Tuesday, August 20, 2013

Deathlessness--- Myth or Reality

Dear seekers of Truth,

In the year 1987, a book under the title Vallalar Maraivu, Siddhia, Maranama? was written and published by V.Balaramiah B.A B.L. Retired District Judge, an ardent devotee of  Vallalar. He has recorded in the introduction of that book that after his retirement he happened to read atPondicherry a monthly journal published in the name viddhagam. This journal published a series of essays regarding the real state of emancipation as written by the great poet Kandasamy Pillai of Yalppanam. It was written with so many evidences as to what is the state of deathless life. There was a contradiction between Vallalar and Kandasamy Pillai with regard to the state of deathlessness. When all have held that mukthi is possible only after siddhi, Vallalar alone held that mukthi is only instrumental for attaining siddhi, the ultimate. This engendered doubts in his mind as to whether vallalar has actually attained the state of deathlessness. It requires mention here that having been previously convinced the retired judge has already written and published a book under the title The Art of Deathlessness wherein he claimed Vallalar attained that state of deathlessness. Therefore, he researched thoroughly the Sixth Thirumurai of Vallalar as published by Balakrishna Pillai, Samarasa Sanmarkathar and by Ooran Adigal. But day by day his doubts only gained strength. At the end of his research he concluded that the end of Vallalarwas not due to attainment of deathless state but due to natural death or by murder. He regretted the conclusion of his research but held that he was not the cause. Balaramiah placed on record that the crown of his evidence was the diary written by Maraimalai Adigal dated 4th Feb 1912.

Maraimalai Adigal was also a staunch devotee of Vallalar. He also doubted the attainment of deathless state by the saint. He would have conducted many researches on the issue but they were not made available to the public. But his emphasis lay on his visit to  Mettukuppam  village 38 years after Vallalar entered into deathless state on 30.1.1874. His secret enquiry about the end of Vallalar from the elders of the village that Vallalarwas actually done to death and his body was interned within chambers ofsathya gnana sabai was diarized by him on 4th Feb 1912. It requires mention here that Maraimalai Adigal has extensively researched on the existence of soul after death. He has also written many books on the subject. Therefore, had he sincerely believed that Vallalar actually succumbed to death either natural or otherwise, he could have very well invoked the departed soul of Vallalar and ascertained the truth and made his findings public. It does not stand to reason as to why Maraimalai Adigal who believed in the existence of soul after death had not chosen to experiment with the soul of Vallalar.

It passes ones comprehension as to why of all the persons the staunch devotees of Vallalar should succumb to doubt and uncertainty despite the saint’s repeated assertion that whatever he says is nothing but truth as experienced by him. Judge Balaramiah was himself a scholar and a man of letters and was impressed by the divine works of Vallalar. It is painful to record that despite being a judge he simply believed the diary of Maraimalai Adigal written 38 years after the occurrence and considered it as an unimpeachable source to doubt the claim of Saint Vallalar. But much to our surprise, the judge has also recorded in the book that just as Tholuvur Velayutha Mudaliar wrote a counter to the marutpa of Arumuga Navalar, if any of the devotees of Vallalar writes about the contradictions in his book and publish the same, he would be more happy. He has also further recorded in the introduction of the book itself that he expected some of the readers of his book to state whether the decision taken by him was correct or wrong.

It requires mention that the book Vallalar Maraivu, Siddhia, Maranama? was published in the year 1987. Now it is 2009. After 22 years of the publication of this book, may be it is the will of the divine that correct state of affairs should reach the ears of the skeptic devotees of Vallalarhimself rather than the skeptic world.

Judge Balaramiah has not only failed to remove the chaff from the grain in accordance with the degree of proof warranted under Section 3 of the Evidence Act 1872 but also elevated hearsay evidence to the degree of proof beyond doubt.

Maraimalai Adigal could have categorically asserted that he did contact the soul of Vallalar and ascertained the truth from it instead of placing reliance on wild conjectures.

It is true that the spiritual world in its entirety is aghast with the state of deathlessness and invariably they considered mukhthi as the ultimate state of attainment but Vallalar placed siddhi as the ultimate attainment. Just because the voice of Vallalar was single does it mean that Vallalar has to loose by majority. When Einstein formulated the theory of relativity which faulted the very foundation of science of his times, there were other scientists to conduct experiment on the theory and come to a conclusion that the theory formulated by Einstein answered the physical state and quantum state. But in the case of Vallalar there was none to critically analyze what Vallalar said.

How many of the devotees know the scientific side of the saint?

The saint has scanned the entire span of existence in his contemplative meditation and declares that existence comprises of 10 states as detailed below in Song No.17 of Thiruvadi Perumai; in other words, there are eight steps in between god and manifestation:

God of energy

The scientific progress in molecular biology and molecular genetics are underway only recently. The scientists in this world would rise in respect and amazement if their attention is drawn to the songs in Thiruvadi Perumai. Vallalar asserts that only when one casts aside the quantum jump on the physical plane, the journey to the undifferentiated oneness could be experienced. It is a question as to whether such a soul which has ploughed so deep into the mystery of creation which the present day scientific fraternity is yet to know, would not have tasted the elixir of immortality.

We repeatedly hear Vallalar who has proclaimed to this world;

Neither shall I utter falsehood, nor do I exaggerate but utter truth

The spontaneous formation of a bond between two atoms always involves the release of some of the internal energy of the unbonded atoms and its conversion to another form of energy. The stronger the bond the greater the amount of energy which is released upon its formation. The bonding reaction between two atoms A and B is thus described by the following formula;

A + B = AB + energy where AB represents the bonded aggregate. 

Atoms joined by chemical bonds, however do not remain together for ever. There also exist forces which breed chemical bonds. By far the most important of these forces arises from heat energy. Here we can recall the sayings of Vallalar that by doing meditation in the name of god the body creates heat which is far greater in quantum than one practicing meditation in mountainous caves. Plants use the energy from the light for their chlorophyll during photosynthesis. In the same way, cell can derive energy from the heat which is by far the most important of these forces produced during meditation. Therefore, there is no dearth of energy which need not be replenished by any protein manufacture by the organelles of the cells. When there is no death of the cells the question of old age does not set in.

Subatomic particles join together to form atoms and atoms join together to form molecules and molecules join together to form cells and human body comprises of 10 trillions of cells. A cell in turn comprises of so many constituents. Life starts with a single cell at the time of birth.

Where from energy is supplied to an electron whether in its free state or in captivity within an atom? But human cell or any cell for that matter has to sustain on energy manufactured as protein. At the state of subatomic particles which are free as virtual particles, they are deathless. But in the state of cell death occurs. At the sub atomic state, they are with energy and in cell state they require energy and when it is not there, death of the cell occurs.

Vallalar has known the method to raise the deathless state available at the sub atomic level to the cell state.

The concept of Vallalar is that when there is death there is transmigration of soul. The person living in different bodies is the same soul which is known for its immortality. Therefore, instead of living in so many bodies by way of birth and death why not live in the same body without birth and death.    

The tree of life spread within the membrane of the cell is much more complex than cosmology. The genetic information encrypted in the genes is decoded and religiously complied with in cell replication. Mutation is a genetic jump within a biological state just as the quantum jump is within a physical state.

Science has taken steps to preserve the brain of Albert Einstein and clone the cells for continuity of the intelligence exhibited in Einstein. Intelligence is not encoded in the genes of the human beings. If it is so, by cloning we may have another Einstein without the intelligence of Einstein. But deathless state seeks to preserve Einstein himself with his intelligence intact. The meaning of life given by mortals is different from the meaning assigned to life in the land of immortality.

Till such time we resolve the meaning, reason would sub serve doubt and uncertainty.

With regards

Thank You VallalarGroups


The pathway to Immortality according to Thiruvalluvar

“Porivaayil aindhavitthaan poyteer ozhukka
Nerininraar needu vazhvaar.”

What is ‘the way’ shown here, in this couplet, by Valluvar? The way is indicated here in two steps. The first step is to transcend the sense pleasures of all the five senses. For every sense operates singly and claims to be the only known dimension of reality at the time of perceiving. They may alter themselves or succeed one another but they never organize themselves into one unity and operate as a whole. When one sees, he only sees. When he wants to see, hear, touch and taste simultaneously, he has only a blurred or a foggy image or impression. That is why when one wants to listen totally and concentrate on a piece of music, he closes his eyes and canalizes all his attention only through the organ of hearing, the ears. Similarly, when one wants to think continuously and concentrate on an object, he closes down all the five senses and enters into his own mind. This is called ‘Meditation’.

The secret, to be understood, is this: Consciousness is life. Cessation of consciousness is death. To have control over consciousness is to gain control over death. So, the removal of obstacles on the way to gaining total control over total consciousness is the way to longevity and immortality.

Death occurs in three ways. One way is to die permanently; the body is separated forever from consciousness. This is called ‘clinical death’, certified by doctors.

The other two ways occur while we are alive, while having a living body. Here death is partial. It is a training or exercise to go into the land of death permanently.

Living through the senses, perceiving through the senses is one way.

Sleep is another way of practical death.

Valluvar calls these two live-deaths by the word ‘POI’ or cessation of consciousness or the operation of only a fragment of consciousness and the remaining parts of it inoperational, or non-functioning. Which means, man, even while alive is only partially conscious, that is, partially alive and partially asleep or partial death and partial cessation of consciousness. As long as this control over one’s own consciousness is not totally won over, one cannot conquer the death of consciousness and later the death of body.

God is total consciousness operating simultaneously everywhere. Man should aim at this role-model. But what is happening to him now, in his body? Each sense fragments and narrows down his consciousness. His sleep extincts his consciousness. Though one is supposed to be alive during sleep, he has, in reality, lost contact with reality, and for all practical purposes dead. The phrase ‘poi theer ozhukka neri’ means the way of unbroken consciousness, like the fall of oil (thaila thaarai). The main thing is to be with no break in the functionality of consciousness. In short, to conquer sleep forever is to be enlightened. Not to lose consciousness even for a second.

Even a machine needs rest. But consciousness never. Consciousness must never, never go to sleep, not even for an iota of a moment. That means gaining total control over your consciousness. This is known by Thirumoolar as ‘Thidampada Mei Gnanam Saerthal. Gnana means enlightened, awakened consciousness, continuous, uninterrupted flow of consciousness through waking hours, dreaming hours and sleeping hours. This eternal vigilance of consciousness must be kept up. That is ‘Mei Gnanam’, true Gnana, or Turiya, the fourth state of consciousness. Then one conquers the laws of physical nature and goes beyond and enters into spiritual reality.

‘Ozhukkam’ means flow, to fall continuously. ‘Tears flow from eyes, water flows from waterfalls’. Examples can be multiplied. Like that consciousness must flow constantly. ‘POI’means interruption, break in continuity.

We say in tamil ‘Mazhai Poaithathu’. It means rain did not come. Manifesting itself at one time and not manifesting at another time is called “POI” in ancient Tamil. To be always there is denoted by ‘MEI’, ‘Poi Theer’ means eradication or destruction or cessation of interruption, in short, to be uninterruptedly, to conquer the break, to be forever, to be one and not to be a fragment.
So, ‘Poi Theer Ozhukka Neri’ means the way of having a continuous flow of consciousness and not to lose control over it. This is called Mukthi or Salvation or Enlightment of Consciousness.


Poi means the physical body which is one day bound to die. As long as there is a single physical atom, this physical body will die. This physical body must be totally transformed first into a pure-body,(producing no excretory matter or waste) called Suddha Deham, then into a Pranava Deham or letter-body or sound body or Mantra body like that of gods and goddesses, and finally into a light-body of wisdom or total compassion called ‘Gnana Oli Deham’. The pure body is called ‘Mei’ or True Body as opposed to untrue body, the physical body or ‘Poi’.

How to do it? This physical body contains 1% intelligence and 99% physicality. Increase the degree of intelligence to 100%. Transform the inorganic inert matter in the body into organic live intelligent cells by being totally aware always, by being totally conscious.

What is the penultimate and ultimate degrees of intelligence and consciousness?

LOVE andCOMPASSION. Except love and compassion all the other thoughts-even if they bring you millions of dollars or international fame are sleep and produce poison in your body and will kill you subsequently.

So transform your physical body first into a LOVE-BODY and then into a COMPASSION-BODY which alone is indestructible. For love is subtle heat producing subtle-light and compassion is causal heat (Kaarana agni, says Vallalar) producing causal light. From causal heat are produced innumerable forms of heat like that of sun, moon, stars, fire, and electric bulbs etc.

The only agent that is capable of transforming physical matter into life is LOVE. And the only agent capable of transforming living matter into spirit and divinity is TOTAL COMPASSION.

The process of transformation of the physical body into a pure body and the other two bodies is vividly and scientifically described by Saint Manickavacagar in his Thiruvacagam and more elaborately in all its details by Swami Ramalinga Vallalar in his Arut Perum Jothi Agaval Poem.

In short, all the five senses and the function of mind will be taken over by the Third Eye.

Consciousness will never descend below the head. That is why Swami Ramalinga says, the Yoga of Suddha Sanmarga takes place above the throat. He also says, ‘Always keep your attention at Chid Sabha’ or in the third eye region behind and in between your eye brows. The faculties of the five senses and mind will be taken over by the third eye. One can see, hear, smell, taste, touch and give anything to anyone in any world without the aid of one’s physical organs. Like a wireless, remote control instrument, one’s pure consciousness-force, one’s whole-conscious love-energy will do that.

(vide the book ‘Jeevakaarunya Ozhukkam’ by Swami Ramalinga Vallalar)

Real action, direct action of the king, Atman without the aid of the executive body will take place. Pasu Karanas or instruments of jeeva or soul will be transformed into Pathi Karanas or instruments of God. This is called the process of sublimating the five sensory doors’ (Pori vaayil inthu avithal) and totally eradicating the physical body and transforming and replacing it with a TRUE INDESTRUCTIBLE BODY called MEI. (Poi theer ozhukka neri) Poi means matter. ‘Theer’ means eradicating, totally transforming. Ozhukkam means discipline, regimen. Neri means the way. The way of transforming matter into life, life into mind, mind into soul (jeeva), soul into spirit (atman, pothu), spirit into Arut Perum Jothi or God. Only those who successfully carry out this process in their bodies will become immortals and live forever like God Arut Perum Jothi. Others may live long but will die one day.

What will be the changes in the body during this process of transformation?

There are four types of cells in the human body: Inorganic cells like nails and hair, all the other body cells of seven dhatus like skin, muscle, nerve, blood, bone, nymph and semen are organic cells, and brain cells and finally light-perceiving cells in the brain and eyes. By doing actions of love and compassion and consciousness the cells of nails, hair and other cells will be first transformed into highly evolved brain cells, and they in turn will be transformed into light-perceiving cells which live forever. So, the whole body will be composed only of light-cells of 100% intelligence, that is, light of compassion.

‘Avitthal’ has two meanings in Tamil: both ‘extinction’ and ‘cooking’ – cooking something to a more sublime state to remove the dross and distil the essence and make it endure for a long time. ‘Idli Avithaan’ means to cook the rice-cake. By cooking the rice into a cake in an oven, its longevity is extended. It is more palatable and made easily digestible. In short, the process of transcendence is taking place. In the same way, all the five senses are cooked, their limitations are removed. This means they are made to act wholly, in unison, as different instruments in an orchestra sounding in unison. They become fragments in a whole, water drops in the flow of a river. This holistic state of consciousness is achieved in true love.

“Kandu Kaetu Undu Uyirthu Utrariyum Aimbulanum
Onthodi Kannae Ula”.

In short, the fragmentation of consciousness is death which must be foregone to achieve total, whole, continuous consciousness of God. When such a state of consciousness is achieved, man can have a long life as well as eternity.

For this to be achieved the narrowing down of the five senses and forgetfulness and sleep in man’s present consciousness must be fought against and transcended.

The implication of the couplet is this: Only the five senses and a fragmented and often-interrupted flow of consciousness pave the way for an early death of man. In short, senses kill man. Antithetically, control of and command over senses and sleep will give longevity and sublimation and divinization of them – Immortality. 

Extracted from the Book 'THIRUKKURAL' A Spiritual Commentary
Salem R. Kuppusamy

Avoiding Death

The true followers of Suddha Sanmarga are only those who have abondened the ways of religions and philosophies which are the chief impediments to the sanmarga, and who have by intuitive knowledge protected themselves by rejecting anger, sex etc., when they invade, and who have desisted from violence by killing and eating animal food. They can save themselves from disease, aging, fear, suffering and death etc. that is to say, they who, by a good effort of discipline, protect themselves from the phenomenal qualities of nature can avoid death by accident or any sudden cause due to the influence of planetary motions(kevala athichara maranam). By simply remaining here (i.e., at the place of the Swami's living) one cannot save himself from death. When grace manifests itself, one can experience the bhogas or enjoyments of the world, according to the conditions of his purity, but not (automatically) the knowledge-powers of the higher world (Para loka bhoga gnana Siddhis)

- Book of Oral Teachings

Short Hints on Triple Bodies

The details of the three bodies namely Suddha deha, Pranava deha and Gnana Deha are as follows:

Suddha Deha:

Karya rupa; Para deha; Para feeling and consciousness; Para knowledge; Paratvam; Golden colour; 12 years of age; free from thirst, food, sleep, shadow of body, evacuation, urination, perspiration, senility of old age, and greying of hair, disease etc., hair, neither excessive nor deficient in growth; gold of the purity of aparanji (i.e., purified gold or molten gold); Karma Siddhi; Kalpadehi; Aparamargi. (i.e., follower of apara marga, the lower way, referring possibly to Poorva or the first stage of transformation; in Suddha Sanmarga).

Pranava Deha:

Karya Karana rupa; Parampara deha; Parampara feeling and consciousness; Parampara Knowledge; Paramparatva; Purity of gold of the order of 16 to 108 carats; 5 to 8 years of age; indescribable (possibly as to the youthfulness of life); body (i.e., Pranava body in itself) can be seen but unseizable to touch; Sarva Siddhi; Prana Kalpadehi; Para apara marga. (i.e., the higher-lower way reffering possibly to the second stage or poorva poorva stage of transformation).

Gnana Deha:

Karana rupa; Poorana Vyapaka every where; immeasurable purity; shabdamaya darshanam; sarva mahashakti; sarva swathantra. Form (i.e., the causal body in itself) seen and unseen; kalateetan;

Friday, July 15, 2011

மனு முறைகண்ட வாசகம்/ Manu Murai Kanda Vasagam

நல்லோர் மனத்தை நடுங்கச் செய்தேனோ!
வலிய வழக்கிட்டு மானங் கெடுத்தேனோ!
தானங் கொடுப்போரைத் தடுத்து நின்றேனோ!
கலந்த சினேகரைக் கலகஞ் செய்தேனோ!
மனமொத்த நட்புக்கு வஞ்சகஞ் செய்தேனோ!
குடிவரி யுயர்த்திக் கொள்ளை கொண்டேனோ!
ஏழைகள் வயிறு எரியச் செய்தேனோ!
தருமம் பாராது தண்டஞ் செய்தேனோ!
மண்ணோரம் பேசி வாழ்வழித்தேனோ!
உயிர்க்கொலை செய்வோர்க்க உபகாரஞ் செய்தேனோ!
களவு செய்வோர்க்கு உளவு சொன்னேனோ!
பொருளை இச்சித்துப் பொய் சொன்னேனோ!
ஆசைகாட்டி மோசஞ் செய்தேனோ!
வரவுபோக் கொழிய வழியடைத்தேனோ!
வேலையிட்டுக் கூலி குறைத்தேனோ!
பசித்தோர் முகத்தைப் பாராதிருந்தேனோ!
இரப்போர்க்குப் பிச்சை இல்லையென்றேனோ!
கோள் சொல்லிக் குடும்பங் குலைத்தேனோ!
நட்டாற்றிற் கையை நழுவவிட்டேனோ!
கலங்கி யொளித்தோரைக் காட்டிக்கொடுத்தேனோ!
கற்பழிந்தவளைக் கலந்திருந்தேனோ!
காவல் கொண்டிருந்த கன்னியை அழித்தேனோ!
கணவன்வழி நிற்போரைக் கற்பழித்தேனோ!
கருப்பமழித்துக் களித்திருந்தேனோ!
குருவை வணங்கக் கூசிநின்றேனோ!
குருவின் காணிக்கை கொடுக்க மறந்தேனோ!
கற்றவர் தம்மைக் கடுகடுத்தேனோ!
பெரியோர் பாட்டிற் பிழைசொன்னேனோ!
பக்ஷியைக் கூண்டில் பதைக்க அடைத்தேனோ!
கன்றுக்குப் பாலு‘ட்டாது கட்டிவைத்தேனோ!
ஊன்சுவை யுண்டு உடல் வளர்த்தேனோ!
கல்லும் நெல்லும் கலந்து விற்றேனோ!
அன்புடையவர்க்குத் துன்பஞ் செய்தேனோ!
குடிக்கின்ற நீருள்ள குளந் து‘ர்த்தேனோ!
வெய்யிலுக் கொதுங்கும் விருக்ஷ மழித்தேனோ!
பகைகொண்டு அயலோர் பயிரழித்தேனோ!
பொதுமண்டபத்தைப் போயிடித்தேனோ!
ஆலயக் கதவை அடைத்து வைத்தேனோ!
சிவனடியாரைச் சீறி வைதேனோ!
தவஞ் செய்வோரைத் தாழ்வு சொன்னேனோ!
சுத்த ஞானிகளைத் து‘ஷணஞ் செய்தேனோ!
தந்தைதாய் மொழியைத் தள்ளி நடந்தேனோ!
தெய்வ மிகழ்ந்து செருக்கடைந்தேனோ!
என்ன பாவம் செய்தேனோ! இன்னதென்றறியேனே!

In the past births
Did i ever wound the feeling of good!
Did i ever desert a friend in the mid way!
Did i drag an innocent to the court and spoil his honor!
Did i ever prevent a philanthropist from offering!
Did i ever create misery to intimate friends!
Did i ever do wicked for dearest friends!
Did i ever enhance the house tax and thereby i looted anyone!
Did i ever cause the poor people's belly burn!
Did i ever punish any person without compassion!
Did i ever spoil anybody's life by conspiracy!
Did i ever aid and abet the murderer!
Did i ever tell crooked route to the robber!
Did i ever tell lie for the sake of wealth!
Did i ever betray anyone after inducing desire!
Did i ever fence the public to and fro passage!
Did i ever reduce the wage after getting work done!
Did i ever remain without looking into the face of hungry people!
Did i ever say no to the beggars!
Did i ever spoil any family by scandal!
Did i ever disclose the hiding place of an innocent!
Did i ever indulge in sex with an unchaste woman!
Did i rape a virgin under guard!
Did i ever spoil the chastity of a married woman!
Did i ever cause abortion and be happy!
Did i ever hesitate to salute preceptors!
Did i ever forget to pay the teacher's fees!
Did i ever insult any learned scholar!
Did i ever find fault with great men's hymns!
Did i ever imprison any bird in a cage!
Did i ever tie up a calf of without feeding it!
Did i ever eat meat for the growth of my body!
Did i ever sell adulterated food stuff!
Did i ever do pain to the beloved person!
Did i ever close tank of a drinking water!
Did i ever cut down the shady tree!
Did i ever ruin the field of others out of enmity!
Did i ever demolish a public inn!
Did i ever keep the temple door closed!
Did i ever scold any devotee of God!
Did i ever ridicule any saint doing penance!
Did i ever insult the genuine sages!
Did i ever violate the words of my father and mother!
Did i ever humiliate god out of conceit!
Did i commit any other sin other than these!
I don't know!

- வள்ளலார் (மனு முறைகண்ட வாசகம்)
Vallalar(Manu Murai Kanda Vasagam) 

Translated by Aasiriyar Arulvanan

Tuesday, July 12, 2011

ஆணிப்பொன்னம்பலக் காட்சி/Anni Ponnambala Katchi

ஆணிப்பொன் னம்பலத் தேகண்ட காட்சிகள்
அற்புதக் காட்சிய டி - அம்மா
அற்புதக் காட்சிய டி

( 4915 )

ஜோதி மலைஒன்று தோன்றிற் றதில்ஒரு
வீதிஉண் டாச்சுத டி - அம்மா
வீதிஉண் டாச்சுத டி ஆணி

( 4916 )

வீதியில் சென்றேன்அவ் வீதி நடுஒரு
மேடை இருந்தத டி - அம்மா
மேடை இருந்தத டி ஆணி

( 4917 )

மேடைமேல் ஏறினேன் மேடைமேல் அங்கொரு
கூடம் இருந்தத டி - அம்மா
கூடம் இருந்தத டி ஆணி

( 4918 )

கூடத்தை நாடஅக் கூடமேல் ஏழ்நிலை
மாடம் இருந்தத டி - அம்மா
மாடம் இருந்தத டி ஆணி

( 4919 )

ஏழ்நிலைக் குள்ளும் இருந்த அதிசயம்
என்னென்று சொல்வன டி - அம்மா
என்னென்று சொல்வன டி ஆணி

( 4920 )

ஓர்நிலை தன்னில் ஒளிர்முத்து வெண்மணி
சீர்நீலம் ஆச்சுத டி - அம்மா
சீர்நீலம் ஆச்சுத டி ஆணி

( 4921 )

பாரோர் நிலையில் கருநீலம் செய்ய
பவளம தாச்சுத டி - அம்மா
பவளம தாச்சுத டி ஆணி

( 4922 )

மற்றோர் நிலையில் மரகதப் பச்சைசெம்
மாணிக்கம் ஆச்சுத டி - அம்மா
மாணிக்கம் ஆச்சுத டி ஆணி

( 4923 )

பின்னோர் நிலையில் பெருமுத்து வச்சிரப்
பேர்மணி ஆச்சுத டி - அம்மா
பேர்மணி ஆச்சுத டி ஆணி

( 4924 )

வேறோர் நிலையில் மிகும்பவ ளத்திரள்
வெண்மணி ஆச்சுத டி - அம்மா
வெண்மணி ஆச்சுத டி ஆணி

( 4925 )

புகலோர் நிலையில் பொருந்திய பன்மணி
பொன்மணி ஆச்சுத டி - அம்மா
பொன்மணி ஆச்சுத டி ஆணி

( 4926 )

பதியோர் நிலையில் பகர்மணி எல்லாம்
படிகம தாச்சுத டி - அம்மா
படிகம தாச்சுத டி ஆணி

( 4927 )

ஏழ்நிலை மேலே இருந்ததோர் தம்பம்
இசைந்தபொற் றம்பம டி - அம்மா
இசைந்தபொற் றம்பம டி ஆணி

( 4928 )

பொற்றம்பம் கண்டேறும் போதுநான் கண்ட
புதுமைஎன் சொல்வன டி - அம்மா
புதுமைஎன் சொல்வன டி ஆணி

( 4929 )

ஏறும்போ தங்கே எதிர்ந்த வகைசொல
என்னள வல்லவ டி - அம்மா
என்னள வல்லவ டி ஆணி

( 4930 )

ஆங்காங்கே சத்திகள் ஆயிரம் ஆயிரம்
ஆகவந் தார்கள டி - அம்மா
ஆகவந் தார்கள டி ஆணி

( 4931 )

வந்து மயக்க மயங்காமல் நான்அருள்
வல்லபம் பெற்றன டி - அம்மா
வல்லபம் பெற்றன டி ஆணி

( 4932 )

வல்லபத் தால்அந்த மாதம்பத் தேறி
மணிமுடி கண்டேன டி - அம்மா
மணிமுடி கண்டேன டி ஆணி

( 4933 )

மணிமுடி மேலோர் கொடுமுடி நின்றது
மற்றது கண்டேன டி - அம்மா
மற்றது கண்டேன டி ஆணி

( 4934 )

கொடுமுடி மேல்ஆயி ரத்தெட்டு மாற்றுப்பொற்
கோயில் இருந்தத டி - அம்மா
கோயில் இருந்தத டி ஆணி

( 4935 )

கோயிலைக் கண்டங்கே கோபுர வாயிலில்
கூசாது சென்றன டி - அம்மா
கூசாது சென்றன டி ஆணி

( 4936 )

கோபுர வாயிலுள் சத்திகள் சத்தர்கள்
கோடிபல் கோடிய டி - அம்மா
கோடிபல் கோடிய டி ஆணி

( 4937 )

ஆங்கவர் வண்ணம்வெள் வண்ணம்செவ் வண்ணமுன்
ஐவண்ணம் ஆகும டி - அம்மா
ஐவண்ணம் ஆகும டி ஆணி

( 4938 )

அங்கவ ரெல்லாம்இங் கார்இவர் என்னவும்
அப்பாலே சென்றன டி - அம்மா
அப்பாலே சென்றன டி ஆணி

( 4939 )

அப்பாலே சென்றேன்அங் கோர்திரு வாயிலில்
ஐவர் இருந்தார டி - அம்மா
ஐவர் இருந்தார டி ஆணி

( 4940 )

மற்றவர் நின்று வழிகாட்ட மேலோர்
மணிவாயில் உற்றேன டி - அம்மா
மணிவாயில் உற்றேன டி ஆணி

( 4941 )

எண்ணும்அவ் வாயிலில் பெண்ணோ டாணாக
இருவர் இருந்தார டி - அம்மா
இருவர் இருந்தார டி ஆணி

( 4942 )

அங்கவர் காட்ட அணுக்கத் திருவாயில்
அன்பொடு கண்டேன டி - அம்மா
அன்பொடு கண்டேன டி ஆணி

( 4943 )

அத்திரு வாயிலில் ஆனந்த வல்லிஎன்
அம்மை இருந்தாள டி - அம்மா
அம்மை இருந்தாள டி ஆணி

( 4944 )

அம்மையைக் கண்டேன் அவளருள் கொண்டேன்
அமுதமும் உண்டேன டி - அம்மா
அமுதமும் உண்டேன டி ஆணி

( 4945 )

தாங்கும் அவளரு ளாலே நடராஜர்
சந்நிதி கண்டேன டி - அம்மா
சந்நிதி கண்டேன டி ஆணி

( 4946 )

சந்நிதி யில்சென்று நான்பெற்ற பேறது
சாமி அறிவார டி - அம்மா
சாமி அறிவார டி
ஆணிப்பொன் னம்பலத் தேகண்ட காட்சிகள்
அற்புதக் காட்சிய டி - அம்மா
அற்புதக் காட்சிய டி

Revue and adjusted by Dhaya Mesrobian

Pallavi (refrain):

Oh nursing Mother my mighty mother so been wonder you have giving me the vision of
the golden sphere so pure with shining gold if seems that the divine vision are so rare and

Kannihal (stanzas):

Suddenly appear a gold mountain of luxuriant sphere, radiating glowing blazing Grace.
Oh Mother, then within that appear a path of light.
First a mountain of light came showing an open path inside.
Oh Mother I went to the path within the light, there I saw a platform
Above that platform there was an open hall.
Oh Mover there was a open hall!
Above that platform there was a tower of seven storage with so many wonders.
How can I reveal all this in words?
Oh Mother how can I describe this in words?
There was a white light.
It turned into a blue sapphire.
Oh Mother it turned into a blue sapphire.
On the other plane the blackish blue gem transform into red coral color.
Oh Mother all became fruitful.
On another plane the green emerald gem transformed into a red ruby.
Oh Mother it became a red ruby.
After this transformation the white giant pearl became a colorless crystal, like a diamond
Oh Mother it became a great jewel.
In a different plane, I was confronted with a mass of coral changing into moonstone.
Oh Mother changing into moonstone
The group of color which forms the colorless crystal became white light:
it represent the mountain white light, some king of para shakthi and other shakti.
From the white came the red ruby light
Oh Mother this is the transformation light.
All the multi colors came to transform into the golden gem,
Oh Mother these turned into a golden gem!
Then ultimately all became colorless, the crystal prism.
Oh Mother it became the crystal prism!
Above the seven storage was a golden pillar.
A most agreeable golden pillar.
Oh Mother a creative golden pillar!
When I ascend how can I revealed the new unknown sphere of this golden pillar.
Oh Mother how can I describe it?
There was so much pressure to not go up.
Oh Mother so much pressure to not go up!
Then came thousand celestial powers and Beings, giving strong pressure on me.
Oh Mother they were coming by thousands!
They enchanted me, without surrendering to them I got away with the help of God’s
Grace and power.
Oh Mother a special Grace power was there!
With this help I could climb that golden pillar and golden crest experience.
Oh Mother I saw the jeweled peak!
Above the crest jewel was the highest ending final stage experience.
Oh Mother it was then that I saw it!
Even above the apex in the supportless shrine there was a golden shrine with thousand
eight carat purity of gem gold.
Oh Mother there was the shrine!
Within that tower of that golden eye I went without hesitation.,
Oh Mother without hesitation I went inside!
Inside the towering gate were million of core of pure shaktas .
Oh Mother so many of them !
There they manifest they powers and religions and there are five colors, white, red, green,
blue, black shaktas who manifest they powers.
Oh Mother five colors!
They saw me and ask me who are you, but I never answer and went up.
Oh Mother I went beyond.
Having gone beyond. I came to the sacred doorway, where there were the was five
function of God.
Oh Mother there was the five function of God!
They never obstacle me but show me the way of the gem set door.
Oh Mother I reached the jeweled doorway!
Contemplating the doorway I saw the Divine Father, Mother of God.
They where there, helping me to go.
Oh Mother two of them!
I drew near the holy entrance and there they revealed:
We are The the supreme Mother, Father nearest to God.
Oh Mother I look out with love!
First I met My dear Mother.
She is the Heaven gate!
Oh Mother My Mother!
I looked upon her, received her Grace and Divine ambrosia.
Oh Mother I dined on ambrosia.
Then only with the Grace of the Divine Mother I could see the vision of the supreme
Dancing King inside my soul.
Oh Mother I saw the sanctum!
At this moment only God was advising me in my soul with His dancing Grace.
Only Him knows what he gave me by his Grace.
Oh Mother only God knows!

This is wonderful since