Since He has elephant face, He is Gajnan.
`, `. Since He is the head of the
Ganas, he is Ganapathy or Ganesan.
, ` . Among the water-living animals, fish
(Mn) is the only one not wont to sleep.
, `. Since Goddess does not
sleep, She is Mnkshi. (Some people say the word means [the goddess] with Fish
Eyes. = fish + = eyes. - Krishnaraj)
` `.
, `. Kmam means desire. Since the Goddess reigns over man's
desires, the Knchi dweller-goddess is Kmkshi. (also Desire-Eyes)
` , `,
`. Since She reigns over hearts from her Lotus Seat, Lakshmi is named
Padmtci, Kamalkshi. Padma and Kamala mean lotus. (also Lotus-Eyed)
, `.
Since the Goddess rules over the Wide area (vislam) of the country, She is Vislkshi.
(Wide-Eyed or one with big eyes)
- . We
can prepare a lexicon for Hindu religion.
` . Thm means God.
` . Thvam also means God.
` + ;
. Thnki is Thn + ki = the fruit for the God. Also
Sweet Fruit.
, , ,
, . Causal names and
Nouns derived from the names of a concrete object are aplenty in Tamil and Sanskrit so
they compete and collide with each other.
` ? ` (= )
.
Treachery, deceit, or fraud is mcam () or kasmlam; it is a variation or
alteration of Sanskrit word 'katmalam.' I learned this recently from Kanchi Elder's book.

!
! Think of meaning when you hear
words and also their association.
. Pay close (sharp)
attention to religious words.
. Half of the
words you would know from usage.

Book 7 Chapter 5 Happy thoughts


P577. They ask, What child was born?
Answer: Girl child
The grandmother is tired and vexed. For all that, she is also a girl. My mothers first
child was a girl. When the daughter-in-law has (begets) a baby, it is the tradition in our
family that the mother-in-law prepares homemade remedies. Our grandmother came
with vexation and made a caustic remark,Did she give birth to a girl? Second baby
also was a girl. They told the grandmother. She was vexed again and observed,Does
she have nothing better to do? Yet, she gave the medication to parturient mother. The
third child also was a girl. The grandmother, vexed over the top, said, Let her prepare
her own medication. Grandmother left the premises.
(Homemade balls or medicine for a parturient mother: Various household and Aurvedic
ingredients and water are pounded with a mortar and pestle; round or oblong balls are
made and given to parturient mothers. I think it is for uterine contraction...)
They went after her and got her back into the house. When my mother was pregnant for
the fourth time, she had a hot pot close to her stomach. (It is quite possible the idea was
heat in the abdomen would make the baby a boy.) Just look at the Lla of God; the
fourth one was also a girl. To the very last, my grandmother did not see that girl.
My mother would say, Because of the Grace of Malaiyarasi Amman (Tutelary
Goddess), the fifth child was your older brother.
P578. Every woman wants a boy baby. When girl is born, the mother herself is vexed.
`

! ---
.

If a girl were born on this earth, a great affliction is


here, O Excellent woman. Bharathi. Translation
Veeraswamy Krishnaraj
Remember this. Before President Obamas
Affordable Care Act was passed, a woman was a
preexisting condition, that inflates a womans health
care costs and premiums. Krishnaraj May 15,
2014.
Bharathi asks, Is the birth of a girl such a sinful birth?
We address Goddess as Mother and Sakti and yet pray to her that we do not want birth
of a girl in the family.
As far as I am concerned, I am happy to father a girl. When I was in a hospital bed for
car accident, the mourners were girls. The men, on arrival of wife in the house, would
drive out the father (because a sexual partner is more fun to have than the liability of a
non-contributing father). A girls attachment, love and devotion are missing in boys.
Even the menarchial girls have divine attachment, love and affection for their parents.
Moreover, Indian girls are an auspicious lot. Girls in other cultures may remain aloof.
Mon 05/07/2012 5:01 PM
Family loyalty is very high among family members esp. among girls.
P579. There was shortage of girls in my younger days. The bridegroom party had to pay
Rs. 50 to 60,000 to marry a girl. I was watching the marriage market. My first and the
oldest sister commanded a higher price. My second sister commanded a lesser price.
With my third sister, it was very much less. With my fourth sister, it was much much
less. When the fifth marriage took place, our family had to pay the bridegroom. With the
sixth marriage, the payment to the groom was even higher. Now the parents of girls are
terrified. I married off my five girls. My older brother and Thvar helped me with
expenses. If I were to marry off my girls now, I could not afford it.
Swamy Vivekananda observed that if parents beget a girl, their heads spin and based
on the financial aspects (encumberance--Dowry system which is prohibited by law and
yet a commonplace occurrence), the girl birth is hated by parents and immediate
relatives. The boy though he may be base moron commands a good price. (In Tamil
Nadu, we call them Double-Distilled Idiots or Decanted Idiots [ ].
It means the distillate has to be processed twice to get a pure form of an idiot or the
decanter has to be used twice.)
In a land where mother is the representative of divine Sakti, it is unfortunate that girl
babies are undesirable. Many in the family and in the press have discussed dowry

system quite extensively. The cruel practice continues. The future of womanhood
entirely revolves around money; we do not appreciate the greatness of womanhood.
P580. The divinity does not (seem to) embrace noble and yet poor girls. They cannot
even afford to use Kum-kum. For the daughter to wear the marriage pendant ()
meaning to get her married off, we "squeeze and extract" money from the parents. The
poor Indian girl, for lack of money and for the privilege of being called married, is happy
to marry a handicapped youth or a dumb, a mute, a hunchback, a lame person...just
because she desires to be a Sumagal, when she dies.
cumakali = sumagal. Married woman; woman under coverture, as wearing
the marriage-badge, opp. to amakali. coverture = the status of a married woman
considered as under the protection and authority of her husband.

Krishnaraj: My mother used to say:


=
The worst of the worst or the cruelest of
the cruelest is to be born a girl.
The girl marries a handicapped person because the family is not rich; she cannot marry
a normal person without money; she had to be a married person in the eyes of the
society. Being married to the handicapped does not absolve the parents of any payment
to the boy.
In the middle class families, it is a big problem. In our family, fathers worries are not
over once the girl is married off. When Deepavali and Pongal celebrations come or
when the daughter gives birth to a child, the father has to look for money.
At every major event or even otherwise, it has become an
established custom for the girls family to give money, buy
clothes, give presents, buy car, house, flat... for the groom. I have
known shylockian groom and grooms family squeeze the brides
family hard for anything they can get. I know these Shylocks can
squeeze water out of boulders. There is always an implied and
overhanging threat that if the girls family does not satisfy the
demands, she could be sent back home to her parents.
Sometimes the bride is burnt to death, or doused with acid-Krishnaraj

If the demands go unheeded, the mother-in-law slaps the girl on her cheeks saying,
What did your father give?
! = The wedded
husband is like the stone Pillaiyr. Pillaiyar is the god of new beginnings. Here it means
the husband is a dissembler who sits unmoved, as the image of Gaa. The husband
is like an insensitive lifeless rock (and is unable to fulfill his obligations to his wedded
wife).
The wedded husband does not understand either Suyadharmam or Suyakarmam
( or = one's own obligate duty and one's own obligate work.
He does not have the manliness and temerity to go against his parents and say, I need
my wife and not the dowry. Tue 05/08/2012 5:26 PM
Nttar ( ) the husbands sister makes a derisive remark, Did you hear the
story? For your sister-in-law, her parents gave a neck chain that flies light in the air.
When there are two daughters-in-law in one extended family, one rich and the other
poor, the cruelty inflicted upon the poor is exponentially greater, that even god would
not tolerate it.
Dowry is the cause of worst sufferings experienced by Hindus. Even the exponents of
cataa-tarmam () the Vaidic Hindus (Those who follow the Sacred
Texts) are without compassion. cataa-tarmam = Eternal dharma.
P581. Here are some examples from Sacred Texts.
It was not for dowry that Rama married Sita and Krishna married Rukmani. Uma Devi,
the mother of Skanda did not ask for dowry from the parents of Valli and Devayanai.
Akalikai did not bring dowry to her Muni-husband. Nalyini came only with what she
wore. Anusya, the mother of gods appeared with only the Marriage badge around her
neck. The Hindu reads Vedas, Itihasas and Puranas. When the father looks for a girl to
marry his son, he loses human compassion.
The girls having seen marriages all over town boil inside. The father-in-law demands
persistently for a scooter, a Bungalow... just because his son has a degree from the
university. The youth should eradicate this festering cancer in the community. His job is
to select an Anusuyai, not look for a scooter or dowry, and not descend into this mess.
When a girl comes to Pukkakam from piantakam, it means a divinity is stepping into the
house.
pukkakam = The house into which a girl is married, opp. to piantakam =
House or family in which one is born, the parental house, generally of women.

A good Hindu would not say, The deity should enter the house with diamond jewels.
Jewelry is not as important as a chaste girl is. A (vegetarian) poet looks for grace and
beauty in a deer and not its meat.
P582. The boys father decides that he would extract from the girls father all the interest
and expenses incurred in educating his son. He considers it his duty. There itself, he
kills the foundational Oral Tradition ( = curuti, ruti) of Hindu religion; curuti
ruti; Vda, as learnt orally and not from written text.
He wears the Vaishnava sectarian mark on the forehead proclaiming his undying
devotion to Vishnu and his precepts. He does likewise wear the Saiva Sectarian stripes
on the forehead. He sits for an hour doing worship. He prays for world welfare. He
decorates the idol of the deity with diamond jewelry. When it comes to the selection of a
girl for his son, he becomes a heartless mercenary.
She is a cynosure of all eyes; her chastity is that respected by god; yet she was born in
a middle-class family. The rich man did not come forward for her first two qualities. This
divine treasure chest goes to the destitute, the illiterate and the like. The youth should
prevent pitching money against a womans life. I can understand a man wanting to
marry an educated and employed girl. There is justification in that expectation of
financial stability. What I do not understand is that he demands Rs.40,000 because he
has an education, fortified with a diploma (B.A)
The birth rate is high among the unfortunate poor and the middle class families. God
decrees that the poor families beget more girls. God subjects Hindu families to the
ordeal in such ways. God challenges the Hindus, You highfaluting philosophers, let Me
see how much you respect my creation? We never took his challenge.
P583. We look for a prospective bride, holding a scale and a bag. That is the cause of
all our malady. Why do the parents shed tears when they send away the bride? They
fear what the grooms people would do to their daughter in the light of the fact they
caused so much difficulty before the wedding. The boys parents caused me to cry
during my girls wedding. They had no respect for my position in the world of letters as a
poet and a writer. The parents of girls would necessarily have to shed tears; that is the
verdict (from God).
In the land of Bharata, was there only one Kurushetra (war)? We are in a war. A close
friend of mine a writer died leaving four girls. When he was alive, the girls were aged 34,
30, 26 and 20. No one was married. Here they give gold medallion for mixed caste

marriage. The society should retreat from this atrocity. This is not a matter for argument
and counter argument. We should pray, O God, give me Sita, Anusuya, and not a gold
mine. The Hindu youth should be proud he did not ask for and receive dowry.

Book 7 Chapter 6 Happy Thoughts


P584. Hindus do not think that Hindu Deities are in the loftiest heights, removed from
the life of people. There is no ordinance that precludes comparison of God to other
things. Hindu Deity would function in the form of man. It would become part of many
aspects of life. The deity loves, It is ecstatic, It conducts war, It teaches the ethics of
warfare. It goes as an emissary; It instructs the ethics of rulership. It even helps in
bringing the lovers together. The itihasas and Puranas are not arid deserts. There is no
fear that a (unsavory and heretofore unknown) secret would come out if the foreigners
read our religious texts. Our Itihasas bear witness to the majesty of worldly life. It has
the dream of a happy lover. Among them, one is Radha-Krishna motif. Jeyadeva
exploited this motif and wrote Gitagovindam. Though it is the ripening of spiritual
wisdom, it appears as potion of love. He wrote Gita Govindam 100s of years ago. There
are 8 sections and 24 poems in each section.
P585. There is a comical episode. A white officer considered it a prurient composition
and gave a directive to ban it and arrest the author Jayadeva. The white officer was late
in the game; the author preceded him by several centuries.
Radha pines for Krishna; Krishna pines for Radha. A confidante goes as an envoy. All
the rest are elaborations and descriptions of the lives they led. They are sweet
descriptions. Though some words sound prurient, but in the context of divine sentiment
( ), man also is subject to desire in Laukika life. A good lover is a loves
poetical sentiment; this thread runs through Gita Govindam. The explicators do not
mention this. Gita govindam is not part of Bhakti literature. I desire to include it in Bhakti
literature. Recently I wrote eight Gitams in the form of poetry in Kannadhasan
publication. I intend to do the same with the rest of them.
The confidante says to Kannan, Kesava, Radha has shriveled quite a bit lately. She
does not have the strength to bear the weight of the gold chain around her neck. She
faints and falls. You are hiding from her (You are nowhere to be found, when she
faints.) as she keeps fainting. I smeared cool sandalwood paste on her breasts. She
complained of scalding sensation.

P586. Confidante to Kannan: Radha keeps telling me why I am killing her with a poison.
Her heart is aflame so much so her breath is a heat wave. Kesava, you stand hiding
from Radha. Radha is in a faint.
Kanna, what a fraudster you are? You made her shrivel so much. She is in a faint. She
thought of casting the dragnet of her eyes to haul you. Knowing that Manivannan
escaped, she shed tears of My.
Her heart sustains wounds. The tears are flooding her eyes. Radha is like a flamestruck worm. Kesava, you stand hiding from Radha. Radha is in a faint.
I laid her on a bed of mango leaves. Radha said I laid her on a bed of flame. Her
unhappiness is not trivial. Kesava, you stand hiding from Radha. Radha is in a faint.
Krishna, You held the mountain as an umbrella. O Savior of herdsmen and women. O
Gopala, You kiss the Gopis (the milkmaids). O Kanna, you destroyed the evil Kamsa
and his lineage. O dark nimbus clouds! You pour Grace on to Your servitors. Would you
not save Radha?
Kannan heard the confidantes message. He became afflicted with despondency. He
was expressing his distress to the confidante.
He asked her to bring Radha to Him forthwith. Confidante tells this to Radha.
P587.

Confidante: O Radha, Kannan I found. He is there


where the breeze plays the lullaby. The red flowers are
spreading their fragrance. Manmadha tortures the
separated couples. He tortures Kannan.

Separated from damsel,

Vaamli (Viu or Krishna,

perplexed and anxious O


as wearing the vaa-mlai or
forest flower garlands)

Manmatha throws dikes, the moon takes a drink of life,


in that white moons light, unaware of himself; he
languishes all alone by himself.

Separated from damsel,

Vaamli (Viu or Krishna,

perplexed and anxious O


as wearing the vaa-mlai or
forest flower garlands)

It is midnight. The honeybees are singing; their songs


put the flowers to sleep. But, Mayavan did not sleep. He
is wandering aimlessly. He languishes.

Separated from damsel,

Vaamli (Viu or Krishna,

perplexed and anxious O


as wearing the vaa-mlai or
forest flower garlands)

He relinquished his residence. He is waiting in the forest


with a bed of forest flowers. Always from his mouth there
emanates the sound of Radha! Radha!....He lies on the
bed of grass and flowers having not eaten having not
slept having shed the Jasmine smiles and fading in the
grip of love.

Separated from damsel,

Vaamli (Viu or Krishna,

perplexed and anxious O


as wearing the vaa-mlai or
forest flower garlands)

In the night when the cuckoo birds flap their wings, Kannan runs hither and thither
thinking, Is my Radha coming? With love and desire, he searches.
Though he did not find the lass of his heart, his hope did not fade.
It is a faded night. This is the time, He would meet up with you.

Tue 05/08/2012 10:22 PM


P588.

Separated from damsel,

Vaamli (Viu or Krishna,

perplexed and anxious O


as wearing the vaa-mlai or
forest flower garlands)

When he hears the thunder in the sky, he says, This is Radhas ankle bells. Kannan
praises your beauty and reminisces about embracing you in the forest.

Separated from damsel,

Vaamli (Viu or Krishna,

perplexed and anxious O


as wearing the vaa-mlai or
forest flower garlands)

The most beautiful Kannan wearing the finest silk, and divine fragrance on his locks,
and wishing to engage in dalliance in a suitable place says, Come with me so we can
satisfy our impelling desire in a bewitching manner.

By the riverbank, joyous breeze, my


Lady!
Kannan, holding a passionate Gopi
with one hand, fondles her breast and
plays!

Kannan plays on his vy--kual (= = Bamboo pipe) sounding, Radha,


Radha. Kannan reminiscing and embracing you wearing fragrant flowers and his love
for you says the following.

By the riverbank, joyous breeze, my


Love!
Kannan, holding a passionate Gopi
with one hand, fondles her breast and
plays!

As the birds flap their wings and the tender vines move in the wind, Kannan in
expectation languishes for your arrival.
Kannan has arranged a fresh-blossomed p-v-amai (= = Bed of flowers)
hoping you would come, keeps His eyes on the path and waits (for your arrival).

By the riverbank, joyous breeze, my


Love!
Kannan, holding a passionate Gopi
with one hand, fondles her breast and
plays!

Tinkling anklets, a great nuisance (distraction), my Lady. It is an impediment for doing


Kalavi [= = Sexual union] in a secluded place.
Wearing black apparel, abiding in the cupped palms of night, sweetly along with the
flower Pandal, realize the opportunity and give up your wavering (mind).
, ,
!

kakul = Night; kavi-kai concave hand.


P589.

!

By the riverbank, joyous breeze, my


Love!
Kannan, holding a passionate Gopi
with one hand, fondles her breast and
plays!

The flower garland is gracing the chest of Kannan, appearing like a white bird against
dark nimbus clouds. O damsel with lightning-like waist.
Give up your love-quarrel; unite with sweet Kannan who comes to relieve your pain.
This is your opportunity, my friend; remove your wavering.
! , , !
Here and = dal and Kdal mean love-quarrel, which is usually followed
by sexual union. adix

By the riverbank, joyous breeze, my


Love!
Kannan, holding a passionate Gopi
with one hand, fondles her breast and
plays!

The goddess of earth has spread the bed; as you recline your golden body, remove
your waist ornament and let loose your Mkam ( = Lust, sexual desire).
Kannan would drink (your beauty and grace) opening His lotus eyes. He is waiting. He
would embrace you. He would confer on you what you ask for without any objection or
impediment. He is like the male honeybee, imbibing the honey from the pure flower.
Enjoy your love-encounter with Him.

By the riverbank, joyous breeze, my

Kannan, holding a passionate Gopi

Love!

with one hand, fondles her breast and


plays!

He would not be waiting until tomorrow. O Damsel, you could make the spadix spill its
laughter. Go on; leave at once.
Kannan is the bull, whose mind is like a crystal box; you get him without any pain;
Kannan would very much enjoy having you.
You are confused and sulking; you need relief; this is the opportunity; leave without any
hesitation.

By the riverbank, joyous breeze, my

Kannan, holding a passionate Gopi

Love!

with one hand, fondles her breast and


plays!

Jeyadeva, in the portrayal of the dalliance () of Kannan and Radha, inculcates


in us the essence of spiritual wisdom ().
P590.
Kma-k-kalavi () is a kind of union. There is union between the two and the
union has the appearance of one. That monistic state is Advaita (Monism) and Samadhi
(Intense contemplation resulting in oneness with the Universal Soul). Though the
language refers to the body, the inner feeling refers to the soul. In a state of
dissociation, the embodied souls operate each in its own ambiance. That is why
householders life is a religious duty eventually destined in the union with the Universal
Soul.
The essence of worldly life is Radha-Krishna Bhvam (deportment). Questions as to the
physicality are inappropriate. Bhagavan the Guru is interested in world welfare as He is
made out to be. Love is a systematic study in the context of Bhagavan. It stands as the
uppermost feeling in life. Love is to attain a state of inactivity through activity.
(When the Yogi recedes from the world of activity and merges his Citta with the
Universal soul, there is silence, cessation of thoughts. In the sexual connotation of
Radha-Krishna dalliance, the lesson is the individual soul is pining to unite with the
Universal soul, which is liberation from the world of miseries. In this union, all humanity
serves the role of women and the Universal Soul is man or Purusha Veeraswamy
Krishnaraj)
In this movement, once the mind comes to one point (Null Point), there is cessation of
thoughts. There is oneness between her and Him. This is Bhakti Tattva. Bedroom is
pai-y-aai (). God's sleep is Pai ().The peace and tranquility attained
in sexual union is present in Bhakti or devotion. The joy in devotion is attainable in
physical union.
Why is there the creation of man-woman and inculcation of feelings of attraction
between them?
P591. If the Creator (cirui-kartt = ) were an opponent of sensual
pleasure, why did He create two genders? There is pleasure in ciipam and pr-ipam
( = Trivial pleasure = earthly or sexual pleasure). pr-ipam ( =
Greeat pleasure = Heavenly Bliss ). Having depiction of icons with sexual connotation

on the temple towers is just that. In Nepal temples, there are icons of women lying
supine and sacred vermillion accumulation on the pits of bare genitalia. The aniconic
form of Siva (Likam = ) is the Phallic symbolism, which depicts the creation of
life (matter and their functions) on earth. Marriage helps make families and safeguards
traditions. Every month, God cannot come down to earth and create beings; for that
reason, He created man and woman. Because they are instruments for procreation,
they cannot function as machines. If there were no pleasure, if procreation is like
making pots and pans, and if it becomes another vocation, the workers would like to
take off and rest and would show no interest in service. That is why pleasure principle is
in place in srui Tattva (Creation principle). If it were mere pleasure, the people would
be susceptible to uninhibited hormone-driven recreational activity as in animals, which
do not associate sex with progeny. Thus, human sex became a cultural phenomenon.
Sexuality took many forms. Every aspect of sexuality received particular attention. A
mere gaze, a look or a glance became the subject of poetic flourish. Kissing and its
many aspects received much attention and categorization. Even the ascetics who left
home for the forest began in earnest describing it.
Caution: The following pages portray graphic sex by Aiyappa Devar on Kamarasam and
is translated into Tamil by Kannadasan. Pages 592-594: The language is sometimes
plain, sometimes cryptic but always poetic.
P592. Every part of the body and even the hair follicles became the object of poetry.
When you read the descriptions or poetical treatment (varuaai ), we get
the feeling of we have to live it. In all languages, this need for sexual pleasure has
been glorified.
Creation is the will of God; towards that end, these two instruments (genders) serve the
purpose: the description or poetical treatment becomes the instigator of the instruments
(of love).
If the primary function of sexual relations as the creative fervor is entertained in the
mind, sexual pleasure does not become the object of censure.
Libido, love and sexual union become sacred and pure. Aiydevar elaborates on this
sacred and pure physical union.
As physical embrace leads to love-making, boundless and swelling ecstatic flood brims
over and flows, which becomes a torrential ecstacy with the closing of the eyelids.
Thus, the poet found the exulatant rapture of sexual intimacy.

As one nibbles gently and sucks on the tender loving lips, could imbibing liquor match
that sweetness? The war of sexual union never ends with a declaration of the victor
and vanquished.
This is the beginning. I am unable to put in words the subtlities of sexual pleasure. What
is the status of subsidence of torrential ecstasy. Who can describe it?
The palms of the hands caress the locks and fondles the turgid breasts. The nails gently
and softly graze the body. The teeth goes about nibbling the tender body in an
impetuous infatuation. The fingers run through the black hair mussing up the radiant
black coiffure. His lips lock on her tender sweet juicy lips and suck on them as if he
imbibes the toddy.
As the welling ecstacy rises to the head, he enjoys the new-found fruits. Known is the
sign of the climax. The playful body boils over with the immense feelings. The warring
bodies in unison bubble with rapturous joy.
P593. Endless play! Insatiable ecstacy! What a dance? What an union?
Pressed Sugarcane (juice): alike is the pleasure from union; it is like the ever-rising
wave of the ocean. The lass gave her body away for safekeeping to the lad, her lover,
who thrusts into her only to elicit couterthrusts from her; her breasts jiggle and embrace
his body. The lovers rose as if in space. Speech, mind and deed disappeared (into
oblivion).
The scorching heat rose and subsided; the body, appeased, withered, languished and
drooped like a vine; the speech faltered; the breath labored. Would the ecstasy found in
the fragrant flower-eyed damsel go into eclipse? Would the body perish?
O men of diligence, is there time for union on this earth?
Paramasiva, having seen the damsels (Parvati) beauteous body, felt that sensual
pleasure as desired by the mind was not possible (at that moment), languished in his
mind having attracted the mind of Sivakami and drank the Halahala poison (to save the
world). That much I know.
When the perennial thief of many words with My (as His stratagem) saw the goldenbodied (Lakshmi) rest and sleep on the earth, he moved her upper garment, bent over
and saw her heaving breasts and the pit of her navel.

Having red eyes because of timeless open eyes, losing the luster of the red lips, which
became pale and white, having faded flowers on the locks, disarraranged dress, and
exposed body parts and dissolving the night, the radiant sun dawned on the horizon.
The eyes of the consort turning modest upon seeing the god restored the feeling of love
in her; she sought and had congress with him. My tongue has no words to describe
such encounter. The coiffure buzzing with bees loosened and rolled on the floor. The
fluid from the turgidity ran down the side of the cheek and shone. The red mouth was
numb.
P594. The pearl necklace danced on the breasts. The jeweled girdle of the lass broke
apart and fell on the earth unnoticed by anyone. Her genitalia and breasts exposed, the
lass in her confusion tried to hide them with her hands. As Kannan saw Radha in her
bewildered condition, he invited her. In the mood of gift of a woman, she approached in
the spirit of enjoying the physical pleasure again with him. The lass who lost her cool
necklace collapsed in his hands. That sweet enjoyment has no accounting at all.
The grass that receives sustenance from the dew; smiling young lass with the red
mouth has wearied her body (from making love); the sound of love was rising, the words
were losing their meanings; having lost the balance from joy received from her lover,
her lips show many teeth marks (indentations).
The above is a translation from Sanskrit into Tamil (which I translated into English).
Original from Aiyya Devar Ashtapathi.

P595. As far as I am concerned, I desire to bring maturity of spiritual wisdom to


humanity by singing songs of love (and sexuality). The fastness in the spread of
Hinduism in America is obvious to us. There, they teach a new kind of Yoga not existent
in India. Approximately twenty naked men and women alternately stood naked in waisthigh water in a circle with hands over the bare shoulders of the next person. No one
should show any signs of sexual arousal. This is some kind of Spiritual practice. Three
years ago, I saw photos of these spiritual aspirants in Life magazine. It is all about
forgetting sex in an otherwise explicitly sexual situation. Not all would develop this
platonic spiritual maturity in an intimate sexual situation. Aiya Devars Radha-Krishna
Sentiment may induce libidinous feelings. Why should not the learned Jnis develop
Jna Yoga based on this kind of practice? There is no sense in putting aside
unnecessarily Aiya Devars Ashtapathi Gita Govindam.

The eyes must see the treatise; the mind should read it; the sexually capable body
should be able to sublimate its sexuality to an inert and non-reactive nature: that is
maturity of spiritual wisdom.

Pillayarpatti Karpaka Vinayakar Temple


www.mamandram.org
Karaikudi, Tamil Nadu

Book 7 Chapter 7 Pleasant Thoughts


P596. Bhagavan divides people into three types according to their qualities: Sattva,
Rajas, and Tamas Gunas. Sattva = Vituous; Rajas= motion and passion; Tamas =
darkness, slowness.
We call a person endowed with Sattva Guna a Sadhu.
We describe the one endowed with Raja Guna, "Lucky him; He is a Raja."
We characterize the one endowed with Tamasa Guna, "He is pure darkness and
ignorance."
Among these three, there are variations in body habitus and qualities of the soul.
According to the learned, body has power over the soul; the soul is flustered because it
is unable to have power over the body.
A Sattvic person brings the soul under his power or control. Rajasic person has no
apprehension of the soul and lives with the idea, 'bodys sensual needs are the world.'

Tamasic person has no apprehension of the soul and the body. It is difficult for all of us
to have Sattva Guna.
Wisdom, control of sense organs, ability to resist temptations and a perception that all
feelings are subject to his control make a person a Sattvic person.
P597. A beautiful youth. If you flick him, he would bleed, revealing his youth. Beautiful
girls circle (hang) around him. Around girls, would a young man have a mature outlook
to say the following? You are a demonic illusion. Your beauty and blood are mere flesh;
apart from that, you have no other redeeming qualities. When he is gasping for breath
from intoxication and inundation with lust ( ), could he become a Sattvic
person with no thirst for love? Though he is within the confines of a room, he would
break out. Sattva Guna is possible only to a person who has a subtle knowledge about
his body and the world.
Water does not stick to the Lotus leaf. This is how the Kanchi elders live in a world of
sensuality (and are yet not affected by it).
Kanchi elders are immune from lust and anger. When women go visiting with them, they
see forms of Kamakshi in them and not their physical beauty. The Jnani, one in 10
million, shines in this world by restraining his senses and resisting the (sensual) appeal
of objects. The body has an independent Sakti to function, which subjects the mind to
pressure. This perverse power makes us go to places we should never go and tells us
do things that we should not do and makes us involved in things we should avoid.
If the body were healthy, the mind would be in good order.
P598. If the body is weak, the mind becomes weak. When the body is active, the mind
is active. If the body lies down, the mind does it too. Mind in excellence is the soul. The
body has power over the soul. Sadhu has stripped the power of the body over the soul
and thus becomes Sattvic. If a youth were to cry that he could not live without a
particular girl, how would you remove him from her? I have experience in this matter.
Wed 05/09/2012 7:47 PM
Even God may not be able to save a youth, If a youth becomes delirious over a girl
though she may be kai-caai ( = Person or thing that is cast away, as shaven
hair) and the youth declares she is his world (there is no world above her). The course
of this youth is he suffersstumbles and totters-- the consequences of his act and
unless he realizes it and comes back hollering enough is enough, no one can change
him.

There is proximity between the body and the soul. On occasions, soul works on its own
accord. This is what we call maa-c-cci ( = Conscience). Great man does
not let body exercise power and control over his soul and thus, is able to reform the
world. Their names are sdhus ( = ctu = Good, virtuous person). Our Puranas and
Itihasas (sacred texts) explain in the form of stories the independent functioning of the
soul.
Vinobaji makes the observation, Sattva Guna is the loftiest of all qualities. If a Sattvic
person has to function among ordinary people, he has to dim his splendor.
(Explanation follows.)
If a person transcends the three Gunas (Kuam = = Attribute, property, quality),
he becomes purua (= Soul, life, the living principle).
P599. If all people become divine Purus, daily life (of people and country) would
come to a standstill. Vinobaji says, A man must abide in normal run-of-the-mill life by
vanquishing Rajas and Tamas Gunas and bring them to an even keel.
Here is the example he gives. If there is a smoke deposit on the glass dome of a
lamp, we wipe it off. That smoke deposit is Tamas Guna. We remove the cobwebs from
the glass; the cobweb is Rajas Guna. ( oaai = Spider's web and dust;
cobweb). Now that we removed the smoke deposit along with the cobweb and dust, the
glass is clean and the light is bright. If the light is too bright, it causes sensitivity and
pain to the eyes (photophobia). To diminish the brightness, we wrap a white paper
around the glass dome. Alternatively, we have tinted domes.
DDDDefinitions: Tamil Lexicon, Madras University
(Sattva) cattuva-kuam. = Goodness or virtue.
(White)
(Rajas) irac-kuam = raj-gua = rajas gua. The
quality of passion manifested in one's activity, zeal, courage,
pride. (Red)
(Tamas) tam-kuam = tam- gua. = The subtle
quality of darkness or ignorance manifested in torpor, sleep, lust,
anger. (Black)
Very bright light is pure Sattva Guna, which we have to moderate for worldly and
practical use. To forestall the Sattvic person from becoming egoistic, we have to
moderate or attenuate his Sattva Guna. Because of rarity of Sattvic people in the world,
the few that are sattvic become arrogant. That is why all people should become the
Moderated Sattvic People.

He gives another example. We sleep daily. Do we announce to other people about


our sleep last night? We do not. The chronically sleepless patient, if he sleeps well one
night, tells his doctor he slept well the night before. We all breathe air. We do not go
about announcing our ease and facility with breathing air. Dust particles generated in
Hardvar traveled 1500 miles to Calcutta. It is not extraordinary or surprising news. If a
person swims upstream in Ganges river, that is news. Thus, we do not become arrogant
in the performance of routine tasks. If we perform a tremendously important activity that
affects the lives of millions of people, arrogance creeps up on us.
P600. The Sattvic person should guard against becoming arrogant or egoistic. Great
men - Mahns -entertain love for all people; their Sattva Guna does not make them
proud people ( = Garvi = Proud man). People tend to swarm them. Mahns do not
worry unlike other people who worry about their bodies. The Mahn has separated his
body from his soul. Egoism does not approach him. A sattvic person has to acquire that
ennobling quality.
The next person is the Rajasic person. Most of us belong to this category. Rajasic
person is a self-centered person with an echolalia of I. Rajas guna is not satisfied
seeing the face in the mirror but wants to see the whole body from toe to crown. It is like
the man going to the father-in-laws house and wanting to remain the ever-new
mppiai ( m-p-piai = Bridegroom). Fame, object, position and the like
are his assumed prerogatives. Superior paths, wondrous conduct, and acquisitive
activities constitute Rajas Guna. It desires to go to Tiruchi by car because train travel
takes longer. It desires to fly, since it would take 5 hours by car to cover the same
distance.
P601. As travel gets faster, even an hours flying time appears eternal and boring. As
Vinobaji says, Rajasic Guna dictates obliteration of the sea with a transplanted
mountain and conversion of the desert into an ocean by transplanting it to a desert. It is
because of Raja Gunas desire, many joys and miseries of the world came into
existence. He is the one who puts a value on Gold and Diamond. He is the one who
lays acquisitive claim to vast tracts of land and created such desire in others. Because
of him, the disposition, desire and proclivity to cast a net for beautiful women took birth.
(Think of harems.) Pearls would have been playthings for children if not for Rajasic
person, who developed the habit of wearing them as pearl necklace. His slanted view of

Suyadharmam ( = once own obligate duty) is the work of his desires. If he


starts thinking that his suyadharmam is to save others or give them refuge, Sattva Guna
would come into his soul. A person occupying the crest of Raja Guna is Jada ( =
jaam = Dull person; inertness) devoid of feelings. Though his wife is in monthly periods,
he has lust in his heart and his thinking is she has to come to his conjugal bed. What he
never likes, he wants others to like; if not, they cannot be with him: That is his
disposition.

Shadow of Sattva Guna falls on the Rajasic person, if his needs go unmet; his ways
are loathsome; his efforts bring no gains; and he is down and out. This Guna hounded
both Hitler and Musolini, and certain officials, whom I know personally. What I said
earlier speaks of the crest of madness in Raja Guna.
P602. If the Rajasic qualities carried a sense of justice, that quality is essential for
Laukika-worldly- life. The world moves on this Rajasic quality. Sattva Guna regularizes
the movement. Rajas is the engine behind Sattva.
He has a small house for living; there is a loving wife to manage the house; there is
enough to get by. Work is according to his ability; enjoyment is according to good social
sense; he enjoys things without causing problems to others; and he lives within his
obligate duty to home and country: This kind of Rajasic person becomes a cog in the
wheel of world movement.
The third step for Rajas Guna is desire; if it goes unfulfilled, he struggles. The
destination here is Tama Guna.
Shop is open; there is no buyer or taker. If he
becomes bitter over his failure and if wisdom dawns on him, he goes to Sattva Guna. If
he is satisfied with his lot, he descends into Tama Guna. He eats whatever he lays his
hand on and sleeps. He has neither discipline nor a sense of duty. As Vinobhaji says,
Tama Guna pushes some into Raja Guna; Raja Guna pushes some into Tama Guna.
Tama Guna soul is indolent, gave up Suyadharma, eats what he gets, and dies when
his time comes. He would not hesitate to wear another mans loincloth. He would leave

his box and go wandering. He has predisposition to like rotten food. He would seek the
help of someone to peel his banana.
P 603. Vinobaji says there is only one cure for Tama Guna person: Keep telling him to
find a job or get him to do a job. We should extract work from him and not let him sit for
a moment; Tama Guna would leave him.
Finally, among these three Gunas, what Guna should we adopt?
1) We need Sattva Guna without egoism.
2) If not, we need Raja Guna with justice and fairness.
3) In this modern world of dog-eat-dog, 99 out of 100 people would not fit in with Sattva
Guna. Therefore, we could live a measured existence in suyadharma (ones own
obligate duty) within ones means in the manner of Rajasic person. Thu 05/10/2012 1:09
PM
Long before, there was a king in Pandiya Nadu. Later Nayak came into power, there
were 200 paiyakkrar ( paiya-k-krar = Poligars or feudal chieftains)
under his reign.
Justice, fairness, discipline and set limits form the core of happy living for a just Rajasic
person.

Book 7 Chapter 8 Happy Thoughts


I have many times brought up a subject during my talks on a religion platform. That
was about my Astrology. It declared that I would become a Swamy past 50 years of age
or would become a man with Swamys qualities. When the astrologer mentioned this, I
was 21 years old. Now I am past 50. My life ran its course according to his prediction.
Now my mental makeup and food habits are those of a Swamy. God made it a reality
that I would now hate doing things which I very much liked to do in my earlier life. He
made me hate foods one by one; but, in thoughts, he gave me patience. The palmist
saw my palm lines (dermatoglyphics) only and offered his prognostication.
Palm lines, jytia, Jtakam. If all these were read properly and expertly, they would
measure a persons life, as science measures the world of matter. In Gods creation,
even a calf has a Jtakam.
kai-rkai Lines in palm of hand, significant in palmistry
jsyam jytia. Astrology.
jtakam Horoscope, casting of the chart of one's nativity
Perumal who stands in the Central Shrine in Tirupati stands here in Azagar Koil.

P605. Camasttipati (God) in Tirupati Shrine is a billionaire, while the same God in
Azagar Koil totters every day.
God = Camasttipati camasttipati = the Chief of His domain
(sa- sthna = Kingdom, state, dominion) the Chief of His domain = God in this
instance.

Page 605. anudinam.org. Sri Sundararajan - Azhagar Kovil


For all this difference, Azhagar Koil was in existence before Tirupati temple. Who knows
what the horoscope was like of the builder of the Azhagar Temple? I know of a beautiful
girl from a noble family getting married to a half-crazy person and making a living by
selling steamed Idli (iali = = Steamed cake or dumpling made of rice and black
gram dough).
There was an ugly girl, whom not even animals would look; she was married into a very
rich family; and her husband was a very handsome man.

For the Temple, there is a horoscope. Gurus have horoscopes. The temple builder has
a horoscope. Sri Ramas horoscope has a part that tells of his losing His wife. Sitas
palmistry revealed at birth that she would go to forest. If an action is taking place and if
we are not responsible for it, there should be an unknown power (Sakti) as its cause.
If conducting or not conducting an election is in your hand (palmistry), why should you
hold an election? Why should you endure defeat and suffering? Horoscope pulls by the
hair many highly competent persons and shoves them (into obscurity). Creation of India
and Pakistan took place at the same time at independence. God has determined that
Pakistan would endure military rule; He wrote Indias horoscope that the country would
be subject to corruption and confusion. If something not thought of happens, that is the
fruit indicated by your Jatakam.
P606. In these kinds of matter, Hindus faith is full of meaning. Based on stars and
date of birth, forecasting is common even in advanced western countries. The British
and the Germans use the same charts, same icons... The reason is Sanskrit was the
origin of Astrology. Cosmology and science arose from the Hindus. Hinduism calculated
the distance of the moon from the earth. It explained the cause of eclipses. India
launched a satellite by name Aryabhata, a Hindu, a scientist who lived in Kerala a
thousand years ago. His research was on cosmology. Sanakkiya wrote Raja Tantra.
Some temples have predictions carved on the walls along the major walkways
() around the temple. There is no subject matter not entertained by the Hindus.
Thu 05/10/2012 2:51 PM
We all shut our eyes in ignorance, when we do not know our path and destination, no
matter how great is our analytical knowledge. The Hindus call that place Isvara. The
whole world revolves within the ambit of wheel of Hindu religion. Other religions came
into existence by borrowing 1 part in a thousand from Hinduism.
P 607. The Bhuddha is the Avatara of Krishna, according to Jeyadeva. Christ and
Krishna have similarities not only by the names but also by the manger in the barn,
according to Kanchi Elders. Malaysia Queen, though a Muslim, bears the name,
Paramesvari Nacchiar. Malaysia and Indonesia call the Govt. Paduka. This reminds us
of the ptukai (= ptukai = pduk). Wooden sandals of Rama) under which
Bharata ruled the country, while Rama was in exile. In Thailand and Cambodia, they
believe in Sagunam or omens and icon worship and celebrate Hindu festivals. They
have discovered Vinayaka Temple in Mexico. There is a published book from Mexico,
which shows a picture of dancing Adivasis (Indian tribes). The dancing women have a
third eye marked on their foreheads, according to Kanchi Elders. In Lemuria continent
claimed by the ocean, all people had three eyes according to the research conducted by
polyglot poet Appaththuriar. If you revisit the Hindu Tattvas, not only they have deep

meanings but also a history of God worship and religion as initiated for the first time by
the Hindus.
From the wandering astrologer with a parrot in the shade of a tree to a Mexican
Professor, they attest to the fact that all knowledge of physical and spiritual worlds is
contained only in Hindu religion.
Book 7 Chapter 9. Happy Thoughts
P608. Four years ago, I went to Tiruvananthapuram to write the script for the movie,

Swamy Aiyappan. I stayed in Tiruvananthapuram Club. The producer Maryland


Subramaniyan Pillai had deep love for me. He wanted me to write the script for dubbing.
He invited me to write the script for the new motion picture also. He is a Tamilian, the
mayor of Tiruvananthapuram (a Kerala Town). He is a good man praised, well
respected and liked by the Keralites. Although he is a Tamilian by ethnicity, birth and
language, he would speak only in Malayalam in his house as a point of loyalty to the
place. The new appointees in the Kerala Government have great respect for him. One
of his sons is a great doctor. He did all the help when White Dress Nirmala was in a car
accident. When I came to Tiruvananathapuram, I requested a doctor to administer to
me a dose of Demerol (Pethidine). He slapped himself on his cheeks, saying, Aiyo,
Aiyappa. With great hesitation, he took me to his son, who administered with hesitation
the injection. Daily when he came to read my script, he would plead with me to stop the
narcotic habit. I used to say to him, How am I going to stop it? I have come to receive
1200mg daily; I would probably kick the habit when I die.
P609.
Pillai: You do not know God Aiyappans Sakti. You have the habit of chanting, Krishna,
Krishna. For health, there is no god greater than Aiyappan. Sabarimalai Temple is one
place the impure cannot enter. You see, no one can rehabilitate a Pethidine (Demerol)
addict; an addict cannot stop it suddenly. With the grace of Aiyappn, you would be able
to stop this addiction. Pethidine (Pethidine or Meperidine Hydrochloride (commonly
referred to as Demerol in USA)
My answer is always, We will see.
In the motion picture, Aiyappan, there is a section wherein an atheist received cure of
bellyache by eating the Prasada from the temple. When I was writing the script, I had a
tingling sensation in the body. After the script was complete, I was leaving the city. In
the airport, Pillai said to me, When you come here next time, you would not have this
habit.

Page 609. hindupad.com. Niraputhari 2014 at Sabarimala Ayyappa Temple

When I was back in Chennai, I was having all kinds of dreams. I was experiencing
irritation, dizziness and confusion in the place of happiness when I took narcotic
injections. I could not sleep; I could not eat; I could put up with them. It affected what I
considered my lifeline, my writing. Fear enveloped me.
I was trembling with a feeling whether I would die, not having done anything and
ignored by people. On April 6, I asked for admission into a private hospital, Vijaya
Nursing Home. For three months, I tolerated the intolerable pain and became an exaddict. The doctors were surprised and pleased. If the cure proceeds from the Grace of
Aiyappan, no one could ever refute such a miracle.
There are more atheists in Kerala. The Malayalam Version of Aiyappan Motion Picture
has earned itself a great history.
P610. The Tamil motion picture Aiyappan is running to the packed houses. I wrote
this motion picture script after a long time. Is not there a meaning why hundreds of
thousands of people go to Sabari Malai every year?

Book 7 Chapter 10 Happy Thoughts


P611. I wrote in Kalki on Seramn Kthali about the trembling in God-realized
Kulasekhara Alvar. I had doubts whether the realized souls would have trembling.
Having given up bonds and desires and in the next stage becoming a recluse, man may
sometimes see the previously nurtured animals come to cause perturbations. To shake
of these perturbations, he struggles very much. Though he ran to the forest, he gets
memories of home. He feels the weakness and wonders who lived and who died (in the
family)... They cut themselves loose from personal needs. They could not give up the
compassion for humanity. This disease causes interruption in Yoga. There is no
surprise about a Bhogi becoming a Rogi (the enjoyer becoming a diseased person).
Becoming a Yogi before or after being a Rogi is not a surprise. In that state of Yoga, life
dissipates without attaining the state of Thyagi (a person with renunciation of fruits of his
work).

Bhagavadgita about Thyagi


Introduced by Veeraswamy Krisnaraj
18.9: When he does the prescribed duty, that ought to be done, O Arjuna, giving up
the attached fruits, that in My opinion is sattvic Tyga or renunciation.
18.10: One who neither hates inauspicious work nor is attached to auspicious work is
a sattvic, a Tyagi, and a wise man, having cut off all doubts.
18.11: It is certainly never possible for the embodied one to renounce all activities.
But, anyone renouncing the fruit of work is said to be a Tyagi.
18.12: The Desirable, the undesirable and the mixed are the three kinds of fruits of
work that comes after death for the Atyagi but not for the Tyagi.

This is the story of many Tattva Jnis or sages and Siddhars. It is becoming apparent
from their wailings that Pattinathtar, Sivavkkiyar, Bhadragiriyar were not able to
completely give up human frailties even after attaining spiritual wisdom. Hindu religion
has seen thousands of ascetics and only a few have attained the pristine state for
recognition as True Ascetics.
P612. One can count on ones fingers persons holding on to detachment in the true
spirit of an ascetic. All over India, they know the marks of true ascetics. Tamil Nadu is
proud of having two of them. One is Kanchi Elder and the new Elder. These two are the
spiritually advanced ascetics ( ) who attained equanimity. Many have

written extensively about Kanchi Elder. His eyes show neither red streaks nor artificial
redness and are beautiful and bright. The eyes penetrate the heart and are full of
tcaiyam ( = Sharpness, acuteness, as of the intellect). His face is cti-ppiampu ( = Bundle of rays, shaft of light). His body has no stains or flaws.
Ebullience of all beauty of his wonderful frame, robbed in ochre, shines. His heart is as
pure and fresh as the milk expressed now. His wisdom is mature for a young age. His
mental strength has won over all the frailties and weaknesses of respective ages. His
ideas and concepts flow like the Ganges River. His shoeless feet have walked on
stones and thorns of the bare earth. There is the divine state, which did not experience
pain from walking from Kanyakumari to Bhadrinath on foot. He is of tiyka clam; he is
like the flowers, used in prayers during sunrise, noon and sunset. His flowering is for the
use of others. tiyka clam ( = Spirit of self-sacrifice Nature = His nature is a
spirit of self-sacrifice)
P613. Neems bitterness and sugars sweetness are the same on his tongue and thus
it is a sign of his maturity. He has the exemplary mark of asceticism as depicted by
Valluvar.
Kanchi Ptam is the most apolitical pure place, to which even the king descends from his
seat to pay homage. Condemnation and censure pile high on Hindu ascetics. We
cannot deny the existence of some errant so-called ascetics. The eyes that saw evil
spirits (Sansvara) should not see Paramesvaran. You should compare one with the
other. In Bhakti Marga, there are some true Jnis. Among the worshipful two, one is
Kanchi Sri Jayendra Swamikal, who is one of the spiritual flames then and now to
celebrate eternal Hindu Dharma that lasted for thousands of years. We cannot reject
him based on caste. He transcends caste. If you approach him in the name of
righteousness, justice and morality, he is the pure sky of midsummer. Thu 05/10/2012
8:02 PM
Coming in the line of Adhi Sankara, he never swerves from the path. He teaches
compassion to humanity. Though there are assaults on a religion he fully believes in,
like God he tolerates them and performs his Dharma with prescribed conduct befitting
his call.
P614. He is mature, cast and refined in the crucible like the pure gold; because of it,
Hinduism keeps its head high. Though all religions have equal status in India, the
foundation of India is Hindu Dharma. That foundation gained strength and a refined
clear form from Sankara and Ramanuja. In that lineage and tradition, Jayendra
Swamikal is a divine light. He is the Jiva Sakti of Hindu Dharma. He is the divine form
that walks, talks, cogitates and communicates with us. He is the reflection of Vedas and

Agamas. He is the elder son of Kanchi Kamakshi. For this Dharma Bhmi to prosper
and thrive, that Jna Guru is the road sign. Thu 05/10/2012 8:25 PM
End book 6 and 7.

Durga Paramesvari Temple Photo by Krishnaraj


Hinduism_Kannadhasan
Books 8-9-10 (Pages 615-800)
Hinduism_Kannadhasan-Books 8-9-10

Meanings in Hindu Religion
Hindu Religion Replete with Meanin
by Kannadhasan
24 June 1927 17 October 1981

Book 8 Chapter 1

P616. Kannadhasan: I am pointing out to the world the differences ( tratammiyam) between the life in the Supreme Abode and in this world. Would not that be
a matter of pride in my last days?
tra-tammiyam = Difference, contrast, disparity, comparative value.
= pkam (bhga), rkam, ykam = Enjoyment, Disease, Union.
ykam = Yoga = Deep and abstract meditation; concentration of the mind in the
contemplation of the Supreme Spirit.
P617. Desire exists; the thought of enjoyment exists in everyone. There is a
difference of opinion as to what one should enjoy; everyone has his sight (
nam) set on something. Should I buy land in Tanjore? Would a fertile land be
available in Arcot? Such oscillations of mind are common.
Some languish as to whether he could rule a country.
All these are Love of Land ().
Whenever someone comes across a woman, the thought, Would I be able to get her?
comes to his mind and that desire sits right on the nape of his neck ( piari). That is
Love of Woman ().
Though he has plenty of money, he would run after Rs.10 and risk taking chances. That
is Love of Gold ().
Some are restless on the stage hoping that he would receive all the accolades and
garlands from an adoring crowd. That is Love of Praise ().
Desires were threefold to begin with, according to the sages. As time marched on, it
became fourfold.
When the child is born, it has no desires. (It has needs but no desires. Krishnaraj) It
takes several days for it to identify the mother. (Its tendency to latch on to the nipple
comes natural to the infant, whether it is a bottle or breast.)
First, hunger strikes the baby. As time passes by, it develops bondage (mother-child
bond). Later in childhood, it desires for candies and bread.

P618. Desire continues, now in toys, later in play and ends in accidents or dangerous
situations around 20 years of age. Now the Love of woman begins to seize the youth.
Love of Woman ends in marriage; he has children. With the family in place with wife and
children, Love of Land grows on him. At all times, Love of Praise is with him. There is a
continuous stream of desires; they grow and run into another; he is never able to
extricate himself from the sea of desires and land on the shore of freedom.
One day it dawns on him, Enough with this monotonous life. I need a change. If he
were to realize his desires for delectable food and delectable second woman, he would
certainly not give up the newly acquired comforts. This Guna or quality is Rjasa Guna,
one of the three Gunas mentioned in Bhagavad Gita: Sattva, Rjas and Tmas. The
man with Rjasa Guna is full of desires. We call him Rj. These Rjs suddenly are
shoved into Tmasa Guna. Some mature themselves into Sattva Guna. Largely, they
fall into Rjasa and Tmasa Gunas.
Let us pay attention to the history of the happy-go-lucky Bhgis ( pki , bhgin =
Epicures or sensualists) of the world. You would know the famous Rome. The kings of
Rome enjoyed all the epicurean delights, not even having enough time to put on
clothes.
P620. Just the kings? What about the queens? As the king sent messenger to fetch
women, the queens sent messenger to bring men for their sexual/sensual delights. That
is the Mandala where the gender attraction and interaction went wild. There was no rule
as to what food to eat and what food to avoid. They ate meat from chicken to horse.
There was no idea of ua ( = heat), ctaam ( = Cold) and vyu ( =
wind) in the foods. We tire ourselves trying to figure out which food is what. The
Romans did not care. Tirumular talks to us on the nature of body. Hindu Vedas teach
moderation in everything. They recommend a life of detachment. Our ancestors were no
sad sacks (inept persons) compared to the Romans. Karikr Sozan would gorge on a
whole goats leg and used spikes as toothpick. What Sozan is this Sozan? Our modern
day Sozars eat one-half chicken by biting on the meat and pulling the half-chicken with
the hand. What a sight to behold? Is this tooth or what? In Hindu families, the
prescribed foods have health benefits. Do not put cold food on a hot food. For heat,
eating hot foods cools you. (Hot on hot is cold.) If you dip yourself in water up to the
neck, the heat of the body rises to the head.
P621. After taking a bath of the body below the head, wetting the head later and last
removes all the heat. I have a disorder: the disorder of Heat. The modern doctors argue
there is no such thing as Heat Disorder ( ). I have never heard of
such stupidity in my life. If you traveled 200 miles in the burning sun and in that heat
exhaustion ( aluppu) drank 8 cups of water, not even a drop of water comes out.


;
.
.
If at the time of risen heat in the body, you apply another heat,
the result would be cold. If you drink a cup of hot water when you
have heat exhaustion, heat upon heat becomes cold resulting in
formation of urine.
There are people who claim to have elders in the family aged 103 and 100 years of age.
One person claimed he was 82 and never took a pill in his life. The modern man walks
around or travels with the cupboard of medicine bottles. All this is because of the way
we enjoy life. This is the village proverb. . = Pleasure
with woman twice a month. The husband and wife would keep in memory the date of
their consortium. A crude and direct proverb is as follows.
. = The Emitter of semen faded and perished.
P622. Fourteen days of conservation; fifteenth day expenditure or emission:
Because of this dictum, their night was good; their consortium was good; the body was
good.
When there was dearth of treatment facilities, our ancestors lived well without the use of
medications. They never went searching for diseases from their acts. Example:
Venereal diseases. Because of Karma or Gods punishment, there are diseases beyond
cure of medical treatment. I know of people who went searching for diseases and dying
from them for lack of medical treatment. I know of two youths who visited prostitutes
and contracted secondary syphilis (Secondary syphilis = black spots on skin =
). Today, with modern treatment, these diseases find cure. ,
, .
arai-yppu. Inguinal
bubo
veai. Gonorrhoea
kiranti. Venereal
ulcer
The suffering they had with these diseases was immense. One of them died 15 years
ago and the other died at work. Both of them never lived beyond 30 years of age.
Hunger hits us. We eat. In that, there is no moderation.

Craziness hits; man roams around for womans company; there is no judgment.
A Hindus grandfather ate good and safe food; he digested it by walking up a mountain;
he plunged in the tank and got relief from heat exhaustion; monthly twice, he had
consortium with his wife; thus, he cared for his body.
If Bhogam (pleasure) goes without order and discipline, Rogam (disease) would come
and wait at the doorstep.
P623. Yogi Vemana lived without discipline and order; later, he became a Yogi. The
same story applies to Pattinaththr and Bhrathi.

page 623. tmjaigurudev.blogspot.com. Yogi Vemana Vemana was a Telugu poet. He composed numerous poems in Telugu in
Aata Veladhi metre which consists of four lines; the fourth line, ...

` . If you exceed moderation, even


Ambrosia becomes poison. He who gave up moderation became a hippie. The Indian of
the same ilk became a Sannyasi. There are some countries, which ruled parts of the
world and perished from overindulgence. The eater should work bodily, but should keep
consortium in moderation. I have seen some laborers eat. They would have a mountain
of rice before them; they would dig a pond (pit) in the middle, pour Sambar in the pit and
then would eat. His body would be big and heavy. He would have sizable paunch. He
could lift a mountain. Our paunch is blubber.
What we eat is just for the palate (bhoga). The laborer expends at work what he eats.
The landowner is a Bhogi or enjoyer of the harvest of paddy or rice. The experiencer is
also a Bhogi. Sleep also is Bhogam. The good sleeper is a Suka-bhogi (happy
experiencer). The contractor of venereal disease from consortium with the prostitutes,
unable to do anything acts like the traveler who missed the train. I have seen drunks
who never saw (never woke up to see) the sunrise. That was the case with an actor,
who died recently.

P624. The said actor was with us when we toured a military base. The departure time
for our plane was 6 AM. We had a hard time getting him out of the bed. He saw the
rising sun for the first time in ages. He himself enjoyed seeing the sun at dawn.
I am a king when it comes to sleep (= I am a great sleeper, like Kumbakarnan). I would
sleep well on a bit of cloth spread on the floor of a forest. Was the loss because of it
little? Was the ridicule little because of it? If I get into the car for overnight travel after
eating, I would not wake up until next morning.
If Kumbakarnan reduced his sleep time, Ramas army would not have crossed Setu
Ocean. Madurai Meenakshi stays awake night and day protecting us. Variar says the
meaning of Meenakshi lies in there. She is like a fish ever so wakeful to rule over us. My
Guru Variar says it beautifully. Two thousand people sleep in a moving train. The train
operator is awake. If the operator were also asleep, what would happen to us? Those
who wasted days by sleeping ruined the country and then ruined themselves. So sang
Thambi Kalyanasundaram. Fri 05/11/2012 3:37 PM
April 5, 2014 (CNN) -- The driver was asleep at the controls when
a commuter train barreled through the protective end bumper of its stop at
Chicago's O'Hare International Airport earlier this week -- but two backup
systems should have saved the train, the NTSB said.
The operator of the Chicago Transit Authority Blue Line train jolted awake
just in time for her to see the lead car climb the stairs that started not far from
where the track ran out, investigator Ted Turpin from the National
Transportation and Safety Board said Wednesday.
That was 2:52 a.m. Monday, when most people were in bed. No one was
killed, and of the 32 injured, none suffered serious harm.
But emergency braking systems should have stopped the eight-car train
without her, Turpin said.
-----------------------------------------------------------------------------------------------------On the morning of December 1, 2013, a Metro-North Railroad Hudson Line
passenger train derailed near the Spuyten Duyvil station in the New York
City borough of the Bronx. Four of about 115 passengers were killed and
another 59 injured.[1] It was the deadliest train accident within New York City
since a 1991 subway derailment in lower Manhattan,[2] and the first accident
in Metro-North's history to result in passenger fatalities.[3]Early investigations
found that the train had gone into the curve where it derailed at almost three
times the posted speed limit. Later it was learned that the engineer admitted
that before reaching the curve he had gone into a "daze", a sort of highway

hypnosis. He has since been suspended without pay; prosecutors are


considering bringing criminal charges and claims have already been filed
against him, Metro-North and the MTA.

P625. Sleep is a kind of Layam ( = dissolution. Lysis is cognate with Laya). It is a


kind of pleasure, incomparable Bhogam or pleasure. Good sleep is the fruit of penance.
It is a boon or a blessing. Sleep that interferes with daily obligations is not a blessing but
a Rogam or disease. The marriage is at 6 AM. If the groom gets up at 7AM, would the
time wait for him? All experiences or pleasures are subject to limitation.
Sleep is growth for infants until certain age. After that age, wakefulness is growth.
Growing well, protecting the needy and taking people to their destination are mandatory;
later, the sleep is Yogam. Sleeping on the job is a disease. In the unfortunate tottering
age, sleep would not arrive after he finishes the daily routine. After a certain age, people
tend to have problems with diminishing sleep. There is no use worrying over not falling
asleep. There is no way other than taking solace that he did enjoy things at younger
age. Where there is sound sleep in a burglary-prone neighborhood, there is a loss.
Foregoing sleep completely in dangerous situations is essential but difficult. If you fail,
one Bhogam would be cause of many Rogams. Hitler slept only for two hours in a 24hour day. It appeared to him it was sufficient. It earned him victory.
P 626. One day, he took two pills to sleep well. That day only, the Normandy invasion
took place. The allied forces took the Normandy coast. Hitlers defeat is because of his
sleep and not because of invasion.
Let me say this from my experience. Enjoy your pleasures in moderation. Exercise
moderation in eating, consortium and sleep. Do not get into bad habits. It is finding
fulfillment in moderation. God would cooperate, if you live in moderation.
Karma is suffering from past life karma, cancer or disease of intestines. If we seek
diseases (venereal), it is our stupidity. All this I am saying without reservation; others
cannot do it.
I wanted to live an unlimited life without moderation or discipline and I wanted to die
while I was enjoying that life. God has given me time to reflect on the experiences with
probity. My conclusions are as follows.
If you were to violate order and discipline in enjoyment, disease is waiting for you.
Do you have to become a diseased before you become a Yogi?
There is another kind of Bhogam. That is Bhogam of dress and jewelry.
P627. Once a person becomes a Yogi, he abandons all these Bhogams. A Bhogi and
a Raja have desires in these Bhogams. The worlds great intellectuals shed desires and
clothes. The most visible example is Gandhi. We think that Rs.1000 suit would be

beautiful. We forget that the said money would go a long way in providing food for five
families for a month. Would not ordinary clothes be sufficient? The Kanchi Elders
criticized the expenditure on expensive clothes. Before, I desired to wear a gold chain
for my wristwatch. Now a leather strap would do. The footwear: Is it for your foot
protection or for others to see? What is the need to put reflective mirrors or glass beads
in shoes? I do not understand. Nine years ago, a girl came to see me. She hails from a
prosperous family. The sari and the blouse would cost about Rs.50. She shined so
much in that simple dress, it (image) never left my eyes.
All these Bhogams stop at a particular stage. When that stage comes and you cannot
enjoy them, there is an understanding of Tattvas at 70 years of age. That is Peace,
Peace, Peace. If you begin loving it at 20 years of age, that would put a limitation on
your Bhogams. Think of Kanchi Elders.
P628. Remember Paramahamsa and Vivekananda. Living modestly and maintaining
good health, Variar Swamy projects a good example. Do you feel what is the problem in
enjoying beyond moderation? Think a little bit. Fri 05/11/2012 4:58 PM

Book 8 Chapter 2

P629. Bhogam is to have wife, Children and relatives. If you leave them and run, that
is Yogam. At the time of marriage, the relatives and well-wishers say, You live every
day like today. Does life remain that way? The happiness of the first night dies down in
30 nights. Life is alternating fight and compromise (flight). Sometimes joy reigns
supreme; sometimes dreariness settles down. The world looks like a happy place when
you cuddle a baby. When the child grows up in years and brings villakam (
= Trouble, distress), you feel like crying and address God, Why are you putting me

through this ordeal? Consolidating the bonds in the family, later tottering on the verge
of financial hardship and descending into poverty, Bhogam becomes Rogam. If the wife
becomes an ogress, Bhogam becomes Rogam. When there is a bad omen of sighting a
lizard while drinking milk, you feel like having contracted diseases that you never had. It
is common knowledge that there is paucity of families with good wife, good husband
and good children. If such a family exists, they must have done good merits in the past
lives.
P630. I have seen babies grow up and not making well in the world. In my own family,
some children did not succeed in life. In some families, nine children are born and all
made it in life. Fate, Karma, and past life Karma have proven meaningful according to
Hindu belief. Here are some customary sayings.

It is his fate. (Script on the head


or skull)

What is happening is destined to


happen.

Was the river blocked to block

Does God think of me?

the fate?

What is under our control? (What


is there in our