Sharmalan Thevar

What Is Shiva?

Śivarātri, the night of Śivā (shi-vaa) occurs every month. The śivarātri that happens during the month of Māgha or Māsi is the greatest of all śivarātris. Hence, it is called as the Mahāśivarātri. While Brahmā creates and Viṣṇu preserves, Śivā in the form of Rudra, destroys. Although these three are represented as three separate deities, they are actually three activities of the eternal cosmic cycle.

The earliest reference to the word Śivā can be found in the Vēdas especially in the Yajurvēda. There are hymns requesting the blue throated Rudra to show his benevolent form as Śivā. The word Śivā here can mean to represent auspiciousness. It is synonymous with the word maṅgalam.

We get the following from Yajurvēda:

ōm namō bhagavatē̍ rudrā̠ya
nama̍stē rudra ma̠nyava̍ u̠tōta̠ iṣa̍vē̠ nama̍ḥ
nama̍stē astu̠ dhanva̍nē bā̠hubhyā̍mu̠ta tē̠ nama̍ḥ
yā ta̠ iṣu̍-śi̠vata̍mā śi̠vam ba̠bhūva̍ tē̠ dhanu̍ḥ
śi̠vā śa̍ra̠vyā̍ yā tava̠ tayā̍ nō rudra mṛḍaya
yā tē̍ rudra śi̠vā ta̠nūraghō̠rā-'pā̍pakāśinī
tayā̍ nasta̠nuvā̠ śanta̍mayā̠ giri̍śantā̠bhichā̍kaśīhi
yāmiṣu̍-ṅgiriśanta̠ hastē̠ bibha̠rṣyasta̍vē
śi̠vā-ṅgi̍ritra̠ tā-ṅku̍ru̠ mā hig̍ṃsī̠ḥ puru̍ṣa̠-ñjaga̍t
śi̠vēna̠ vacha̍sā tvā̠ giri̠śāchchā̍ vadāmasi
yathā̍ na̠-ssarva̠mijjaga̍daya̠kṣmagṃ su̠manā̠ asa̍t

Translation: Oh! Rudra Deva! My salutations to your anger and also to your arrows. My salutations to your bow and to your two hands. Oh! Rudra! By favour of your arrow, bow, and quiver, which have shed their anger and turned auspicious, please render us happy. Lord Rudra, who confer happiness, by that form of yours which is not terrible, which will not injure us, and which is highly auspicious, behold and illuminate us. My Lord who dwells on Mount Kailas and confers gladness to all! You, who fulfills your vow of protecting all who serve you and take refuge in you; that arrow of yours which you hold ready to let fly, withhold it and make it tranquil and auspicious. Lord of Mount Kailash of the Vedas! We pray to attain you by our auspicious words. We ask that for all our days, this entire world will be free from ills and discord, and that we may live in amity and concord.

Towards the end of this first anuvaka, we get the following declaring Rudra as Sadāśi̠vā:

nama̍stē astu bhagavan-viśvēśva̠rāya̍ mahādē̠vāya̍ tryamba̠kāya̍ tripurānta̠kāya̍ trikāgnikā̠lāya̍ kālāgniru̠drāya̍ nīlaka̠ṇṭhāya̍ mṛtyuñja̠yāya̍ sarvēśva̠rāya̍ sadāśi̠vāya̍ śrīman mahādē̠vāya̠ nama̍ḥ

Translation: Let my salutations be to that great God who is the Lord of the universe; the great God who has three eyes and who destroys Tripura, the three Asura cities. To that God who is the Dandhya time when the three sacred fires are lit; who is Rudra the fire that consumes the universe; whose throat is blue; who has conquered death; the Lord of all; the ever auspicious one; salutations to that glorious and great God.

The earliest reference for the most popular five syllable Śivā mantra, known as namaśivāya (pronounced as na-ma-shi-vaa-ya) is also from the Yajurvēda.

nama̍stā̠rāya̠
nama̍śśa̠mbhavē̍ cha mayō̠bhavē̍ cha̠
nama̍śaṅka̠rāya̍ cha mayaska̠rāya̍ cha̠
nama̍śi̠vāya̍ cha śi̠vata̍rāya cha̠

Translation: Salutations to Him who is the Pravana mantra; Om. Salutations to Him who is the source of happiness here and hereafter. Salutations to Him who is inherently of the nature of conferring happiness directly in this world and the world hereafter. Salutations to Him the auspicious one, who is more auspicious than all others.

The nama̍śi̠vāya̍ which is seen here occurs in the 8th anuvaka. It is right in the middle of the Yajurvēda. The Yajurvēda is in the middle of the Vēda compilation; rig, yajur, sāma. Atharva was added later. This shows that nama̍śi̠vāya̍ is the core of the Vēdas, the very foundation itself from where the rest of the Vēdas sprung from.

Since Śivā means auspicious, it is also used in mantras of other deities such as Durgā who is also known as Caṇḍī. Devī Māhātmyam which is also known as Durgā Saptashatī is a compilation of 700 verses of mantras taken from the Mārkaṇḍeya Purāṇa. It usually begins with the recitation of a mantra armour known as Caṇḍī Kavaca. The armour is said to confer many benefits if recited with full devotion.

prāpnōti puruṣō nityaṃ mahāmāyāprasādataḥ
labhatē paramaṃ rūpaṃ śivēna saha mōdatē

The final verses of this kavaca is given above. It states that by the grace of Mahāmāyā (Durgā), a person who recites would attain the highest place that is inaccessible even to the gods and is eternally blissful in the company of śi̠va.

We also find the following popular verse in the Devī Māhātmyam where Durgā, also called as Gauri and Nārāyaṇi is addressed as the auspicious one, śivē, that provides all goodness:

sarva maṅgala māṅgalyē śivē sarvārtha sādhikē
śaraṇyē tryambakē gauri nārāyaṇi namōstutē

In order for something to be considered as auspicious, there should be goodness in it. There should be love. Tirumūlar has given a beautiful explanation about the state of śi̠va in his Tirumantiram:

aṉpu civam iraṇṭu eṉpar aṟivilār
aṉpē civamāvatu ārum aṟikilār
aṉpē civamāvatu ārum aṟintapiṉ
aṉpē civamāy amarntiruntārē.

Translation: Love, Shivam - There are two, so say the fools ! Love itself is Shivam - This nobody knows ! Love itself is Shivam - when one gets to know this, Love itself as Shivam, the person sits (lives).

On this Mahāśivarātri day, lets invoke the Śivā in us for the benefit of everyone. May everyone attain the state of Śivā that leads to eternal bliss.

Wishing everyone a blessed Mahāśivarātri!

Can Devatas of Grand Temples Also Be Kula Devatas?

Palani Murugan Temple.
Picture Credit Trip Advisor

Can Devatas of Grand Temples such as Palani Murugan, Kanchi Kamakshi, or Tirupati Balaji also be Kula Devatas of modern-day Hindu families?

This question often arises in discussions on ancestral worship and family traditions. The answer is not simple, because there are different ways in which a grand temple deity may have become linked with a family’s lineage. Two main possibilities can be considered.

Scenario 1: Adoption through Migration and Devotion

Across centuries, many families migrated from distant regions and eventually settled near important temples. Over time, they developed deep devotion to the presiding deity of that temple. After several generations, the connection to their original ancestral village and the memory of their true kula devata was lost. In such cases, the grand temple deity was adopted as the kula devata, and this practice continued faithfully for many generations until the present day.

Scenario 2: Transformation of Local Shrines into Major Temples

Many of the great temples we see today were constructed according to the principles of Tantra or Agama Shastra. Yet, there is reason to believe that some of these temples began as simple shrines, perhaps under a sacred tree, beside a pond, or on a hillock, where only a few families offered worship. For those families, the deity was their kula devata. Over time, as settlements expanded, agriculture spread, and urbanization developed, these modest shrines were renovated, consecrated with Agamic rituals, and transformed into grand temples with new names and broader recognition. While the temple gained regional or pan-Indian fame, the original connection between the deity and the families remained.

Conclusion

From these perspectives, it is clear that kula devatas can be associated with the deities of major temples. However, it is always important to explore both the history of the family and the history of the temple to determine whether the temple deity is truly an ancestral guardian or if it was adopted later. Understanding this link helps preserve the authenticity of ancestral traditions and strengthens the connection to one’s cultural roots.

Relevant articles:

Some Basics of Deity Worship in Hinduism

Bagalamukhi Devi

Deity worship is an important aspect of Dharmic religions. It exist in Jainism, Buddhism and Hindu sects such as Vaishnavam, Shaktam, Shaivam, Ganapatyam, Kaumaram and Sauram. Many folk deities such as Isakki Amman, Karuppar, Rakayee Amman are from the existing Dharmic pantheon which were localized according to the needs of the people.

In Jainism, a class of supernatural beings known as Yakshi such as Ambika Devi are worshipped as Isakki Amman by the present day Hindus. These Yakshis used to function as the sasana devis (protector goddess) of Jain Tirthankaras. Ambika Devi was the sasana devi of Nemi Natha. She is presently the kuladevi of many Hindu families.

The various deities in this world have been around for many centuries or even millennia under various names. What has changed is just the method of worship. In the future blog post, we will take a look at some of the deities in non-Indian traditions and compare the parallels with our Indian traditions.

As far as present day Hinduism is concerned, it is important to have several components in deity worship. A deity will need to have its own Moola Mantra, Dhyana Sloka, Kavacham, Namavali, Yantra and Purana. Some of it are lost but some are intentionally kept hidden.

This is because the proper worship of certain deities are considered as rahasya (secret). There are some rules to follow and it will usually be shared with only those in the sampradaya's parampara (spiritual lineage). Therefore, it is important for present day Hindus to understand the proper method of worshipping deities.

Today, many Hindus come up with their own opinion about deity worship. Opinions are fine even if they can be ridiculous. But having an opinion about something does not make the practice right. It has to be remembered that each deity has its own do's and don'ts. Having said this, it is only right that the correct method is used when dealing with a deity. These methods are found in the manuals known as Tantra.

Why ignore the guidance given in the manual book?

Some deities like Smashana (cemetery) Kali were never meant to be worshipped by householders inside the house where the family resides. The are rules to follow and if one disregards the rules, then there will be unwanted consequences. Smashana Kali must be worshipped outside the house, preferably in a shrine/temple next to the cemetery using proper Vamachara methods. She is not a vegetarian deity. So don't turn her into one. You can always worship Dakshina Kali if you prefer the vegetarian way of doing things.

We don't burst fireworks inside our house just because we can, right?

The Vajrayana Buddhists have the concept of Deity Yoga. They follow the prescribed methods as laid out in the Buddhist tantras. Initiation and guidance from a legitimate Guru is necessary else the practitioner may do mistakes.

Similarly we have many legitimate sampradayas in Hinduism. Each adheres to a particular set of Tantras. Sometimes it will be called as Agama or Nigama depending on its origin and content. We can dwell deeper into Tantras on another day.

You may have an ishta devata (favorite deity). Try to find out the moola mantra (root mantra) and the beeja mantra (seed mantra) used to invoke the deity. Understand the dhyana sloka (meditation verse) as this is important for you to visualize the deity. The deity must be visualized according to the dhyana sloka and not as however one likes. Kurukulla is red. Meenakshi is emerald green. Vaishnavi sits on a Garuda. Ayyappa is a bachelor but his other Dharmasastha form is that of a householder with Poorna and Pooshkala on both sides. So the visualization must be correct.

The deity will have a set of protective hymns that functions as an armour. This is known as a kavacha. A kavacha usually contains the name of the rishi (seer) that gave it. He must be meditated upon as the preceptor whenever you recite the kavacha. Deities will also have a list of names known as namavali. They can be 108 or even 1008. Each shows the different aspects of the deity. There will be a geometric representation of the deity. This is known as a Yantra. Finally, there will be a purana which tells the story about the origins of the deity. Puranas are usually cryptic and metaphoric. It needs to be read again and again to be properly understood. Some Puranas are in oral form. It can also be part of the Sthala Purana (temple history) of the deity and not necessarily from one of the Maha Puranas.

For as much as vidya (knowledge) about the deity and the worship method matters, these are nothing without bakthi (devotion). So whatever done, must also be done correctly with sincere devotion.

Tamil Village Deities and Agamic Rules: A Guide for Archaeological Research

A shrine for Saptha Kanni Devis. Click here for source.

The worship of local deities has always been an integral part of Tamil Nadu’s cultural and spiritual landscape. Among the most common are the Saptamatha (Seven Mothers) or Saptakanni, Ayyanar or Sasta, and Mudevi or Jyestha. These deities often represent protective, fertility, or disciplinary forces in rural life, balancing prosperity with reminders of misfortune and restraint.

Although Ayyanar and the Sapthamathas continue to be prominent, the worship of Mudevi gradually became less common. Today, her attributes and symbolism are preserved indirectly. Within Śākta traditions she is revered as Dhumavati, while in broader Hindu practice she is often replaced by the propitiation of Sani Bhagawan. A striking continuity connects these three deities: the crow. The crow serves as their shared symbol, representing detachment, karmic lessons, and reminders of misfortune. This shows how symbols preserve cultural memory even when direct worship of a deity diminishes.

The placement of shrines in Tamil villages was never accidental. The Kāmika Āgama, one of the most important Śaiva Agamas, contains instructions on where particular deities should be placed in relation to human settlements. Guardian deities are stationed at the boundaries, mother goddesses at crossroads, and deities associated with inauspiciousness are positioned away from the village center. Such arrangements reflect deliberate architectural and cosmological planning.

This knowledge carries valuable implications for archaeology. Researchers studying ancient settlements in Tamil Nadu should also familiarize themselves with the Agamas, since many communities likely followed these ritual guidelines when organizing their villages. Awareness of these patterns can help archaeologists make informed predictions about the possible locations of shrines, ritual spaces, and sacred boundaries.

Understanding the Agamas does not simply add a layer of religious study. It provides archaeologists with a method to interpret the landscape in the same way ancient people perceived it, allowing for more accurate insights into their social and spiritual life.

Chapter 26 (Kamika Agama)
Directions for Allocation of Appropriate Places for the Deities in Villages and Other Settlements

26.7

varunyam nairrtavindre sastr sthanam prakirtitam varunyam vatha nairrtyam vayusomantare athavaanyatra ganesasya sthanamuktam ihagame

The location for the shrine of Sasta should be in the west or south-west or east. In this Agama it is maintained that the location for the shrine of Ganesa should be in the west or south-west or between the north-west and the north. Or, the location for Ganesa may be in other directions also.

26.9

aisanyam somabhage vatayormadhye tu matarah agneyyam motikasthanam kamadevasya tatra vai

The shrine for the Saptamatrikas (Seven Mother Goddesses) is to be in the north-east or north or in between the north-east and the north. The location for the shrine of the Goddess Motika (a form of Kali) is to be in the south-east. The same location is recommended for the shrine of Kamadeva (Manmatha).

26.10

jyestha puskaran itire sthapyanyatra bahistu va kama bhaskarayor vastu sanmukhasthanam ucyate

The Goddess Jyestha is to be installed near the bank of the temple tank; or, may be installed in some other place outside the temple. The location allocated for Skanda is also applicable to Kamadeva and Surya (Sun).

26.14

subrahmanyarcanam nityam balanam hitakrdbhavetsastr puja svakrtyesu niyunkte vastu vasinah

The daily worship of Subrahmanya (Skanda) will bring into effect all the best things to the youngsters. The worship of Sasta inspires and impels the people of the village to accomplish the works undertaken by them.

26.16

pujitacen mahamoti balaroga vinasni sarvasiddhiravighnena vighnesasya sapryaya

If Moti (a form of Kali Sakti) is duly worshipped, She becomes favorably disposed to ward off the diseases which afflict the children. By the worship of Lord Ganesa all the works undertaken by the people get accomplished without any impediment.

Direct Reference To Sanskrit by Appar

The Tamil Nayanmar Thirunavukarasar @ Appar, was not only fond of Tamil but also Sanskrit. He gave importance to both languages. We have evidence from the Thirumurai to prove this.

Hymn #2552, Chapter Thiruvavaduthurai, 6th Thirumurai

பந்து அணவு மெல்விரலாள் பாகன்தன்னை,
பாடலோடு ஆடல் பயின்றான்தன்னை,
கொந்து அணவு நறுங்கொன்றைமாலையானை,
கோல மா நீலமிடற்றான்தன்னை,
செந்தமிழோடு ஆரியனை, சீரியானை,
திருமார்பில் புரிவெண்னூல் திகழப் பூண்ட
அந்தணனை, ஆவடுதண்துறையுள் மேய
அரன் அடியே அடினாயேன் அடைந்து உய்ந்தேனே!

pantu aṇavu melviralāḷ pākaṉtaṉṉai,
pāṭalōṭu āṭal payiṉṟāṉtaṉṉai,
kontu aṇavu naṟuṅkoṉṟaimālaiyāṉai,
kōla mā nīlamiṭaṟṟāṉtaṉṉai,
centamiḻōṭu āriyaṉai, cīriyāṉai,
tirumārpil puriveṇnūl tikaḻap pūṇṭa
antaṇaṉai, āvaṭutaṇtuṟaiyuḷ mēya
araṉ aṭiyē aṭināyēṉ aṭaintu uyntēṉē!

Translation : He is concorporate with Her whose soft fingers sport a ball; He is the Master of song and dance; His is a wreath of fragrant konrai growing in bunches; Beauteous is His throat with the blue hue; He is Chaste Tamil as well as Sanskrit; He is the glorious One; He is the Brahmin (Anthanar) who wears on His divine chest, The sacred thread (Poonol); He is Hara that presides over Aavaduthurai; I, the lowly, reached His feet and stand redeemed.

Hymn #2946, Chapter Thirusivapuram, 6th Thirumurai.

வானவன்காண் வானவர்க்கும் மேல் ஆனான்காண்
வடமொழியும் தென்தமிழும் மறைகள் னான்கும்
ஆனவன்காண் ஆன் ஐந்தும் ஆடினான்காண்
ஐயன்காண் கையில் அனல் ஏந்தி ஆடும்
கானவன்காண் கானவனுக்கு அருள்செய்தான்காண்
கருதுவார் இதயத்துக்கமலத்து ஊறும்
தேன் அவன்காண் சென்று அடையாச் செல்வன் தான்காண்
சிவன் அவன்காண் சிவபுரத்து எம் செல்வன்தானே.

vāṉavaṉkāṇ vāṉavarkkum mēl āṉāṉkāṇ
vaṭamoḻiyum teṉtamiḻum maṟaikaḷ nāṉkum
āṉavaṉkāṇ āṉ aintum āṭiṉāṉkāṇ
aiyaṉkāṇ kaiyil aṉal ēnti āṭum
kāṉavaṉkāṇ kāṉavaṉukku aruḷceytāṉkāṇ
karutuvār itayattukkamalattu ūṟum
tēṉ avaṉkāṇ ceṉṟu aṭaiyāc celvaṉ tāṉkāṇ
civaṉ avaṉkāṇ civapurattu em celvaṉtāṉē.

Translation: He is of the empyrean; He is far above the celestials; He became Sanskrit, Tamil of the South and the four Vedas; He bathes in the Pancha-kavya; He is the Lord; He is a forester who holds fire in His palm and dances; He graced the forester; He is the honey that gushes from the lotus-hearts of the meditators; He is the opulent One of infinite riches; He is Siva; He is our opulent Lord of Sivapuram.

You would have noticed that in #2946, Appar also referred to Siva as the 4 Vedas. There are also other references to Vedas in the hymns composed by Appar. We will look at it under a separate posting in the future.

Based on Appar's teachings, it is quite clear that both Sanskrit and Tamil are important for Saivism. Appar even declared that both Sanskrit and Tamil represents Siva peruman. It will be good for Saivas to learn and understand both languages for their own benefit in pursuit of spiritualism.

Tirumantiram (Mantra 57-66) Preface: Greatness of The Agamas

pāyiram

ākamac ciṟappu

0057 añcaṉa mēṉi arivai ōr pākattaṉ añcoṭu irupattu mūṉṟu uḷa ākamam añcali kūppi aṟupattu aṟuvarum añcā mukattil arum poruḷ kēṭṭatē.	0057: Agamas From The Fifth Face Of Siva The Lord that consorts the blue-hued One Has the Agamas twenty-five and three; Bowing low, the six and sixty sought The Fifth-Faced One the Agamas' deep import to expound.
0058 aṇṇal aruḷāl aruḷum civā ākamam eṇṇil irupattu eṇ kōṭi nūṟu āyiram viṇṇavar īcaṉ viḻuppam uraittaṉar eṇṇi niṉṟa ap poruḷ ēttuvaṉ yāṉē.	0058: Agamas Innumerable The Sivagamas the Lord by Grace revealed; In number a billion-million-twenty-eight In them the Celestials the Lord's greatness gloried; Him, I too shall muse and praise.
0059 paṇṭitar āvār patiṉeṭṭum pāṭaiyum kaṇṭavar kūṟum karuttaṟi vāreṉka paṇṭitar taṅkaḷ patiṉeṭṭup pāṭaiyum aṇṭa mutalāṉ aṟañcoṉṉa vāṟē	0059: Agamic Truths In 18 Languages In eighteen various tongues they speak The thoughts which Pandits alone know; The Pandits' tongues numbering ten and eight Are but what the Primal Lord declared.
0060 aṇṇal aruḷāl aruḷum tivyā ākamam viṇṇil amarar tamakkum viḷaṅka aritu eṇṇil eḻupatu kōṭi nūṟu āyiram eṇṇilum nīrmēl eḻuttatu ākumē.	0060: Agamas Deep In Content The Agamas, the Lord by Grace revealed, Deep and baffling even to the Gods in Heaven; Seventy billion-millions though they be; Like writing on the waters, eluding grasp.
0061 paraṉāyp parā param kāṭṭi ulakil araṉāyc civa taṉmam tāṉē col kālattu araṉāy amararkaḷ arccikkum nanti uraṉ āki ākamam ōṅki niṉṟāṉē.	0061: Agamas Revealed The Infinite revealing the Infinite Vast Came down to earth, Siva's Dharma to proclaim, The immortals, then, Him as Nandi adored, And He stood forth the Agamas articlating.
0062 civam ām parattiṉil catti catācivam uvamā makēcar uruttira tēvar tava māl piramīcar tammil tām peṟṟa nava ākamam eṅkaḷ nanti peṟṟāṉē.	0062: Agamas Transmitted From Siva the Infinite to Shakti and Sadasiva, To Maheswara the Joyous, to Rudra Dev and Brahmisa, So in succession unto Himself from Himself, The nine Agamas our Nandi begot.
0063 peṟṟa nal ākamam kāraṇam kāmikam uṟṟa nal vīram uyar cittam vātuḷam maṟṟu av viyāmaḷam ākumkāl ōttarantu uṟṟa nal cuppiram collu makuṭamē.	0063: Nine Agamas The Agamas so received are Karanam, Kamigam, The Veeram good, the Sindam high and Vadulam, Vyamalam the other, and Kalottaram, The Subram pure and Makutam to crown.
0064 aṇṇal aruḷāl aruḷum civākamam eṇṇili kōṭi tokuttiṭum āyiṉum aṇṇal aṟainta aṟivuaṟi yāviṭiṉ eṇṇili kōṭiyum nīrmēl eḻuttē	0064: Import Of Agamas Numberless the Sivagamas composed, The Lord by His Grace revealed; Yet they know not the wisdom He taught; Like writing on water, the unnumbered fade.
0065 māriyum kōṭaiyum vārpaṉi tūṅkaniṉṟu ēriyum niṉṟaṅku iḷaikkiṉṟa kālattu āriya muntami ḻumuṭa ṉēcolik kārikai yārkkuk karuṇaicey tāṉē.	0065: Revealed Alike In Sanskrit and Tamil Devoid alike of rain and summer's gift of dew Even the flashing lake had lost it's vernal bloom Then did He in Sanskrit and Tamil at once, Reveal the rich treasure of His Compassion to our Lady Great.
0066 aviḻkiṉṟa vāṟum atukaṭṭu māṟum cimiṭṭalaip paṭṭuyir pōkiṉṟa vāṟum tamiḻccol vaṭacol eṉumiv viraṇṭum uṇarttum avaṉai uṇaralu māmē.	0066: Key To Mystery Of Life Life takes its birth, stands preserved awhile, And then its departure takes; caught In that momentary wave of flux, Him we glimpse, The Lord who in Tamil sweet and northern tongue(Sanskrit) Life's mystery revealed.

சிவாயநம

civāyanama

back to full list of Tirumantiram entries
Tirumantiram - The Journey Begins

Tirumantiram (Mantra 51-56) Preface: Greatness of Vedas

pāyiram

vētac ciṟappu

0051 vētattai viṭṭa aṟam illai vētattiṉ ōtat takum aṟam ellām uḷa tarkka vātattai viṭṭu matiñar vaḷam uṟṟa vētattai ōtiyē vīṭu peṟṟārkaḷē.	0051: Vedas Proclaim Dharma No Dharma is, barring what the Vedas say; Its central core the Vedas proclaim; And the Wise ones ceased contentious brawls, Intoned the lofty strains and Freedom's battle won.
0052 vētam uraittāṉum vētiyaṉ ākilaṉ vētam uraittāṉum vētā viḷaṅkiṭa vētam uraittāṉum vētiyar vēḷvikkāy vētaṉ uraittāṉum meyp poruḷ kāṭṭavē.	0052: Truth Of Maker Brahma spoke the Vedas, but Himself not the goal supreme; He spoke the Vedas only the great Maker to reveal; He spoke them for the Holy sacrifices to perform, He spoke them, the True One to manifest.
0053 irukku uruvām eḻil vētattiṉ uḷḷē urukku uṇar vāy uṇar vētattuḷ ōṅki verukku uruvākiya vētiyar collum karukku uruvāy niṉṟa kaṇṇaṉum āmē.	0053: Moving Mood In the beauteous Veda, aptly named the Rig, As the moving mood behind, He stood; In the trembling chant of the Vedic priests He stood, Himself the Eye of vision Central.
0054 tiru neṟi āvatu citta cittu aṉṟip peru neṟi āya pirāṉai niṉaintu kuru neṟi ām civamā neṟi kūṭum oru neṟi oṉṟu āka vētāntam ōtumē.	0054: Supreme Path The Holy Path is naught but the Path Supreme, Who muse on the Lord, Himself the Path Supreme, As Material-Immaterial, as Guru Divine, They reach Siva's Pure Path-so Vedantas all declare.
0055 āṟu aṅkamāy varu māmaṟai ōtiyaik kūṟu aṅkam ākak kuṇam payilvār illai vēṟu aṅkam āka viḷaivu ceytu appuṟam pēṟu aṅkam ākap perukku kiṉṟārē.	0055: One In Several Of the One, the Vedas chant in divisions six, The One who yet in parts divisible does not be, As divided parts they swam into their ken, Then upgathered and swelled into the patterned whole.
0056 pāṭṭum oliyum parakkum kaṇikaiyar āṭṭum aṟāta avaṉiyiṉ māṭṭātār vēṭṭu viruppār viratam illātavar īṭṭum iṭam ceṉṟu ikalal uṟṟārē.	0056: Vedic Sacrifices Uncaught in the world's web of woman, song and dance, Such alone seek the holy sacrifice to perform; But the unpracticed in austerities do but reach Desire's Abode, misery to find.