THIRU VARDPAYAN

Maikandasasththirankal are also known as Siththantha Sasththiram; which as gives in details the Sivakamapporul in Tamil. This is also known as special authoirsed text of Saivaim.

These are composed by the Santhanachariyarkal who belongs to the Thirukailaya Paramparai. Among these Sivagnanapotham the 1st and the foremost. To this Sivagnanapotham, Sivagnana Sithiyar remains as a guide and Sivapirakasam as a supportive text. The eight texts including Sivapirakasam are written by, Umapathy Sivachchariyar. The next useful and special text is the so called “Thiru Arudpayan”

In this the truth of Saivasiththantham is given in a Summary form, but at the same time in a clear way.

Thiruarudpayan is a suitable text for Gnana Devotees, which explains the nature of Pathy, Pasu and Pasam. Their nature also the way how and the means which they attain Divinity, by Theedchchai given to them by Thiruarual in the form a a Guru. The 1st five, chapters of Thiruarulpayan explains the nature of Thiruarul and the following five chapters gives in details the results on effects of Thiruarul.

The 1st chapter explains the nature of Pathy, who is the root cause of Thiruarul. The second chapter describes the nature of the souls, how it attains the best with the help of Thiruarul. The third chapter gives in details the nature how the soul can get rid of the sins with the help of Thiruarul. The fourth chapter explains the entire nature of Thiruarul and the 5th , explains it is Thiruarul that acts in the terms of Guru and His nature.

Again the 6th chapter explains how the devotee can attain the truth by following the Guru’s advice; and by which one understands the form and structure of the soul is explained in the 7th chapter. The 8th chapter gives in details learnt the truth of Sivapokam enjoys and experience Sivapokam. The 9th chapter vividly explains the nature of Panchaadchchara Manthiram which is in the form of Thiruvarudchchakththy and the cause of Muththy (ie) (Divinity) and the 10th chapter explains the position and nature of those who have in the last and good stage ie. Mukkthi. In short the ten chapter on the whole vicidly explaines the benefits of Thiruarul.

“Natkunchcharakkanru Nannil Kalaignanam
Katkkum Sarekkanrukaan ”

Summary :- I one prays to God Vinayapperuman who can be described as a baby elephant the devotee will be easily blessed with all sorts of knowledge with little or no efforts.

Kuncharam – Elephant Sarakku – Pandam – wealth Nannil approach.

I^st Chapter

PATHY MUTHU NILAI

This means the nature of God Himself

Gods’ nature in general

“Akarauyirpool Arivaki Enkum
Nikaril Irai Nitkum Nirainthu”

Summary :- As the letter ‘A’ (m) is present and sounds in all letters so is God His almighty is present in everything in the form of knowledge and operator the entire things. Nikaril-rai- God who is incomparable and can be felt only by sense.

Pathy and Its power (Sakththy)

“Thannilaimai Mannuyirkal Saarth Thaarunsaththi
Piinnalamilaan Engal Piran”

Summary :- Our God this almighty Sivan (Pathy) in order that all souls must join His attachment less stage, remains is separable with Thiruarul Sakththy.

Thannilai Shivam’s nature Pasu is of attachemtns Sivasakththi helps Pasu to join Sivam. Sivam and Sakththi are inseparable. It is Sivasakththi that purifies Pathy (souls) by the means of Pancha Kiruththiyam and help it to attain Divinity which is Sivathaththuvam. This is also spoken as Thiruarul. The relationship of Sakththy and Sivasampatham can be compared to the relationship between fire and heat.

THE PRIDE OF PATHY

“Perumaikkum Nunmaikkum Paerarudkkum Paettin
Arumaikum Oppinmaiyan ”

Summary :- God is incomparable in this pride, elegance, great divinity process in which and unapporchablity none can reach Him without.

Pathy and Intholilum -Shiva and His Pancha Kiruththiyam

“Aakk Evaiyum Aliththaa Sudanadankap
Pokkum Avan Pohappuhal”

Summary :- God who creates the souls and the world, protects them for a certain period and then destroys them and then a part of Himself. In short God His almighty who does the three practice as creation protection and distraction is to rescue of the souls. He Himself is the rescue of all souls.

He does the above mentioned three practices in the form of His dance. During the Mahasankara period God contracts the souls within Himself. And during Maha Srushdy period he gives form or body to the souls and do creation: He protects them till the souls within the body experience the Iruvinaipayakal so in any stage great God remains as the base of souls.

THE THREE BODIES OF PATHY

“Arivum Uruvam Aricharkkarivaam
Uruvum Udaiyan Ulan”

Summary : God is in the following forms as, Aruvam, Uruvam and Aruruvam and for scholars in the form of Arivuruvam. In these form He blesses the souls according to their Mahirity

Note :- God in His Niththa Suththa, Soroopa stage with no activities remaisn as Arrobi. Because of the grace he has on the souls, and in order to carryout the Panchakiruthyam in grace form He is as Thadaththa Moorthy. He is of symbol and nature. In this stage, Bhirammian, Vishnu, Uruththiran and Maheswaran are His Uruvathirumeniyavar Sivalingham which is His Aruvaththirumeni is His Sathasivamoorththam. Thus God, blesses the souls according to their maturity; accepting their worships.

Pathiyl Maelanavar Illai
There is none above Pathy (God)

“Pallayiramuyiunarum Poanmai Maeloruvan
Illaathan Engal Irai”

Summary :- Souls which are many in number need the guidance of His almighty to know and understand anything. But God Himself naturally knows and understand anything and everything and everything without any guidance. In short God has the capacity of know everything by Himself.

Souls need someone above to make them understand things, without eye and Sunlight souls see nothing. But His Almighty God needs none to guide Him or direct Him. He Himself knows and understands each and everything. In short He knows everything Himself. In short soul’s capacity is Sittarivu. but God’s is Meiarivu. He only makes the soul to understand everything. On the other hand, God needs none to direct Him.

Pathin Atththu Vitha Nilai

“Enkum Evaiyum Eriuruneel Ehem
Thankumavan Thenae Thani”

Summary :- As the heat is equally spread all over in hot water, so is God His A,kighty is present in things all over the world at the same range unbound by them He is Omni present the Sun by its power activates the entire beings in the world, but it doesn’t change its nature or actions so is then Great God though Omni present He maintains this oneness or concord.

Pathy Anbudayarkku Eliyar

“Aana Arivai Ahalan Adiyarkku
Vanadar Kanatha Man”

Summary :- God who is an approachable to Devas is very close to His sincere devotees. He is present in their thoughts and inseparable from them.

Vanader – Devas, Aanaarivu complete knowledge and truth, Man God Himself

Pathy Aanmakkalukku Nanmai Seipavar.

His mighty God does all well to all souls

“Nalamilan Nanaarkku Nanninarkku Nallan
Salamilan Payar Sankaran ”

Summary :- God is good and graceful to his devotees, but not graceful to His non devotees. Even then, His nature is He is to do well and protect all. So He is also known in the name Sankaran which mean doing good to one and all.

Mannar is those who doesn’t pray to God. Nanniner who always worship God. They are devotees of God Sankaran mean one does well. The soul are pure, because of their three impurities even them God does them god, by guiding them to attain Divinity. This is the greatness of God. A blind man doesn’t know about the sun light fire will remove chinless the one who near the fire is ignorant of this truth. In the same way those who have habit of worshipping God is ignorant of His goodness, kindness and gracefulness.

Pathiyai Valipaduvathaal Varum Payan
The benefits that God’s Devotee receives

“Unnumulathu Iyamilathu Unarvaai Ovathu
Manupevam Theerkum Marunthu”

Summary :- God is the constant medicine who cures the souls disease of births.

Here the soul is the patient Birth is the disease. God’s grace is the Medicine. So if we want to cure this disease of Births we must always pray to the great God.

II^nd Chapter

Uyiravai Nilai

Which means the nature of the souls

Souls are countless

“Pirantha Naal Maelum Prakku Naal Polum
Thuranthoor Thurappoor Thokai”

Summary :- Among the souls the number of the souls that are tree from impurities is equal to the days of birth which they have experienced and the number of soul that are to purity themselves is equal to the number of days which they are to be born. There are two kinds of souls those who have attained divinity and the other is those who have not attained divinity. This number is countless.

Aanmakkal Vakai

The variety of souls.

“Thirimalathtar Onrethanil Senrankal Anri
Oru Malaththoryum Ular”

Summary :- The three types of souls are as follows:- Sakalar, Piralayakalar and Vinchanakalar to be in details, Sakalar are with the three Malam – impurities Aanavam Kanmam and Macyai Piralayakalar are with the two impurities – they are Maaya and Vinchanakalar are with only one impurity that is Aanavam alone.

Thiri Three 2 types of souls are Sakalar, Piralayakalar and Vinchanakalar sakalar is named as Thiri Malaththar Oru Malaththar are Vinchanakalar.

The difference between the three types of souls.

“Moonru Thiraththularum Moola Malaththullarkal
Thoonralar Thoththuullar Thunai”

Summary :- Among the three types of souls Sakalar is of the three impurities. But because they are well Moolamalam, they are ignorant of their impurities.

Moolamalam – Aanavam this is in all the 3 types of souls. Supportive impurity is Mayamalam only Sakalar is of this Malam. In removing the Moola Malam Aanavam Sahala takes the support of Maayai so this Maayai is also named as Thunai Malam. It is Maayai that helps the soul to know the truth. Sakalar knows nothing about their three impurities; but Piralayakelar and Uinchanakarar are aware of themselves as to what and which impurities are in there.

AANMA IS POWERLESS IN ITSELF

“Kandavattai Nalum Kanavil Kalankayidum
Thinthiralukkuen Seyal”

What all the soul sees in reality, it sees the opposite of it in its dream. Thus the soul is powerless by itself.

Nanavu (reality) Kanavu (dream) and Urekkam (sleep) are soul’s nature or Avaththaikal, Nanavu is under one’s control. But sleep and dream are not such one is not aware of his situation in these two (i.e) is sleep and dream. In sleep the soul is unaware of what happens around it. On dream it sees just the opposite of its experience in Nanavu. In this the soul is powerless. Only God is aware of everything He only guides the souls, soul in itself is powerless.

AANMA CAN’T UNDERSTAND THINGS BY ITSELF.

“Pori Indir Onrumpunaraatha Punthikku
Arivu Enra Peyar Nanru Ara”

Summary :- Without its five senses the soul can’t understand anything. So the name Arivu is not suitable to it. To call it as Arivu is indeed ironical Punthi and Arivu are other names for the soul.

Without its sense souls can’t follow or understand anything with the help a third person it can follow everything in this fact the soul is named Arivu.

Aanma Unarththa Unarum Thanmaiyulathu

“Oliyum Irulum Ulakum Alarkan
Thelivu Ilan Enil Enseya”

Summary:- If one cannot see with his open eyes, the world. Darkness and Sunlight, what is the purpose of it? Also at this stage it is not beneficial, for the eyes also.

Alarkan – open eyes. Eyes which can’t see anything even when it is opened is blind. Those who have vision bower only can see things. Similarly only souls without the power of understanding or knowing cannot make the best use of it, though the world is created for sake of their welfare.

AANMA SATHASATHTHU BY NATURE

“Sathasaththai Searethu Asathtu Ariyaathu Ankan Ivai
Uiththal Sathsaththaam Uyir”

Summary :- God who is sathasaththu, he has no necessity to know or join Paasam which is Asathu Paasam which is Saththu, can’t understand or join anything by itself. But the soul which understands joins the above mentioned two. Is called Sathasaththu.

Saththu – Living things

Asaththu – Non living things

Sathasaththu – It’s nature is appearing and disappearing at times.

Sitha thing of knowledge Asiththu. Possessing to knowledge soul is mentioned as Saththu or Siththu. Aama is neither God nor Pasu. So it is known as Sathasaththu. Paasam when compared to Pathy, Pasu is illporul and when compared to Paasam it is as considred existing and so it is named a Satha Saththu.

AAMA SARTHATHAN VANNAMAAM THANMAIYUDATHU

Aama appears and acts in the nature of what it joins

“Irulil Irulaa Ellidaththil Ellam
Porulkal Ilathoo Puvi”

When things made of are in bright light they shine as bright light itself and at the same time when the same product is placed in a dark place it too turns dark and hide itself. So is the soul, when it is attracted. Paasam it is hidden as ill Porul and when it is in contact will Thiruarual, it too shines bright and remains bright and unhidden.

AANMA KADAVULAI ARIYATHAPADI MALAM MARIKKINRATHU

In other words, God is hidden and made unknown to the soul became the Malam as a block.

Summary:- The eyes of the souls which are not support by Thiruvarul, can’t see God itself for such souls the bright Thiruarul too seems to be dark. The same with eyes of the owl for which even the Sunlight appears dark.

Uoman – Kodden – Koohai all the three denotes an owl. They have no power of seeing during day time during night their eyes have the power of seeing – Menke means God’s Thiru Arukkan. The Matured soul eyes can see God through Thiruarul and God Siva for those soul with no support of Thiruarul the Arul itself will appear as Darkness. Things of Paasam will appear bright for them. This is the immaturity of souls themselves.

Aanma with the help of Thiruarul must erase or get rid of Malam (Paasam)

“Anralavum Aattum Uyir Antha Arul Therivathu
Enru Alavu Onru Itla Idar”

Summary :- A question lies here form the beginning up to day, the soul which uncountable sorrows; when it is going to realize Thiruarul and reach it, getting rid of all sorrows that births give…

III^rd chapter

Irunmala Nilai

This explains the nature of Aanavam, which is the Moolamalam, and dark as the night itself. Also details, about Karmamalam (ie) Mayamalam which has contact with Aanavamalam, are given here.

As pathy and Pasu, Pasankal aslo are

“Thunrum Pavathuyarum Inpum Thunaipporulum
Inrenpathu Evaarum Ill”

Summary :- The saying that the sufferings happens by many births, Malankal the so-called impurities as the reason for the above divinity that erases the suffering of births, Thiruarul the cause for the divinity are not meant for thesouls is not suitable it is rather wrong.

Sight, Anumanam and Aakamam the three measurements. The sorrow of birth is known by sight the reason for that is found by Aakamalavai. Because birth is considered to be a sorrow, non-birth is getting rid of births is considred to be joyful. There is reason for the above said statement. So the soul, (malankal) Paasams and God Shiva’s grace are one can never repeat this truth.

The Nature of Aanavam

“Irulaanathanri Ilanthevayum Ekap
Porulaki Nitkum Porul”

Summary : The speciality of darkness is that it hides itself as well as things and goods around it.

The speciality of light is that it shows each and every thing around it very clearly. It has nothing to hide Aanavam can be compared to darkness in hiding all that is good to the soul. But there is an immense difference between darkness and Aanavam. That is darkness will hide all things around it but it will show itself but Aanavam shows neither itself nor things which it wants to hide form the soul. So Aanavam acts too badly to the souls than darkness.

Aanava Malaththin Kodiya Thanmai

The cruelty of Aanava Malam

“Oruporulum Kaaddathu, Irul Uruvam Kaddum
Iru Porulum Kaaddathithu”

Summary :- Darkness hides all things, but it doesn’t hide itself. But Aanavam hides all things and also it hides itself when it is dark though we can’t see other things, we can see darkness. But when concerned Aanavam, hides and other things so Aanavam is worse the darkness.

Aanavam is withing the soul – part and parcel of it.

From the beginning soul in seperable from the bright Shiva Oli is light, but Aanavam too is attached to the soul from ancient time up todate.

Shivam is the base of each and evertything.

“Anralvi Uloliyodu Aavi Idaiadanki
Intralavum Ninrathu Irul”

Aanavam controls the soul from attaining Siva Oli

“Palarai Punarththum Irudpaavi Undu Enrum
Kanavarkkun Thonratha Katppu”

Summary:- Aanavam is personified as a lady who in contact with all souls as her husbands, it doesn’t show itself to any of the souls. It has the confidence in hiding itself without showing its appearance or figure.

Here the specialty is that Aanavamalam is personified as a lady and the souls as its husband. Then Aanavam has many local powers and hide itself to the soul.

Aanavamalam spoils the souls with Anchanam

“Panmolikal Enunarum Paanmai Ther iyatha
Thanmai Irular Thanthathu”

Summary:- There is no purpose in repeating about the multi powers of Aanavam.

In short it is Aanavam and Aanavam alone tht makes the soul ignorant of how to attain the truth Aanavam is at Multipowers; one of the many fold powers is that it functions without showing itself.

Aanavamalam is not the character of the soul

“Irul Inrael Thunbaen Uyiriyalpol Pookkum
Porul Undael Onrakappoom”

Summary :- If the soul does not pocess Anavamalam what is the cause of it’s Birth and its sorrows? Because the soul under goes number of births Aanavamalam is in it. At the same time we can’t say Aanavam is the characteristic feature of the soul, because when Thiruvarul destroys Aanavam from the soul the soul exists; it doesn’t get destroyed so Aanavam is not the character of the soul. For eg:- The nature of fire is heat when heat is erased fire too is no more.

Aanavamalam Anathiyaka Aanmavudan Ullethu

“Aasathyael Anaiva Karanam Enna Muthty Nilai
Paesathu Kawum Pini”

Summary :- Aanavam doesn’t grasp the souls in the middle, it can, it can also grasp them even after attaining Divinity.

Aanavaththa Neekkum Vali How to get rid of Aaravamalam

“Onru Mihinum Olikavara Thelullam
Enrum Ahalaethu Irul”

Summary :- The souls are made to be born with body, is the work of Mayamalam, by this soul can develope it’s knowledge and thereby get rid of Aanavam. One who is not strong in his vision, can use spectacles and see things. Similarly, the soul which have only little knowledge only, can understand anything in little amount. Only it can see and understand fully when it is guided by Thiruarul. Soul is attached to the body. This the great blessing by God for soul to gain knowledge.

The Nature of Maayai and Kanana Malankal

“Vidivamalavum Vilakkanaya Maayai
Vadivaathy Kanmaththu Vanthu”

Summary : According to the souls’ Kanma Effects, Maayai stays with thesouls as a lamp and help them till they approach Thiruvarul. Maayaiy’s four forms are Thanu Karanam Puvanam and Pookam. When the soul suffers in the darkness of Aanavam God Creates Maayamalam which helps the soul with Thanukaranam, Puvanam and Pookam Till God’s blessings reaches the soul in full, the Mayamalam helps the soulswith limited knowledge these are the nature of Karmam and Aanavamalam.

IV^th Chapter

Arulathu Nilai

Which means the nature of Thiruarul Sakthi

The specialty of Thiruarual

“Arulil Periyathu Akilaththu Veedam
Porulit Thalaya Ilathu Pool”

Summary :- Nothing is higher that wealth for one who has to live in this world. Nothing is more precious to him than wealth similarly for soul, nothing is precious than Thiruarual.

Ahilam – world. For world needs wealth which is a must similarly for a soul in the world Thiruarul is the most need wealth.

The functions of Thiruarul

“Perukkam Nuharvinai Peroliyai Enrum
Arukkan Ena Nitkum Arul”

Summary :- Thiruvarul is similar to the Sun guiding the soul in its light to multiply the deed, enjoy their effects etc. It remains as a light in the knowledge of the soul guiding it in the proper way.

As Sunlight is all over spread, guiding mankind and other living being to fulfil their daily needs, so is Thiruarul, remins as a guidance to all souls to function and experience the effects of the same.

Without Thiruarul Nothing will function

“Unariya Enrum UIyir Ariyathonrumithu
Thanariya Aararivar than”

Summary :- As the soul the body too can’t understand as find out anything by itself. It only Thiruarul guides only, the soul will understand things in thus juncture the soul and body must be joint. The soul, because its knowledge is blocked by darkness of Aanravam without the helper the inducement of Thiruarul the soul can’t understand anything. The soul is in an unconscious stage hidden by the Aanavamalm. So the soul definitely need the guidance of Thiruarul for it’s betterment.

Thiruvarulai Ariyamaikku Kaaram

The reason for not understanding what Thiruaruls

“Paalali Meenalum Panmaithtu Aruluyrkal
Maalali Aalum Arinthu”

Summary :- Souls depends on Thiruarul which is Omni present. But the souls are not fully aware this gift of Thiruarul and so they long for the temporary worldly pleasurers. This can be compared to the state of the fishes that though they live in the sea of milk, without feeding on Milk which is surrounded, they feed on small puny creatures in the sea like insects.

Paal Aali – Sea of milk Maalaali – worldly pleasurers which are temporary. The fishes living in the sea of Milk are ignorant of it’s validly and they yawn for the insects in the ocean owing to their ignorance worldly pleasures are like and can be compared to water bubbles which last for a little while only. Such are worldly pleasures too the soul which is ignorant of the validity and greatness of Thiruarul longs for worldly pleasures and thereby undergo the sufferings of many births.

The only help to the soul is Thiruarul

“Anuku Thunaiyariya Aatonil Inthin
Unarvai Unarathu Uyr”

Summary :- As a single passenger travelling alone and who is ignorant of another such passenger who is by his side so is the soul that is ignorant of the valid guidance of Thiruarul to itself. The same is the position of 5 senses, which are ignorant of the guidance, of the soul.

The five sense are ignorant of the soul, feel that they are everything so is the soul that ignores the solid guidance of Thiruarul and considers, its if as the entire cause for all it’s actions.

The soul is ignorant of Thiruarul

“Tharaiyai Unarathu Thaamae Thirivaar
Purayai Unara Puvi”

Summary :- The common man due to this ignorance, does not realize the importance of the ground as the base for him to live on it. He is the soul base for all his living and in addition he is also proud of himself.

In fact the world is the base that supports and bears all what people do in their life time. Instead of realizing the truth they think in a wrong way and feel proud of them and cause of their living and activities.

Similary the souls too are ignorant of the grace and guidance of Thiruarul. The do not feel the importance of Thiruarul and they are not aware of the great truth that it is owing to Thiruarul’s support they are able to persist in this world. It is like ignoring the importance of the sun. While enjoying the Sunlight itself. This action is entirely out of gratitude. In short this in an example for non-gratitude.

Those who are ignorant of Thiruarul gains nothing

“Malai Keduththoor Mean Kedu Keduththoor Vaan Keduththoor Gnana
Thalai Keduththoor Thatkeedar Tham”

Summary :- Standing on the hill top, one searches the hill, being on the floor on searches the floor or ground, walking in an open space one searches, the sky. Similarly those who live like the support of Thiruarul and search for the same are really too wish and are ignorant even of their existence.

Thiruarulai Ariyaathar Nilai

“Vellaththul Navatti Enkum vidinthirulaam
Kallaththirai Var Kadan”

Summary :- While Thiruarul is guiding and supporting the soul, soul is thinking, that it is its power and efforts that directs itself. This is rather wrong and foolish. This action the soul can be compared to one who stands in the midst water, with high thirst he is not able to quench his thirst using the water around him. Owing to his ignorance. This is the same case with the souls who think that they then in knowledge only helps them in their activities which foolish on their part to come to such a conclusion. This type of souls belongs the group “Sakalar”. Those souls which are under the control of Maayamalam are ignorant of their position and also they are not at all aware of Thiruarul.

Thiruarulai Ariyum Vali

The way to understand what Thiruarul Is

“Parappamainthu Keenmithil Inthu Paatkalan Meel Poonai
Karapparuntha Naadum Kadan”

Summary :- Ignoring the valuable ideas of great Aameka scholars and indulging one self in petty worldly pleasures can be compared to the silly action of a cat who sit on the pot of milk ignoring it attempts to catch the Karappan inselt that runs on the top. The result is the cat neither enjoys the milk nor the insect Karappan none of it reaches it similarly those who ignore Guruupathesams lose everything. It is rather foolish.

Those who doesn’t reach or understand Thiruarul never reaches Divinity.

“Ittavarai Eyainthum Eethum Palakkamilla
Vettu Uyrkku Veedu Mihai”

Summary :- From the beginning the soul is inseparable from Thiruarul, but the soul doesn’t realize or know or rather understand this truth. For such a such Divinity is matchless.

In other words even it attains Divinity, one soul who can’t understand or feel the importance of Thiruarul is that Divinity is a mere waste. It is rather excess and unwanted to such a soul.

In short a soul that can understand Thiruarul and gets its support only can enjoy and attain Divinity. Only with the support of Thiruarul the soul can attain Divinity. For this the soul must understand what Thiruarul is and its support to it.

V^th Chapter Arul Urunilai

Thiruarul comes in the form of Guru, The nature of Guru

“Ariyaamai Ulninru Alliththathae Kaanum
Kuriyaaathu Neenkatha Ko”

Summary :- Thiruarul by itself does everything to the soul by Panchakiruththiam; but at this stage, the soul is ignorant of this. But to matured soul, Thiruarul in the form of a Guru, both Aruvamai and Uruvamai according to the Maturity of the soul it does a lot of graceful deeds to the soul always, which is highly helpful to soul.

A mother does all good services to the body from its childhood up to its elderly stage similarly, Thiruarul too does well, to the soul at its known and non-understanding stage. One form of Thiruarul here is Guru Vadivam.

Why Thiruaul acts as the Guru

“Ahaththuru Noykkullinaranri Althanai
Sakaththavaram Kaanporothan”

Summary:- When one falls sick only the inhabitants of the house will be aware of that persons sickness. Those who are out of the house or the same villagers will not be aware of it so is the condition of the soul. The souls owing to Malam can be only treated by Thiruarul which is in an out of the soul. So it is Thiruarul that can study the condition of the soul give proper treatment in the form of Guru.

The souls are not aware of Thiruarul blessing them in the form of Guru

“Arula Vahaiyal Arul Puriya Vantha
Porular Ariva Puvi”

Suumary :- Only Matured souls will be aware of the actions of Thiruarul in the form of Guru. In short only those who underwent the preaching’s of a Guru will be aware of Guru’s presence and His nature for other souls their immaturity will hide the dealings of Thiruarul and his approach as Guru Himself. Thiruvasakam too mentions in so many instance God’s pride is high far He comes to the world in the form of Guru and blesses all matured souls.

Why souls are Ignorant of Guru Vadivam

“Poiirunda Sinthai Poriyilar Pothamaam
Maiirandum Kaana Miha”

Summary :- Because the darkness of Anavamalam hides the wisdom of the souls that indulge in worldly pleasures which are only temporary, they have no idea or in other words – ignorant of the worthiness of Thiruarul its form and wide knowledge and blessings. Also it’s blessings in the form if Guru.

Pori – Fate, Pooltham Gnanam. Those souls which are covered with the darkenss of Aavavamalam, pocess now wisdom and so they are ignorant of the following three:- Wisdom, Thiruarul, and Guru form.

Thiruarul comes in the form of a human being that is Guru

“Paavvaiyana Maakkalai Pattip Pidiththakkaam
Pourvai Enakkonar Puvi”

Summary :- While hunting, the hunters takes with them a similar famed Forest animal to get rid of the fear of the new animal which is to be caught, similarly in order to attract the normal devotee Thiruarul comes in the normal human form that is the “Guru Himself”

Showing the named animal and catching or trapping a new one is the habit of hunters.

Guru His method of destroying Malam

“Emakken Evanukku Evai Theriyum Avvath
Thamakku Avanai Veenda Thavir”

Summary :- Whoever is special and through in his Sastra knowledge he is the proper Guru for those who like to learn the very Sastra He is the apt and proper person to serve as a Guru. One should not miss him by raising the question why should he be Grru?

Some wrongly thinks, why should we approach a Guru? We ourselves can study and understand the Sastras by ourselves. But this attitude is rather wrong. Here we must understand that from Guru “Thiruarul” only, we can reach and learn about God Shiva. There is no other way for us.

The way in which Guru destroys Malam.

“Vidanakulam Maevinum Maippavakanin Meelum
Kadanirul Poovathivan Kaan”

Summary :- The poison in one body through snake bite will not be removed even if the very snake comes and stay in from of him. But the very poison will be and can be removed only when a magician repeats Matharajabam taking for granted him a snake itself.

Nakulam – Snake – Pavippavan Musician. This action if known as Nakulapaavanai. Thus the Guru who considers himself as Thiruarul only can remove the Malam Thro’ Theechchai.

Nakulam is of 3 kinds
(1) Aathibawthika Nakulam
(2) Aathithaiveeka Nakulam
(3) Aathi Aanmeeka Nakulam

Among these three Aathi Aanameekanakulam is Shiva Shakththy.

Thiruarul blesses all the three kinds of souls.

“Ahalattharum Arulai Aakkum Vinai Neekkum
Sahalarkku Vantharulum Thaan”

Summary :- To Vinchaanakalr who has only one Malam i.e. Aaanavam Thiruvarul stands in their knowledge and help to evade Aanavamalam from them. In case of Piralayakalar Thiruvarul approaches them in the form Uruvaththirumeni, and erases Aanavam with Kamam. In case of Sahalar thiruarul removes their three Malam thro’ Theedchchai in the form Guru.

This Thiruarul approaches the 3 kinds of souls according to their maturity blesses with genuine knowledge and directs them to Divinity.

Guru is none but Shivam

“Aararivaar Ellam Akanra Neri Arulum
Paerarivaan Vaarathe Pin”

Summary :- Divinity is a pure stage in which all the 3 Malams are removed and God Shiva in the form Thiruarul preaches the matured souls to attain Divinity. If not, who can understand about and follow the ways to Divinity “None” will be the answer.

Without Gurugnanam no Pathy Gnanam can be gained

“Gnanam ivanoliya Nannidum Nat Kanllanal
Paanu Oliyapadin”

Summary :- Without the Sunstone we can’t burn a cotton. If it is in the middle that between the Sun and the cotton, the cotton will catch fire.

Similarly, as Thiruarul gives knowledge to the soul, without Thiruarul, especially in the form of Guru a devotee cannot gain Gnanam or Divinity.

Natkal – Sunstone Anal Fire Baanu Sun in this comparison
Sivam is compared to the Sun
Sunstone is compared Thiruarul
Cotton Student devotee
Fire knowledge, Gnanam
When Thiruarul, Guru and (soul) devotee meet only the knowledge Siva Gnanam removes darkness so, is Guru erases the Malam and ignorance from the devotee (soul)