Yoga of Tirumular Bk1 Part1

Yoga of Tirumular BkI I I I partI II I
u[Q Oldd| gugg|0|@@ u[Q Oldd| gugg|0|@@ u[Q Oldd| gugg|0|@@ u[Q Oldd| gugg|0|@@
The Great Yoga of Tirumular
Dr K.Loganathan, March 20II
Introduction
I have noticed many references to yoga practices in Sumerian literature and for a long time I wanted to make a comparative study
of them and those available in Tamil literature. I am now taking up this project and as the first step in this I want to educate
myself on the Yoga of Tirumular as he is the earliest writer on Yoga in Tamil though there are some brief references in CaGkam
literature as well.
For purposes of this study I am taking as my source book the 3 volume publication of Tirumantiram by Dr Suba Annamalai and
published by Intiya PaNpaaddu NiRuvanam , Chennai I997. This is an excellent edition where the editor has identified with great
labor the verses that are spurious so that we can avoid them in our deliberations. But unfortunately the comments are too brief and
hence it has become necessary also to consult other editions. In the numbering of the verses I follow this edition where
unfortunately the editor avoids the divisions of the book into the nine Tantras but follows the internal division into various themes.
The verses on Yoga begins with the theme AttaaGka Yoogam and ends up with Candra yookam with the verses numbered from
43 to 74 and hence in 33I verses including the later interpolations. In many othr publication this is taken as the Third Tantra
My study will be essentially in the form of elucidatory notes where I will summarize the essential notions in Tamil Sutras translated
into English with explanatory notes and where necessary I will also give the original verses with English transliteration and
translation,
This is only a preliminary study and I hope to revise it with comments from the readers if any.
Loga 9-3-II
The Great Yoga of Tirumular-I
Sutra I
8|gg uGdu 8[ 8|gg| 2Lu.
Siddha maayookam sariira citti upaayam
Meaning: The great yoga of the Siddhas is actually a discipline that is concerned with attaining excellent body and mental health so
that one can live long with an excellent body and mind
Comments:
So says Tirumular in the following verses:
7I7:
Yoga of Tirumular Bk1 part1 - u[Q Oldd| http://www.heritagewiki.org/index.php?title=Yoga_of_Tirumular_Bk1_part1
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2LuL g|lG 2l[ g|O
g|LuLL Mu@@Gu G8[Qu uLL
2LuOL Oud@u 2Lu _|GgG
2LuOL OugGgG 2l OugGgGG
ML@u:
2l |0ML__|@d@u @g u g@Od| 2LuQ 8|Og@ g|lG, g|0 @MdM@d@u
_GuQu 2LO0OlL_ 0@u. Gu@u 2LuQ 8|Og 00 2@g|G uGgGg_ Mu@@G
Ol8[OM M8@ @Gu G8[Qu uLL. @gG0 8|gg uGdu LlG@ 2LuOL Oud@u
2Lu _|GgG. gG Ll_8|lG Og| 2LuLlOG 0Gu Oug@ gG Og| 2lO[u
M_0d0u O@u@ OugGgG
7I7
Udampaar aziyin uytiraar azivar
Tidampada meynjanjaanam ceeravum maaddaar
Udambai vaLarkkum upaayam aRinteen
Udampai vaLartteen uyir vaLartteenee
Meaning:
If the physical body decays due to sickness and old age etc. the soul that resides there will suffer and depart from the body. Also
if the body is weak, the soul will seek metaphysical wisdom ardently and enjoy profound wisdom. I cam to know the science of
Siddha Yoga and by practicing it, I developed my body to excellent conditions. This also helped me to develop my soul so that I
could live for long and in excellent conditions
7I
2LuLlOG @GGu (@)@d@ OG@ @@GgG
2LuLl@d@ 2uGu 2@ML@u dMGLG
2LuQGu 2gguG Gdl0 MdMLG OG@
2LuLlOG G @@@ @uQd|GG_GG
ML@u:
@GGu OG _|Ou d0gg|0 GGdL@ @Lu@u @g 2LuLlOG @d@ |O_g gG@
OG@ |OGg@ Ou Ol@GgG. _l@u 8|_|@ @Gu O[, 2LuLlG 2uGu @ GL[MLGu
@@dd|G_Og _|GgG. Gu@u 0@ 2gguGd| @O_OG gG OG MgOO0dGu_
Gdl0 MdM@LLOgu _| OGgG. gG0 @ GdlO0 OOO@ @uQd0|GG_GG
OOG_ @g 2G 2LuLlOGu @uQd|GG_G.
7I
Udambinai munnam a(i)zukku enRu irunteen
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Udambinukkuu uLLee uRuporuL kaNdeen
udambuLee uttaman kooyil koNdaan enRu
udambinai yaan iruntu oombukinReenee
Meaning:
During my days of ignorance, I though very ill of this fleshy body in which my soul exists. But later when I realized that in the
body there are great things like a whole universe and so forth, along with BEING with the deities making the body veritably a
temple, I began to cherish the body as I do the temple itself.
To continue-I
The Great Yoga of Tirumular-2
Sutra 2:
2LuLd| LlMLgg|0, @[8| uML00du 8g|[ @du Gdudu OG_O@ @ uML@u
MLGu @@dd|G_@
Udampaakiya piNdattil iraaci maNdalangkaL santira suuriyarkaL kooLkaL enRavaaRu oor maaperum aNdamee irukkinRatu.
Meaning:
The human body that is ordinarily a PiNdam (something composed of flesh bones blood etc) actually contains a vast cosmos with
the iracies(galaxies?) suns moons and the planets.
Comments:
As it is said by the Siddhas the body is a micro-cosmos while the vast cosmos is a macro-body ideas similar to that of Purusha
of Rig Veda and which is a continuation of the Sumerian Se-ir-ma-al or the Tamil Tirumaal(VishNu). They avoid the Vedic
Astrolongy or Astronomy(jyotisha) having understood that for genuine Yoga the ordinary astronomy is quite irrelevant. What is
relevant is what they call 'akak kiraka maarkkam the way of inner planets, a metaphysical cosmology and NOT physical cosmology
like astrophysics and so forth
This will be discussed quite extensively later and in the course of this study.
Sutra 3:
u @g|[g g@Od| @OQLuLl0 O00 MgO0dgu @ MdM_ @@dd|G_G
Maayaa iyantirat tanuvaakiya ivvudampil ellaa teyvaGkalum kudi koNdu irukkinRana
Meaning:
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In this human body generated out of Maayai, the primordial material stuff and machine like in function, reside all the deities.
Comment,
It is Tirumular who announced that the human body is in fact a temple (uun udambu oor aalayam). The expression 'maayaa
iyantirat tanu ( of MeykaNdar) describes the physical nature of the human body- that it is a complex kind of machine composed
of various transforms of Acutta Maayai and Cutta Maayai i.e. the primordial stuff out of which both the physical and mantric
(electromagnetic?) elements are generated. But over and above these there are the deities, the various archetypes that actually run
the various biological and psychic processes making the body veritably a Temple.
Sutra 4
8 d| Lg0dgd@L LlG@u @G Lggg|_@ @G@u Gd Lgu O@u.
Caiyaa kiruyaa paataGkaLukkup pinnum njaana paatattiRku munnum yoga paatam varum
Meaning: The Yoga Paata comes after the Cariya and Kriyaa Paatas and before the Njaana Paata
Comment:
In the very ancient Agamic Tradition that goes back to the Sumerian times and which is followed by Tirumular here, the Yoga
practices are intimately related to the Temple worship where even the human body is seen as a veritable temple. While Cariya and
Kiriya aspects of temple rituals- festivals prayers icon thinking through worship of icons and so forth, alert the individuals about
presence of deities and their regulatory powers, when it dawns that these deities are within the body itself and where it is also a
micro-cosmos, then serious attempts are made to divinize the fleshy human body and Yoga as such is initiated.
Thus the Citta Maayookam of Tirumular is not simply gymnastics and acrobatics of a kind indulged in for body building but rather
a spiritual discipline designed to transform the body itself into a temple and with that attain mental physical well-being longevity
and so forth.
To comtinue -2
Sutra
@G| @g Gdd dO0du LL0d Gdu Gd8 Gdu L0d Gdu 8g|[ Gdu Ll[MO
Gdu OG@u @G@u L0O@u @O_G__ gL L0 @O_dudQu O@u
Ini inta yookak kalaikaL addaangka yookam keesariyookam pariyaGka yookam santira yookam piraNava yookam enRum innum
palavaaRum ivaRRoodu oddiya pal tuRaikaLaakavum varum
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Meaaning
The Yoga here includes the various kinds of Yogas and ancillary disciplines like AttaaGak Yoga, Keesari Yoga, Pariyangka Yoga
Candra Yoga PiraNava Yoga and so forth.
Comments:
Tirumular was not systematic in his metaphysical studies. Like a mystic in deep meditations, he seems to have become veritably the
mouth for the metaphysical utterances the authors being the various archetypes of BEING and of which he is well aware. So it is
related to the shamanistic trance-like practices of very primitive times but of course here transformed into something very sober.
However his utterances related to Yoga are scattered all over the book and it is a great task to organize the verses into connected
themes a job accomplished by later Siddhas and only upto a point.
Here the book called the Third Tantra contains these various kinds of yoga disciplines some of which are very ancient indeed.
Many verses on Yoga are also available in the Seventh and Eigth Tantras and which we shall quote when necessary.
The Attangka Yoga is the well known Yoga with the components of Iyamam Niyamau etc, The Kesari Yoga is that yogic
discipline related to life rejuvenation whereby the bodily processes leading to senility and so forth are not only arrested but also
reversed so that the body becomes youthful again
The PariyaGka yogam, the Yoga of the bed is the well known Tantric Yoga where Kundalini Sakti is gained through sexual union.
The Candra Yoga is a kind of KuNdalini Yoga where the inner planets like the suns and moons are regulated through proper
exercises so that there is inner radiance illumination the soul and drives away death-bringing Malam , the poisonous filth that
pollutes the soul and body and hastens death
The PraNava Yoga described in the Eight Tantra and only briefly but quite extensively in the Fourth Tantra is the Yoga of Mantra
Recital, a very ancient kind of Yoga
In addition to these there are many ancillary themes like Kalai Nilai the waxing and waning of the inner moon and sun,
vaarasaram: the various movements of the inner galaxies planets and so forth, the Eight Siddjies and Buddies and so forth. The
notion of EN Siddhies, the magical and mystical aspects of Yoga need to delineated carefully as there is a tremendous confusion
even among the Siddhas about it.
In the course of this study all these will be explained in sufficient details so that we succeed in getting a picture of the immense
depth of the Great Siddha Yoga of Tirumular
To continue-3
We now begin an exposition of the various kinds of Yoga of Tirumular beginning with the AstaGka Yoga where the original ideas
might have been in the 2 Agamas Tirumular mentions and which he might have studied. Most of the technical terms are in
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Sanskrit implying that the original sources might have been the Agamas in Sk.
Sutra 6:
LL0d GduO@ @uu |uu _8Gu Ll[Muu Ll[gg|d[u g|Gu g[OM 8ug|
OG@u OL_ 2@LQddOu 2OL @ dO0 @u.
addaaGka yoogamaavatu Iyamam Niyamam Asanam PraNaayaamam Piraththiyaakaram Tiyaanam TaaraNai Samaati ennum eddu
uRuppukaLai udaiya oor kalaiyaakum
Meaning:
The AshtaaGka yoga is a practice that has the eight component disciplines of Iyamam, Niyamam, Asanam , PiraNaayam
Prattiyaakaram Tiyaanam TaaraNai and Samaadhi.
Comments,
For Tirumular the Astangka Yoga is central and here quite unlike that of Yoga Sutras of Patanjalai where he begins his famous
treatise with defining Yoga as a discipline concerned with streamlining the various kinds of mental fluctutions ( Yoga citti- vritti
nirodhah). Also unlike in Patanjali, the Great Yoga of Tirumular follows the Agamas in noting that Yoga follows the Cariya Kriya
Padas and precedes the Njana Pada. The Yoga practices are not an end in themselves but rather a way of keeping the body in
excellent condition so that deep and profound metaphysical inquiries and for a long time can be undertaken and sustained.
We shall also note that Yoga as such is only for those who have their Third Eye opened up and hence are able to see within
their own body a vast cosmos and hence appreciate an Inner Cosmology. This makes their body a microcosm where reside all the
deities as well as BEING Himself making the fleshy body veritably a Temple, the guiding insight of the Yoga of Tirumular
This is quite clear from the following verses of Tirumular
44:
M8g Olu |u@ 8ug|M8G@
2L L[8gg| gg[ _@O
Mugg dO8 |80du @gg|O[
Mg QO[ M8g Ol|O0 gGG
2O[:
Gu0G Gdd dO0dud| @uu |uu 8ug| GLG_O_O_L Lgd| _d@ 8dd[gg|_@
GuG0uu 8dO[ g0gg|0 L[8dg|O g8|dd 2gg[d dO0dud @O_O_ @u O__|d@
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_Od dO0dud MuG d|Odud| dO8 |80du @gg|O[du GLG_ dO0dOu
@O_OG @u|GG dM
44
Ceyta viyama niyamanj samaati cenRu
Uyyap paraasatti yuttara puuruva
Meytta kavasa niyaasaGkaL muttirai
Yeyta vurai ceyta vinnilai taanee
Meaning:
The higher Yoga practices of Iyamam Niyamam Samaathi and so forth are meant to reach the Cakra above the aknja and
witnessing Parasakti there in the realm of Sahasra Talam. But these must be preceded with the genuine kriya practices of Kavasam
Niyasam Muttirai and so forth.
Comment:
As has been said already one cannot simply jump to genuine Yoga practices without adequate preliminary practices and which are
the Kriya type. Here Tirumular lists them up to a point.
The Kavasam are practices which involve the drawing of various kinds of Yantras inside which are inscribed various kinds of bija
mantras. The word Kavasam means 'a protective shield and here it means the Yantras and which as part of the primitive Magic
that are inscribed on metal plates and so forth and installed in the places needing protection from the evil forces, a practice that
continues even to-day
Niyasam are recitation of various kinds of Mantras and which are a cluster of aksaras i.e akkara cakkaram, a field explained in
great details by Tirumular in his Fourth Tantra.
The Muttirai are the various kinds of hand gestures that are part of Kriya practices enunciated in the Agamas. These Mudras like
those in Barata Nattiyam are symbolic gestures and have their own metaphysical meanings .
There is a developmental sequence in the evolution of genuine Yoga one must practice the above Kriya activities extensively and
which in due course will open up the Third Eye and at which point these kriya practices will be internalized as Yoga practices
listed as above.
To continue-4
The Great Yoga of Tirumular-
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Now a very ancient concept in Yoga is that of ARituyil or Yoga Nidra of VishNu or the Visions of the Third Eye of Siva,
notions that are attested even in SumeruTamil literature. The AstaGka Yoga of Tirumular begins only after this Third Eye is opened
up and the person enjoys visions of the Inner Cosmos described also in terms of the physical astronomy with Iraacies and so forth.
Thus says Tirumular:
43
2O[ggG O_@ gG@ @
|O[gg @[8| |O_@O_ OMMl
Ll[88gu OL_u GL8| g|
|O[gg @u |uu M8gGG
2O[:
dd d|[d uddgg|0 2O[ddLL_u GuLu MgL0d| 8|uuu @ O@u @[8|dud O@ddLL_u
LlMLgg|0 2uu MLgOg G_d @O_d OM@u g|_OGg g@, Gdd dO0lG @uu
|uu GLG_ OL_ 2@LQdduu _g@ _g@ O@u @O_Ou Oludd| @u|GG g|
OuML@uG dMd.
43,
Uraittana vaRku ari onRu mudiya
Niraitta iraaci niRaimuRai eNNi
Piraccatam eddum peeciya nanti
Niraitta itama niyamam ceytaanee
Meaning
BEING(nanti- Siva) having opened up my Third Eye enabling me to see the vast Inner Cosmos also divided into I2 Raciies
beginning with Mesha and ending with Simmam and urging me to reflect on them in proper order (niRai muRai) disclosed also the
Eight divisions of Yoga discipline like Iyamam Niyamam and the order in which they come(nirai)
Comment
In the context of Yoga, the ordinary astronomy is quite irrelevant and hence Iraci Mandalam, the clusters of stars divided into I2
groups, the Zodiac named after some animals like Scorpion Lion and so forth ( a tradition that goes back to Sumerian Astronomy)
is quite irrelevant. Yoga as a discipline related to attain excellent mental and physical well being has nothing to do with
astronomical studies that may help the construction of calendars but not life rejuvenation
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In the verse below Tirumular also describes how BEING opens up the Third Eye and with which helps the souls become pure and
clean with freeing themselves from the Malam, that Dark Stuff that pollutes the soul.
II4(Upateesam)
du|uQ @ggG O0du dM@g0 g|
du|uQ @ggG @LdM Olg|LLlg@d
du|uQ @dg dg| gu| dLd
Lu|0d|0 LOuu Lg|ggG Lg|G
2O[:
M__|d dM 2OL 8|OML@uG, OG@ M__|d dMOMu , MgO @u0 O@u g
@LdMOMu Olg|LLlg@, MgO 20Od G[dd dM OOg@u, _MO u0ud| du|uQ
8_@u @dg @ @G gu|O G d@uL M8@, Lu|0dd| OG _Gu, d8ML00u
GLdd| ggud|, LOuud| 8|Og@Ou L[8 M8gG dMd
II4(Upatesam)
kaLimbu aRuttaan enGkaL kaNNutal Nanti
kaLmbu aRuttaan arutkaN vizippittuk
kaLimbu aNukaata katir oLi kaaddik
paLingkil pavaLam patittaan patiyee
Meaning:
BEING( Siva) with the Third Eye on the forehead, opened my Third Eye also and helped me to severe the hold of Malam, the
messy Dirt by enabling me to see the Great Inner Radiance that is not approachable at all by the Malam. In this way purifying
my crystal-like soul, let me also shine gloriously in redness, in the essence of Siva.
Comment:
The arutKaN here cannot be the ordinary eyes, one of the senses but rather the Third Eye, the eye that enables one to see the
deities and other elements of the Mantra World, the Metaphysical realms. Now KaLmbu means a sticky Dark Stuff and it stands
for Malam, the dark Stuff that atomises the soul and makes it BLIND and hence IGNORANT, an ignorance due to inability to
SEE.
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Now only when the Third Eye is opened up, the metaphysical world comes to vision and with that Inner Cosmos and so forth. As
the soul plunges deep into this world, it gains metaphysical illuminations and which help the soul become Pure and Clean, free of
this Malam.
The Yoga practices begin now with this Third Eye opened up and where by self purification the soul begins to enjoy a body firm
and strong conquering simultaneously the onset of senility old age and so forth.
To continue-
We have seen that unlike the yoga of Patanjali, said to be also a Siddha who worshipped Siva in Citambaram Temple, perhaps a
few centuries earlier than Tirumular, where he describes a Yoga very much like a kind of Cognitive Psychology concerned with
arresting the mind from wasting its energy in fantasies and wild imaginations ( so common among the Hindu Acaryas), Tirumular
understands Yoga as a discipline concerned with Life Rejuvenation, a dream of many Saivites to be eternally I6 i.e. forever
youthful i.e. as sariira sitti upaayam. Here also unlike Patanjali who places AstaGka Yoga in the second book and where some
scholars think it is a later addition, something not integral to the text itself, Tirumular begins his Yoga with this famous AstaGka
Yoga, the origin and systematization of which may be very ancient and perhaps available in the Agama Sastras.
We also see that this AstaGka Yoga begins with the visions of the Third Eye opened up and whereby a person becomes capable
of Metaphysical Dreams, said to be Yogak Kaadci (yogic visions) and so forth. Tirumular has said in many places that it is
BEING(Siva) the Third Eyed who opens this eye for the ordinary individuals and lead them to practice the AstaGka Yoga and with
that enjoy a body and mind that remains forever youthful.
Now we begin an exposition of these Eight component disciplines in the order in which BEING(siva) Hinself is said to have
disclosed.
Sutra 7:
@O__|0 @uO@, @g0 Olg|O g|_LLldd 2gQu @u g@dd0du _@u.
ivaRRil iyamamaavatu nutal viziyai tiRappikka utavum aruL ozukkaGkaL aakum
Meaning:
The Iyamam are the various behavioral dispositions that help out to gain the grace of BEING so that the Third Eye is opened up.
Comment:
The opening of the Third Eye supposed to be in the forehead is NOT for all. There must be sufficient spiritual maturity before
being blessed with such a capacity. However it is there in the body and soul of all but locked up, buried deep down and hence
something still very distant.
Now since this competence for transductive perception comes along with metaphysically dream out even the secrets of others with
whom one comes into contact, great ethical maturity must be ensured to avoid the possible misuse of such competence. Also since
it is really a vision of things that may happen in the distant future and hence predictive in a way, it can also be MISUSED for
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magic for financial gain political successes and so forth.
So BEING ensures that a person is sufficiently pure and ethical before he opens this Third Eye and enable him to practice the
Yoga proper.
Now what are these ethical qualities?
They are listed by Tirumular as below:
47
Md00G ML_G duQ @0G Od @Mg@u
00G Lddu 2OLG _8 M8
O00G L@g@ 2MLG u @0G du duu
@00G @ug@ @OLl0 |G_GG
ML@u:
@g0 Olg|O g|_LLldd 2gQu @Mu@dd0duO : gG L8|d@ 2MOd Ll_ 2ldOud
Md00Ou, Mu M_|l0 |G@ Odd[MgOgd MdM_u ML gg|@gg0, Ll_ ML@Ou
O@8|g@ g|@_g0 OMMu @00g|@gg0, ggOG 2OG u_@u OOOlg
@M@OLLg@u OdOu MO@g@ g@dd@ 0u L[_u 00 @0QOLOGd
@@gg0. ML@u ML@u 8gOGdu Qg@u LddudGO @@gg0. d@g@L GLg0du
Gu@d|G_ GL@. _ |O0l0 |G@ |uG gLQ Og0@g0, L0G[_ GO@LG_| gGd@d
d|OLLLOg L@g@ 2M_ ud|gg0, dgGg OOOlg uu @00g|@gg0, du duu GLG_
@g|g g@dd0du @00g|@gg0 OGLG GLG_ 0M0@dd0du _Ol0 |G@ g@@gG0 G_
@uu dOL Llgg0 _@u.
47
Kollaan poykuuRaan kaLavu ilaan ek kuNattum
Nallaan adakkam udaiyaan naduc ceyya
Vallaan pakuttu uNbaan maacu ilaan kaL kaamam
Illaan iyamattu idaiyil ninRaanee
Meaning:
The kind ethical qualities or behavioral dispositions that would help in the gaining of the blessing of BEING that would enable the
opening of the Third Eye are as follows: he must not kill other creatures, should not tell lies under any circumstances, should not
cheat or steal the property of others, be kind and loving towards people of all guNas the high and the low, avoid arrogance and
show humility under all circumstances, must be capable of genuine objectivity and justice in the context of conflicts, should be able
to share and eat together with others. remain always pure and clean at heart and finally avoid alcohols and lust under all
circumstances.
Comments:
We can see that these behavioral qualities go along with high moral values and personal ethics guided by Love unto All. The
innate and normally dormant capacity of Transductive Perception and hence divining out the hidden secrets through Yogic Visions
will not be opened up for the unethical and unscrupulous as they can be misused as is the case with many magical Siddhas false
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gurus and Shamans
To continue- 6
The Great Yoga of Tirumular-7 (revised)
The second limb in the eightfold Yoga or the AstaGka Yoga is Niyamam and which must be established as the basic goal or the
Global Intention or the End-in-Sight for the practice of the Asanas and other disciplines. In Tamil the word Niyamittal means
'establishing and here being clear and firm in the INTENTIONS underlying the Yoga practices.
When the visions of the Third Eye are opened up, the lower kind of intentions such as those in the magical practices can assail
the person and lead him to misuse the powers. To avoid this Tirumular ensures that the Global Intention of the whole course of
Yoga practices must be spiritual and hence must be an intention to be one-with BEING,
Sutra :
|uuO@, GdL dL8|dL@ O@u @O_OGG_ gG_|g@ |_LOgG O8g u_g
@_|dGdudd MdM@LLg@u
Niyamamaavatu yookak kaadcikku varum iRaivanoodu onRittu niRpataiyee asaiyaata maaRaata kuRikkooLaaka koNdirupptaakum
Meaning:
Niyamam is in the context of experiencing various kinds of visions( of the Third Eye) being firm in having the Global Intention of
being one-with BEING
Comment:
Thus says Tirumular in the following verse that enunciates Niyamam
4
_g|O GOggg|G LML@uOG
G8g|O 0Gd Ld|G_ 0d|O
Lg|u uG@ L[8gg|G_ 2LG
g| Mg |ugg GGu
2O[:
@O_G g|G |uggG OGLOG, _L 20d|0 @8O8dOuL GLdd|
MgO0dgdMd00u MgOud| _g|O, uO_@ d|LLL@ GLdd| GOgu GLG_ uO_du|0
gGOG MOu|L_gg| |_LOG, @LML@@G8g|d 20d @G|du OGO@d@u gGOG dL
@uOOG. gOg O00u Og@ _GuddOu ggud@u dG| OOgg|0 GgG@OOG,
uOuO gG@ @L@ Ldgg|0 8Lg|d OOg@ gGOG uOuLL[dd dL_u
8|OML@GOG OLGOM_u OG@ 2@g|l0 gO_@ |_LOGG @u.
4
Aatiyai veetattin apporuLaanai
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Cootiyai aGkee sudarkinRa aGkiyai
Paatiyul mannu paraasattiyoodu udan
Niiti yuNarnta niyamatta naamee:
Meaning:
The one who practices the Niyamam, the Global Intention appropriate for Yoga is one who seeks to be one-with BEING who is
the primordial ground of all, the One who has disclosed Himself in the metaphysical treatises like the Vedas, who shines brilliantly
as the great Inner Radiance and who as the Fire that burns off all the dirt within and who disclose Himself in various archetypal
forms including the Androgynous where the WOMAN stands as the equal half.
Comment:
We must recall here that rational kind of Yoga as proposed by Tirumular began initially as part of MAGIC where such practices
are still available in Tamil Nadu as well as in India and the whole world. With the initial onset of Transductive Perceptions, the
visions of the Third Eye the greed and lust can interfere and the whole of Yoga misused as kind of Magic designed to cheat
people. To avoid such degenerations Tirumular emphasizes that Global Intentions behind the practices of Yoga must be genuinely
spiritual viz. to be one-with BEING who discloses Himself in the transductive perceptions as the various archetypes including the
Androgynous.
But how can this be achieved?
Through the practice of what can be called Hermeneutic Semiotics i.e a Depth Psychological Science where through Transductive
Perceptions the various archetypal dramas are seen as metaphysical dreams and which are interpreted to wrest out the metaphysical
meanings and hence gain deep and profound illuminations that would enlighten the soul.
Tirumular is an adept in this science and has written many verses related to this in the First Tantra and elsewhere.
I consider just one here:
I47:
LLMl M8@8OL g|L Ll[G_GOG
@LQ[Gu M8__GG OGLdu @Ldu
@LQ[u _G@ @uu0 du
LQ[u OgOu _|OG_!
ML@u
@g0 Olg| g|_dd _g dGddu dM_ 0@ _d d0OdO gG 8|Odl0 @ 8|OML@uG,
MLG MOuu| @@uL0G @LQ[0dOu Og@ g|LLG OGL @O_d 8|g|ddg Mg@ @
dOgGL0 MduO @Ldu. @0@ @LQ[u OGL@ dgGg M8_|g|@dd|G_ _MOu dGuu
uO OGO@u @uu00du0 O@LLL L_u ML d_LOGd GdLOLdGu @u. Mu@Gu
L[[8 M8 8|OML@uG @OdOu @O_d 8|g|dd OOdd @O_O_ g|LLG OGLgu
I47:
appaNi cenjsadai yaatip piraanrannai
muppuram ceRRanan enparkal muudarkaL
muppuram aanatu mummula kaariyam
appuram eytamai yaar aRivaaRee!
13 of 24 7/24/2011 9:16 AM
Meaning:
Those who are ignorant do not understand the archetypal drama (revealed in metaphysical dreams) where Siva wearing the Ganges
on His tuft destroys the Three False Castles of Gold Silver and Iron, Actually the genuine meaning is that these three castles are
the various fantasies of human beings arising from being infected with the Three Malam: aaNavam Kanmam and Maayai, erected as
refuge to shelter from TRUTH. Siva destroys them so that the individuals understand genuine metaphysical TRUTHS and with that
get illuminated.
Comments:
We must recall here the Siddha Yoga of Tirumular comes after the temple practices of Cariya Kiriyai and preceeds the Njaana
Pada. The temple activities including the art experience as well as the festivals rituals, the yantra practices mantra recitals and so
forth are a preparation of the soul for the enjoyments of Visions of Third Eye and with which genuine Yoga begins. The ICONS
or the deities in stone and metals and the depiction of puranic themes as murals and so forth are a means for making available
metaphysical dreams for those who remain still incapable of the metaphysical visions, However they can practice what is called Icon
Thinking and which is a prelude for the practice of genuine Niyama, the End in Sight to be maintained in Yoga practices. It is to
practice Hermeneutic Semiotics as an extension of Icon Thnking but now to the various metaphysical dreams and which are visions
of the Third Eye and no more part of the art experiences offered by the temple.
The following verse also enunciates Hermeneutic Semiotics with a difference.
2290
u[gOg uO_gg@ uug OG
u[gg|G uO_g@ uug OG
L[gOg uO_gg@ L @g0 _gu
L[gg|0 uO_g@ L @g0 _gGu
ML@u
@ u[gg0G MLuOu OGOd d@uGL@, OLLLLLL u[u OG@ u[gOgG _g0,
2@Od |_@u uug OG dM O[@ LlGQ0G M8G@Ol_u GgGL0 g uug
OMOGd d@g@G_| dOG|gg0, OLLLLL u[u OG_ _Q @00@GL@u. @GgL
GL0ggG @g 20d OgdOdl@u. @u _g0du0 _d| LOG gG MLug|d @O0G
dML0, 2LML@ud @@d@u L[uML@ud| @O_OOG dM@ gg|O. @G| @gL
L[uML@OuG @GOlg|l0 dM_MdM@g0, @u_g 20@ 8|Ogd@ O[@ uO_@
Ol@u. _dGO u_O@ @[MOLu u_| u_| dMG8M_u.
2290
Marattai maRaittatu maamata yaanai
Marattil maRaintatu maamata yaanai
Parattai maRaittatu paar mutal puutam
Parattil maRaintatu paar mutal puuta,
Meaning:
In the context of seeing a wooden elephant, if one focuses upon the elephant then the wood recedes to the background and if one
focus on the wood then the elephant is no more. The same goes for the physical world and BEING deep within. If in the vision
14 of 24 7/24/2011 9:16 AM
there is only the physical world, then BEING is lost and if BEING is focused upon the physical world is lost.
Comments:
In the context of Siddha Yoga of Tirunular where he understands Yoga as a discipline that enables extremely good physical and
mental well-being. the possibility of visions of the Third Eye, may make one forgetful of condition of the physical body that
enables the enjoyment of such visions. Just as we cannot dismiss the physical world as a Mythiya as is done in the Maayaa vata
Vedanta, we should not dismiss the physical body as irrelevant for the proper practices of Yoga even while enjoying metaphysical
visions. The physical body made up of the five basic elements should be attended to along with enjoying the metaphysical visions.
To continue-7
The Great Yoga of Tirumular-
Let me begin by saying that the notion of Asanam as available in Tirumular does not appear to be the same as that of Patanjali
where he sees them as body postures that lead to body stability and comfort where Tirumular says this only for one of the Asanas,
the Suvattikam. There are many Asanas like Kukkuda Asana that requires resting the whole body on the hands placed on the
ground, very uncomfortable and requiring immense efforts.
Also Tirumular talks of 'aNda aasanam which again is quite confusing but where we can take them as cosmic postures assumed by
BEING. All these notions suggest that Asanas are bodily and cosmic Yantras or Cakras the bodily Asanas being assumed by humans
while the cosmic by BEING Himself.
Sutra 9:
_8G0duOG 2LuLlG Og|d 2ldu @LOld@u dd[8 8dd[0du0 _d| @g|[0du
_@u.
aasanGkaLaavana udambin vaziyaaka uyirkaL anubavikkum akkarac cakkaraGkaLaal aakiya iyantiraGkaL aakum.
Meaning:
The Asanas are the bodily experience of Yantras (Cakras) that are configurations of mantra strings.
Comment:
In Tirumular in the section on Yoga, verses I to 6, he describes the various Asanas also mentioning that actually the number
of Asanas are enormous. Scholars believe that this is the earliest account of Asanas in India and exceeds in details those available
in Patanjalis Yoga Sutras where it appears to be a later addition.
Note: Tirumular uses the word 'cakras for ynatras as well and these are very extensively described in the Fourth Tantra.
Now to substantiate our interpretation of Asanas as bodily experiencing of Yantras, or Cakras, we consider the following Verse of
Tirumular.
I ( or )
L0du _g| L[g L0 _gGu
@0@uO@ g@ @u O__|@u
M80@ @O0 _d8 Ogg|du OG u|d8
g0d @@LLg gO0O@u _Gu
2O[:
15 of 24 7/24/2011 9:16 AM
L0d _8Gu MgL0d| OMM__ L0 _8G0du 2M_. O__|0 @0@ Mgu|Od OlddLL_u
0@ _8G0dOuL Ll0, OOOlg G8Qu gO0LL@ _Gu 8gg|uGd Olu0@u. O__|0
Ogg|du OGLL_u _8Ggg|0 g@OG gG 2LO0 OOdd, uLL @ML0|G| 8gg|O L
GL[__0 2OLOG _d| OGO@d@u gO0OGd Olu0@OG.
I( or )
paGkayam aati paranta pal aatanam
iGkuLavaaRu or naalum avaRRinuL
coGku ilai aakac suvattikam ena mikat
taGka iruppat talaivanum aamee
Meaning:
From the Lotus posture and so forth, there are actually a countless number of Body Postures, aasanaas. Among the four basic
Asanas described here the Suvattikam is such that once the body assumes this posture and stays in it, there will an abundance of
Energy flow whereby the person will become capable of great actions that will make him a leader of the people.
Comments:
It is clear here that Suvattikam (< swastika?) is an ancient Asana that increases the flow of KuNdalini Sakti from the groin area
so that the person becomes not only physically powerful but also capable of Great Actions called Paraakkiramam earning him the
respect of the public and hence social leadership. Thus the asanas are body Yantras where among them the four Asanas may be
related to gaining immense amount of KuNdalini Sakti as implied here.
Now the other asanas may be other body Yantras and their function may be different, a matter that needs to be investigated
separately by linking them with the Agamic practices of Kavasam Niyaasam and Mudra. We can see among them some may be
directed towards activating certain deep parts of the brain so that aspects of consciousness hitherto dormant become now activated.
This may help the activation of some internal body parts damaged and deactivated for some reason or other.
Note:
There are many practical manuals on Yoga which describe these Asanas and I will leave to thepracticing Yogies to discover what
body Yantra they are and what benefit they have for the person.
Now we shall consider one among the several verses on ANda Asanam I,e the posture of BEING where the vast cosmos remains
His body.
227I
ML@ Ld|[MLu GLg|gg MLu
O_|dL0 g|G uM0 uOdL
ML_|Mu| MLG Ml OGG Olu0d|
M8_|u ML _8Gg GgO Ll[GG
ML@u
MLG Mld0G _@u GL@, MLGGG @ 2@ ML_@ |_@u. @GL0GO GgO Ll[Gd|
@O_OG, O00 dL_dO[ uM0|@u u|dd MLg Mg@g|d |_@u Ld|[MLgOg OOug@
_8Gd0du L0Od| ML0du L_L0OdQu GLg|g@ |_LG. gOMO@ ML_|d@u g
OOdG gu| OGL@ GL0, gOMO@ _|Ol_@u @ OOdG MLudQu g|g@
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@gOG.
227I
peRu pakiraNdam peetitta aNdam
eRikadak eezin maNal aLavaakap
poRiyoLi pon aNi enna viLaGki
ceRiyum aNda aasanat teevar piraanee
Meaning:
The pure gold when becoming an ornament assumes just different shapes. In the same way the vast cosmos where while there are
galaxies exceeding the number of sand particles on the shores of all oceans, it assumes various shapes all because BEING, the Lord
of all celestials, assumes different Asanas differentiating different kinds of universes. These stand just like different perceptual data
for the different senses diffenet universes for different souls,
Comment,
Tirumular is quite well known for his claim that there is a HOMOLOGY, a structural similarity between the human body and
cosmos where the cosmos is part of the body of BEING, a notion an ancient as Sumerian times and which later becomes the
meaning of Vedic Purusha.
The following description of Enlil in Sumerian literature may be interesting here:
QUOTE
However the following line from the same book clearly outlines the disciplining the body into new postures by way of accessing
deeper and untapped parts of the brain:
AI9 (p.94)
gu-zu ur-ra ba-e-ni-mar-ra si-mah-en ( (You), who placed your neck between your thighs, you are likewise exalted)
Ta. kuuv-juu uur-ra baayinee malla sii maahyen ()
Bending and placing the neck (kuuv) between the thighs (uur-ra) is certainly an attempt to break the normal body habits and
initiating it into something new. It may be possible that all these postures (projected onto Enlil) are in fact attempts to access the
deeper brain parts that would allow the visions into the hidden and concealed and hence ARituyil.
UNQUOTE
See:
https:77sites.google.com7site7sumerutamiltex7dravidian-gods-in-sumeria7vishnu-is-sumerodravidian
It is this Sumerian EnLil or se-ir-ma-al who later became the Vedic Purusha who shows Himself as the vast cosmos but
concealing some parts of Himself
To continue -
We have seen that Tirumular in connection with the concept of Asanas operates at both micro and macro levels in talking about
ANda Asanam and hence also Pinda Asanam, the cosmic Asnas of BEING and the bodily Asanas of the anma, the human souls.
The bodily postures are not simply for stability and comfort but rather a means of eliciting KuNdalni Sakti perhaps to activate the
17 of 24 7/24/2011 9:16 AM
different parts of the body,
Now the next limb in this AstaGka Yoga is PraNaayama, the science of Breath Control and we have to see how Tirumular
understood this science by reading carefully the various verses he has written on this theme.
The first we notice is that Tirumular has observed a close connection between the breathing pattern of an individual and the various
kinds of mental processes and he seems to advocate breathing techniques for the PURIFICATION of BODY so that the gods will
continue to be present in the fleshy body and grace the person with LONGEVITY by maintaining the essential breathing processes,
Sutra I0:
Mu_|Q Ol8[OMl0 _g Ol@@ MLOu GLdd| MuOu Gg__| _|OlOG ggudd|
gu|[8 M8u OOdl0 2LO0u ggudd| MgO0du MgL@ @MdM@d@u OOdl0
@8 Ll_8| M8OGg Ll[Muu O@u Gdd dO0 @u
meyyaRivu visaaraNaiyil aaza vizuntu poymai pookki meymai theeRRi aRivinai suttamaakki oLirac ceyyum vakaiyil udalaiyum
cuttamaakki teyvaGkaL todarntu kudikoNdirukkum vakaiyil muuccu payiRci ceyvatee piraNaayaamam aakum.
Meaning:
PraNaayama is the science of breath control where there is making the understanding PURE by seeking only deep and profound
metaphysical truths and where the falsities and fantasies are avoided and then making also the body PURE so the gods continue to
inhabit the body ensuring longevity through sustaining the breathing processes.
Comments,
There is obviously a connection between the breathing processes and being alive when breathing ceases to be, death comes quite
swiftly. Having realized this Tirumular and other Siddhas from very ancient times were concerned with sustaining breathing so that
one can live long and in good heath.
However what is interesting in Tirumular here is that he has noted a connection between the cognitive processes of THINKING and
the biological processes of breathing where he further notes that when a person gets involved in deep metaphysical thinking
concerned with TRUTHS, the breathing is not only sustained but also purified and with that also the body. This ensures also
longevity
This is very clearly stated in following verse:
37
@Od@ dG O_g gO0udG
2d MdM_ @u Q[Ol u_@ gG@M_
Mud@L L_@ Md_d@u MdL@ GLL
MLO[g @uu| Ol@gg|_u gGG
2O[:
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2l @8 O@u Q[Ol. @@ Q0GdO0u @d@u dG OGLMg_. O_[d| 2LO0
@d@u gO0ud@u _@u. g@OG _guG Mu@G Ol8[OMl0 Ol@@
Mu_|OlOGGg Gg__|8 M80OGd|0, OOG LQ[Ol 2gOld MgL@ 2LG @@d@u.
_lG MLdu|@u O MG d_Llg0du|@u uGOg M8@gg|G0, LQ[Ol OOG @uu|
O ggg|OlL_ 2L0|0 @00@ @ Ol_u
37
Aivarkku naayakan avvuurt talaimakan
Uuyak koNdu eeRum puravi maRRu onRuNdu
Meyyarukkup paRRu kodukkum kodaatu pooyp
Poyyarait tuLLi vizuttividum taanee
Meaning:
There is the breathing that controls the senses five and serves as the leader of the whole body considered a city. This breathing is
the horse where while those who seek only TRUTHS in their life are supported and encouraged, it departs and drops to the ground
those who seek falsities and indulge in fantasies.
Comments:
It is clear Tirumular connects the breathing processes with metaphysical thinking where in the context of this Yoga, it is seeking the
meanings of various metaphysical dreams or the visions of the Third Eye, i.e. practicing Hermeneutic Semiotics. When such a person
seeks only TRUTHS, there is inward flow of LUMENS, a kind of light that illuminates the mind. This would purify not only the
breath but also the body so that gods sustaining the breathing processes will continue to be there ensuring longevity. But where the
person is preoccupied with falsities and fantasies and because of ignorance and prejudices of various kinds, the Malam in the body,
the killing poison is not at all removed and hence death comes earlier than expected.
This is the first insight of Tirumular on PraNaayama and all others follow from this basic notion, a matter that we will see in the
following studies.
To continue-9
The Great Yoga of Tirumular-I0
As we pursue Tirumulars Yoga, we can see the scientific spirit prevailing the whole theme where even some measurements are
brought in to explain the details. But this does not mean Tirumular practiced a kind of positive science but rather a kind of
Hermeneutic Science (HS) where measurements are taken into account when necessary. The HSs need not be exclusively qualitative
as though by some.
Now some kind of measurements are indulged in by Tirumular when he theorizes the intimate linkage breathing has with the
cognitive processes or brain functions in general. Even ordinarily it is a matter of common experience that when the mind is
agitated, excited, emotionally unstable and so forth the breathing is very rapid as also the heart beat measured by the Siddhas by
pulse beats(naadi). However when the mind is calm and collected the breathing is not only slow but deep.
These matters are now considered in detail by analyzing breathing into the three components of inhaling (ireesakam) exhaling
(puurakam) and retention (kumpakam)
64
__| @_dd| @@d@u _d@0
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d_O_L Lld@u dMd@ _|O_|0O0
d_O_L Lld@0 dMd@ _|Oud@
_O_ 2Ogd@0 @_| @OGu
2O[:
__|u @_dd|u 2LO8u O@u @G[8|gg0 |LO8u O@u _gg0 OG@ @8 OlL_,
@uLdu O@u @88|OG OlL@ 2uGu @@gg0 OG_ O8|Gddgg|G ugg|O[ uQ O@u
dMMdd|OG _|Gg uddu @8 Ol_d|G_G. _G0 @uLlggO0 g|dd@u M_|O
2M@ gOG @0Ld M8d|G_dGu, Odu d0 u[MgOg MO0@u g|_gOg
OLd|G_du. ML G[ @uLdu @g_@ @_|d Oud|G_@.
64
eeRRi iRakki irukaalum puurikkuG
kaaRRaip pidukkuG kaNakku aRivaaRillai
kaaRRaip pidikuG kaNakku aRivaaLarkku
kuuRRai utaikkuG kuRi atuvaamee
Meaning:
There is breathing inhaling exhaling and retention. Ordinary individuals do not know the proper measures of these processes and
suffer premature death. However those who know the right measures and practice the retention for long, learn to overcome
premature death. The natural retention in breathing that lasts for long is a sign of winning over or kicking off the God of Death.
Comments:
The Siddhas say that the number breathing as a whole is finite and determine the life span of a person. When during moments of
uncontrolled emotional excitements and agitations, it is wasted in rapid and disorderly breathing, then one invites pre-matured death.
However when one succeeds in slowing down the inhaling and exhaling and increases the retention, then the total measure of
breathing is better retained paving the way for longevity.
But what are the proper measures of these breathing processes that would ensure longevity?
Tirumular explains the matter in the following verse.
66
Ougg|0 M[L_ ugg|O[ _gGg
u-2__ @LLgg|[M_u @G[8|g@d
d@__ Ll0dO0 dMMd @OOl[M_
@ugg0 OLMLL_d @uLldd 2MOuG
2O[:
@L@ 8| Og|d I6 ugg|O[ G[u @8O8 2uO0d|, O0@ 8| Og|d @LLg|[M_ ugg|O[
G[u @8O8 MOu|G OlL_. du|0 dugOgg @M_u Ll0dOu Og|u gOG
dMd@u @LdO0 Og|dQu g|@OG 8 M80OlG @0dd|G|O, @ugOg O@LQu
OOdl0 64 ugg|O[du G[u @8O8L Llg@ @uLlg@ |G_0, __|OG 2Ogd@u M_|
2MOu@u.
66
20 of 24 7/24/2011 9:16 AM
Vaamattil iireddu maattirai puurittee
eemuRRa muppattirandum ireecittu
kaamuRRa piGkalai kaNNaaka ivviraNdu
oomattaal eddedduk kumpikka uNmaiyee
Meaning:
The right measures are: I6 matras of exhaling through the left nostril, 32 matras of inhaling through the right nostril. Both must be
done keeping in mind the Nadies PiGkalai and Idakalai. Then by way of activating the Agni in the muladhara, one must retain the
breath for 64 matras. When this is done, kicking the God of Death will become true.
Matra: the time takes to wink and hence roughly a second
Comment
The breathing processes and specially through the left and right nostrils alternatively has something to do with the Nadies of Tantric
Psychology. Here PiGkalai is the Nadi dominated by Bindu and hence the source of desires. The Ida kalai is dominated by Natam
and is concerned with activation of the cognitive processes. The Third Cuzi Munai Naadi is one where both Natam and Bindu are
active. These Nadies can be related to Ta. Naaddam: intentions.
Omam here is activation the Agni, that fire that would burn the dirt, the Malam in body. The suggestion appears to be that if one
inhales exhales through the right and left nostrils as above but however retains for 64 matras, the Agni in the body will be
activated and Malam burnt off. In this way the body is purified and with that longevity ensured. Here we should note Malam is
the poison that kills.
We may note that this is related to an understanding of the Hemispherical Functions of human brain, where the right hemisphere is
related to left nostril, the left brain to the right nostril and the deeper parts to breath retention. They may also be related to
Idakali PiGkalai and Cuzi Munai where these Nadis are activated by Natam, Bindu and Natam-Bindu together.
More on these matters later.
To continue -I0
The Great Yoga of Tirumular-II
We have seen that exercising breathing with extended measures and specially Kumbakam, the retention of breath leads to the
activation of the whole of the brain and in that way helps longevity by keeping the brain processes quite active.
As a final essay on this topic we shall return to the theme of body purification through purifying the breathing and through that
maintaining the body specially the internal organs in good shape so that the various poisonous byproducts of the digestive processes
and other biological activities are discharged efficiently as well.
Sutra II
@O_LL O8| Gdu M8@ @8O8u 2LuOLu ggudd|G0 _00u 2ML [G OlL_
0d@ 2LuLl0 @MduOG
muRaippadi vaasi yookam ceytu muuccaiyum udambaiyum cuttamaakkinaal aalaalam uNda aran viddu niiGkaatu udambil kudikoLvan
Meaning:
If we train the breathing properly and purify the breath as well as the body, then the archetype of Siva as the one who drank the
poison will continue to be in body.
In the verses to be cited below, there is mention of archetypes of Tirumaal, as well as Siva as the One who drank the most
21 of 24 7/24/2011 9:16 AM
potent poison and as the One with Golden hair that spreads across the whole universe. The verses bring out the metaphysical
meanings of these archetypes quite clearly and why Tirumular repeats in many verses how the body is a temple, a place where the
deities reside.
Thus says Tirumular in the following verse.
6
Gu0 dg _Lddu u|d@ 2_L _g@
L0u @G[8dgg0 2LLg|Olg@
u0d| 2g|u @uLlg@ O0dGO
_00u 2MLG @u ML_0Gu
2O[:
@G[8dgg|G GL@u @8O8 MOu|G Ol_u OOdl0 _d@u GL@u, M@8|G Gu_ L@g| dg
L@g| O0@ @L@ Ldd0du GLG_OO Oluu| QOLg@ O@u@u gL8 @0@u@u @8
Ll_8| M8 GOM_u. Gu@u g|@uG0 gGd|. @88|OG _g 2g|u @uLlg@ |_dGOM_u
LL M8g0 @0g|0 _00u 2ML [G, OlL_ d0@ @MdM_, 2LuLl0 8[Ggg|G
GL@u Ll_ d0du|G GL@u 2MLd|G_ Ol8LML@LdOu MOu|G__| 2LuQ ggud
@@dd 2gQOG.
6
Meel kiiz nadupakkam mikku uRap puurittu
Paalaam ireesakattaal udpativittu
Maalaaki untiyuL kumpittu vaaGkavee
Aalaalam uNdaan aruL peRalaamee
Meaning:
One should practice PraNaayama so that the inhaling and exhaling reaches the whole of the che8t the top bottom and both the
sides. Then assuming self identification with Tirumaal. One should retain the breath in the navel area for considerable time. If one
practices thus then one can gain the Grace of Siva as NiilakNdan, the One who swallowed the most potent poison.
Comment.
The digestive and other biological processes in the body have as their byproducts various kinds of poisonous stuff that need to be
discharged from the body as they are produced. If there is failure in this like when the Kidneys fail to function, the poisonous
deposits accumulate in the blood and lead to death.
Such cleansing functions of Kidneys the skin and so forth are seen as the biological functions under the regulation of an archetype
of Siva, that of NiilakNadan, the One who drank the poison but kept it at the throat and because of which the throat became
black.
The role of Tirumaal(VishNu) who is said to be residing at the Cakra of Manipuurakam located at the navel, may have something
to do with allowing the body to rest peacefully both while awake and during sleep. Such moments of inner peace and calmness
attained by breath retention may help the proper functions of the organs that are involved in keeping the body pure and clean
The following verse is also related to this theme.
6
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Q_LLL_L Qd@ g|d|G_ OOO
M_|LLL 2uGu |Gu0u _dd|G0
2@LQ8 8|Od@u 2G[u0 d@d@u
Q_LLL_L GLdG Q8OLGGG
2O[:
2LQd0 MOu|G@g0 OG_O@ uGu |gGL LLg |O0l0 g@u_d g|d|G_ OOO,
uGgOgg @Oudd| _8|gOGlG M_|LLL @8 O0d|. 2LuLlOG |Gu0u _dd|G0,
2L0 2@LQddu OGg@u @OulG 8|OLL@u OGLMg_ O[ g|O[ @LQ 0@u 2G[u@u
d@d@u, @uOu uL8| Mu@u. @g_@d d[Mu, 2LM00@u gG 8OLlOG L[LLlOl_u
Q8OL 8|OG 0d@ 2L0|0 g0d| @@LL@GO.
6
puRappaddu pukku tirikinRa vaayuvai
neRippada uLLee ninmalam aakkinaal
uRuppu civakkum uroomam kaRukkum
puRappaddup pookaan purisadaiyoonee
Meaning:
In the context of uncontrolled and erratic mental processes the inhaling and exhaling will also be disorderly and energy dissipating.
However through proper mental control and pure thoughts if the breathing is made orderly and clean, the body will also become
clean and as a result there will be the body becoming bright and the hair becoming dark as marks of rejuvenation. All these
happen because Siva with His flowing Hair remains thus in the body.
Comments
We now return to the theme of life rejuvenation and hence the recovery of youthful vitality that allows longevity as exemplified by
many Siddhas who lived even upto I20 years of age. Any way most of the Siddhas say living to a ripe old age of I00 is a
possibility for all. The secret is again keeping the body clean- free of the Killer poison the Malam. This is made possible by an
ethical way living where only GOOD and CLEAN thoughts are entertained and immoral unethical and evil thoughts are avoided.
When the thinking is clean the breathing is non-erratic and orderly leading to conservation of energy
The archetype of Siva as the One with long and flowing hair, in mentioned here, I think, to indicate the presence of divine forces
in every part of the body in the context of keeping the body clean by entertaining only clean thoughts
To continue II
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K.Loganathan
23 of 24 7/24/2011 9:16 AM
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