󾡾 Ongkaarat TirunuuRRantaati

 

: Ţ¡ by : Kaviyogi Dr. P. Pandian

 

: Ө .ġ English trans. & comm.: Dr K.Loganathan

 

 

81

 

ɸ â

ž Ģɢ ¡

Ȣġ Ƣš

â ȧ!

 

:

 

ý򧾡 Ȣ¢ ɡ, Ţ¡ ǡ Ȣ ɸɡ 츢 ɢ â¡ Ǣ Ţ¢ Ţ â. Ţ ž , 쾢¢ Ģɢ ¡¡ âШ Ũɧ Ţþ զ. ɡħ Ǣ â Ȼ š Ȣġ š 츢ȡ š.

 

81.

 

eekan aneekan tanatu idam koNda Om iisuvari

paakaG koNdaaL ap pakavati Cuulini paarppatiyaaL

aaka iruvar tammin veeRillaa eziluruvaam

aakamam teedum ariya maRai Om azakuRavee

 

Meaning:

 

BEING who shows Himself as One when one-with Om and as Many when He shape shifts into various icons because of the different differentiations of Om, has as an equal and left half of Himself the Woman Iswari, of the Power of Abode of Vicutti. She also shapes shifts into the world productive Bakavati, the source of all energies Cuulini and Parvati, the one who pines only for Siva when He departs her as Mahayogi. The Agamas, the metaphysical treatises disclosed by Siva Himself, declare as the extremely rare truth the joint presence of both as Father and as Mother within the Om, the Same despite the difference and the source of everything elegant and beautiful.

 

82.

 

Ţ š

о

Ӿ

ǡ ýŧ!

 

:

 

ġ Ƣ š Ţ ҨЦ š, â Ģ Ч, ġ š Ȣ ç Ҩš 츢 !

 

82.

 

azakuRa aNdam amaiyak karuvin karuvatuvaa

izaiyatu nuulukku uRuvatu pooNree iyaintatutaan

mazaimutal puutaGkaL aintukkum uLLee maRaitiruntu

piziayRa muulap poruLaam piraNavaee !

 

Meaning:

 

For the vast cosmos to assume shapes and become the splendor of all great splendors, it is Om that remains the primordial root cause. Like the strands of cotton that remains that which is woven into the thread, the Logos Om remains the deep strand concealed within the basic elements of Wind Water Earth Fire and Space determining causatively the shapes of all things produced and which constitute the substance of the vast cosmos.

 

 

83

 

Ǣ ǡ ý ڸ

զġ Ţ Ҹؼ

š¡

ʦ Ţ !

 

:

 

ɢ ġ Ţ Ȣ Ҩš Ţ򾢸 ŧ Ȣ Ǣ , ĸ Ţ š쨸¢ ġ ɢ ĸ Ţ Ҹؼ էɢ ¡ Ȣ. š ŧ ¢ ʦ Ţɡ , š째 , , Ȣ Ȣ!

 

83.

 

poruLin poruLaam piraNavak kuuRukaL pooRRubavar

poruLellaam peRRup puvanam viyakkap pukazudanee

tiruvuru peRrut tikazuvar vaaymaiyaayc ceppiyatu

kruvuru cintai kudikoL kavinjan kuvalayattee!

 

Meaning:

 

 

The Primordial Logos and its differentiations permeate all the objects in the universe standing as their deepest structures. Those who understand and appreciate this in their contemplations of the objects, will gain all the objects they desire both in their physical and metaphysical life and manage to live a life of wonder and great fame and prosperity among the people. This is said by a metaphysical poet when his mind is taken over by BEING-as-Guru and because of which not only such a person enjoys a Divine Body but also manage to say only the truths in his existence in the world!

 

84.

 

̨Ţľ

ſ ɢƧ

Ǣ ¢Ţ

򾢿 Ǣ âɧ!

 

:

 

ġ Ţ ġ Ħ ſ Ƹ Ţ츨 տ ġ Ȣ Ƣ Ǣ? Ǣ š. ¢ Ţ 򾢿ǡ ¢Ţ¡ á쾢 â Żɢ Ȣ.

 

84.

 

kuvalayam eezum kuRukkum nedukkum kuRaivilataa

navanavamaaka naniyazakoodu nadam idum ap

pavam aRu cuuttiram paadaRkeLitoo payiravipaal

tavamuRum cattinipaatar kaLikkum tarisanmee!

 

Meaning:

 

Is it easy to sing as sutras the DANCE of BEING that He executes with Natam and Bindu so that there are endless novelties and beautifies filling up the whole universe and also has within them the metaphysical illuminations that would put an end to the existential repetition? No certainly not. It is a product of those rare individuals who have succeeded in the tapas and who have become the recipient of the most intense blessing of ParaSakti Herself as Bairavi and enjoy the visions of Her in such a shape.

 

 

 

85.

 

â Ţɢ ź

â 즸 â

Ţ Ţ¢ۧ

զ š () Ţ !

 

:

 

ɢ Ţ¡ ġ Ҩ ¡ ź Ţɢ â Ȣ . Ţ¢ â Ȩ ã â ɢ¡, ҸǢ Ƹ 񸢽 ¡ Ţ¡ . ⾢ Ȣн պ¢ ¡ Ţ Ȣ.

 

85.

 

tarisanam naata vadivinil kiddum tavacikakdu

purivaNdu tumbi kadal muzakkodu valampuriyum

thiruc cilampaaka tiruvicai kuuddum ceviyinuLee

kuruconna vaarttai po(n) viLaGkuG kaaN kuvalayattee!

 

Meaning:

 

The Civayogies, who have managed to understand the presence of the differentiated forms of Om at the deepest layer of all objects, would also manage to hear the Sound of Natam because of their ardent tapas. It would sound like the hum of bees and dragonfly, sounds of waves in the sea, the hum of the Conch Shell with the rare right line of curves, the pleasant music-like sounds of the anklets and so forth into their inner ears. You must take this as the true golden words of the genuine Guru who has experienced all these.

 

86.

 

ɢ ȢҼ ý

ɢ ¡ ġ â¡

ɢ¢ â Χɢ

ġ ¡ơĢ ɢ!

 

:

 

ɢ ý Ǣ Ţ ǡ ŢŨ ȢҼ . ġ ¡¢ ¡ ĨĸǢ , Ƨġ ⢠ĸ ʧ¡ ơ ġ ¡Ƣ Ģ š Ũ Ȩ ĸ Ǣθ Ȣ.

 

86.

 

kuvalayam tannil kuRippudan keedpiir piranavantaan

pavanikaaN yaanai maNi kadalaam kuzal peerikaiyodu

avaniyil maari pey meeka muzakkum vaNdumeeni

pavmilaa cangku yaazoli pattum Om paartanilee

 

Meaning:

 

The Primordial Logos Om, has various kinds phenomenal presence and one should listen carefully to the natural sounds to understand them all. It is there as the sounds of the bell of the elephant that goes round the temple, as the sounds of the waves in the sea, the musical notes of the flute, the loud sounds of the trumpets, the sounds of the rain that falls on the earth, the thunders in the sky, the hums of the bees, the sounds of the faultless conch shell and the musical sounds of the VeeNa and so forth. These ten kinds of natural sounds are in fact the phenomenal presentations of Om itself.

 

 

87.

 

ɢ Ģ ɡ ڧš

ɡ Ȣ Ȣнš

ž Ҽ

ĸ ȧ!

 

 

:

 

Ҩš Ţ򾢸ǡ ĸ Ǣ Ģ ¡ Ţɡ. Ȣ š ﻡ Ǣ Φ ɡ, š ȢȢ Ȣ Ǣš, š Ţž ĸý Ŧ ž ¡ Ţ ħ ŧ ̽, ġ 츨 츢Ģ ŢŢ ţΧ ĸ զȢ Ƣ !

 

87.

 

paartanil uLLa oli pattu connoom payanuRuvoor

aarvattinaalee aRintavai nutpam aRintunaRvaar

paarvati caGkaran paNbudan aadum para nadanattu

oor PoruL kaNdu inpuRuvar ulakil uyarvuravee!

 

Meaning:

 

We have explained what are the ten kinds of sounds in the world that are phenomenal presence of Om in the depths of all. Those who benefit by such observations and are desirous of knowing even greater depths of such phenomena will, if they follow the right way, see that they are products of the Eternal Dance of Bliss of Siva and Parvati where it is executed so that only the best are available in the world. They also will understand all these are for bringing about metaphysical illuminations, which would destroy the inner darkness, induced by aaNavam and liberate them or uplift them from existential repetition

 

88.

 

¢

ǡ ý â

š Ģ Ǣ š

ۧ!

 

:

 

ġ ظ ¸ɡ ¡ š ɢ 츢ȡ. ɢ š ǡ ¢ 츢 . ŧ â¡ ¢ â ¡ ġ Ǣ ħ Ģ Ǣ Ǣ Ţ ȢŢ š츢ȡ . ħ , 츢 Ǣ ýǡ š ڸ Ȣ.

 

88.

 

eekaambaram makiz iici enathiyir kaappavaLtan

paakapporuLaam piraNavam pannaRku ariya kalai

vaakaa oli oLi paavumaa uudumaa vaarttatu kaaN

naaka nalamaay aNintanar ammaiyum appanumee!

 

Meaning:

 

BEING stays in the Primordial Ground of every formation as the sole authority dancing the Dance of Bliss with Umai. This Mother who regulates the breathing processes is my real savior. Staying as the equal half of BEING, she introduces the Om both as sound and light and make them permeate and spread all so that the art of reciting Om, is available to all. And to disclose this truth to all, the Father and Mother wear snakes as one of their ornaments!

 

89.

 

Ħġ Ţ ɢ

Ħġ Լ

Ħġ ġ վ Ƣ

¢ Ƣ!

 

:

 

ĸ š쨸¢ â ġ Ţ 𨸦ġ 츢 Ţ , Ħġ Ǣ Ȣ Ŧ, ¡ Ȣ , ɸ âҸ ھԼ ġ ĸ ؾ . š 측ħ ¡ , á Ţġ Ȣ , Ȣġ ¡ â ǡ Ƣξâ Ц

 

89.

 

nalamelaam peRRu viLaGkida veendin nanimika niir

ulakelaam pooRRum Om uttama tattuvam uNmaiyudan

kalaiyelaam kaNdu karuthelaam koNdu karuti vazi

nilai niRka aatiyin niidu aruL niRkum vazipadavee!

 

Meaning:

 

If you want to enjoy all the good and beautiful things in life and having saturated all such desires emerge pure and contented, then you must appreciate and understand the Om that exists throughout the world in various shapes, and seeking only truth and not falsities and fantasies, learn all the arts and sciences sufficiently well. Now if you stand in this Way of Truth without ever deviating and getting tired and so forth, BEING who is the primordial cause of it all, will grant a presentational form that you can worship and be happy!

 

90

 

Ƣ ɢ ɢ

Ƣ ơ

Ƣ Ƣ šɢ âš

ƢƢ Ũ¢ !

 

:

 

ɢ Ƣξâ Ǣ, Ҩ ɢ¢ Ŧ ŧ¡. ɾ , ơ . ɡ 츢 ŸǢ θ Ƣ Ũ ¡ ġ âš. 츢 ¡ Ţ â Ƣ ħš Ȣ!

 

90.

 

vazipada veeNdum enil vaLar tiGkaL am cenni koNdaan

cezi tamizaalee tinantinam Om enac ceppuminee!

Pazi kaziyum paavam niirum pavaani aruL purivaaL

Vazivazi vanta vakaiyil uraitta nan maarkkam itee!

 

Meaning:

 

Among the various icons that are available for worshipping, the best is that of Siva wearing the Crescent Moon on His tuft. You must recite in both the gross and subtle forms the mantra Om of chaste and productive Tamil. If you do that consistently then you will find the World Mothers grace emerging as Water and Fire and which would clean off all the evil karmic sediments in the depths of the soul and cleanse it. This method of self-purification is a very ancient wisdom, handed down through an unbroken chain of gurus and an excellent one at that!

 

91.

 

Ч Ƣȧ

ȡ Ҹơ ž ɧ Ģи

ȡ ¡ ¢

ȡ Ч

 

:

 

ý ç, ġ Ƣ 󾢼 š Ƣ š. ɧ ̨¡ Ҹب ɢǢ Ȼ Ģ . ɧ ȡ ¡ ŧ¡, ɢ ̾ǡ Ż ġ ɡ ɡ Ţ

 

91.

 

enRum iruppatu taanee ituvee eziluRavee

ponRaap pukazaar veetaantam enavee polintatukaaN

nanRaay tanai uNar yoogitaan enkiRa naanmaRaiyin

onRaana taan enum sittaantam tattuvam Om atuvee

 

Meaning:

 

That 󆢉 survives elegantly even when everything is destroyed is this Om and as the basis for the re-issuance of the whole universe. This deep metaphysical understanding permeates the whole of the Upanishads that are of undying fame. Saiva Siddhanta metaphysics declares that is because of BEING and that too because of this Om, the Primordial Logos that there is self-understanding and the Civayogi as one who understands that he can also enjoy Sivattuvam, the essence of Siva Himself. The metaphysics of Saiva Siddhanta is in agreement with the parts of the Vedas that declare the same.

 

92.

 

ɡ Ǣ¢ 쾢

ġ ɡ ո ĢǢ¡

ɨ Ȣ Խš ը

ɡ ŧ!

 

:

 

ġ Ǣ Ǣ¢, 쾢 ʦ ɡ Ȣ š , Ũ¢ Ţâ ո Ģǡ Ǣǡ š ý . ۼ 측 ҨŢ Ũ ɡ Ȣ Ƣ ۼ ġ ŧ ը , ý Ż 츢 ŧ!

 

 

92.

 

taanaaka aan Om aNda veLoyil saktisivan

uunalaa uunaa iruntu peruki oli oLiyaay

uunataip paRRiya meyyuNaraalar orumaikaNdaal

teenaana taaL enRu kaNdu sivamaat tikazvaree!

 

Meaning:

 

It is because of BEING shifting into the shapes of Siva and Sakti and dancing in the Ground of all origins assuming the fleshless body of mantra forms that the mantra Om becomes the various kinds of sounds and colors in the phenomenal world. If without despising the physical body one accesses the Deep Structure of it and see the Om there and becoming one-with it, enjoy the Civanjanam of absolute Truth and thereby enjoy also the non-alienness with BEING or the SAMENESS in essence with BEING, they will also see the dancing feet of BEING as honey sweet , because of the immense Bliss this produces . This will make them to continue in that state of sivahood and with the Grace of Siva.

 

93.

 

ý

º ħ

Ȣ Ž 󾢼

 

:

 

츢 Ż Żɢ, ¡ ŧɡ Ȣ Ȣ ŧ . Ц Ģ ̾ ̾ º ǡ Ţ. šȡ ǡ ¡ ſ , Ȧġ ţ Ȣ â Ǣ , 򾨸¡ç Ž .

 

93

 

tikazkuvar aatic camamaay piraNavam pinnamaRa

akattee adakkip pin veeNduGkaal cenRu varavu vaikkum

takatta kaayacittu varap peRRu avar tava nalamee

mikap peRRavar enRu aRimin vaNakkam mikuntidavee!

 

Meaning:

 

Those civanjanies who manage to dissolve their soul fully inside the undivided Om, the primordial Logos will also be non-alien to BEING, will stand as BEING the self itself is. At that stage they will enjoy the Power of kaayasiddhi, which will allow them to free themselves from the physical body and reenter if needed. Only the Civanjanies who are capable this, are the ones who have practiced the right and good Tapas, austerities and penances. Such njanies are not the false ones who parade the world and it is such njanaies who must be respected and taken as Gurus.

 

94.

 

Ž̸ ¡ š

Ƣԧ ¢Ţ

̸ǡ ɢ¢ Ȣ

Ţ !

 

:

 

š ŧɡ Ȣ ŧ Ż ¡ š ţ Ƣ 째¢ ɧ Ž̸. Ţ¢ ǡ, 򾨸 ¡ Ƹ ̸ ħá ɢ ĸ ħ š Ȣ ţ ɢ, Ţ Ţǡ .

 

94.

 

vaNaGkuka yookiyar vaaznta idamum nadantu cenRa

maNaGkamaz tikkum vaziyumee ammai Bairavi tan

aNaGkukaLoodee avaniyil cenRanan enRaRintu

kaNaGkaL umait tozum kaRpata teen kavi kaaNuminee!

 

Meaning:

 

You must worship as if a temple itself the place of residence and the various fragrant paths where such yogis with non-alienness from BEING walked along. You must also understand that such yogis lived on the earth in the company of beautiful heavenly maidens and all as blessings of Bairavi, the consort of Siva. If you do this then you will find yourself respected and helped by the celestial beings themselves and led to compose honey-sweet metaphysical poetry as if the forever productive tree, the kaRpakat taru.

 

95.

 

š

ý ը

Ӹ Ƣ

ɡ Ӹ ɡ Ȣħ!

 

 

ø ø . ɢ š ظ ġ Ǣ ý ը ħ Ȣ Ǣ § 츢 š ɢ Ţ츢 ȡ. Ţ츢 Ģ ġ Ţ츢 Ǣ ɡ Ӹ ɡ, Ȣħ, ?

 

95.

 

eGkum irukkum pirammam piramattezu cuvaasam

maGkaLamaana piraNavam enRa maRaipporuLai

enGkaLukku inmukam kaaddi iRaikuru inmozintaan

caGkaran taanoo caNmukan taanoo aRintilanee!

 

Meaning:

 

BEING as the immensely radiant, permeates all and is present everywhere saturating everything. Someone came and instructed us very pleasantly and kindly the concealed secret that it is the Om which is the very breath of such a BEING and that it has the capacity to confer all the divine and good things in life. But staying at the depths of such individuals, who was it really who taught us all that - Sankara Himself or His son SaNmuka? I simply dont know.

 

96.

 

Ȣ Ȣ

Ȣ է ɦƢ

Ȣ ɢ ¡ â

Ȣ¢ է Ш !

 

:

 

νŢɢ Ţ ŧ Ȣ. Ţ Ģ츢 ¢ , νŢɢ ţ Ȣ ո, ¡ Ţ츢 â Ȣ. šȡ Ȣ Ǣ Ƣ է Ш ĸ Ģ Ţ Ȣ

 

96.

 

aRika uNarvee pirammam aRivee un caRkuru enRu

aRika kuruvee iRaivan enamozi ambalavan

poRikalai venra punitan enai yaan purisadaiyan

kuRiyinaik koLLum kuruvee tuNai ik kuvalayattee!

 

Meaning:

 

BEING as Parappirammam is actually the Pure Consciousness freed from referential elements from the ordinary the-tic consciousness. You must understand this and that the SaRGuru is in fact one who enjoys this and hence one-with the Parappirammam itself. You must also understand that this is in fact the Dancer in the Tillai Ambalam, the Ground of all origins, who by allowing Civanjanam to glow helps the anmas to free themselves from the hold of the senses and that He is the One dancing with flowing hair the AS-IF dance whereby the anmas are led to act as the ego-self with I ness and mine ness and so forth. The Guru who understands all these intentions of BEING is the real Guru and you can take him as the best guide to liberate yourself from the hold of phenomenal existence.

 

 

 

97.

 

Ȣ̽ զ š

Ȣǡ ¡

ȢȢš 츦š

ͨ ơ ý §!

 

:

 

츢 ý , ý, ĸ 츢 Ǣ Ǣ Ż ̽ Ȣ¡ ڸ Ǣ ڸ š . ŧ ɦǢθǡ ȢŢ Ƣ Ȣ ǡ , Ũ â ȸǡ š . Ȣ Ƣ ɨ Ȣ Ȣ Ũ Ȣ׸ǡ, Ţ ȢŢ 򾨸 Ţ â â Ѩ׸ . Ũ¢ Ǩ¢ â Ȣ Ҿ ͨŸ ǡ !

 

97.

 

kuRikuNamaaki kurucolum mantirak kuuRatuvaa

ceRiporuLaakait tirumaraiyaakic ceka muzutum

aRiyaRivaakai ati nutpamaakai aLakkavoNNaa

narunj cuvai naRRamizaakip piraNavam naNNiyatee!

 

Meaning:

 

Because of the DANCE of Siva-Sakti in Tillai Ambalam, the Ground of all origins, the Om differentiates into the essences and signs of the deepest metaphysical understanding as well as the various components of the great mantras enunciated by the SaRGuru. They also become the deep meanings that illuminate the mind and get transformed into scriptural utterances that emerge in the tongues of the great mystics. They as such stimulate further metaphysical thinking generating a myriad of thought systems and at the same time by providing access into the Depths, make the understanding itself very profound. And then by incorporating Love Beauty and Grace, emerge as the very sweet and melodious hymns of sacred Tamil!

 

98.

 

Ƣ ɢ

š ȸ š ǡ

μ ȡ Ǣ

š ý š ǢЧ!

 

:

 

ý Ţâ , ĸ Ţ ġ , 츢 츦š ġ Ƣ, Ţ Ũ ġ , Ȼ š ȸ, Ƣ â. ȡ Ţâ 򧾡 ƢӨ ﻡ ը ŦšǢ . š Ҿ ýŧ ǡ Ţ̸ !

 

98.

 

eezu curaGkaLum eNNil mozikaLaum innicaiyum

vaazum maRaikalaum vaanavar kiitamum eNNagkalaayc

cuuzum irandudan muunraay iyainta ooLiyulakum

vaazum piraNavam naRramiz paavaay miLirntatuvee!

 

Meaning:

 

And also because of the dance that differentiates the Om, it becomes the seven melodies that are the elemental cause of all the musical notes in the wide world, the countless number of languages, the various musical traditions that serve to bring joy in the heart, the various sacred scriptures that serve to initiate into the mystical and the hymns prompted by the celestials through possessing the human mind. Furthermore it becomes the aksaras akaaram ukaaram and makaaram that create the intentionalities of Idakalai and Pingkalai and Suzi Munai where the desires are metaphysical illuminations that serve to drive away the darkness of ignorance and light up the mind. The Om that exists as thus also has become the divine hymns of sacred Tamil!

 

 

99.

 

Ǣ Ţ Ǣ¡ Ţ츢

Ǣ á Ţơ

Ǣ ¡ Ȣҽ

Ǣ Ǣ Ǣ Ȣ !

 

:

 

šȡ ýŧ Ţ ¡ Ǣ¡ Ǣ. š ĸ ȢŢ Ǣ ȸ á쾢¢ ǡ ɾ ɢ áâ Ţơ Ţơ Ȣ . ŧ¡ Ǣ . 򾨸 տ Ч տǢ ը Ȣ Ǣθ!

 

99.

 

miLirntatu viNNin oLiyaay ataiyee viLakkidattaan

teLintanar ciiraar navami vizaavenac ceppaluRRee

kuLirntanar yookiyar uLLam uyarnta KuRippu uNartti

teLintidu tiiba oLittiru naaLin tirukkuRippee !

 

Meaning:

 

It is this Om that becomes Radiant Light and filling the whole space appears as the brilliant flashes in the sky and the mind. The njanies, having understood this and to make it known to all and retain it in memory instituted the Navaratri festival to be celebrated in every temple. The Civayogies are immensely pleased with such and related festivals. Now you should be clear about the real deep meanings of such festivals where the Light is worshipped to be happy just like the yogis.

 

100.

 

Ţɢ ը

Ҽ Ģ

Ҿ Ţ ǡ Ш

Ȣ !

 

:

 

¢ ը, š Ţɢ, Ш Ҽ Ţ ĸ . Ҿ Ȼ Шȸǡ Ţ Ţ. ШȸǢ ¡Ǩ !

 

100.

 

naRRamiz paavalar naavinil naanmarai naRkaruvaip

poRpudan vaittup putupputu vaNNam polivu peRa

aRputamaaka maRai navil paakkaLaa aintutuRai

uRRida akara ukara makramaay ooGkumatee!

 

Meaning:

 

The secrets of the True Vedas (that does not translate into language) are incorporated as the essence of these great verses of sacred Tamil that have emerged in the mouth of a great poet, incorporating many new insights that make it an excellent text. With elegant word forms and meaning forms it has taken shape as an excellent metaphysical texts with five major divisions unfolding many hidden meanings. The Om, the primordial Logos also made to pervade the whole text in the form of the mantra syllables akaaram ukaaram and makaaram.

 

101

 

â

 

󾡾

â --

ɡ Ӹ

¢ է

 

:

 

󾡾 Ģ, ȡ ٽ , š â Ǿ , ¡ 츢 Ţɡ Ӹ ¢ â .

 

101

 

The Benefits of this Text

 

Ogkaara antati Oti varubavarkku

niiGkaatu peerinbam niRkumaal - paaGkaaka

ammaiyappa noodee aRumukan aiGkaranum

immaiyil kaadci tarumee

 

Meaning:

 

For those who recite this text with due attention and care, the Bliss of Civanantam will stay in heart without ever departing. And because of this those who persist in the meaningful study of this text will also enjoy witnessing with the mental eyes, BEING as the Androgynous Reality, the Six-faced ARumukavan and the Five-limbed Vinayaka!

 

The Text is concluded.

 

 

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