Bhagavad-Gita: 18 Chapters in Sanskrit


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CHENNAI: January 19, 2010. The State government will favourably consider setting up a publication house for Tamil religious books, said K. R. Periyakaruppan, Minister for Hindu Religious and Charitable Endowments.

Speaking at a function organised here on Sunday to launch the 10-volume series of the English translation of Tirumandiram, he said such a publication house would showcase to the world the greatness of Tamil language.

Tirumandiram, written by Tirumular, comprises over 3,000 verses. The religious poetic work, written more than 1,500 years ago, consists of a dozen chapters that praise Lord Shiva, deal with spirituality and ethics, yoga and tantra. The English translation has been done by a team of scholars and edited by T.N. Ganapathy.





Tirumantiram: Tantra Three

Verses 549-883


Tantra is all-inclusive in the sense that there is no discrimination against gender, caste or race, while Brahmanical and Vedic religions believe in separation by castes and their respective pursuits. Tantra is based on Veda; Veda is compared to Paramatma (Supreme Soul), the inner Being in Jivatma, while Tantra is Jivatma (individual soul); Tantra exists in Veda as fragrance in a flower. Sruti, Smrti, Purana and Tantra belong to the "Vaidik" tree.  Sastras are kalpa-specific (Smrti for Satya Yuga, Sruti for Treta Yuga, Puranas for Dvapara Yuga) and Siva gave Tantra (and Agama) as the Sastra of Kali Yuga.  In Tantra, one's intrinsic worth supersedes one's birth right of a superior caste, the oppression of an inferior caste, or the accidental gender of a person. Woodroffe says, "In the first place we have in the Tantra the recognition of the fine principle that this doctrine and its expression in ritual are (subject to their varying competencies) for all,  whatever their race, caste, or sex. The Sudra and woman are under none of the Vaidik bans. What, again, can be finer than the high veneration of woman which Tantra inculcates." page 10, Principles of Tantra.


Chapter 01:  Ashtanga Yogam:

According to Tirumular, Nandi, the theriomorphic form of Siva revealed the eight-fold path of Yoga. The science of breath control is part of Ashtanga Yogam, which includes Kavacha, Nyasa and Mudra. Ashtanga Yoga leads the practitioner to Jnana and Samadhi.  Ashtanga means ‘eight limbs.’ Here Jnana takes the same dimension of Vijnana mentioned in Bhagavad Gita, which transcends worldly knowledge.

Ashtanga Yoga was taught by Siva (Dakshinamurthi) to the mind-born sons of Brahma, Sanaka, Sanandana, Sanatana, and Sanatkumara, collectively called Kumaras or Sanakadis. The Kumaras were not interested in Artha, Kama and Dharma of ordinary mundane life and vowed to practice celibacy.  The foursome Sages approached Siva in the absence of Parvati and pleaded with him to teach them ways of removing Avidyam and attain salvation. Siva taught them Brahma Jnana through silence and Chinmudra, which representing wisdom (Jnanam), consists of bringing the middle of the thumb and the tip of the index finger to form a circle and fanning out the other three fingers. The thumb represents the Cosmic Consciousness and the index finger represents the individual consciousness and the circle completes the interrelationship between the two.

Kavacha mantra is a mystical syllable forming a part of Mantra offering protection. Kavaca is called mail, coat of mail, cuirass or armor. Mystical words can be carved and worn as amulet to ensure protection. Kavacha Mantras are used to invoke, for example, Brahman to protect various parts of the body. Each mantra is like a key that opens or invokes a god who offers protection. Siva is meditated upon in the heart. Vishnu is meditated upon to protect the throat, so the devotee can chant a mantra to invoke his Ishta Devata, a god of his choice. (The Hollywood celebrities insure their legs, hands, larynx for obvious reasons. Now you see why the Hindus want to protect their body parts for various reasons  with the insurance of faith in God, who prevents mishaps and protects them. Insurance does not really protect the limb but only pays for its insured worth after it is lost or injured. Kavacha Mantra is a preventive measure.)

Nyasa is a powerful tool and Tantric rite. Nyasa means ‘placing; putting down; inserting.’ It consists of placing the tips of the fingers and palm of the right hand on various parts of the body, with chanting of mantra. This is painless touch-healing,  a counterpart of acupuncture. The entire body has geographical points assigned to various deities; touching the specific point along with chanting of mantras infuses the body with power of the devata, stimulates the nerves and the nerve centers, spreads the saktis evenly throughout the body, produces purification of mind, and transforms the mind, thought and being. Each contemplated Devata has his own mantra. Brahma in Muladhara Chakra is associated with LA with Bindu ( LA + M = LAM). Bija means seed mantra whose origin is Pranava (Om).  

Mudras are hand-and-finger gestures (and positions) which are 108 in number, each one of them when performed delights an appropriate god. It welcomes a god, when an offering is made to him. Mudra is derived from mud meaning joy, delight, gladness, happiness and means that which gives happiness to god. These Mudra gestures are made during worship and in dance, rituals and Yoga. The Gheranda Sanghita says that knowledge of the yoga mudras grants all siddhis, and that their performance produces physical benefits such as stability, firmness and cure of disease-- Sir John Woodroffe.

Here is something interesting that we all see on the playing fields and TV.

(The players who chant, spit, and gesture (Mudras): --Author's note

It appears the players perform the ritual gestures (Mudras) and chant phrases  (mantras) to please God of Nike and enjoy victory. --Author's note

Magic is composed of three components: spoken syllables (Mantras), ritual gestures (Mudras, my interpolation), and material reagents. When combined in a certain order, components can cause a magical effect. 1999 Strategy Plus, Inc. by Cindy Vanous)

Yantra is a diagram drawn on paper or engraved on metal and other surfaces. Each Devata has his/her own diagram, which depicts his/her body. All Yantras have common edge—Bhupura with four doors which keep the external world from Yantra.

 Lord Siva transferred the knowledge by medium of Silence.  Dakshinamurti means south facing form, which is actually a threefold form of God, Guru, and the Self. He is the physician of those suffering  from the illness of Samsara and the source of all knowledge. Knowledge flows from north to south and therefore Siva sat with his form facing south under a banyan tree. Dakshinamurti is one among the other important sacred forms of Siva: Ardhanarishvara, Bhairava, Hari-Hara, Nataraja, Sivalinga and Trishula, of which Sivalinga is of prime  importance.  Hari-Hara is half Siva and half Vishnu; Ayyappan is Hari-Hari putra (son of Hari and Hara.



Erode District.
12th Century AD.  


Dakshinamurthi under a Banyan Tree with his

students (Kumaras)

Tiruvannamalai Temple



Once realization sets in, there is no more birth to the flesh. The eight limbs of Ashtanga Yoga consist of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samādhi.

BG5.4:  The ignorant, but not the learned (Panditah) say that Sankhya (yoga) and (karma) yoga are different. One who is expert in one gets the benefit of fruits of both.  Ref: BG005

            The aim of the various kinds of yogas is to destroy the ego and find one’s true identity, that is Atman; and the result is that he experiences kaivalya, bliss and liberation. Kaivalya is the state of absolute freedom and splendid isolation; Purusa detaches itself from prakrti.  Before one experiences Kaivalya, one should make sure that one meets certain qualifications, known as Angas (which means limb or body parts):

(1) Yama : sexual abstinence, ahimsa (noninjury), no lies, no theft, no greed. 

(2) Niyama : meditation on Brahman or Isvara; mauna (silence); study of Vedas, Upanishads, and moksa-promoting literature; repeating of mantra OM; ascetic practice; clean body and mind; contentment; God-Pleasing actions.

(3) Asana: body positions and postures.

(4) Prānayama: breath control.

     (5) Pratyahara (withdrawal): no contact between senses and objects of senses. This should come natural to him.

(6) Dharana: concentration and focus of mind on an object or idea.

      (7) Dyana: meditation.

      (8) Samadhi: Convergence, one-pointedness, Subject and object (Yogi) unity.



Chapter 02: Yama  (Don'ts)

Tirumular says that Siva in the form of Dakshinamurthi taught the Science of Yoga to the Kumaras. As mentioned above, Yama (Don’ts) consists of abstention from killing, lying, and stealing; sharing food; restraint in behavior; practicing virtue and strict brahmacharya; and remaining without blemish.

Chapter 03: Niyama (DOs)

The Ancient Being is the First, he is the essence of the Vedas, he is the Jyoti (Light), he is the heat and the light in the Fire, he is half himself and half sakti (Siva and Sakti), and he is the Supreme Justice: this is the stance of the practitioner of Niyama. Aspirant upholds the following as his second nature: purity, mercy (arul), extreme moderation in eating, patience (Porai), straightness (cev-vai), truth (vāy-mai), and steadiness; he detests lust, stealing and killing: These are the five times two (10) virtues of Niyama.  Ten more attributes of Niyama are tapas, meditation, serenity, believing in God (Siva), charity, Siva vows, Siddhanta inquiry, sacrifice, Siva puja, and discrimination.

Chapter 04: Asanas (Pastures)


There are many asanas, the first asana to start with is Pankaya (padmasana) asana. (Pankaya = lotus.) Nine asanas are the most notable ones, particularly Svastika.  The practitioners can become masters of these asanas. There are 8.4 million asanas, of which 1,600 are considered desirable, thirty-two are auspicious, nine are important and two are the most commonly used. Asanas are postures of body (sitting; standing on foot, feet or head; locks (bhandas); lying on abdomen, back or sides), placement of hands and feet in various positions, holding the fingers in various configurations, selective obstructions or closing of the anus, genitals, ears, eyes, mouth, nostrils, posterior choanae (control of the nine gates of the city of body), fixation of eyes.  Asana, controlling the body, is a prelude to controlling the mind, clearing the mind of thoughts, and entertaining correct thought. A good asana causes no discomfort and keeps the body immobile. (Comment: It is well known that palm and fingers have a very extensive representation on the motor cortex; it is no wonder pianists and violinists create complex sounds and music to the ears. The finger configurations of Mudras have occult meanings and magical powers.  Mud is happiness and Mudras cause happiness to practitioners and deities. Mudras offer protection from fierce elements such as fire, engender general well-being and physical health, and contribute to mental health. With the body and mind in good health, it lays the ground for siddha.

        Mountain tops, crematoriums, river banks, lonely sites are the most desirable places for meditation; the harshness of environment imparts a discipline to the Yogi to conquer fear and loneliness, and develop indifference to inclement environmental conditions. A secluded room serves the same purpose in modern times.

        Obstruction of anus and genitalia (perineum) by the heels (Muladhara and Svadhisthana regions), ahimsa (nonviolence) and moderation in eating are considered the mainstays of a good asana. (The following hypothesis needs a scientific study. It is well-known that some bicyclists develop numbness of their perineum after prolonged sitting on the bicycle seats and inherent pressure on the nerves and blood vessels and rubbing of the  nerves.  Just like the leg goes to sleep after a pronged sitting in a particular position, the nerve function and blood flow may be compromised from pressure on the anus and perineal region by the ball of the foot in Asanas. Studies conducted on the bicyclists are not conclusive. Questions of erectile dysfunction and low seminal count have been raised. A similar situation has to be considered in Asanas where the pressure point is mainly on the anus and perineum. The worries were expressed sometimes by sponsors of drugs for erectile dysfunction. If you are unsure, it is better to consult a urologist specializing in erectile dysfunction.)


The important Asanas:

1)                       Svatikasam

2)                       Gomukasanam

3)                       Padumasanam

4)                       Virasanam

5)                       Kesariyasanam

6)                       Bhadirasanam

7)                       Mudhasanam

8)                       Mayurasanam

9)                       Sukasanam

Swami Sivananda echoes the words of Tirumular saying that Padmasana (Lotus pose) is the best for contemplation. The posture consists of the following movements that come into Padmasana pose and is based on Swami Sivananda’s advice.

●Sit on the floor and stretch the feet in front of you.

●Place the right foot on the left thigh.

●Place the left foot on the right thigh.

●Place the left hand over the left knee.

●Place the right hand over the right knee.

●Bring the tip of the index finger of each hand in contact with the middle of the thumb (Chinmudra).

●Keep your head, neck and spine in one straight line.

●Tell yourself that you are steady as a rock.

●Sit in that position for half hour to start with and gradually increase the duration up to three hours.

●It takes about a year to sit still steadily for three hours.

●Do not start on another Asana until you master Padmasana.




Bhadrakasana = Bhadraka (fine, handsome, beautiful) + asana or Bharasana.

There are several variations of Bhadrakasana. Tirumular’s differs from others.  Tirumular goes on to describe Kukkudasana and Simhasana postures.  There are many books and masters available for consultation on these postures.

Chapter five: Pranayama

Prana is compared to a steed which would carry a master and throws down the weak one. The destination is Samadhi; for that to happen the mind has to have control over the senses. It is important to gain control of two steeds, which are the Ida and Pingala breaths of the left and right nostrils. They can be mastered with the grace of the Gurus.  The steeds of Prana move faster than a bird. If Pranayama is mastered, the exhilaration is greater than that from imbibing toddy (home-made country liquor).  It gives jauntiness to gait and whips laziness.  Once Pranayama becomes the second nature of the mind, both Nadis become tranquil and there is no more birth and death. Master the technique of controlling the flow of left and right breaths and the nectar of life is yours.   

Pranayama consists of three parts: Pūrakam, Kumpakam, and (I-)Resakam: Inhalation, retention, and exhalation. These are timed units. Inhalation lasts for 16 mātras (6.4 seconds), retention for 64 mātras (25.6S), and exhalation for 32 mātras (12.8S).  Mātra = mā (to measure) + tra = feminine unit of measurement.  If you think mother and mātr sound similar, you are right and they mean the most precious person in your life.

Matra: unit of time: Māt-tirai (Mātra): measure of time = 2/5th of a second = the time it takes to snap one’s fingers, wink one’s eyes, or say OM. Easy way of remembering these time measurements is to say mentally ‘one in one thousand,’ which equals to one second.  Expiration is twice longer than inspiration and retention is four times longer.  Inspiration-retention-expiration Ratio: 1-4-2.

If you master Pranayama, the ripe old body will become young and hardy; with the grace of Guru, you will become lighter than air.  You can practice Pranayama anywhere, any place and your body will not perish and you can defy Death. In Pūrvakam, inhale breath which pervades up and down and in the middle; in Kumpakam retain the breath around your navel; in Resakam the breath is absorbed (as you let out the expired air). The practitioners realize Siva himself.  Inhale by left nostril, retain it in the pit of the navel, exhale it by right nostril and you have seen the Truth. As you breathe in deep and steady, the prana suffuses ten Nadis; retain the breath and follow it up with slow exhalation.  Sit straight and win over Death. Pranayama purifies the body, turns the limbs ruddy, and hair dark; God never wants to leave your body. Practice Pranayama with 12 mātras of inhalation, four mātras of retention and eight mātras of exhalation. It will get you close to Siva.  Learn to control your ego and the jiva will never know night or day (will attain eternity). This advice is couched in an allegory. The elephant (ego) with 12 matra breaths is awake night and day (Samsara); when the mahout (Jiva) controls the elephant (ego), the Jiva knows no night or day (will gain mukti or liberation). There is also a story behind the elephant and Siva.  Siva was in meditation; mimamasa Rishis and students wanted to destroy Siva. They sent a tiger, which he flayed with the nail of his little finger; later they sent an elephant which he skinned; then they sent a dwarf by name Apasmara Purusa known for forgetfulness, whom Siva subdues with his foot.  That is the famous stance of Lord Nataraja with his left foot standing on the demon. (Comment: Praanayaama = Praana + Aayaama = breath + lengthening. First Prana passes through Ida and Pingala and later it is coursed through the Susumna Nadi after it overcomes the gated entry at Brahma Dvara presided over by Kundalini who blocks the opening by her mouth. Ida and Pingala come to rest. Prana in Susumna "pierces" the six chakras with the help of Kundalini. Piercing means overcoming the obstruction at each chakra with the help of Kundalini and prana reaches Sahasrara and becomes Laya. Laya means dissolution or disappearance, losing differentiation and becoming quiescent, which is the normal state. All states below that are material. If Laya and Lysis sound the same it is so in meaning too. From that state of quiescence, the entity can go into another Laya Center of homogeneity.  The purpose of Laya is for the Jiva to become one with Siva. End of comment.)


Chapter six: Pratyahara

Pratyahara is withdrawal of senses from external objects. The enjoyer or experiencer is the mind which should be gradually withdrawn from the experience, and the energy should be directed inward. You see God, as goodness inside you unfolds. This revelation takes place on this earth while the Vedas look for such bliss everywhere.  The uninitiated do not know the art of retention of breath 12 mātra long below the navel.  When the pupil learns the art of retention of breath, the Lord jumps for joy inside him. The fire in Kundalini resides two finger lengths above Muladhara, two finger lengths below the genitalia, and four finger lengths below the navel. If you concentrate your mind and thoughts 12 finger lengths below the tip of your nose, the great Siddha Yoga gathers there, offering you an imperishable body. When Jyoti’s luster appears at the Visuddhi plane in the throat, it is a sign that you will enjoy Supreme Bliss. If you see moonlight at the throat center, your body will be intoxicatingly (mat-tam: intoxicating) blissful. Obstruct the Muladhara orifice (anus) and rest your thoughts on the upper (Sahasrara) opening—Brahmarandra; stay awake with your spear-like eyes (focused vision) and concentrate on the vast space; the idea is to conquer Time.  If you internalize the kundalini light, you will become one with the Lord and your samsara (rebirth) comes to an end.  For once, separate the Upādi (Maya, torment, pang) from the Lord, the ego from Maya and dissolve the ego; you will notice the advent of insight, contemplation and expulsion of ego, which make for the greatness of Pratyahara. If the exhaled air is prevented from escaping and retained within, the thoughts (Ul-lam) are contained therein.

Ul-lam = thought, soul, energy, buddhi, Conscience. The beautiful Lord (Peru-n-takai) will never leave you. Peru-n-takai = noble-minded Lord, Beautiful Lord. The entire world (Kuvalayam) appears in Pratyahara; the detestable darkness dissipates; you seek the Lord.  (Vikirtan: God as different from the world.) If you concentrate your thoughts and intellect, you will see the Divine and become the immortal, Amarar. (Comment: Kumpakam or retention of breath is used by others as yardstick for Pratyahara, Dharana, Dyana, and Samadhi: Kumpakam gets longer and longer from the first to the last.

Swami Sivananda says:

    He who has gained Pratyahara (withdrawing the senses from the objects) will have a good concentration. You will have to march in the spiritual path step by step, stage by stage. Lay the foundation of Yama, Niyama, Asana, Pranayama and Pratyahara to start with. The super-structure of Dharana and Dhyana will be successful only then.

End of comment.)

Chapter Seven: Dharana (concentration)


Tie down the crooked mind (Kona-manam), prevent it from contact with the senses, concentrate on the spine (Vīnāt-tantu) and cast your vision on Veli --Chidakasa. (Veli = open space = Chidakasa = Chit + Ākāsa = knowledge + space.) Let not the eyes see and the ears hear (no contact between the senses and sense objects). That is the path to the eternal life. 

Swami Sivananda explains it as follows:

◄►After Kundalini is awakened, Prana passes upwards through Brahma Nadi along with mind and Agni. You will have to take it up to Sahasrara Chakra through some special exercises such as Mahabheda, Sakti Chalana, etc.

As soon as it is awakened, it pierces the Muladhara Chakra (Bheda). It should be taken to Sahasrara through various Chakras. When Kundalini is at one Chakra, intense heat is felt there and when it leaves that centre for another Chakra, the former Chakra becomes very cold and appears lifeless.


Comment: Swami Sivananda says:

Purify the mind first through the practice of Yama, Niyama and then take to the practice of Dharana. Concentration without purity is of no use. There are some occultists who have concentration. But they have no good character. That is the reason why they do not make any progress in the spiritual line. End of comment.)


Freedom from Kama, Krodha, Raga and Dvesha and possession of balance of mind, cosmic love, astral vision, supreme fearlessness, desirelessness, Siddhis, divine intoxication and spiritual Ananda are the signs to denote the awakening of Kundalini. When it is at rest, a man has full consciousness of the world and its surroundings. When it is awakened he is dead to the world. He has no body-consciousness. He attains Unmani state (Turiya, 4th dimension of consciousness). When Kundalini travels from Chakra to Chakra, layer after layer of the mind opens and the Yogi acquires psychic powers. He gets control over the five elements. When it reaches the Sahasrara Chakra, he is in the Chidakasa (knowledge space).  

Kama, Krodha, Raga and Dvesha: desire, anger, attachment, and hatred

Note: Unmani = Un + Manas  =  Rising + Mind = a higher state of Consciousness

From the head of the Lord of mountains, the celestial waterfall flows down constantly taking prana along Nādi.  

(Nādi: three tubular organs of breath or Prana: itai, pinkalai, and cuzimunaiĪDĀ, PINGALĀ, SUSUMNĀ, simply Ida, Pingala and Susumna)   Nad means flow or motion. Nadi is a channel. The three channels are in the spinal column and don’t expect a student of anatomy to elegantly dissect all three channels for you to see and follow them from the Muladhara Chakra to Sahasrara plane. These are Yoga Nadis as opposed to physical Nadis such as arteries, veins etc. These are subtle channels or Sukshma Nadis, which are 14 in number and the most talked about and important Nadis are Ida, Pingala and Susumna, of which Susumna is the most important.

Susumna Nadi is three Nadis in one, one inside the other. See the cross section below to have an idea of its configuration. Brahma Nadi is the central channel, around which is the Vajra Nadi, around which is the Chitra Nadi. Kundali power travels along Brahma Nadi. This three-channel cluster runs along the central canal (canalis centralis) of the spinal cord. 


   Remember that the astral Channels are astral and not physical.

chakra-nadi.gif ---> KALI.h2gif.jpg








Tirumular says, "I witnessed the everlasting Bliss light and the Lord's sacred dance on the Mountain hall (Silayaar potu). The Nadi flows like the cascades of celestial waterfall from the mountain peaks of the head. The Kundalini Devi is the lass of astral land. She rises from the Muladhara chakra. Wake him up to meet her. I vow on Para Nandi that he will remain young for ever."  Let Kundalini get up and rise from Muladhara through the vertebral column, hold it like a stork at the dam's sluice gate and sit in tranquillity and oneness of thought; you will live forever. Time and Life will remain together when one practices Pranayama properly. Practice Pranayama in silence; silent thoughts are a treasure trove; open mouth (talking) leads to dispersal of breath; closed mouth (silence) takes you to the lunar plane; If the gates do not open, it (breath) turns back in timidity. Breath control helps one lead a long life in a body with two doors and seven windows.  Two doors = two nostrils. Seven windows = two ears, two eyes, mouth, anus and genital.  If five of ten Vayus (breaths) of the body exit, what goodness does it serve? Waking and praying do not help. Only breath control will restrain the monkey of a mind. Dharana is retrograde involution of body's five senses in five elements, latter in five cognitive internal organs, the latter in tanmatras, and the latter in the Uncreated Being. That is the way to practice Dharana in stages. 


Chapter Eight: Dhyana: Meditation:


     Dhyana is absorption of Inner Organ (antakarana or mind) and intelligence (Chaitanya) in one thought excluding all other thoughts and is the natural progression of concentration (Dharana), when the five elements, five senses and internal organs are contained.  One should seek a Guru for initiation into Sakti-based Parai Dhyana and Siva-based Siva Dhyana: This is Dhyana Yoga. 

(Pratyaksha [perception, mental realization] is of two kinds: Saguna and Nirguna, the former based on Isvara or Murti [Form] and the latter based on the Self. The former is concentration on personal God and the latter on a formless and nameless entity without attributes, (the Self.)  

    Nada, the ancient Reality or Essence (Pazam-Porul), mingles (pervades) with the eye, the tongue, the nose, the ear, and the seat of Jnana. There in the mouth shines the Light of the Indivisible (Akanda, God as the Indivisible One) who gave us the body of flesh for emancipation.  

    He appears as the Light, while you gaze intently; you can gaze it to your heart's content and bathe in it. The river of heavenly Light will surge to fill the Great Void; thus may you behold the Uncreated Being. 

The ignoramuses do not meditate on jiva in the body, Siva within jiva, mind in which Siva remains, and the lunar Lotus. Light up the Mind-lamp, choke (extinguish) the flame of anger, lit the wicks of all other lamps, the mind's Light is an undying lamp. 

    (Dhyana is the primary lamp that lights the mind-lamp and all other lamps, and dissipates ego and anger; the mind lamp glows forever.) One may practice Yoga for eight thousand years and yet may not see the eye-exhilarating Nectar that is Siva. If one looks within himself with a spirit of enlightenment, you find him within you and it is like looking at a mirror. (Dhyana is looking for God within. The jiva is the mirror for the Great Soul, Siva.)     

    Fix your wandering eyes on the point of the nose, no trouble (Vâttam) will haunt you, your body will not perish, you will not face defeat (ôttam), anxiety (têttam) will flee, your feeling of I-ness will leave you, and Siva and you will become one. When you fix your eyes on the tip of the nose, retain the vital breaths inside, and put the Nadis to sleep (stillness), Dhyana's purpose is served and there is no fear of Samsara.               

    Only they, who subdued their mind, can experience the subtle sounds of bell, ocean, elephant, flute, cloud, bee, dragonfly, conch (Valai), drum (Pêri), and lute (Yâz). The roar, thunder, and trumpeting of sea, clouds, and elephants, the melody of lute, the celestial music, the sound of the conch: these are the sounds a steady Yogi hears. 

    (Comment: Anahata sounds are of ten kinds according to Swami Sivananda: "Chini" (onomatopoetic sound like the pronunciation), chini-chini, bell, conch, lute, cymbals, flute, drum, double-drum (Mridanga), and thunder. Their origin is Anahata Chakra of the Susumna Nadi. When these sounds are perceived by the Sadhaka, he is imperceptible to the external sounds, since he becomes one with the internal sounds. When the sound ceases, the Sadakha goes into Turiya, Supreme state, Unmani state-- beyond the beyond or Turiya state of consciousness. The body becomes stolid like wood, with no feeling or emotion.  The sounds may change from day to day. End of comment.

    They, who have realized Isa (Siva), get his qualities, become immortal, get rid of Pasam (bondage) and hear the subtle sounds as we smell fragrance of the flowers.  Nada's end is the Divine Sakti herself, good Yogam, your goal, and the Lord himself (described as Nilakantappa). 

    As the Kundalini Fire lights up the six Adharas (planes), the Light dissipates the darkness of Anava, and subdues the five Indriyas, which involute in subtle tanmatras, which again involute in Nada; the yogis reach the feet of Isa, the refuge of all. 

    It is always daylight in the room, where darkness is never known. You can protect this body from incineration in the furnace by meditation and light of knowledge which shines forever in the lunar realm. Having not curtailed the injunctions of the vows, running the Kundalini power up the vertebral canal by meditation through the three planes with ease guarantees this physical body an eternal life. 

    You can reach all three Mandalas; each Mandala has its own Deva; as you pass through each Mandala, you receive blessings from the respective god which opens the way to the next Mandala. There are three germinating Mandalas in the weary dark chamber of the heart.  Mandalam = sphere

    If he becomes one with them and bores through the pasas (bondage), he, without weariness, ascends well indeed. He should transcend all three gunas, control his breath at Muladhara chakra, alternate the breath between right and left keeping the proper timelines and reach the heights of the king of Heavenly Beings. 

    The Anahata Chakra is four finger lengths above the navel Center (Manipura Chakra). Throat plane (Visuddha Chakra) is two finger lengths above the heart center. He who can concentrate on it deeply is known as the Lord of the physical body.  The righteous devotee (Anbar) knows the ways of Dhyana because he transcends the tattvas, destroys the massive Maya, gains grace, and becomes the inseparable Great Grace himself.  

     (Comment: Dhyana is of three types: Gross, Splendor, and Subtle (Sthula, Jyoti, and Suksma) In gross meditation, the deity is brought into mental image; in Jyoti meditation, the image is infused with Life and suffused with Light; in subtle meditation, thoughts are erased from the mind (and bondages are broken) with resultant realization of Atma or Brahman and attaining of Mukti or liberation. One finger length is approximately 2.25 inches long. End of comment.)

Chapter 9: Samadhi: Superconsciousness, Object-Subject Fusion = Sadhaka + Self Fusion or absorption, Final stage of eight-limbed yoga.

    Comment: Samadhi is the final stage of Ashtanga yoga, the eight-step yogam starting with Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana and Dhyana. When a Sadhaka (Yogi) attains perfection, he becomes a Siddha and the powers he gains are called Siddhis

The siddhis are eight: Anima, Mahima, Gharima, Laghima, Prapti, Prakamya, Isatva, Vashistva, (and Kāmarutattva).

1.    Anima. (smallness):  Supernatural power of becoming as small as an atom, atomization

2.    Mahima. (largeness): The supernatural power of increasing size at will

3.    Gharima. The supernatural power of making one self heavy at will

4.    Laghima. (lightness): The supernatural power of levitation

5.    Prāptih. Supernatural power to obtain everything

6.    Praakaamya. Capacity to accomplish anything desired

7.    Isitva. Supremacy or superiority considered as a super natural power

8.    Vashistva. The supernatural power of subduing all to one's own will

                                ---Definitions as found in Tamil Lexicon, Madras University


    Kāmarutattva (consummation of all desires)

Clairvoyance, Clairaudience, Divination, and Hyperacuity to pain, taste, and smell are supranormal faculties, which are an impediment to True Siddhi (Oneness with One) because they generate Ahankāra, the I-ness, and the Mine-ness and prevent total surrender to God. The eighth power indicates the consummation of yogi's desire for God-realization and subduction from Kāma or sexual desire.

When the sixth plane (Ajna Chakra) is activated by Kundalini fire, the Sadaka hears the voices of the Master, the Great Self. The awakening of the seventh center (Sahasrara) facilitates the yogi to leave the body in full consciousness. Woodroffe mentions that some 'perverts and experimenters' awaken Muladhara chakra just to obtain worldly enjoyments and do not progress to the higher centers. Obviously, they do not uphold the prerequisite eight-point dos and don'ts before embarking on Kundalini Yoga. 

Lingapurana (Chapter nine) states the Yogi can attain adjunct Siddhis (Success, attainment) that may actually be an impediment. The Yogi whose ultimate aim is to merge with Brahman should not develop siddhis (supranormal qualities like assuming many shapes and sizes) for they will be of no intrinsic benefit in attaining to Brahman. These are known as Upasargas. Upa = besides; sarga = (side)-stream, creation. upasarga = trouble, misfortune. There are 6 kinds of upasargas with sub-upsasargas: 1) Pratibha, 2) Sravana, 3) Varta, 4) Darsana, 5) Asvada, and 6) Vedana.  If the yogi gets channeled into the side-stream of adjunct Siddhis, his essential focus to merge with Brahman is lost.


See Chart >>>>>>YOGI <<<<<<<FOR DETAILS.


Sahasrara, the seventh and the supreme plane in Kundalini Yoga, is the seat of Nada and Bindu (Sound and Light) with which the self of the Sadhaka unites which leads to Jnana (transcendental wisdom). End of comment.

When the Yogis attain Samadhi, they experience extraordinary visions such as ponds chock-full of blooming flowers, sylvan glades, and mountains. At the crown of the head, there are three compartments, the sun, the moon and the fire and four doors, Ida, Pingala, Sushumna and Brahmarandra; the last is the entry point for the Sahasrara of a thousand petals, which leads to visions described above. In Samadhi, the Yogis experience vision of the Lord including his dancing feet. 

Tirumular poetically describes Samadhi as the mystic mango tree which the yogis climb and enjoy the fruit. (Comment: The sun, the moon and fire are Sakti. In satyaloka, which is the same as Sahasrara, she wraps herself with Maya (like a grain of gram is wrapped by its skin or sheath) and is formless and splendorous. When she throws away the Maya sheath, she assumes creative powers and divides into Siva and Sakti. End of Comment.)

The Devas and Asuras churned the milk ocean to obtain the Nectar of Eternal Life. What they did not know was that the nectar was inside, which the yogi finds in his samadhi. 

With love, discipline, breath control, Vairagya (desirelessness), and paucity of ego, the yogis attain oneness with the Lord who is the Primal one, the Purest Light and the author of four Vedas. 

The yogi sees visions of the mystic moon of many shapes and resplendent beauty at Sahasrara plane where Time and space come together. The yogi ascends from plane to plane seeking the creator of this universe with one-focused mind, bereft of distracting thoughts, reaches the moon, and becomes one with the Supreme Being; that is samadhi's goal.  

Samadhi perfection brings Siva and Sakti in its fold, where there is no anger, but only mental tranquility and sleep (Turiya, 4th stage of consciousness). When the jiva of yogi merges with Siva in Samadhi, he becomes the pillar of light (luminous Lingam) which is looked upon reverentially and worshipfully by Brahma and Vishnu. 

Eight siddhis come to a yogi on their own accord in samadhi. The siddhis are a trifle for the yogi who becomes one with God. 


(Comment: Bindu is the immediate cause of Siddhi in a yogi. Bindu is Saguna Brahman and Isvara.

Samadhi Yoga is of six kinds: Dhyana Yoga, Nada Yoga, Rasananda yoga, Laya Yoga, Bhakti yoga, and Raja yoga.

(1) Dhyana Yoga Samadhi is attained by Sambhavi Mudra; meditation is on Bindu Brahman with realization of Atma involuting in Great Ether.

(2) Nada Yoga is attained by performing Khechari mudra. 

(3) Rasananda Yoga consists of retiring to a silent room, closing both ears, and inhaling and retaining the breath until the sadhaka hears sounds.  (This can cause respiratory acidosis. Professional guidance is needed) The yogi can see Light and hear Anahata sound (mystic sound). Go to Sabda.htm for details on Anahata sound.

(4) Laya Siddhi Yoga: Assume Siddhasana, which closes the lower two apertures, anus and genital. The upper apertures are closed as follows: thumbs close the ears; index fingers, the eyes; middle fingers, nostrils ; ring fingers, upper lips; and fifth fingers, lower lips --Yoni Mudra/Sanmukha Mudra. The Sadhaka goes into meditation and desires union with Siva assuming the role of Sakti and enjoys Bliss and Brahman. One performs breathing using Nadi Suddhi Pranayama in Sanmukha Mudra stance as described above. Nadi Suddhi Pranayama consists of left nostril inspiration for four seconds by releasing the corresponding finger, retention of breath as long as possible and exhalation of  breath over eight seconds by the right nostril by releasing pressure over that nostril. This procedure is repeated by switching to right nostril for inhalation and left nostril for exhalation. Before absorption or Laya takes place, the Yogi hears sounds in the Susumna Nadi as the Prana energy pierces Brahma Granthi at Muladhara, Vishnu Granthi at Anahata, Rudra Granthi at Ajna and Brahma Randhra at Sahasrara: Tinkling ornament sounds at Brahma Granthi, kettle drums at Vishnu Granthi, drums at Rudra Granthi, and initially intense sounds fading gradually at Brahma Randhra. The sound fully occupies the mind in this internal environment. Nada (Sound) is the hunter, mind is the deer; Nada snares the deer with its sound; once the mind is killed, all Vrittis (thoughts and mental functions) disappear; Nada and mind become one; the sounds stop, higher consciousness is realized and Lysis (state of no sound, absorption, Param Brahman) takes place. When Lysis takes place, Atma separates from Sakti and becomes one with Brahman (Samadhi).

The Yogi enjoys Rasas with Siva before lysis takes place. Rasa = feeling, sentiment (emotion), juice, sap. There are eight to ten rasas : Srngara, (conjugal) love; Vira, heroism; Bibhatsa, disgust; Raudra, anger; Hasya, mirth; Bhayanaka, fear or terror; Karuna, pity or compassion; Adbuta, wonder; Santa, traquility or contentment; Vatsalya, paternal love or fondness.

Click<<<POTPOURRI>>> and go to "Yogi goes from Sound to Silence," Part two, Potpourri. make comparisons.

(5) Bhakti Yoga: The sadhaka meditates on Ista devata (deity of his desire or choice) so fervently that he begins to shed tears of rapture from suffusion with bliss. (Bhakti Yoga comes in many flavors depending upon intellectual and emotional makeup of the devotee. At the lower end is the devotee who worships elements and spirits. Next comes the worshipper of Pitrs, Sages and Devas. The third kind is the worshipper of avatars: Rama, Krishna. All of the above come under Saguna worship. The last is the Nirguna worship of Brahman without attributes. The last is the highest and hard to accomplish. Bhakti is a learned habit. There are nine methods of cultivating and augmenting Bhakti: Sravana, hearing Lilas of God; Smarana, remembering God, Kirtana, singing His praise or glory; Vandana, homage to God, Archanai, offerings; Pada Sevanai, service to God; Sakhyam, friendship; Daasyam: servitude; Atma Nivedanam, Surrender of one self to God. There are qualities that are conducive to Bhakti: Abhyasa, practice;  Ahimsa, nonviolence; Arjavam, firmness; Dana, Charity; Daya, compassion; Kalyana, virtue; Kriya, good deeds; Satyam, truthfulness; Vimoka, exclusive love of God; Viveka, discrimination, right judgment.

(6) Raja Yoga: The Sadhaka keeps eyes fixed in gaze on Ajna Chakra, meditates with Nivrtti and Vairagya (mind free of thoughts and desire), and achieves Raja Yoga by confluence of Jnana, manas and Atma.


Khechari Mudra:  Kha = Akasa (Ether), cavity, aperture, empty space. Kha also means Brahman.  Chari = move; Khecarar = One who moves in ether. There is another Ka: Ka = who, what, which. A long tongue with its tip reaching the forehead between the eyebrows helps in this Mudra. Since most of the aspirants do not have such a long tongue, some Gurus recommend cutting the frenulum of tongue weekly, not allowing it to heal and daily pulling the tongue as if you are milking a cow. This procedure performed over several months helps lengthen the tongue. This is done under the supervision of a professed and accomplished Guru. Some do not recommend cutting the frenulum. The Mudra involves assuming Siddhasana posture, flipping the tongue backwards, closing the posterior nares (posterior Chaonae), fixating the eyes on the spot between the eyebrows, and performing pranayama and meditation. First the Yogi takes an inspiration (Puraka) and retains it (Kumpaka). By shutting down the escape routes of Prana both in the posterior chaonae and in the anorecatal sphincter, the Yogi locks (mudra) the breath within the body: Prana of normal respiration and  Apana, the down breath are obstructed at the back opening of the nose by the tongue and the contraction of anal sphincter. The yogi performs Jalamdhara Bhanda by contracting the trunk muscles to force the Vayu (prana or breath) downwards and the energy travels down the Nadis. By performing Mula Bhanda and Asvini bandha, he contracts the anal sphincter and prevents the escape of Apana Vayu.  By retention of (kumpaka) the air, the obstructed Prana and Apana create heat, which wakes up Kundalini goddess in Muladhara, who is ready for ascent through all adharas to go to Sahasrara Chakra to effect an union with Siva.





1: Sphenoid sinus. The flipped-back tip of the long tongue comes to rest under the floor of the sphenoidal sinus and block the back nasal passages marked by a green circle. To put it simply, that is the spot (green circles) where the mucus exits from the back of the nose when you sniff backwards.

2: Frontal sinus on your forehead.

3: Olfactory nerves serve smell function.

4: Cerebrum.

5: Corpus Callosum, the structure that connects the left with the right brain.

6: Pons.

7 Cerebellum.

8: Trigeminal nerve.

9: Medulla Oblangata.

10: Facial nerve.

11: Spinal cord.

12: Oesophagus, gullet.

13: Trachea or windpipe.

14: Hyoid bone.

15: Soft palate.

16: Mandible, lower jaw.

17: The area where the nasal passages open in the back, where the postnasal drip is felt. The two openings     which the Yogi performing Khechari mudra blocks, are marked by a green circle. Note it is just above the hard palate, #18. It is actually a feat to negotiate the tip of the tongue past the soft and hard palate and block the back nasal passges.

18. Hard palate.

19: Togue.

20: Oral cavity.

21: Nasal passage.



In Khechari Mudra, the energy flows up the tongue to the pituitary and pineal glands and then comes to the region of Ajna Chakra. Khechari Mudra is said to stimulate the pituitary glands, offer rejuvenation and longevity, mental peace and concentration and eventually bliss.  It also induces salivation which is compared to ambrosia. Gurus claim that the flow of Amrta or nectar gives a "High."

Some Gurus offer a simple noninvasive variation of Khechari Mudra, Nabhi Mudra. There is no need cutting the frenulum of the tongue in this modified Mudra; one has to just fold and keep the tip of the tongue as far back as possible in the oral cavity and the rest is the same as in Khechari Mudra.

Siddhasana posture involves sitting straight, putting one heel at the anus, the other heel between the anus and the root of the phallus, resting the ankles one over the other, and keeping the palms on the knees. Obstruction of the lower two apertures with the heels help sublimate energy; one can now experience a higher consciousness.

    Sambhavi Mudra: Special feature of this Mudra is to fix the gaze between the two eyebrows; it otherwise shares common features with other Mudras.

The Sadhakas, who experience Samadhi, see the Light of Atman, hear Nada sounds, enjoy good health and wiry body, glow with bright eyes, live emission-free life with inspissated semen, which "rises" (Urdhvaretas), and abound in spiritual fire.  End of comment.)


Go to Creation and Dissolution  and note the meaning of Urdhvaretas.



Chapter 10. The Benefits of Ashtanga Yoga:

The yogis seek the Lord who gives what the devotee seeks. The reward of Yama is a place in heaven.  Niyama practice, holding the feet of the Lord, showering love on him, singing his praise, studying the sacred books, and thinking of him constantly, guarantee the devotee Siva Padam, which is Siva's plane. 

The Lord's Grace to his devotees is so great that they gain the same status as Indra, the chief of Devas. He will be received in the world of Siva with pomp and honor.        Pratyahara assures him attainment of the world of Siva, where the celestials stand in all directions, seek to know who he is, find out from Siva himself that "he is mine," and hail him as if he is Siva himself. 

Even the celestials follow the virtuous path of devotees, seek liberation, and come to the earth to find the ways of the devotees seeking the Lord. The devotee (yogi) performing Dyana reaches the Lord who is the refuge of Vishnu who sleeps on the ocean, of Brahma who creates the seven worlds, of Rudra who dissolves this world and of the celestials who enjoy the nectar. 

The yogi attains Samadhi by transcending the limits of this samsaric world, absorbing the causal principles himself, extirpating all causal karmas and uniting with the Supreme Being.


Chapter11. The Eight Great Siddhis:

    The Sadhaka gains eight siddhis and Tirumular advises the Sadhakas to practice siddhis in humility. Comment: Siddhi, occult powers, are gained as the Sadhaka ascends from one chakra to the next in Kundalini yoga.  

Samadhi or absorption into Supreme Consciousness takes place at Sahasrara Chakra. These siddhis come from the auspiciousness of Siva, who himself is the Yogin of yogis. 

Sakti is resident at the lowest center in the body and Siva exists in the highest center, namely Sahasrara. 

It is Sakti that takes the Sadhaka from the lower levels of consciousness to the Supreme Pure Consciousness of Suddha Siva Tattva; all lower Tattvas starting from the lowest, the earth, involute as the Sadhaka gains higher consciousness and reaches Pure Consciousness. When he reaches the highest center, he becomes one with Siva himself. Go to <<<BG - Chapter 11 Grand Vision>>> and read commentary on Verse Six for details on Siddhis. 

Tirumular says that Lord Siva conferred on him eight siddhis, ended rebirth, and made no task impossible for him. He adds that by Guru's grace, having realized trouble that comes with the union of fire with Parai at Mula, he started practicing  Sambhavi and Kechari Yogas and gained eight siddhis and Siva Gati (salvation). (Comment: Mular says that Kundalini yoga should be practiced under the guidance of a guru. Kechari Yoga: the idea here is that Citta moves in the realm of Akasa--ether, when the tongue placed near the posterior choanae through this Mudra. It consists of lengthening of the tongue to the extent that the tip touches the space between the eyebrows. Once that is achieved, the tongue is flipped back into the throat behind the soft palate until it reaches the posterior chaonae (back opening of the nostrils) blocking one or both openings. Read more about it in >>>Tantra Two>>> under  section: Exercising patience, 0539-0542. End of comment.) 


One of the powers attained by Tirumular is to transmigrate from his body to another body. Mular says: "I escaped the Great Elements, Kalas, Time and Maya without getting caught up in them, and yet retaining Wisdom, transmigrated into the body of another being.” 

Karma Yoga is of twenty thousand eight hundred kinds; they are inferior to the eight siddhis and involve too much work. It took twelve years of practice of breath control to attain the siddhis.

Men of wealth do not obtain siddhi but tread a path that leads to rebirth. Twelve long years of practice with diligence, learning, and wisdom helped him attain perfection in siddhi and hear the sweet melodies during Yoga.  

In the seventh year of practice, the Yogi is adept in walking on the wings of wind without the heel touching the ground. In the eight year of effort, he attains insight into the thoughts of others and becomes eternal and young; in the ninth year, he remains strong of body without graying of hairs and transmigrates into other bodies V647

In the tenth year, he can become large or small; in the eleventh year, he can metamorphose into any form, which is the object of his meditation; in the twelfth year, he masters all that he learned, sets out on travels of the seven worlds below and seven worlds above and becomes all-pervasive. 

He is the atom, he is the universe, he is light (noym-mai), he is heavy, he transmigrates into other mortal bodies, and he becomes the Truth immanent in all.     

The yogi can become small, enter into the lives of many beings and come back to his own self; he is never affected either way he goes. Once that anima (Smallness) stage is perfected, he goes further up into Nada, reciting AUM and rushes headlong into Mukti (liberation). 

He meditates constantly, the hours go into days, the days into weeks, the weeks into months, months into a year (the days are reckoned by Naazikai and the year by 360 days) and at last he sees the Light in Navel (Tundi).  (Comment: "The days are reckoned by Nazikai and the year by 360 days" is the actual translation. Mular gives the Indian version of reckoning time: Naazikai: 24 minutes make one Indian hour.  Indian hour = 60 Vinadis = 24 minutes. Vinadi = second. Year = 360 days.  Tundi [Navel] here indicates Manipura Chakra. End comment.)  

The yogis have gained higher consciousness; their thoughts and being are immersed in Siva (Siva-mayam);  they by silence obtained mukti; they gave up on the five senses for the sake of purity;  their thoughts are directed to the cosmic dance of Siva. 

The nine Vayus (breaths) are equal; above these nine Vayus, the foremost is Dhananjaya; when the nine Vayus are in conformity, the body and life are in conformityV653.  (Comment:  Please refer to BG Chapter 10 Manifestation commentary below the 9th verse about Vayu or Prana. End of Comment.)

The resident Dhananjaya Vayu pervades the other nine Vayus and also the 224 Nadis or channels; if it is not for Dhananjaya, the body will swell up and dehisce. 

Ripening boil, scabies, leprosy, many diseases causing swelling and malaise, paralysis, kyphosis, joint and eye diseases with proptosis (eye bulge): these are the diseases when Dhananjaya is not fully functional.

When Dhananjaya is out of order, eye diseases abound. Sharpness of eyes is necessary for the eyes; if not the light does not penetrate the eyes. 

A minute spark of Jyoti (Light, God) animates the Nadis that throb in the ear, eye and heart. The gods, Isa, Tirumal, and Brahma abide there in contemplation.

There are nine gates in the body; there is a point where nine Nadis meet; for them who conquer the nine Nadis, their vision is not just nine, but many. 

Rouse the splendorous Kundalini Fire below at Muladhara, channel it up the Susumna Nadi along the Spinal column, and route the Prana that runs through Nadis, Sun and Moon (Pingala and Ida). This is what we tell the attentive ones along with the ways to reach the mystic seven worlds in the cranium.

You are caught up like a bird in the net at the hands of lust. Give it up and seek the way to ascend the Susumna Nadi by conquering your lust.

When Nada rises in the Nadi, the Yogi gets the vision of the Lord in a trice; they defeat all their marauding foes and enjoy drinking the nectar.

Nine virgins, sweat as ambrosia, united with Mother Kundalini on the stalk of Mystic Lotus bud.  One by one they climbed all levels to the top and became perfection. 

Poorna Sakti (Perfection-Power) occupies the 21 rooms. The nine beautiful virgins became 105 and are the cause of Lord Narayana, Brahma, five gods and the rest. Thus, these are her expansions. (Comment: Poorna sakti is Adhi Sakti, which is the concealed energy of Siva and Primal Energy. [Poorna = full, perfected]. Sakti part of Siva manifests as Iccha, Jnana, and Kriya [desire or will, knowledge and action], and pervades the chakras. Iccha or Will has two components: pre-intentional phase and  Intentional phase. Sakti's actions are preceded by these two phases. End of Comment.)


The Primal sound Nada is the origin of all the tattvas (expansions) including the five Mahabhutas; that is how the Sakti Damsel blossoms out and if she chooses she could hide in the closing petals of the bud.

When you alternately allow the Ida and Pingala (left and right breaths) breaths run past the obstruction at the sixth Adhara (Ajna Chakra), you can merge into the cool light of the seated Sakti of lightning flashes.

Once your senses are controlled and thoughts are focused in Oneness, the breath will subside in Jiva, wherein the Koottan (Dancer, Siva) dances, and wherein I seek him. 

I passed the breath through Susumna Channel to the accompaniment of Nada Sound (AUM), binding the enemies who prevented access to her, found her and held the jeweled lamp.

Mular enumerates the siddhis as mentioned above. O, what greatness it is to become an atom within an atom!  O, what it is to enter into other beings!  O what it is to be everywhere at once.

When the breath is controlled the eight siddhis are attained. When the Kundalini fire goes up the central Nadi through the realm of Sun to that of Moon, I get to imbibe the nectar.

The eight siddhis are obtained by yoga and all buddhis are realized. All this will be easy, only if Tripurai (Sakti) confers her Grace. (Comment: Tripurai is the goddess (Tripura-Sundari). She is beautiful and red in complexion. MAHAVIDYAS. Her limbs are like those of Kamaraja (Lord of Love).  She is the Will and Desire of Siva (Sivakami). She remains in Bindu and manifests this universe. She is three Puras or cities (Tri-Pura), meaning several triads: three Bindus--Candra (Moon), Surya (Sun), and Vahni (Fire); three gods, Brahma, Vishnu, and Rudra; three mantras; three saktis, Jnana, Kriya and Iccha; three feet*, white, red and mixed, white for Pure Consciousness, Red for Supreme Individuality as the derivative of the first, and mixed for the White and Red as inseparable modifications; three Nadis, Pingala, Ida and Susumna where she resides; three gunas, Sattva, Rajas and Tamas;  Buddhi, Manas and Citta; body-part triads in many combinations. End of comment.)


Three Feet*: Indu (white), Agni (red), and Ravi (mixed)


Once the eight boundaries are crossed, the sadaka reaches Para-Loka (Supreme World of Siva). The sadhaka who is perfect in the practice of Ida and Pingala breaths reach the Kamiya world, which is reached by Anima.

If the yogi prevents the nectar from the realm of the Moon come to the realm of the sun and perseveres, he will gain anima siddhi: lighter than a wisp of cotton and insuperability.

If the yogi gets vision of Tani Nayaki (Adhi Sakti), the Tattvas subside, and if he perseveres through the intervening passage of time, he attains Laghima. After having seen the Mayin Laghima, he will shine in his own Light. 

As the Milk-white Light spreads all around, he will see the heavenly glow that is the Truth and Essence.  As the Tattvas gather and subside, Mahima will be on hand in a year's time. Having come to see the Light, the passage of Time stops moving; the past merged into space; the future is his to control.

Jnana thrives in him, the world thrives in him, all things thrive in him, and he stands in the Grace of God. If the sadaka stands steady in Mahima, he will receive visions of the Tattva Nayaki (Mother Sakti) and the army of attendants; the yogi attains Prapti, if he perseveres in it for one year.

Having experienced the lightning and splendor of Mother Sakti, the sadhaka sees the blossoming of flower of expansive cosmos; the Time stops and the future stands still. There is neither going nor coming, neither death, nor aging, and no delay in seeing the light in the windpipe (Tamarakam); there is nothing more to desire for the Siddhas. (Comment: Light in the windpipe means Light of Breath--Nada. End of comment.)

When Prapti is attained, its presence is unmistakable; all attendants (Tattvas) take a flight. When it stays with him for a year, he receives ability for Prakamyam (ability to transmigrate into other beings).

Dictionary: Prapti = Ability to reach anything like touching the moon with fingers. Isita = supreme dominion. Vasita = Subjugation by magic. Kamavasayita = suppressing all desires.


They do not know how that Being becomes the Light which resides in Muladhara.  For those who can see the Light of Siva and seek it, the heavenly Light to liberation is easy to obtain.

When a year passes after the Siddha attains Parakamyam and perseveres in it, he receives visions of Sadasiva Nayaki (Sadasiva Sakti or Mother) and her army of attendants and attains Isatva siddhi (ability to create and omnipotence).

At this stage of development in his siddhis, the Siddha becomes the Light of the cool Moon, its rays and kalas; merging in them, he becomes Moon himself. (Comment: Chandra Kala is the Ida breath. Moon of Siddhi is not the moon that we see in the sky. Chandra (Moon) Mandala, orb or disc, is beyond Surya (sun) Mandalam. The Moon center is the seat of Siva Sakti on top of the skull. End of comment.)

The Siddha has the power to create, maintain and destroy (like Sankara-Siva); the Siddha and Isa are the same.

If the Siddha destroys the five Bhutas in a year after attaining the cool Kala of the Moon, he will gain the power to see the True Essence.

Vashitva, being the supreme siddhi, gives the Siddha the power to see the Truth and comes into his hands so that he becomes the Truth (God) himself.

As the Siddha shines as the radiant sun (in Vashitva) and if he experiences the inimitable vision of True Being (Essence), his body becomes golden, his senses leave him, and he  sees visions of beauteous vine, that is Sakti V689.

If the siddha perseveres in Yoga of Sakti, the beauteous vine, for one year after attaining Vashitva, he gets the ability to visit all the worlds of the golden stalk, sits like a flag of stone and attains Kamarutattva. (Comment: The seven worlds are buds and blooms appearing on the golden stalk as the cosmic flower. End of comment.)

After gaining Kamarutattva, you receive the Sakti to go in space just like the fragrance of the flower pervades the space. The great fragrance is yours as Maya sakti; you will be the Lord of Light.

After seeing the Divine Light, he remains in it as if living in his mother’s house. After visiting the many worlds, he sees the Great Light of Siva whose home is in the midst of ghosts and goblins.

He who is accomplished in the eight siddhis will be the Light of the earth. He will be the shining garland in the entire world and his breath (Prana) will be one great lightV693.

Prana commingles in jiva with Sakti of Tender Vine and enters 500 Nadis, then ten and later another three. Thus Sakti diffuses into all Pranas. That is the river of nectar inside the head flowing in 1305 Nadis.

The Adharas are the way to the thousand-petalled Sahasrara. The two (Ida and Pingala Nadis) foster them all.

Above the two-petalled center is Sadasiva Nayaki. The twin breaths ascend to the Thousand-petalled lotus with fifty-one letters on it, which in time become five letters (Na-Ma-Si-Va-ya) V696. (Comment: The two-petalled Chakra is the Ajna Center, where Sadasiva Nayaki (Sakti) is the resident Deity. The Ida and Pingala Nadis exit from the confluence at Ajna Chakra by the left and right nostrils. Tirumular asserts with authority of a Siddha that the two Nadis pass beyond the Ajna Chakra as one Prana up the Susumna Nadi to Sahasrara plane.  It is said elsewhere that only Brahma Nadi flows from the Muladhara Chakra to Sahasrara Chakra and Ida and Pingala Nadis form a knot with other Nadis at Ajna Chakra and exit to reach the nostrils.  On the lotus (thousand petals) at Sahasrara Chakra, the highest plane, fifty one Sanskrit letters (the entire Sanskrit alphabet) are marked, of which five letters are the essence (of the fifty-one letters): Na-Ma-Si-Va-Ya. End of comment.)

Nayaki’s five faces inspire fear. Five plus five is her weapons. No ascent from the two-petalled center to the thousand-petalled is possible without the five-letters, which in time becomes one-letter AUM.

Sadasiva Nayaki (Sakti) is One Being, who is the Tattva Nayaki (lady). When breath succeeds to ascend and reach the thousand-petalled Sahasrara Chakra, Know in you that you shall live for a thousand years.

The Prana reaches Kalai Nayaki at Sahasrara and merges with the fifty-one letters and later with the five letters and there ends the PranaV699

The life breath enters the 539 Nadis, rises with Tani Nayaki, while it remained with Sakti before its rise.  The Prana enters 233 Nadis, reaches Siva, and merges in the Five Letters.

The Prana that rises from four-petalled Muladhara fire pervades 729 Nadis and reaches the Nayaki. The Prana traverses the six Adharas, reaches the seventh Adhara of the Sun, later goes on to the eight center of the Moon and attains samadhi in the Ninth plane.

The Moon and the Sun are in the Supreme Being. The Yogi, who sees the Moon in the confluence of three Nadis, attains Samadhi that began at the Navel Center , and merges in the Light.

A Sadhaka can attain Sammadhi by giving up thoughts of woman and relatives, by learning with humility, by increasing jnana, by being frugal with words, by listening to the deeds of siddhi, and by sitting unperturbed.

He conquers death and old age; he enters other bodies; he offers heaven to the dead, he takes the sacred form of gods, he learns the Agamic texts and he is perfect in the art of breath.

It is of no use to circumambulate the sea-girdled world and suffer sore feet (in search of the Lord). They who seek him in love will find the city of Lord . Brahma, Mal (Vishnu), Hara (Rudra), Mahesvara, Sadasiva, Bindu, Nada, Sakti, Para-Bindu, and Para-Nada are the ascending hierarchy seeking the feet of Parai-Paran, The Beyond the beyond V709.

Perform the Adhara yoga at the seven centers and worship the respective deities. At Sahasrara Chakra reside Sakti and Siva; abandon the sixteen kalas of the Mystic Moon. As you go above that, there is the Splendorous Light; above that is Bliss, which is beyond speech and mind and thought. (Comment: The Deities at the six centers are Brahma at Muladhara, Vishnu at Svadhisthana, Rudra at Manipura, Mahesvara at Anahata, Sadasiva at Visuddhi and Apara Bindu at Ajna. Siva is seated in Sahasrara. These are the physical planes or Adharas, beyond which are the Niradhara planes. The Yogis by practice of Pranayama through Yoga Nadis become celestial Beings in the company of Moon and Sun. End of comment.) 


Pathi (the Supreme Being) reveals them to those who perform them in sincerity. There is no death to those who pierce the mystic Lotus channeling the breath up the vertebral column and imbibe the fragrant ambrosia. They pervade everywhere unseenV711.

Chapter 12 Steadiness in Kala: 0712-0723


    The Lord with the vertical third eye showed the path of love. Walk the path of Love and look at him with intense love. Walk the path of Love and River Ganga will flow in love and grace and show the path. Walk the path of love; He will protect you.

   Restrain your four inner organs (of cognition.) Restrain the sixteen kalais. Restrain your innate Pranas. Then your thoughts will be entrenched in the Lord.

   The prana (Vayu or breath) stood steady as a rock and still flame of a lamp. If you know the way the Lord mingled with Kalas, you will know the path of Truth. (Comment: The Lord wearing the moon with 16 Kalais (Kalas) confers a vision of himself to those who are steady in the practice of breath control, channeling the Prana through Susumna Nadi. (Kalaa = Kala = Kalai) Kala approximately means "parts." Siva is Niskala, meaning he has no parts, he is whole, he is undivided, he is absolute or Nirguna Brahman--Brahman without attributes. Nirguna Brahman = Supreme Narayana (Adhi Narayana) = Parasambhu Siva.

Siva is also Sakala, meaning he has many parts--Tattvas, universe, beings. Sakti and Siva are inseparable. Siva is Sakti, Sakti is Siva. Sakti is Consciousness--Caitanya, which in its Unmani form in Siva Tattva (one of seven Suddha Tattvas) has no Kalas (parts) and beyond KAALA (TIME). Unmani is Siva Pada, which is of four kinds: Siva's World, Nearness to Siva, Same Form as Siva, Absorption in Siva. Unmani is Nirvana Sakti, meaning it is the state before origin of all things and beings.  This is like Niskala Siva but a notch less. With Samani, the kalas or parts come into being.  Sakti has sixteen parts or Kalas. Woodroffe mentions that the number of Kalas vary from Tantra to Tantra, from pundit to pundit, and from time to time.  The five-Kala cluster, composed of Nivrtti, Pratistha, Vidya, Santi, Avakasada or Santatita is well known. 

    Kalas have been associated with Devata (gods). Kalas are called the moonlight. Kalas generally are manifestations of Sakti, functions, art, skill, gods, deities, parts. They could be obstructions to entry of a Sadaka into Higher Consciousness or fall from that Consciousness once it is obtained.  The five-Kala Cluster mentioned above is important and is credited to Bindu in one instance and to Nada (Sound) in another instance. Another four-Kala cluster is Pita, Sveta, Aruna, and Asita, belonging to Bindu (Light). Rudra-Siva has Kalas of destructive qualities; Vishnu has protective Kalas; Brahma has creative Kalas. When Para-Bindu undergoes differentiation (descent), three parts come into being: Kamakalas.

   Nivrtti Kala is involutional in the sense that the last tattva being the earth, expansion and evolution of Sakti completed, the tattvas are ready for involution or ascension until Pure Consciousness is reached. The Yogi has to ascend all the Tattvas (Kalas) to reach Siva-Sakti: that is what is meant by ascending in Yoga. Nivrtti is cessation of expansion and means ascending the steps of Tattvas back to Pure Consciousness. This base from which the sakti or energy ascends is called Muladhara and the sakti remains coiled here to spring upwards.

End of Comment.)

     The Lord of Bhutas, Sankara of matted locks, appears on his bull before you, if you channel the prana up through the Susumna Nadi.

    They do not know the passing of time in Samadhi. Anticipating a great time, they channel the breath up the Susumna Nadi to the void. Sadhaka stands there without any self-conceit.

    Having your sight on the goal, perform the great Tapas. Channel your breath into Sahasrara. That is like revelation of Vedas--finding God. 

    The breath has threefold purpose: channeling up the spinal Nadi, spreading into the cranium for the lotus to blossom, and proceeding to merge into the Jyoti (Flame) there.

    Tattva Nayaki (Kundalini goddess) rose up on her own, found her way up the fleshy body, and remained therein. She, the creator of the world of Devas, churned the nectar within; imbibing it, this body became Siva’s temple.

    The Vayu shines in there; no one knows how it dissolves. Once you know how it dissolves, you can arrive at where the Vayu meets shining Nandi.

    You can see it clearly when Nayaki leaves the Nathan (Prana leaving Kundalini Sakti through Susumna Nadi) on its journey beyond. Follow the guidance from a Guru for this accomplishment. Consider that as great wealth.

    If you control the breath twelve matras long and absorb it in you, you will live a thousand years on land and sea. The body will not perish; that I pronounce on Nandi.

    When Desi (Beauty—Sakti) and Desan (Lustrous person-Prana) part with each other, the Yogi hears seven sounds, sees five colors, smells three odors, and experiences two tastes. Lord of stainless Light arranged it thus.

Chapter 13: Means to Kayasiddhi

    When body dies, prana also dies. For certain, the Sadaka will not arrive at the Light of Wisdom. By coming to know of preserving the body, I preserved the body and thereby the prana also. (Comment: Preservation of body is important, if you want to take Prana up the Susumna Nadi and merge with Siva. This is Tirumular's contribution. This is against the canons of Bhagavad Gita, Where Lord Krishna States that you are not the body but a soul and body is only a soul's vessel that changes with rebirth. Soul takes many bodies and many lives before Mukta or liberation is obtained. End of comment.)

    There was a time before that I took the body as unimportant, but once I saw the One Essence inside my body, I realized that the Supreme Person (God) has taken up residence in my body. Since then I cherish my body.

    Purge the intestines in the interest of Suddhi. Rid the body of excreta, let the lotus flower blossom in your heart, control the breath in Anahata plane, and channel it up all the Nadis. They, who know this stratagem, gain a body no fire will burn.

    Practice of Yoga at dusk, noon, and dawn brings many benefits: body attains health, phlegm is expelled from the body, treacherous wind leaves, and bile dissipates. While the poisons exit the body, graying of hair and wrinkled skin are history.

    The body does not perish with steady meditation, if you control the three coils of the serpent Kundalini, ten winds that cause turbulence in the body, the twelve-finger length Prana and two phases of respiration.

    You will live for one hundred and sixty six years if you breathe through the right Pingala Nadi for 166 matras, left Ida Nadi for 166 matras, and do them again in reverse. Matra = 0.4 seconds. 166 matras = 415 seconds = <7 minutes.

    Body is the temple for Sakti. If you practice breath-control through right and left Nadis and later in reverse order, you will hear music and see Siva dancing in the Ajna center to the sweet music. I pronounce this in the name of Sadasiva.

    In pure Bindu, shines the sound “Ha.”  In Nada lives the sound “Sa.”  Reverse and join them, a mantra “Soham” is born. The Yogi follows the sacred path, when he chants So-Ham silently with his breathing.

    Kindle the Prana at the Navel Swirl (unti-c-cuzi) by meditation and chanting of Siva mantra; retain that breath between the frontal ridges (Ajna center); then kindle the Apana breath by meditation; now you are Siva himself. (Go to file: <<Mantra >>.

    Go two finger lengths above the anus wherefrom feces leaves not, and then below the male icon is the Linga in Muladhara, wherein resides Annal (the Lord). Meditate on that center, this is my upadesa (religious instruction) unspoken and rarely divulged, and get the vision of the Lord.

    They, who merge with the blue-colored Sakti (Ner-izai) within, will gain wisdom,  have change of gray hair and wrinkled skin, and become young again. Ner-izai = Jeweled Lady = Sakti.

    If gonads (Andam) shrink (from disuse), there is no loss. If the body shrinks, Life steadies and becomes long. Food eaten in frugal quantities helps attain good results. You will become the dark-throated Kapāli (Siva).

    If you aim Kundalini from the back portal of the body (Muladhara) towards the heavens (Sahasrara), your body becomes desirable to damsels with locks laden with flowers and swarming with humming bees.

    Siva hissed in anger at the Lord of death. Isan (Siva) rides the Chariot of Fire (Burning Chariot) within. If you seek his sacred feet with anklets, you will live for ever under the Grace of the Great Hall—Heaven.

    I saw the Fire (Van-ni) in Kundalini exude four Kalas. The prana, channeled through seven centers, spreads through the whole body. It is Nectar of Consciousness for the fleshy body. I thrive and grow like a young calf.

    If you endeavor to acquire the Sakti (Kaya Siddhi), you will thrive like a water-laden million rice fields. Thou shall meditate on Karma-vanquishing Mantra.

Chapter 14: Wheel of Time



   Verse 740:  I sought the five mountains and reached the Circle of Moon. Leaving this I went on to the realm of great Void that is in the Circle of Supreme Pati (Siva); from there I go beyond theses circles.

Verse 740: I reached the Sphere of Moon having left the junction of five Nadis (at Ajna Chakra). Leaving the Sphere of Moon I reach the Sphere of the Void twelve finger-breadths (above the crown) wherein lies the Supreme Pati. From there I go beyond.

The five are interpreted as the five Siva Tattvas. Another commentary refers to Ajna Chakra the junction of five Nadis.


 to the Circle of Moon.  the middle between the eyebrows. having left the junction of five Nadis. reaching the space twelve finger breadths above the crown. I stand in the Circle of Pati having received His Grace. I went beyond coming to know the way out of worldly attachments.


    Verse 741: Knowledge that comes from the five senses, the sixth, the seventh, the eighth, the ninth, the tenth and from other ways destroys life in succession. Life is wasted in acquiring worldly knowledge through these senses.


Sense:            Knowledge from

Sixth sense = discrimination.

Seventh sense = judgment.

Eighth sense = learning.

Ninth sense = experience.

Tenth sense = attachment.

    The ages at which death haunts man are as follows: from twenty-five to twenty-eight, from thirty to thirty-three, from sixty to sixty-two, and from hundred and beyond. (Comment: Mular was an authority on epidemiology of death at various ages in his time. The following table is for the year 2000 for the USA. )



1-4 38.3
5-14 22
15-24 90.3
25-44 177.8
45-64 708
over 65 5,071.4

    The satisfactory day for starting Yoga practice is one of these days: the birth day, the first day, the second day, the eighth day, the third day following it. Find the suitable day and enter into House of Meditation without any grief or great efforts.

    These are the facts to know when you enter the realm of meditation: inhaled breath is 12 matras long; retention of breath is four matras long ; exhalation is eight matras long; retained breath diffuses into six Adharas. This will help you understand twenty-five Tattvas. (Matra = 0.4 seconds.)

    He is beyond the four corners of Muladhara center; he is beyond the bridge of twenty-four Tattvas. His gunas are beyond the twenty-five Tattvas; he is beyond the six Adharas that spread like a Banyan tree. Does anybody know him?

    These are the time lines for piercing the nine Centers:  sixth center on the 20th day, seventh Center at Fire Mandala on the 25th day, eighth Center at Solar Mandala on the 26th day, ninth Center at Lunar Mandala on the 27th day. (It takes Prana 27 days to travel from Muladhara Chakra to the Luna mandala)

    On the twenty-eighth day, you obtain vision of the three Mandalas, each separately; on the thirty-third day, you obtain one panoramic view of all Mandalas. Extend your vision and see the twenty-four Tattvas, the earth and other elements in that order. (This is like the astronaut's view of the earth; but the Yogi's prana and Consciousness travel greater distances.)

    If the Yogi does not endeavor to accomplish them in successive stages, it is impossible for him to become Irai (Supreme God). There is much less chance to be near him. There is no reason to conceal or proclaim this loudly; humility will take you to the finish.

    Mūrkkar (obstinate ignoramuses) try other ways, not knowing the way to the finish line. Though they have an Idincil (lamp), they carry a lighted torch. They who kindle the Kundalini Fire will do well in this world of transienceV749.   

The spinal cord is of the size of the little finger and taut like a bowstring. The six Adharas are reached in two stages: from Muladhara to heart center and from there to the Ajna center (forehead). When you reach that point in contemplation, your consciousness is picture perfect.

    Know thou that the Consciousness is picture perfect. The sinners know not its significance. The body is proof of evil karma, but it supports the meritorious stalk (spinal cord) of the Lotus that blossoms in the three Mandalas.

    The Yogis run up the Spinal column towards the head end of it and enter into rapture seeing the three Mandalas together. Those who experienced that vision saw the end of Karmas. Those who did not experience that vision (because of consequence of failed ascent) are at variance when the body dies. (Variance: they are reborn again.)

    Listen to find out how this body perishes. A man has a beautiful wife, an expansive prosperity like the sun, and a life full of respect, accolades, and head bows. Suddenly his life disintegrates surrounded by swirling and growling dogs V753.

    The aimless wanderers do not find the Refuge of His Blossom Feet. Unable to channel the Kundalini Fire, they fall victim to the fire. Knowing the path ahead, they take the path of hollow of the spine and find the glorious Dancer. (Comment: falling victim to fire means cremation after death. take the path of hollow of the spine: ascending the adharas or Kundalini planes.) 

    They found much excellence in the Dancer; they gather and stand around the tenets of the Sastras. They see him within (their soul) and experience his divine presence. They become friends and later become one with Siva.

    Hear this: limitless is growth in one-pointed meditation. If you meditate well for 33 days, the Dancer on the Mountain of Gold will appear in glory and you will merge with himV756.

    Sharp is their understanding of reaching the Dancer; meditating on the tenth Center, they enjoy the visions of eight directions; they see and delight in the lotus-seated Lord and attain a hundred-fold splendor.

    Standing there in a hundred-fold splendor, they will live in a strong body for a thousand years. Having lived for a thousand years, they may very well live for ten million more yugas.

    The Yogis live for ages and are steady in their devotion. Within them, they see He is non-different. Being one with Siva, their life is divine and exalted for ages.

    Some seek and reach the heights associating with worldly things. Many obtain fruits of their labor without self-awareness. Some perform actions without thinking. None of them has seen the fair-eyed Sakti.

    They, who do not see (her), loose themselves. They, who do not seek (her), engage in pleasant empty prattle. Those, who do not see (her), see their wealth and possessions vanish out of sight without a trace.  

    They do not see that Porul (Supreme Treasure/Principle), but seek wealth that vanishes. If they look into themselves with discrimination, they will see that Treasure that never perishes.

    The Lord with the third eye (on the forehead) is birthless. He is Nandi within; He pervades all spaces. That is steadfast Sivagati (salvation), which you can obtain if you seek.

    Naman (Yama or god of death) will not trouble those who seek; there is no ruin. They who seek will be king of men (narapati). This is the Truth for the seekers. Let this be told to the aspirants.

    The sounds of Ahara, Uhara and Mahara = AUM

    Ahara and Uhara (the sounds “A” and “U”) are worthy sounds full of meaning. Let these sounds stand in your thoughts and consciousness. Add to them the sound Mahara—“M.” Let them run up the spinal canal. The six Adharas or planes and the Lord are within your reach.

    No one knows where the Lord lives; Annal (the Lord) abides eternally in them, who seek him. When you see Annal, He and you become one.

    No one knows how He and you become one.  Listen now, this is the way He and you become one: your hearing and sight become one with His; your circle becomes one with His.  (You are made of Tattvas: hearing, sight, and jiva, all of which are absorbed into him, when you see him in Sahasrara Chakra.)

    The Seven circles will blossom within you. You will know the approach to the abode of Cittan (the Lord). You will steady your thoughts, become conscious of your goal, and see the Katti (lump of jaggery), that you seek. (Jaggery = coarse unrefined brown sugar lump)

    You see him as Brahma and Hari (Vishnu). You see him as blue-throated Rudra and Isa. You may see him as Sadasiva and Sakti. You will see him immanent in you.


Chapter 15: Evaluation of Life Span


    Upon placing the palm on the forehead, if the breath appears regular, it is normal. If it is rapid, death in six months is expected. If it is twice the rate, life will come to an end in a month.  

    Nada and Isan (God) merge in Consciousness. They who transcend Nada merge with God, who appears in their heart; thus, truth is realized in merging with Nada. (Comment: Nada is Sound; Siva, Sakti, Nada, and Bindu form the quadplex or tetralogy of Saiva Siddhanta from which the whole universe blossoms forth.)

    If the breath that might go to waste is channeled up (the Susumna Nadi) it will give firmness of mind; spiritual awakening comes riding on flowers (Sahasrara Chakra of a thousand petals); the Sadhaka becomes the Lord of earth.  (Comment: Here flower means Sahasrara Chakra of a thousand petals, one above Ajna Chakra.)      

    There are none who practice Nadi Suddhi; breathing alternately through right and left nostrils helps one vision Sakti; the five senses come under his control; he lives for a hundred years.  (Comment: Nadi Suddhi is purification of breath channels, left nostril breathing alternating with right.)

    If expiration lasts for six Matras (2.4 seconds,) one lives up to eighty years of age; if it lasts for 7 matras, one lives up to 60 years of age. One matra = 2/5th of a second).

    If expiration through left nostril (Ida Nadi) lasts for eight matras, he lives up to 50 years of age; if it lasts for nine matras with retention lasting for three matras, he will live up to thirty three years of age.

    If the expiratory phase lasts for ten matras, his life expectancy is 28 years; if it is 15 matras, you could see him alive for only 25 years.

    Inspiration lasting for 12 matras with retention of breath for 10 matras takes one inside (oneness with the Lord); thus, you practice Pranayama during the day of thirty nazigais (Naligas). (two and half Naligas make one hour.)

    If he maintains ten-matra breath retention for two days, he will have no problem with the down breath, Apana; if he maintains this practice for three days, he can be certain that ascending the six Chakras will happen soon.

    If he takes this path of breath control, he will stand steady in the four-petalled Muladhara Chakra; if this pure and virtuous practice is continued, on the fifth day he will vision the stainless second and third Chakras or Adharas. (Comment: Muladhara, Svadhisthana and Manipura are the lower three Chakras or Adharas. Muladhara is the first chakra at the bottom end of the spine; Kundlini Devi rests here and it has four petals inscribed with the letters Va, Sa (palatal), Sa (cerebral) and Sa in golden colors. 

Go to  Kundalini Power  for details.)

    As time takes the run to the tenth day, he visions the next two Adharas together; on the fifteenth day, he will have an aggregate experience of all five Chakras.

    He will vision the sixth Adhara on the twentieth day; he will vision the three (Sun, Moon and Fire) and the two (Siva and Sakti) on the twenty-fifth and twenty-sixth day, respectively. (Comment: the sixth Adhara is Ajna Chakra and the Sahasrara Chakra is above the sixth Chakra.)

    The One Supreme Being comes into vision on all the centers on the twenty-seventh day; he reveals himself in all the ten centers at the same time on the twenty-eighth day.

    On the twenty-ninth day (5+5+5+3+3+8 days = two times five, one five, two threes, and one eight), the onward march continues; Apana breath stands hostile to progress; on the thirtieth day, Apana will leave in seven days.

    There are three days left on the thirty-first day of ascent, before the union; on the thirty-second day, there are two days left.

    When Prana reaches Sahasrara in a month and three days, Nandi bellows from the Nectar Spring; if he reveals himself within you, you are one with the Lord.

    No one knows the Lady of Fire (Kundalini goddess) standing tall; none knows the science of Pranayama; no one knows that which never perishes; no one knows the Truth that I found. Vanni = Fire = lady of Fire = Kundalini goddess at Muladhara Chakra.

    God is knowledge and wisdom; He is the knowledge of gross elements such as air and the rest (Earth, Water, Fire, and Ether); he abides as knowledge in the world of matter and life, remaining pervasive and inseparable in them; that knowledge stands in full splendor in Him.

    The Lord who is knowledge bestows the unreal world; For them, worthy of praise, he bestows his vision; the bestowing Sakti is the Lord’s consort who is the goddess decked in fragrant flowers.

    This body-hovel is burdened with sense organs and repeated births. Destroy the bonds of desires and make Pasa run screaming; the Great Nandi will bestow His wisdom.

    Tantra 3, Chapter 16: Breath Pattern and Exercise by the Days of the Week


    Prana through Ida Nadi (left) is dominant on Fridays, Mondays and Wednesdays; it channels up the right Pingala Nadi on Saturdays, Sundays, and Tuesdays; Prana takes the right Pingala Nadi on Thursdays; it flows in the left in the fortnight of waxing moon and in the right in the fortnight of waning moon.

    If breathing abides in the left nostril on Fridays, Mondays, and Wednesdays, the body will experience a glow and suffer no harm; so said Vallal (Nandi) to us in delight.

    On the contrary, breath abides on the right nostril on Tuesdays, Thursdays, Saturdays, and Sundays; the Yogi who knows this is Iraivan (God) indeed; if this pattern does not exist on those days, the Yogi should redirect the errant breath deftly into the right nostril; then, the joy is his.

    If right nostril breathing switches to left nostril breathing on Sundays in alternate fortnights and left nostril breathing switches to right nostril on Mondays in alternate fortnights, this breathing is proper and gains strength. Know this well.    

    If there is any deviation from the appropriate pattern of breathing (breath rising in the right Nadi, running at a faster clip and causing jerks accompanied by change of its course on the left Nadi), know the deviant speed (and rate) and make appropriate adjustments.

    If the Prana does not go in the middle (Susumna Nadi) and runs to the right and left, Andanan (Brahmana/seer/Yogi) should gather and channel the deviant Prana through Susumna to do its assigned task (reach Kundalini). The Yogi will stand before the Light. Thus, He (Nandi) said. Comment: Andanan = Seer with grace or gracious one.

    The Lord who is the Essence is seated on the flower above; there are sixteen ways of breath control; with concentration of manam (mind), and the Vayu (Prana or breath) going up the Susumna Nadi, the Yogi should pierce the Adharas (centers or Chakras) at Muhurtha ( auspicious hour).    

Chapter 17: VaraSulam (Inauspicious Days)       


    Comment: There are auspicious and inauspicious days in a week for starting travel in a particular direction indicated by the position of Siva's Sula (trident) on that day in question. Inauspicious days can also be indicated by the constellation of the moon and the stars.


    During the week, Sulam (Trident) lies in the direction: East On Mondays and Saturdays, North on Tuesdays and Wednesdays; West on Sundays and Fridays; (South on Thursdays). Comment:  Sulam is a Trident and a road sign for danger in this context.

    The Trident is in the direction of South on Thursdays; If Prana falls behind on the left nostril, Trident has very little effect; if prana appears predominant on the right, no grief will come to pass; It may actually bring about much good.


Chapter 18:  Kechari Yogam

    Preserve the breath; let not the mouth loosen up and fall open; lit the fire in the hearth; lock up the roof and block the upper cavity with the tip of the tongue; Keep the body erect; there shall be no Naman (Death/Yama) for you.

Comment: Fire of Kundalini: At Muladhara, heat is generated with Bija mantra "Ram," when Prana and Apana held in Kumpaka (retention) are not allowed to escape, and Prana is forced down the Nadi from above. The fire called Kamagni (Kaama + agni = Passion fire = Fire of Passion) envelops the serpent goddess Kundalini and wakes her up from sleep. Seized with desire for her Consort, Lord Siva (Paramasiva, the Yogi of Yogis), she wills to pierce the adharas and reach Sahasrara Chakra for her union (mithuna) with Siva. All this eroticism is symbolic of the intensity of power of Kundalini Sakti, which takes the Yogi from the centers of lower consciousness to Higher Consciousness in Sahasrara. Kundalini goddess is a resident sleeper at Muladhara Chakra, when man is awake to the world of mundane pleasures and habits. When she is awake, man goes to sleep: here sleep means Higher Consciousness. That is the reason why roused Kundalini  takes him and his lower consciousness to Higher Consciousness. It is called Involution. We descended from Higher Consciousness (Siva-Sakti), which is the purest Consciousness, while man's everyday consciousness is less pure and animal's is called subconsciousness. Sabdabrahman and Kundalini are in eternal sleep in animals. There is no earthly life without Kundalini, though she sleeps at Muladhara. End of comment.

    Build leak-proof dams in the pool on the square basal plate used by Vannan (cleaner or washerman) to wash the clothes; let the celestial stream fill the lake; look towards the heavens and remain free from impurities.

Comment: Washerman is  Jiva. The square basal plate stands for the element earth and also for the four petals of Muladhara Chakra. The Yogi builds a dam to prevent any leakage in the pool, meaning that the down breath (Apana) held in kumpaka (retention) is dammed to prevent any leakage. Now Kundalini Sakti is awake; let the heavenly stream fill the lake; let the prana sakti rise in the Nadi; let the Yogi look to heavens for realizing Higher Consciousness. End of comment.

    Let prana channel through right and left and then alternately; later, let prana course up the Susumna Nadi; one will never know tiredness; he can forgo sleep and obtain realization; no death will ever come to him; immortality is his.

    If rubbing (by the tongue) is done with skill, nectar will flow; as it flows, preserve it; you may swim in the Moon Mandala (sphere); the flowed nectar may be conserved.

    If you fan the tip of the tongue upwards towards the middle of the palate where Jiva and Siva abide, the three gods and thirty three crores of Devas will make their appearance. No death will come to you; you will live for a billion years.

    There flows the stream of the fleshy body high on the top of the cranium. They know not how to make use of the heavenly stream. They who know it will imbibe the divine nectar and live for ever doubt-free.

    805: If he directs the two breaths into the mouth’s upper chamber, there is no fear of Time (death); the gates will open; graying and wrinkling will vanish for all to see; the Sadhaka will become youthful. This I swear in the name of Holy Nandi.

    806: With Nandi leading the way, if we climb upwards, we meet the Lord; we rule the entire world.  If we course the restrained breath out through the Sun Nadi and yet remain in meditation we are ordained to evil.

    807: Having been bewildered by evil deeds, they should resort to the action of Tongue; there is no place for Naman (Yama, god of death). They who resort to evil deeds with no virtuous outcome will remain useless like the residual pressed sugarcane stalk.

    808: The Sadhakas, who experience the sweetness, send the tip of tongue up as a bud, and straighten the crookedness of the spine; the spring of Nectar will flow and the body becomes as sweet as sugarcane.

    809: As you imbibe the nectar, continue chanting “Sivaya Namah;” The nectar flows as Waters flow in Ganga.  Click>>>OM Nama Sivaya<<<

    810: Grace will shower upon them as ripe Jnana, who worshipped within in proper manner; If they shut the door within and block the stream, they become temple caverns (cranial cavity).

    811 He who lives inside the temple is better than mother for the entire world. He is good even when he is harsh for he abides in him too. He is worse than fire to the evil doers.

    812: He sits in the Ajnana center of those who perform Yoga with the Fire of Kundalini. He is the Golden god of those who attained the flower of the upper Chakras. He is in the thoughts of those who sing his glories. He is in the mind of those who perform great deeds.

    813: He is like the moon of sixteen kalas (digits). He beams and spreads his rays in his body-mansion of 224 worlds without any discord within him.

    Comment: Kalaa here means Sakti and are grouped under five headings and their respective Bhuvanas: Santiya-atita Kala (15), Santakala (18), Vidya Kala (27), Pratista Kala (56), and Nivrtti Kala (108).  Bhuvanam = world, earth, mankind.  There are 36 Tattvas- building blocks of the universe and beings, ranging from gods to unicellular amoeba to insentient objects. Go to >>>> Tattvas-36<<<<.  There are three broad divisions: Siva Tattvas (1-5), Vidya Tattvas (6 to 12) and Anma Tattvas (13-36). These 224 four Bhuvanas or subdivisions of Tattvas are derivatives of 36 Tattvas; therefore, Bhuvanas are Siva-Sakti-Suddha, Vidya-Suddha-Asuddha and Anma-Asuddha-Prakrti sub-tattvas. For more details refer to Garland of Letters Page 269. One's body-mansion has 224 kalas, a living aggregate of  miniature cosmos. "What is here is out there."  End of comment.

    814: As She remained enveloped by Sakti (Kalas), she was in the middle as a virgin and a Divine young deer with her face radiating rays and nectar flowing from her.

    815: From within the golden head (cranial space) silvery nectar flows. They, who are capable of stemming the flow from the astral realm, will thrive enormously: there is no better grace than this.

    816: The virtuous Komala Valli (Sakti) with a profusion of divine fragrance remains there in ecstasy; The Lord, a treasure trove of Tattva Jnana, who is his own Self, abides there in perfect harmony.

    817: If the Prana rises from the basal Muladhara chakra through Susumna Nadi to the cranium, the cranial Lotus opens along with the blossoming of the Mandala of Moon where you can live long.  Comment: Chandra Mandala is in Ajna Chakra located in the glabella (Bhru Madhya, spot between the eyebrows) and also in Sahasrara Chakra. (Bhru and Brow are cognate; if it is not for Sanskrit Bhru, you won't know what Brow is.) The nectar flows from there to the other lower chakras and spreads throughout the body. The moon has 16 Kalas; one Kala (Sakti) remains in Sahasrara and the other fifteen spread to the other chakras and body. The Chandra Kala in Sahasrara is called Baindava (Bindu). End of comment.

    818: As prana abides in the Moon Mandala, use “Ottiyanam” to block the downward flow of Apana breath. The Lord with Kundalas in his ears stops dancing, and remains still as the dazzling daylight in aham (inside, mind). Comment: Ottiyanam (Ottiyana Mudra Bandha [body lock]: A waist band is used by Yogis in sitting position to bind the flexed legs and the waist together, so the lower major openings of the body are blocked, thus arresting the escape of air, which then is directed into Susumna Nadi away from Ida and Pingala Nadis. The Waist band serves the purpose of helping the yogi to assume proper position to block the air and redirecting it to Susumna. This technique helps the energy flow in the proper channels. Blocking the escape routes of air tends to create prana or energy which is directed to the Nadis. The air does not go up the Nadis which are subtle and not anatomical channels. Accomplished Yogis can perform this Ottiyana Mudra Bandha without any waist bands. Yogis suck up the entire abdominal wall in such manner that abdominal wall appears plastered to spine in a concave fashion. Kechari Mudra blocks the posterior chaonae, while the Ottiyana Mudra Bandha blocks the lower openings; Ottiyana is much easier than Kechari. End of comment.

    819: The escaping (exhaling) breath will abide inside and the retentive breath will be saved–prevented from escape. With the passage of time Nectar flows from Moon Mandala. When it stops, undo the body Bandha.

    820: If you open one of the doors of the body-bag, the Light will shine inside; if the controlled breath races upwards, the dark and dingy body will shine like the jewel-lamp in the temple.

    821: Channel the Vayu (Prana) upwards; retain the breath in Kumphaka phase in the Mandala of Sun and Moon around the navel and throat (Manipura and Visuddha Chakras); as they linger in thought, what stands there is difficult to comprehend.

    822: The air in the body may be spoken of, so also the earth and water, and so also the five elements; when they all come together, it may well be that the vision is far in the distance.

    823: I shall describe the distant vision. Having obtained the Beatitude of Sakti with Collyrium lining of the eyes, if Cinta (mind or thought) is fixed on the Divine Light, you will have visions of all the worlds as in day light.  Comment: When the Yogi goes deeper and deeper into meditation, he is absorbing all the Anma Prakriti Tattvas into him; by that he has gone from asuddha Prakritic Tattvas to Vidya Tattvas (a higher state of being); when he absorbs all the Vidya Tattvas, he enters the zone of Suddha Tattvas, which are above human consciousness; now he sees the light of the Lord to which he comes closer as he progresses from Siva-Sakti Tattvas to Pure Siva Tattva; here it is all Sivam (Pure Consciousness and Intelligence). End of comment.

    824: The light is bright as daylight (Kundalini Devi) 12 finger breaths (3X4 fingers) below the navel; so say the Vedas. If you can light up the Nada lamp up above with Kundali fire, you will become the Master (Talaivan = headman, chief, Master) of the temple that rises within you.


Pariyanga Yogam: 0825-0844

    The material in this section is true to its source, Tirumanthiram, Tantra Three, Chapter 19. The saint-poet's presentation is very graphic and follows introductory comment.


Introductory comment:  Let me stress the Tantric view that sexual bliss is the cheap worldly substitute for transcendental Bliss. Pariyankam in Tamil means cot (Kattil). Pariyankam = Pari +Ankam =  Pari for Sanskrit Sparsa meaning touch or love + part of body. Generally the latter  means Phallus.  Pariyanka Yogam deals with sexual matters in the context of Yoga. It is controlling breath for enhancement of sexual pleasures, delayed ejaculation, retention of vital fluids, prolongation of sexual acts  for hours, the role of Kechari Yoga in sexual practices, and finally learning and practicing abstinence for higher spiritual bliss.

In Vaishnava tradition Pariyanka Vidya (À¡¢Âó¾ Å¢ò¡) has slightly different meaning. When a liberated soul goes to Vaikuntham and arrives in the presence of Bhagavan, he invites him, enquires after him, touches him (KarAvalambham) picks him up, sits  him on the Sesa bed (serpent bed), later on his lap, smells his head, tells him that he came to the final place of rest and eternity, and touches his head with His foot as a mark of Anugraham (favor).

Swami Satyananda Sarasvati mentions in his book Kundalin Tantra (page 104-107) in passing about Vajroli Mudra, and Moola and Uddiyana bandhas and their ability to delay or even stop ejaculation. Retention of breath during sexual act delays ejaculation according to him. How long can a person hold his breath varies from person to person. One of the changes during the retention of breath is development of respiratory acidosis. Could that delay ejaculation? It needs investigation. An aspirant must seek a legitimate Guru to instruct him. Yogis recommend Vajorli Mudra, Mula and Uddiyana Bandhas for control of ejaculation.


    Vajroli Mudra is an invasive procedure which needs training as urologist needs training in using bougie in patient's urethra (urinary passage of male and female) to dilate the constricted areas. Paraplegic patients after proper training do pass lubricated flexible tubes into their urethra and the bladder by themselves without outside help in order to empty their bladders deprived of their function from paralysis. Bougie: a cylindrical instrument of variable flexibility used for calibrating and dilating constricted areas in tubular organs such as urethra. Swami Sivananda says that they are very few people who are experts in this invasive procedure. The idea is to develop the ability to draw fluids of increasing viscosity up one's urethra (as if one's penis is a straw to suck up fluids); the purpose is to prevent ejaculation; if ejaculation takes place, it is sucked up back again before it spills. The procedure as described by Swami Sivanada as follows.

Vajroli Mudra

This is an important Yogic Kriya in Hatha Yoga. You will have to work hard to get full success in this Kriya. There are very few people who are experts in this act. Yogic students draw water first through a silver-tube (catheter specially made) passed into the urethra 12 inches inside. After due practice they draw milk, then oil, honey, etc. They draw mercury in the end. Later on they can draw these liquids directly through the urethra without the help of the silver-tube. This Kriya is of immense use for keeping up perfect Brahmacharya. On the first day you should send the catheter inside the urethra for one inch only, the second day two inches, third day three inches, and so on. You must gradually practise till you are able to send 12 inches of the catheter inside. The way becomes clear and blowing. Raja Bhartrihari could do this Kriya very dexterously.

Even a drop of semen cannot come out of the Yogi who practises this Mudra. Even if it is discharged, he can draw it back through this Mudra. The Yogi, who draws his semen up and preserves it, conquers death. Good smell emanates from his body.

The late Trilingaswami of Varanasi was an expert in this Kriya. Sri Swami Kuvalayanandaji of Lonavala teaches this Mudra.

Some persons call the Mayurasana Vajroli Mudra. Again Vajroli Mudra is also known as Yoni Mudra. However, the description of Yoni Mudra is given separately.

The object of Vajroli Mudra is to be perfectly established in Brahmacharya (abstinence). When aspirants practise this Mudra, they unconsciously divert their mind to sexual centres and thereby they cannot get any success. When you see the description of this Mudra, you will clearly understand that strict Brahmacharya is absolutely necessary. For practising this there is no necessity at all for a woman or for any sexual intercourse. Since the Grihasthas have their wives and because they think that Vajroli Mudra is a device for birth-control, they have a keen desire to practise this Mudra. It is all mere foolishness and delusion. They have not understood the technique and object of this important Kriya.

Practice of Mula Bandha, Maha Bandha, Maha Mudra, Asanas, Pranayamas, etc., will naturally enable one to understand and to get success in the practice of Vajroli. This must be done under the direct guidance of a Guru.

    Here is a description of Mula and Uddiyana Bandhas, according to Swami Sivananda.

1. Mula Bandha

Press the Yoni with the left heel. Keep the right heel pressed at the space just above the organ of generation. Contract the anus and draw the Apana Vayu upwards. This is called Mula Bandha. The Apana Vayu which does the function of ejection of excreta has natural tendency to move downwards. Through the practice of Mula Bandha, the Apana Vayu is made to move upwards by contracting the anus and by forcibly drawing it upwards. The Prana Vayu is united with the Apana and the united Prana-Apana Vayu is made to enter the Sushumna Nadi. Then the Yogi attains perfection in Yoga. Kundalini is awakened. The Yogi drinks the Nectar of Immortality. He enjoys Siva-pada in Sahasrara Chakra. He gets all divine Vibhutis and Aishvarya. When the Apana is united with Prana, Anahata sounds (mystical inner sounds) are heard very distinctly. Prana, Apana, Nada and Bindu unite and the Yogi reaches perfection in Yoga. This highest stage cannot be reached by the first attempt. One should practise this again and again for a long time.

The Siddhi in the practice of Pranayama is attained through the help of Bandhas and Mudras. The practice of Mula Bandha enables one to keep up perfect Brahmacharya, gives Dhatu-Pushti (nerve-vigour), relieves constipation and increases Jatharagni. During the practice of concentration, meditation, Pranayama and all other Yogic Kriyas, Mula Bandha can be combined.

 Uddiyana Bandha

The Sanskrit word “Uddiyana” comes from the root ‘ut’ and ‘di’ which means to “fly up.” When this Bandha is practised the Prana flies up through the Sushumna Nadi. Hence the significant name.

Empty the lungs by a strong and forcible expiration. The lungs will become completely empty when you exhale forcibly through the mouth. Now contract and draw up the intestines above and below the navel towards the back, so that the abdomen rests against the back of the body high up in the thoracic cavity. This is Uddiyana Bandha. This is practised at the end of Kumbhaka and beginning of the Rechaka. When you practise this Bandha, the diaphragm, the muscular portion between the thoracic cavity and abdomen, is raised up and the abdominal muscles are drawn backwards. If you bend your trunk forwards, you can easily do this exercise. Uddiyana Bandha is the first stage of Nauli Kriya. You should know Uddiyana Bandha if you want to practise Nauli Kriya. Nauli Kriya is generally done in a standing position. Uddiyana Bandha can be practised in a sitting or standing posture. When you do it while standing, keep your hands on the thigh as shown in the illustration.

This exercise helps a lot in keeping up Brahmacharya. It imparts beautiful health, strength, vigour and vitality to the practitioner. When it is combined with Nauli Kriya, it serves as a powerful gastro-intestinal tonic. These are the two potent weapons of the Yogin to combat against constipation, weak peristalsis of the intestines and other disorders of the alimentary canal. It is by these two Yogic Kriyas alone, that you can manipulate and massage all the abdominal muscles. For abdominal exercises nothing can compete with Uddiyana Bandha and Nauli. They stand unique and unrivalled amongst all systems of physical exercises. In chronic diseases of stomach and intestines, where drugs of all sorts have failed, Uddiyana and Nauli have effected a rapid, thorough and marvellous cure.

When you practise Pranayama, you can beautifully combine Mula Bandha, Jalandhara Bandha and Uddiyana Bandha. This is Bandha-Traya.

Uddiyana Bandha reduces fat in the belly. In cases where Marienbud reduction pills have failed to reduce fat, Uddiyana Bandha will work wonders. If fatty persons stop taking ghee and reduce the quantity of drinking water, they will be able to do Uddiyana. A trip to Kedar-Badri or Mount Kailas by foot will prepare fatty people for the practice of Uddiyana Bandha.




Pariyanka yogam claims that Sadasiva (Siva's form) taught Pariyanka yogam to slender-waisted Sakti. There are two kinds of Sakti worshippers: Dakshinacara and Vamacara.  Dakshinacara = Dakshina + caara = right-hand + doctrine or practice. They practice right-hand rituals.  Vaamacara = Vaama +caara = left-hand, acting in the opposite way + practice, left-hand doctrines of the Tantras, the worship of Sakti of Siva or Female energy. Woodroffe believes that the Vamacaras are misunderstood bunch because of some abuses. Doctrines of antinomian character were produced in the west and the east, according to Woodroffe. There are seven doctrines or Acaaras/Acaras: Veda, Vaishnava, Saiva, Dakshina (all four belong to Pashavacara), Vaama/Vama, Siddhanta, and Kaulacara. Vedacara is the lowest and Kaulacara is the highest. Sexual bliss is Pravrtti marga (evolutionary, here animal living) of pasus.  Sadhaka (accomplished one) moves from Pravrtti to Nivritti (involution) marga so that he enjoys SatChitAnanda (Being, Consciousness and Bliss) with Brahman. The quality of Bliss sublimates from animal to spiritual level; the measure of sexual Bliss pales in front of SatChitAnada. Since most of us don't know what True Bliss is, sexual bliss provides a reference point.

Vedacara: He observes the injunctions of Vedas. He should not cohabit with his wife during her menstrual periods. Meat and fish are prohibited on Parva days. Night worship of Deva is prohibited.

Vaishnavacara: He follows Niyama (Dos) and Vedacara. He should not kill or eat animals and abstain from sexual intercourse in thought, word, and deed. Vishnu is the Supreme Lord. He should engage in penance.

Saivacara: Vedacara injunctions are applicable. No animal killing or eating is allowed. Siva is the Supreme Lord.

Dakshinacara: It is named after Rishi Dakshinamurthi. It is a preparatory stage for Vira and Divya Bhavas. The devotee meditates on Isvari (Sakti) after using hemp (Vijaya).  Mantra Japa is done nightly. Siddhi (perfection) is attained by using human-skull rosaries on certain occasions and places.

Vamacara: Viras and Divyas are permitted to practice Vamacara. Day time continence is practiced and nightly worship with Panchatattva is permitted. The practitioners are called Kaulas, who are of three kinds: inferior, middling and superior. Their dharma is Kuladharma. The inferior Kaula does rituals and follows Pancatattva. The middling does Pancatattva with meditation. The superior Kaula has no Vairagya (attachment) and practices love towards all, contentment, compassion and forgiveness. A low Kaula is defined as one who refuses to initiate a Chandala (born of Brahmana mother and Sudra father), Yavana (foreigners), or woman into Kaula Dharma  (Kuladharma) out of disrespect or superiority feeling. All two footed beings from a Vipra (Brahmana) to low castes are eligible for initiation. Such a low Kaula is a degenerate and goes down. (Let me pass on this information from dictionary about Yavanas. They are the Greeks who came to India and later the term was applied to Muslims, Europeans or any foreigners.)  Vipra = Brahmana, Vedic Scholar. Kaula = derived from Kula, family; here it means Sakti worshippers. Sakti is Kula; Siva is Akula: Shiva does not have a family name and therefore he is Akula. Siva being the Supreme Lord is self-born and has no parents. Siva and Sakti is Kaula harmony. The followers are Kaulas.

Kuladharma is the essence of Agamas and Tantras; Siva, according to Kularnava Tantra, has extracted Kuladharma by churning the ocean of Agamas and Tantras. Kuladharma shines like a sun in front of a firefly. Yogi cannot enjoy Bhoga (mundane pleasures); Bhogi (Epicure) cannot succeed in Yoga. Kuladharma brings yoga and Bhoga together for a Kaula can benefit from both. For Kaula to have the benefit of both worlds (Yoga and Bhoga), he should control his senses and mind. It is said that Kaula is born because he was a Kaula of spiritual knowledge, mature mind and controlled senses in his previous life.

Kularnava Tantra deals with Kaula entities like wine and its many kinds; animal sacrifice; essential place of wine and meat in various forms of worship; fish-eating, sexual union; the nature of a good Kaula worshipper; purification of Kaula substances; lunar, solar and fiery Kalas arising from the vowels and consonants; Mantras and Yantras; worship of Vatuka, Sakti and others; 36 Tattvas; prohibition of excessive wine-drinking; Chakras and Bliss; Advaitic doctrine of Monism, Siva is jiva, Jiva is Siva; worship on special days; the rules of Kulachara (to be concealed); Paduka mantra and prohibition of discussion with atheists; Guru and disciple, and their qualifications; prohibition of association with the lewd, the drunken and the stupid; the Lingas in body centers; the pasa (bonds) that bind the Pasus; Pranayama (breath control); Siddhi; spartan life habits and concentration on “THAT;”  initiation into Rahasyapuja ( secret worship) by a Guru.



Panchatattva = Pachamakaara = Five Ms:  Five essentials: Madya, wine; Mamsa, meat; Matsya, fish; Mudra, intertwining of fingers; and Maithuna, sexual union. panchatattva practices are within the prescribed limitations and injunctions; ritual worship and ritual Maithuna are  performed with one's own wife. If the sadhaka has no wife or if the wife is incompetent, he can take another woman for rituals. Drinking of wine is done only during rituals within prescribed limits. It is a sin to engage in extramarital relations and extra-ritual drinking. All these received bad reputation from some abuses. Latasadhana (worship with a woman) has its privileges and limitations; one, who does not follow the prescribed injunctions, believes in dualism, and is addicted to lust is not fit candidates for Latasadhana; they go to Raurava hell and suffer from painful excess of the fiery Tejas Tattva (Priapism).


Divyas, Viras, and Pashus (Pasus) according to Sakta Tantras: The Saktas believe in Sakti. People are divided into three classes according to their bhava (temperament): Sattva (virtue and goodness), Rajas (motion and passion) and Tamas (sloth and slumber).  Divyas are divine (sattva) people, Viras are heroic (Rajas) people and Pashus are (Tamas) animals (pashus). Shaktas believe man is born a pasu; he can die a pasu, a Vira or a Divya. Being a Pasu is not bad; there is wide range of possibilities between a Pasu and a Vira; how close he is towards a Vira or Divya, a more enlightened man, makes the difference between stagnation in the mundane world and progress towards a higher Consciousness. Pasu is saddled with ignorance and matter. Vira is of Raja guna, motion and passion. Mother Goddess is the creator of Pasus and pasas (bonds); she exercises Maya, Avidya and Vidya Saktis; the first two are binding and the last one is liberating.

Siva was acting Devi's Guru and said, wherever Vira or Divya lived, that was a sacred place (Tirtha). Vira though of a human body is a Devata and Siva Himself. Where Vira lives, there is no fear of three maladies: Adhyatmika, adhibautika and adhidaivika.  Adhyatmika are endogenous (internal) maladies of the mind and body. Adhibautika are maladies of exogenous (external) origin: elements, animals, fellowman. Adhidaivika are "theogenous" maladies coming from Devas, demons, ghosts.   Adhyatmika: Adhi = from; atma = self, inside. Adhyatimca : from self, inside; internal. AdhiBhautika = from elements. AdhiDaivika = from Devas or gods.

Source: Lingapurana, Chapter 9, Verse 7-9


 Viras and Divyas are allowed to practice Vamacara. Vira is a heroic Sadhaka who accepts the world as it is and does not avoid it. He learns as many secrets as possible from the mundane world; he gains wisdom and tries to move from a state of stale human consciousness to transcendental Consciousness. He sheds the fear of the world, which is the quality of Pasu or animal; he tells himself that he is one with the Mother Goddess: Saham (She I am) and he is fearless. Go to OM-Namasivaya for details on Soham or Saham. He is not afraid of death for he knows he will rise again like the autumn leaves that fall come back next spring.

The sevenfold path of liberation:

A Sadhaka follows Karma1 (Kriya), Bhakti2, and Jnana3, Dakshina4, Vama5, Siddhanta6, and Kaula7: the first three Margas (paths) are for the Pasus; the fourth and the fifth are for the Viras; the sixth and the seventh are for the Divyas. Karma or Kriya is Vedic ritual, the lowest path for men of mud. The second higher path is the Bhakti path of the Vaishnavas of higher achievement. The third is the Saiva path of knowledge. The fourth path is Dakhshina where the first three margas are syncretized, synchronized and synthesized to an optimal entity in such way that the transient fruits are conserved.  The four paths are called Pravritti for they take the Sadaka outwards and forwards in a centrifugal manner away from the Source, the Pure Consciousness. Now, in the Vama (reverse) Marga, the Sadaka has a chance to make a reverse direction and head towards Pure Consciousness. The followers of the fourth and fifth paths are called Viras. The Vira looks all His creations, both Spirit and Matter, as meaningful and turns Pravrtti to Nivrrti (cessation and involution). He is Vira (hero) because he fights against Avidya (ignorance) and takes the road less traversed. As the Vira makes progress treading the path of Siddhanta, he becomes a Divya, who knows the nature of the Spirit and Matter; Spirit pervades his whole being as he recedes from Matter; he draws closer to Pure Consciousness. The Sadhaka is on the Kaula path, the least known and  the most secret path. Kaula doctrine is the essence churned by Siva Himself from the ocean of the Vedas and Agamas with the churning pole of Jnana; all paths leading to Pure Consciousness (Siva) end in Kaula; as the footprint of the elephant subsumes the footprint of all animals, Kaula doctrine consumes and absorbs all Nivrtti doctrines.

The seeds sprout, grow and live as trees; the birds, bees, and beasts live; but only the Kaula following the doctrines of Kula lives in meaningful ways. For pasus, days come and go; bellows breathe in and breathe out, but that is not life.

If drinking wine is liberation, all drunkards should attain perfection; if eating meat leads to higher regions, all meat eaters would be meritorious; if cohabitation with woman opens the gates for liberation, all creatures with natural mating instincts would enter the gates of liberation. It is not the Kula Marga at fault, but those who abuse it and lack the proper spirit. You may wear a snake on your neck, hold the tiger by its neck and walk on the sharp edge of a sword; but following Kula Marga is more difficult. Casual drinking of wine for pleasure, eating of flesh for enjoyment, cohabitation for conquests, which do not fall within the prescribed injunctions of Kula Dharma, are sins.


Pasu (individual soul; pasu also means cow or animal) is one who is afflicted with Paasam (pasam) which is a bond or a noose; he is tethered to a post of Samsara by ropes of three malas or impurities; philosophically, it is an obstruction to obtaining release or liberation. Saiva Siddhanta lists three tethers or malas, Karma, Maya and Anava.  Kularnava Tantra enumerates eight bonds: Bhaya (fear), Daya (pity), Ghrina (contempt, disgust), Kula (family), Lajja (shame, embarrassment), Moha (delusion), Shīla (nature, conduct), and Varna (caste or race); this is only a short list, a larger list basically expands on this eight-braid bond; they are like ropes within braided ropes. Pasu is a man of the world full of ignorance and darkness (Pravritti marga), not wont to the ways of Tattva Jnani or Yogi, who pursues Nivrrti marga.  End of comment.


    825: The body is anointed with unguents, her tresses are decked with fragrant flowers, and you enjoy the blissful union with the damsel; if you know the ways to direct prana breath up the spinal canal, your bliss never ceases. (Mular says that Spiritual bliss is superior to sexual bliss.)

    826: As the couple is engaged in sexual bliss, the breath comes to a standstill; as the passionate man embraces the soft-breasted damsel, quicksilver and gold, their emissions from bliss, mingle in their union.

 Comment: quicksilver, mercury: here it means seminal fluid; gold: blood, a poetic synonym for woman’s egg. Ancient Hindus believed that seminal fluid mixed with woman's blood in the womb to conceive a baby. We have to assume that "her gold or blood" is the modern-day term egg or ovum. The white seminal fluid is Sveta Bindu (White Dot) representing Bhagavan (Lord); the red Sona Bindu (Red Dot) is ovum representing Bhagavati, the creatrix of the Universe. End of comment.

    827: When Kandan and Kandi perform coital yoga, they drive up the cart of breath with wheels on the left and right and collect heaven’s waters; their organs will never know tiredness.  Comment: Kandan = Vira, Hero, warrior, husband. See the commentary section above for definition of Vira.

    828: The essence of the matter, when the union takes place, is that the Yogi holds back the seminal flow and becomes a Master.

    829: He becomes the Master of Jnana; he becomes the Master of enjoyment; he becomes the master of his own ways; he becomes the Master of his five senses.

    830: The union lasts for five Kadigais (2 ½ hours); at the sixth Kadigai, Tunaivi, in a state of satiated bliss, that defies any description, sleeps in the arms of Tunaivan. This is Pariyanka Yoga. Tunaivan = male partner, husband; Tunaivi = Female partner, wife. Tunai = companion, partner, mate.

    831: Let not a Yogi fondle a woman’s breasts smeared with sandalwood paste, if he has not practiced Pariyanka Yoga successfully for five Kadigais.

    832: If you were to ask who achieved this impossible Pariyanka Yoga, it is He, who sports heavenly Ganga on his matted locks and embraced the goddess of nectar-like speech for five Kadigais, thinking and not thinking of it. Comment: Siva, the Yogi of Yogis,  performed the act for over five Kadigais with Sakti. End of comment.

    833: For the practice of Pariyanka Yoga, the ideal age for a damsel is twenty, and thirty for her lover. As the bliss blossoms, her five senses come to a fatigue and her mind becomes tired; he does not know any tiredness and silver does not flow. Comment: As the couple comes to a climax, the lass goes into a trance because her senses take leave of her.   The pariyanka Yogi knows no tiredness for he is an expert in his practice and makes sure by his breath (prana) control in that he withholds emission. End of comment.

    834: To prevent the flow of molten silver into golden way, the crafty goldsmith covered it with charcoal (breath); the crackling sparks on the rise traveled up the spinal canal and he contained them with his tongue’s top (blocking the posterior chaonae – Kechari Mudra).   (Kechari Mudra is an essential component of Pariyanka Yoga.) Comment: The crafty goldsmith (the accomplished Pariyanka Yogi, the male partner) does not allow liquid silver (seminal fluid) run into liquid gold (curonitam, uterine blood [ovum], which in combination with semen yields the embryo, according to ancient Hindu thinking.) This he does by breath control. Heat and  sparks emanate from such eruptive cauldron of passion and love that the yogi contains the magma flow by channeling them up in the spinal canal and damming them by Kechari Mudra in the cranial cavities. End of comment)

    835: The ecstatic Pariyanka Yogi performs Yoga in a state of collected coolness and experiences Ananda (bliss); he radiates like the sun, he is the master of ten directions and eighteen Ganas. Comment: The Pariyanka Yogi is very accomplished in his pyrogenic pursuit of dedicated love-making without a trace of performance anxiety or hang-up; he has an internal cooling system, goal-oriented focus and perfected Mudra that dampen down the heat and come to his aid at the right moment; his finely-tuned senses feel every minutiae of perfected craft; naturally he radiates like the sun, though he is cool like the moon; he is the Master of the Universe. (Ten directions are N; NE; E; SE; S; SW; W; NW; Above and Below.) End of comment.

    836: Mercury (Wednesday) stands between Sun and Saturn. The Pariyanga Yogi, who embraced the lass in bliss, does not let the flow of liquid silver ahead of the female golden flow. He buried his mouth in the mystic Moon. (Burying in mystic Moon is practicing Kechari Yoga. Imagination, pun and euphemism are used here in words, Liquid Silver, Mercury, Sun and Saturn.)

    837: The Pariyanga yogi is full of wisdom; his embrace of the lass knows no grief. Though he remains by the side of the lass, he prevents the flow of the silver into the female tract.

    838: If you direct forward the rising fire, which melts the body like wax,  you will not engage in plowing; wisdom is apprehended; the silver does not flow. (Seminal ideas and Imagination, and euphemistic words.)

    839: When you know the space and the light in the space, your mind is sturdy like bronze chisel. Having tasted the ambrosia, I saw the space aided and guided by the grace of Nandi. I knew not anything beyond that.

    840: Mal, four-faced Brahma, and the Great Nandi (Rudra-Siva) are the residents of the Upper Worlds. The fourth entity is virtuous Sadasiva who instructed the slender-waisted Sakti (on Pariyanga Yogam).

    841: If you can bring the lady with the lightning-slender waist (Sakti) in union with the Lightning-like Siva within the golden circle (in the cranial vault), you will live for zillion years. (The union of Sakti and Siva or Kundalini Sakti and Siva generates Nectar, which upon imbibing spreads to all the lower Chakras and then all over the body.)

    842: Inhalation, retention of breath, and exhalation: no one knows the technique of breath control. The exalted ones, who are proficient, submitted themselves to the Lord.

    843: If the Sadhakas, who offered themselves, get inside the Circle of Sakti and Siva, their hair turns black; Sakti abides in them and destroys desires of the world. 

    844: There is no earth; there is no water; but there is a lotus flower. There is no stalk; there are no roots; but the lotus blossoms. There is no town; yet, there is (one that is the) Light for us to see. None above, none below; none heard of a flower. (Comment: This refers to the inverted lotus flower on the crown, the site of Sahasrara Chakra.)


Tantra Three, Chapter 20: Amuri Dharana (Urine Therapy advocated by Mular)


    845-850: This follows as the next step after Pariyanga Yogam. It involves drinking a cool mid-stream urine once a day; it confers healthy life without any distress. No harm comes to the practitioner and his body glows in a year. It helps controlling  breath and concentrating the mind. The body assumes a golden hue. If the practitioner drinks 100 drops of his own urine, the divine water, everyday, the body needs no medications. It works as a hair tonic when it applied to the head and massaged into the hair roots; the grey hair turns black; new crop of black hair appears. Drink the mid-stream urine free of foam and wave, see the skin become wrinkle-free and hair turn black. Live forever. When ladies drink  their mid-stream urine mixed with Pepper, Amla (Phyllanthus emblica Linn), Turmeric, and Neem, their skin becomes silk-soft.


Tantra Three, Chapter 21: Chandra Yoga


    851: The ascending Ida and Pingala breaths (Prana), waxing and waning like the moon when they rise and fall,  turns from gross to subtle and pure at Moon’s Kala. In the body the prana is gross. Comment: Moon's 16 phases are the 16 Kalas. Twelve Phases (kalas) of Sun are the 12 months of the year. End of comment.

    852: Moon, Sun, and Fire with their sixteen, twelve, and ten Kalas (respectively): the Yogi enters them all on his ascending journey through Susumna Nadi, gathering knowledge of all Kalas.

    853: The twelve Kalas of Sun consuming ten Kalas of the Fire merge with sixteen Kalas of Moon; thus merging in Moon’s Kala and suffused in them, the Yogi captures (becomes master of) the earth. Comment: In Kundalini Yoga, Tattvas and Kalas, ranging from the lower gross to the upper subtle, are absorbed as he pierces one chakra at a time and ascends to Chandra (Moon) Mandala.

    854: The twelve kalas of the Sun (Pakalon), sixteen Kalas of the Moon, and ten Kalas of the Fire: These are the Kalas for investigation. Pakalon: he who is associated with daytime, the Sun.

    855: Ten Kalas of the Fire, twelve Kalas of the burning (fiery) Sun, and sixteen Rays of the Moon: they are disparate and yet merge into oneness.

    856: Ten, Twelve, and Sixteen are the Kalas of the fiery Fire, Sun and Moon, and four are the Kalas of  the Star (Jiva); the binding ninety-six Tattvas are the Kalas to reckon.

    857: All Kalas including Ida and Pingala traverse the central (midline) Nadi; rouse Kundalini sleeping at Muladhara Chakra. When they arrive at the crown (cranium), they render obeisance to the sacred feet of the Propitious.

    858: Two each of Agni (Fire), Star, Moon, and Sun, and Kala of Parai, Star on its own merit, are the nine beams of Parai (Paraiyoli) in Nava Chakra on this Tarani (world). (The nine lights of Parai reside in Manipura Chakra located in the navel area.)

    859: Earth, Water, Fire (Anal), Air, Space, Sun, Moon, Agni (Angi), and Star: These nine entities make Pranava (AUM). That is the Great Path. Anal (sounds like ANAL in analytic) = Fire or Heat.

    860: The stars twinkle as moon wanes; the stars do not twinkle when moon waxes. Zillions of stars are Jivas; The Supreme Being is the Star of all Stars.

    861: The fifteen Kalas sprout and flourish in the waxing fortnight; in the waning fortnight, they dwindle and dissolve from their fullness. They, who are ignorant of the Kalas of moon, may very well reach the Feet of the Lord of indefinable fame. Comment: The moon traveling by the Ida Nadi suffuses the whole system with nectar, while the sun traveling by Pingala dries it. Amavasya (New moon day) is the day they meet at the Muladhara Chakra. As Vayu in Muladhara dries it by the Tapas-fire of Yogi, Kundali-serpent wakes up in hunger and breaks through all the Chakras, arrives at Sahasrara and bites the moon; the nectar flows wetting Chandra Mandala and diffuses into the whole body. The moon moves from Sahasrara Chakra leaving one Kala there; 15 Kalas go to Ajna, Visuddhi and other Chakras. The Kala that remains in Sahasrara is Cit, also known as Atman or Tripurasundari. Lunar fortnight is the right time to rouse Kundalini Goddess. End of comment.

    862: Kindle and feed the Fire of Kalas and merge them in Sun; merge them all in Moon. Vanquish effusive five senses and five sense organs and merge them all in the Star of Jiva; now you have arrived at Chandra Yoga.

    863: Though the sixteen Kalas are integral to body, of which they know, the low vile men do not notice them. They fall into the pit dug by Death and Time in utter daze.

    864: Fire Kalas traverse along Moon’s Nadi and merge with Sun; Kalas of Fire, and Sun together merge in Moon’s Kala.  When Kundalini Fire merges with Siva, the Kalas of the Star (Jiva) merge. The Jiva residing in the Star becomes whole.

    865: Seize and immobilize the twelve female Kalas (of Sun) and the sixteen male Kalas (of Moon) and cast them in the (Kundalini) Fire. That is Insatiable Bliss beyond all bliss.

    866: Let breath traverse the Sun Nadi on the right, the Moon Nadi on the left and vice versa; If you can do this without fail and fault, your body does not perish and you will live for a thousand years.

    867: In the ninth Center, your heart will reverberate to the sounds of drum; there Paraparan is seated in an exalted position; you shall stand as the Bright Light; the Sun will blow the conch, announcing your arrival. Comment: The ninth center is Moon's sphere (Chandra Mandala) above all Chakras and Fire and Sun Mandalas. Bindu, Nada, and Bija (Tribindu) are centered around there. The Yogi's heart and Nada beat in unison. Nada is Mithuna (union) of Siva and Sakti. The Jiva also attains closeness to Siva. End of comment.

    868: The Sun and the Moon measure time; He is perfection, drenching inside in rains of nectar of grace. When he goes beyond the realms, he meets the Lord in his abode.

    869: The effulgence arises from the navel-lotus; no one seems to know the Mantra needed at the time of dissolution. When they know that Mantra, it is like Jiva taking birth as the son of the Father, Lord.

    870: There is nothing to gain in telling; they do not pay heed to the advice. They are deaf-mutes. If you know to unite Kundalini with Being Finite, Vediyan (God) will reveal himself to you.

    871: The (Kundalini) Serpent swallows Kalas of the Moon. Jyoti (Fire) consumes Kalas of the Sun. If you can dissolve the enmity between the Serpent and the Moon and merge the kalas of the Moon with Kundalini, the Lord will never abandon you. Comment: "Afterwards breaking through the three knots, She (Kundalini) runs to Sahasrara and bites the Chandra (Moon) which is in the middle of the same. Then the nectar begins to flow and wets the (other) Chandra-Mandala in Ajna Chakra. Woodroffe, The Serpent Power, page 235. End of comment.

    872: Do not sleep until Kundalini, who swallowed the Moon, expels it. You can fall asleep once the Moon is expelled. Your mind becomes effulgent like the Moon.  The Mystic Moon will shower its radiant Kalas on you.

    873: Do not sleep until the Moon appears. Do not eat until the Moon appears. Do not sleep until the Moon slides. Sleep when the Moon moves.

    874: The Yogis who engage in constant practice take a measure of Time and Naman (Death) and know their limits. They live for ages in this world; they attained perfection in Chandra Yoga.

    875: They move in the spheres of Sun and Moon; they know their way around the three units of Time, Past, present, and future. That day when the Full Moon appears, nectar appears. Times stands still until the Moon is expelled from the serpent Kundalini.

    876: The waxing six Kalas of the Sun and the waning six Kalas of the Moon blossomed to life, ran twelve angulas,  diffused its rays and fell out (of the mouth of Serpent Kundalini.) Who would ever know this?

    877: The Yogi arrives at his destination on the day of Full Moon. His Bindu (vital fluid) and passions do not go anywhere, but remain dammed in Muladhara Chakra. He is Pure Awareness, reciting AUM in the silence of his heart and mind.

    878: The six Kalas of the Fiery Radiance (Sun) and the four Kalas of Fire, amounting to ten Kalas and the six Kalas of Moon, amounting to sixteen Kalas in all: This is the effulgence of the expelled Full Moon.

    879: In the mixing of Bindu and Blood during intimacy, the Sun’s Kala flourishes. If the radiant Sun’s Kala is deficient, there is premature ejaculation. If senses (mind) and body stand in unison, they never let Bindu flow.  Bindu = semen. Blood = female gamete or egg. In olden days in India, genital blood of the female was considered as the male counterpart of sperm.

    880: With focused mind, they channel the breath towards Nada sound of Siva’s Conch. The aimless five senses go to the house of restraint and drink the delightful nectar for ever.

    881: On the banks of the river of Nectar, gather and channel the five Pranas through the central canal of the spinal cord (Susumna Nadi). The Sadhakas face no death; their good Kalas are not bound by Time.

    882: They open the springs of Nectar and proceed towards the water-cool Lotus Feet. Coursing through the spinal channel and sitting still in Samadhi, they alternately breath on the right and and left (nostrils).

    883: If breaths of Moon (Ida) and Sun (Pingala) traverse through the spinal cord without any obstruction, your body will be indestructible; immeasurable joys bubble over.



End Tantra Three





03TirumantiramTamil-English.htm Verses 549-883



திருமந்திரம் - 3
திருமூலர் அருளியது

Left Column = Tirumantiram by Tirumular

Right Column: Translation into English by Dr. B. Natarajan

(Modified by Himalayan Academy.)

Sri Ramakrishna Math, Chennai

Tamil Text by Madurai Project

Presentation: Veeraswamy Krishnaraj


TMTM =TiruManTiraM by Chapters 01-09














Tirumantiram Verses and links: Tantras 01-09. By Verses












Tirumantiram All 9 Chapters in Tamil and English.

3. Yoga practices according to the eight-angled way of Patanjali.-Wikipedia


Download from Madurai Project Download from Himalayan Academy-Dr. Natarajan

அட்டாங்க யோகம்

Ashtanga Yogam

549. உரைத்தன வற்கரி ஒன்று மூடிய

நிரைத்த இராசி நிரைமுறை எண்ணிப்

பிரச்சதம் எட்டும் பேசியே நந்தி

நிரைத்த இயமம் நியமஞ்செய் தானே.

549: Difficult to Expound is Science of Yoga

Of difficult vast to expound

Is the Science of Breath;

Closing nostril alternate

And counting time in measure appropriate

Thus did Nandi reveal at length

The eight-fold science of yoga great--

Iyama, Niyama and the rest.

550. செய்த இயம நியமஞ் சமாதிசென்

றுய்யப் பராசக்fதி உத்தர பூருவ

மெய்த கவச நியாசங்கள் முத்திரை

எய்த வுரைசெய்வன் இந்நிலை தானே.

550: Yoga Includes Kavacha Nyasa and Mudra

I shall reveal herein,

The ways of Iyama and Niyama,

The secret of Kavacha, Nyasa and Mudra

The paths to reach the Samadhi State;

To course Kundalini Sakti upward,

And to reach Parasakti at Cranium high.

551. அந்நெறி இந்நெறி என்னாதட் டாங்கத்

தன்னெறி சென்று சமாதியி லேநின்மின்

நன்னெறி செல்வார்க்கு ஞானத்தி லேகலாம்

புன்னெறி யாகத்திற் போக்கில்லை யாகுமே.

551: Ashtanga Yoga Leads to Samadhi and to Jnana

Waver not, this way and that

Follow the way of eight-limbed Yoga

And reach Samadhi State;

They who tread that blessed path

Shall reach Jnana's peak;

No more are they in this vile flesh born.

552. இயம நியமமே எண்ணிலா ஆதனம்

நயமுறு பிராணாயா மம் பிரத்தி யாகாரஞ்

சயமிகு தாரணை தியானஞ் சமாதி

அயமுறும் அட்டாங்க மாவது மாமே.

552: Eight Limbs of Yoga

Iyama, Niyama, and Asana numberless

Pranayama wholesome and Pratyahara alike,

Dharana, Dhyana and Samadhi to triumph

--These eight are the steely limbs of Yoga.

2. இயமம்


553. எழுந்துநீர் பெய்யினும் எட்டுத் திசையுஞ்

செழுந்த ணியமங்கள் செய்மினென் றண்ணல்

கொழுந்தண் பவளக் குளிர்fசடை யோடே

அழுந்திய நால்வர்க் கருள்புரிந் தானே.

553: Perform Niyamas Always

"The heavens may torrents pour

In directions eight;

Yet perform the holy niyamas"

--Thus spake the Lord of matted locks, cool and coral hued

To the Sages Four, in devotion immersed.

554. கொல்லான்பொய் கூறான் களவிலான் எண்குணன்

நல்லான் அடக்க முடையான் நடுச்செய்ய

வல்லான் பகுந்துண்பான் மாசிலான் கட்காமம்

இல்லான் இயமத் திடையில்நின் றானே.

554: Ways of Niyama
He does not kill, he does not lie, he does not steal;
Of marked virtues is he; good, meek and just;
He shares his joys, he knows no blemish
Neither drinks nor lusts
--This the man who in Niyama's ways stands.

3. நியமம்


555. ஆதியை வேதத்தின் அப்பொரு ளானைச்

சோதியை ஆங்கே சுடுகின்ற அங்கியைப்

பாதியுள் மன்னும் பரசக்தி யோடுடன்

நீதி யுணர்ந்து நியமத்த னாமே.

555: Way of Niyama
The Being First,
The Meaning-Central of Vedas all,
The Light Divine,
The Fire within that Light
He who shares Himself
Half-and-Half with His Sakti
And the Divine Justice thereof
--Them, he in Niyama's path knows.

556. தூய்மை அருளூண் சுருக்கம் பொறைசெவ்வை

வாய்மை நிலைமை வளர்த்தலே மற்றிவை

காமங் களவு கொலையெனக் காண்பவை

நேமியீ ரைந்து நியமத்த னாமே.

556: Ten Virtues of Niyama
Purity, compassion, frugal food and patience
Forthrightness, truth and steadfastness
--These he ardently cherishes;
Killing, stealing and lusting, He abhors
--Thus stands with virtues ten
The one who Niyama's ways observes.

557. தவஞ்செபஞ் சந்தோடம் ஆத்திகந் தானஞ்

சிவன்றன் விரதமே சித்தாந்தக் கேள்வி

மகஞ்சிவ பூசையொண் மதிசொல்லீர் ஐந்து

நிவம்பல செய்யின் நியமத்த னாமே.

557: Further Ten Attributes of Niyama
Tapas, meditation, serenity, and holiness
Charity, vows in Saiva Way and Siddhanta learning
Sacrifice, Siva puja and thoughts pure
--With these ten, the one in Niyama perfects his Ways.

4. ஆதனம்


558. பங்கய மாதி பரந்தபல் ஆதனம்

அங்குள வாம்இரு நாலும் அவற்றினுள்

சொங்கில்லை யாகச் சுவத்திக மெனமிகத்

தங்க இருப்பத் தலைவனு மாமே

558: Prominent Asanas
Numerous are the asanas
With Padmasana to commence;
Six among them are rated high
With Svastika as faultless seventh
He who postures on these asanas seven,
Verily becomes Master, for sure.

559. ஓரணை யப்பத மூருவின் மேலேறிட்

டார வலித்ததன் மேல்வைத் தழகுறச்

சீர்திகழ் கைகள் அதனைத்தன் மேல்வைக்கப்

பார்திகழ் பத்மா சனமென லாகுமே

559: Padmasana--Lotus Posture
Sit cross-legged with soles of feet upturned
Close draw the feet on thighs opposite,
Stretch then the hands afore on feet
That Padmasana is, famed far on earth.

560. துரிசில் வலக்காலைத் தோன்றவே மேல்வைத்து

அரிய முழந்தாளி லங்கையை நீட்டி

உருசி யொடுமுடல் செவ்வே யிருத்திப்

பரிசு பெறுமது பத்திரா சனமே

560: Bhadrasana--Happy Posture
Place the right leg over the left
Stretch the hands over calf of leg
Sit in posture firm and erect
That indeed is Bhadrasana.

561. ஒக்க அடியிணை யூருவில் ஏறிட்டு

முக்கி யுடலை முழங்கை தனில்ஏற்றித்

தொக்க அறிந்து துளங்கா திருந்திடிற்

குக்குட ஆசனங் கொள்ளலு மாமே

561: Kukkudasana--Cock Posture
Lift the feet on to the thighs,
Control breath and on elbows raise your body
Thus seated firm and immobile,
Thou do reach the Kukkudasana.

562. பாத முழந்தாளிற் பாணி களைநீட்டி

ஆதர வோடும்வாய் அங்காந் தழகுறக்

கோதில் நயனங் கொடிமூக்கி லேயுறச்

சீர்திகழ் சிங்கா தனமெனச் செப்புமே

562: Simhasana--Lion Posture
Stretch the hands over the calf of leg,
Lift the mouth upward,
Fix thy gaze on tip of nose,
Thus do thou Simhasana posture.

563. பத்திரங் கோமுகம் பங்கயங் கேசரி

சொத்திரம் வீரஞ் சுகாதனம் ஓரேழு

முத்தம மாமுது ஆசனம் எட்டெட்டுப்

பத்தொடு நூறு பலஆ சனமே

563: Important Asanas are Seven
Bhadra, Gomukha, Padma and Simha,
Svastika, Veera, and Sukha
These seven are asanas eminent and ancient;
Numerous as, eight, eighty and hundred, however,
Are asanas in all reckoned.

5. பிராணாயாமம்

Pranayama or BreathControl

564. ஐவர்க்கு நாயகன் அவ்வூர்த் தலைமகன்

உய்யக்கொண்டேறுங் குதிரைமற் றொன்றுண்டு

மெய்யர்க்குப்பற்றுக்கொடுக்குங் கொடாதுபோய்ப்

பொய்யரைத் துள்ளி விழுத்திடுந் தானே

564: Master the Steed of Breath
The Jiva is the master of senses five;
He is the head of the body habitat;
There is a steed he rides to his destined goal;
The masterly one the steed carries,
The feeble one it throws away
--That steed the Prana breath is.

565. ஆரிய னல்லன் குதிரை இரண்டுள

வீசிப் பிடிக்கும் விரகறி வாரில்லை

கூரிய நாதன் குருவின் அருள்பெற்றால்

வாரிப் பிடிக்க வசப்படுந் தானே

565: Control of Inhalation and Exhalation
A goodly one is Jiva
He has steeds two,
But he knows not how to master them
If the lordly Guru lends His Grace,
The steeds will tame become.

566. புள்ளினும் மிக்க புரவியை மேற்கொண்டாற்

கள்ளுண்ண வேண்டாந் தானே களிதருந்

துள்ளி நடப்பிக்குஞ் சோம்பு தவிர்ப்பிக்கும்

உள்ளது சொன்னோம் உணர்வுடை யோருக்கே

566: Breath Control Activates Body
Faster than bird that steed flies,
Far headier than wine the pleasure it gives;
It infuses vigour, dispells laziness
True we say this, let the wise listen.

567. பிராணன் மனத்தொடும் பேரா தடங்கிப்

பிராண னிருக்கிற் பிறப்பிறப் பில்லை

பிராணன் மடைமாறிப் பேச்சறி வித்துப்

பிராண னடைபேறு பெற்றுண்டீர் நீரே

567: Breath Control Yields Life Nectar
Let Prana merge in Mind
And together the two be stilled
Then no more shall birth and death be;
Therefore, learn to direct breath
In streams alternating left and right
And in silentness chant "Aum"
Then shall you sevile of the nectar of life.

568. ஏறுதல் பூரகம் ஈரெட்டு வாமத்தால்

ஆறுதல் கும்பம் அறுபத்து நாலதில்

ஊறுதல் முப்பத் திரண்டதி ரேசகம்

மாறுதல் ஒன்றின்fகண் வஞ்சக மாமே

568: Puraka Kumbhaka Resaka Alternated--Cleansing of Nadis
Purakam is to inhale by left nostril matras six and ten
Kumbhakam is to retain that breath for matras four and sixty
Resakam is to exhale thereafter for matras two and thirty
Thus alternate from left to right and right to left
With Kumbhakam in between.

569. வளியினை வாங்கி வயத்தில் அடக்கில்

பளிங்கொத்துக் காயம் பழுக்கினும் பிஞ்சாந்

தௌiயக் குருவின் திருவருள் பெற்றால்

வளியினும் வேட்டு வளியனு மாமே

569: Breath Control Makes Body Light as a Carpenter-Bee
If you control the breath within,
However old your body,
Young and crystal-hard it turns
And with the goodly Guru's benign Grace,
Well may you wing your way in heaven
As unto a carpenter-bee.

570. எங்கே இருக்கினும் பூரி இடத்திலே

அங்கே யதுசெய்ய ஆக்கைக் கழிவில்லை

அங்கே பிடித்தது விட்டள வுஞ்செல்லச்

சங்கே குறிக்கத் தலைவனு மாமே

570: Breath Control Gives Supreme Strength
Wherever you be, there control breath
The body then will perish not
As you inhale, control and exhale in measure prescribed,
Well may you become a trimphant Lord
With the conch of victory,
Your achievement heralding.

571. ஏற்றி இறக்கி இருகாலும் பூரிக்குங்

காற்றைப் பிடிக்குங் கணக்கறி வாரில்லை

காற்றைப் பிடிக்குங் கணக்கறி வாளர்க்குக்

கூற்றை யுதைக்குங் குறியது வாமே

571: Knowledge of Science of Breath Leads to Immortality
Inhalation, Exhalation, and Retention both ways
The Science of Breath thus consisting
They know not;
They who know the Science of Breath
Are destined to spurn the God of Death.

572. மேல்கீழ் நடுப்பக்க மிக்குறப் பூரித்துப்

பாலாம் இரேசகத் தாலுட் பதிவித்து

மாலாகி யுந்தியுட் கும்பித்து வாங்கவே

ஆலாலம் உண்டான் அருள்பெற லாமே

572: Effect of Puraka, Kumbhaka Resaka
In Purakam inhale breath deep
To pervade up, down and middle
In Kumbhakam retain it around the navel center;
In Resakam it is absorbed within in due measure
They who practise the Science of Breath thus
Reach the Grace of Lord
Who consumed poison deadly.

573. வாமத்தில் ஈரெட்டு மாத்திரை பூரித்தே

ஏமுற்ற முப்பத் திரண்டும் இரேசித்துக்

காமுற்ற பிங்கலைக் கண்ணாக இவ்விரண்

டோ மத்தால் எட்டெட்டுக் கும்பிக்க உண்மையே

573: Time Duration of Inhaling Retaining and Exhaling Breath
Inhaling six and ten matras by left nostril
Retaining four and sixty in the navel
Exhaling two and thirty by the right nostril,
They who control breath thus, chanting Aum
Have verily seen the Light of Truth.

574. இட்ட தவ்வீ டிளகா திரேசித்துப்

புட்டிப் படத்தச நாடியும் பூரித்துக்

கொட்டிப் பிராணன் அபானனுங் கும்பித்து

நட்டம் இருக்க நமனில்லை நமக்கே

574: How to Practise Pranayama
Inhale deep and steady,
That prana fills the nadis ten;
Exhale slow
That the body does not stir;
Retain prana breath
And downward move Apana breath
Thus sit erect and vanquish Death.

575. புறப்பட்டுப் புக்குத் திரிகின்ற வாயுவை

நெறிப்பட வுள்ளே நின்மல மாக்கில்

உறுப்புச் சிவக்கும் உரோமங் கறுக்கும்

புறப்பட்டுப் போகான் புரிசடை யோனே

575: Purify Body By Breath Control
The breath within rises
And wanders as it lists;
Control that and purify within;
Then shall your limbs glow red
Your hair turn dark
And God within shall leave you never.

576. கூடம் எடுத்துக் குடிபுக்க மங்கையர்

ஓடுவர் மீளுவர் பன்னிரண் டங்குலம்

நீடுவர் எண்விரல் கண்டிப்பர் நால்விரல்

கூடிக் கொளிற்கோல அஞ்செழுத் தாமே

576: Inhale 12 Matras; Retain 4 Matras
The Prana breath
That is damsel within body-house
Runs in and out constant;
If twelve matras inhaled
Eight matras exhaled,
The four matras retained
Shall make you divine in Siva.

577. பன்னிரண் டானை பகலஇர வுள்ளது

பன்னிரண் டானையைப் பாகன் அறிகிலன்

பன்னிரண் டானையைப் பாகன் அறிந்தபின்

பன்னிரண் டானைக்குப் பகல்இர வில்லையே


577: Learn to Control Breath and Master Death
The elephant that is twelve-matra breath
Is awake night and day;
The mahout (Jiva) knows not elephant;
When mahout learns to control elephant
The elephant knows not night and day;
(In eternity it exists.)

6. பிரத்தியாகாரம்

6 PRATYAHARA (Withdrawal of the senses from external objects)

578. கண்டுகண் டுள்ளே கருத்துற வாங்கிடிற்

கொண்டுகொண் டுள்ளே குணம்பல காணலாம்

பண்டுகந் தெங்கும் பழமறை தேடியை

இன்றுகண் டிங்கே இருக்கலு மாமே

578: Blessings of Mind Withdrawal
Step by step, practise mind's withdrawal
And look inward;
One by one many the good you see within;
And may you then meet the Lord,
Now and here below
Whom the ancient Vedas still searches

579. நாபிக்குக் கீழேபன்னிரெண் டங்குலந்

தாபிக்கு மந்திரந் தன்னை அறிகிலர்

தாபிக்கு மந்திரந் தன்னை அறிந்தபின்

கூவிக்கொண் டீசன் குடியிருந் தானே

579: Retain Breath Below Navel Region
They know not the divine art
Of fixing breath twelve matra long,
Below the navel region;
Once they learn that art
The Lord enters within, shouting in joy.

580. மூலத் திருவிரல் மேலுக்கு முன்நின்ற

பாலித்த யோனிக் கிருவிரற் கீழ்நின்ற

கோலித்த குண்டலி யுள்ளேழுஞ் செஞ்சுடர்

ஞாலத்து நாபிக்கு நால்விரற் கீழதே

580: Where Kundalini Is
Two finger length above the anus,
Two finger length below the sex organ
Four finger length below the navel visible,
There within is Kundalini
A flaming fire lambent.

581. நாசிக் கதோமுகம் பன்னிரண் டங்குலம்

நீசித்தம் வைத்து நினையவும் வல்லையேல்

மாசித்த மாயோகம் வந்து தலைப்பெய்துந்

தேகத்துக் கென்றுஞ் சிதைவில்லை யாம

581: Breath Control for Maha Siddha Yoga
If below the nose-tip
You look twelve-finger length,
And then concentrate and meditate (on navel centre),
The mighty Siddha yoga shall yours be
And imperishable shall your body be.

582. சோதி இரேகைச் சுடரொளி தோன்றிடிற்

கோதில் பரானந்தம் என்றே குறிக்கொண்மின்

நேர்திகழ் கண்டத்தே நிலவொளி எய்தினால்

ஓதுவ துன்னுடல் உன்மத்த மாமே

582: When Light Appears
If thus meditating,
Luminescence you glimpse at the Eye-brow centre
Know you are destined for bliss unalloyed;
If at the Throat's Center
Lunar light you behold,
Then will your body,
In divine joy intoxicated be.

583. மூலத் துவாரத்தை மொக்கர மிட்டிரு

மேலைத் துவாரத்தின் மேல்மனம் வைத்திரு

வேலொத்த கண்ணை வௌiயில் விழித்திரு

காலத்தை வெல்லுங் கருத்திது தானே

583: What Kundalini Yoga is
Close the Muladhara orifice below
Center your thought on Sahasrara orifice above
And on that meditate in oneness;
Fix your dagger like vision on that Void Vast;
Thus practising Yoga,
You shall vanquish Time.

584. எருவிடும் வாசற் கிருவிரன் மேலே

கருவிடும் வாசற் கிருவிரற் கீழே

உருவிடுஞ் சோதியை உள்கவல் லார்க்குக்

கருவிடுஞ் சோதி கலந்துநின் றானே

584: Kundalini Yoga Destroys Birth
Two finger length above the anus
Two finger length below the sex organ,
Lies the Kundalini Fire
If you can meditate on the light
That burns there,
You shall be one with Lord,
Who all births destroys.

585. ஒருக்கால் உபாதியை ஒண்சோதி தன்னைப்

பிரித்துணர் வந்த உபாதிப் பிரிவைக்

கரைத்துணர் வுன்னல் கரைதல்உள் நோக்கல்

பிரத்தியா காரப் பெருமைய தாமே

585: Pratyahara
By thought concentrated,
Know clearly apart
Pasa and Pati Luminescent,
Then destroy that Pasa;
Melt in your heart for Lord,
Attain and contemplate on Jnana,
And look inward toward Him;
These the precious Ways of Pratiyahara are

586. புறப்பட்ட வாயுப் புகவிடா வண்ணந்

திறப்பட்டு நிச்சயஞ் சேர்ந்துடன் நின்றால்

உறப்பட்டு நின்றது உள்ளமும் அங்கே

புறப்பட்டுப் போகான் பெருந்தகை யானே

586: Pranayama Helps Pratyahara
If breath that is exhaled
Is contained within
The thoughts too are contained there
And the Lord shall leave you not.

587. குறிப்பினின் உள்ளே குவலயந் தோன்றும்

வெறுப்பிருள் நங்கி விகிர்தனை நாடுங்f

சிறப்புறு சிந்தையைச் சிக்கென் றுணரில்

அறிப்புறு காட்சி அமரரு மாமே

587: What Pratyhara Can Lead to
In the act of concentrated meditation
All world will be visioned;
Be rid of the despicable darkness
And seek Lord,
If your thoughts be centered firm
You shall Divine Light see
And immortal thereafter be.

7. தாரணை

Dharana (Concentrated attention)

588. கோணா மனத்தைக் குறிக்கொண்டு கீழ்க்கட்டி

வீணாத்தண் டூடே வௌiயுறத் தானோக்கிக்

காணாக்கண் கேளாச் செவியென் றிருப்பார்க்கு

வாணாள் அடைக்கும் வழியது வாமே

588: How to Practise Dharana
Let unswerving be your thought
Bind it to Muladhara fast
Look into the Void Inside through spinal shaft
See and yet see not;
Hear and yet hear not;
Thus in meditation sit;
That the sure Way to bar death's way.

589. மலையார் சிரத்திடை வானீர் அருவி

நிலையாரப் பாயும் நெடுநாடி யூடே

சிலையார் பொதுவில் திருநட மாடுந்

தொலையாத ஆனந்தச் சோதிகண் டேனே

589: Lord Dances in Sahasrara
From the peaks of Cranium ranges
The heavenly waterfall
Unceasing cascades
Coursing prana through the spinal channel;
There on the stony arena (of Mount Meru within)
The Lord performs His timeless dance;
That unending Bliss Light,
I witnessed.

590. மேலை நிலத்தினாள் வேதகப் பெண்பிள்ளை

மூல நிலத்தில் எழுகின்ற மூர்த்தியை

ஏல எழுப்பி இவளுடன் சந்திக்கப்

பாலனும் ஆவான் பராநந்தி ஆணையே

.(1). பார்நந்தி

590: Kundalini in Reverse
She is the Damsel of the Vedas;
She belongs to the astral land of Cranium;
He is the bridal lord;
He sleeps in the land of Muladhara;
Gently rouse Him,
And make Him meet Her,
You shall then be forever young
Upon lordly Nandi I avow,
This true forever and ever.

591. கடைவாச லைக்கட்டிக் காலை எழுப்பி

இடைவாசல் நோக்கி இனிதுள் இருத்தி

மடைவாயிற் கொக்குப்போல் வந்தித் திருப்பார்க்

குடையாமல் ஊழி இருக்கலு மாமே

591: Practice of Kundalini Yoga
Bind the Muladhara
Raise the Prana breath upward
Through the spinal hollow course it
And within in aptness retain,
And like a stork at stream's head
Sit calm
In singleness of thought;
Well may you live forever and ever.

592. கலந்த உயிருடன் காலம் அறியில்

கலந்த உயிரது காலின் நெருக்கங்

கலந்த உயிரது காலது கட்டிற்

கலந்த உயிருடல் காலமும் நிற்குமே

592: Practice Breath Control in Proper Time-Measure
When Pranayama is in proper time-measure practised
Breath retention will appropriate with Prana stand;
He who trains breath that is Prana,
With him shall Time and Life inseparate remain.

593. வாய்திற வாதார் மனத்திலோர் மாடுண்டு

வாய்திறப் பாரே வளியிட்டுப் பாய்ச்சுவர்

வாய்திற வாதார் மதியிட்டு மூட்டுவர்

கோய்திற வாவிடிற் கோழையுமாமே

593: Practise Breath Control in Silentness
A bull there is,
In the thoughts of those
Who silentness observe;
They who open their mouth wide
Drive it away wind-ward;
But they who are in silentness wrapped
Drive it to the Lunar Peak;
There with its horns it knocks;
And if the Gates of the Cave do not open,
It turns tail in fear.

594. வாழலு மாம்பல காலும் மனத்திடைப்

போழ்கின்ற வாயு புறம்படாப் பாய்ச்சுறில்

எழுசா லேகம் இரண்டு பெருவாய்தல்

பாழி பெரியதோர் பள்ளி அறையே

594: Longevity Gained by Breath Control
If breath that is forked in and out,
Is on mind directed and centered,
Well may you sleep
In the spacious bed chamber
Of the Body Cave
That has doors two and windows seven.
And long, long may you live there too.

595. நிரம்பிய ஈரைந்தில் ஐந்திவை போனால்

இரங்கி விழித்திருந் தென்செய்வை பேதாய்

வரம்பினைக் கோலி வழிசெய்கு வார்க்குக்

குரங்கினைக் கொட்டை பொதியலு மாமே


595: Mind Control Through Breath Control
If of the ten Vayus that fill the body
Five by exhalation leave,
What avails you fool!
What though you wake and pray?
They who control breath in measure ordained,
Will sure imprison mind-monkey
Within the body-fortress.

596. முன்னம் வந்தனர் எல்லாம் முடிந்தனர்

பின்னை வந்தவர்க் கென்ன பிரமாணம்

முன்னுறு கோடி உறுகதி பேசிடில்

என்ன மாயம் இடிகரை நிற்குமே

596: Make the Body Immortal
All those who came afore
Have met their final end;
What guarantee is there of any other fate,
For those who come after?
What then there to speak of the millions
And their life to be?
What delusion this!
Will the sandy bank ever hold firm?

597. அரித்த வுடலைஐம் பூதத்தில் வைத்துப்

பொருத்தஐம் பூதஞ்சத் தாதியிற் போந்து

தெரித்த மனாதிசத் தாதியிற் செல்லத்

தரித்தது தாரணை தற்பரத் தோடே

597: Dharana is Involution
To contain body's harassing senses five
In elements five,
To contain elements five
In organs cognitive internal,
To contain cognitive organs internal
Into its Primal Reals,
To contain Primal Reals
In the Being Uncreated
That, verily, is Dharana
In stages practised.

8. தியானம்

Dhyana (Meditation)

598. வருமாதி யீரெட்டுள் வந்த தியானம்

பொருவாத புந்தி புலன்போக மேவல்

உருவாய சத்தி பரத்தியான முன்னுங்

குருவார் சிவத்தியானம் யோகத்தின் கூறே

598: Dhyana is of Two Kinds
The ten--
The five elements and the five senses
Being contained, one by the other,
The internal organ Buddhi
In turn contains the senses;
Thus is Dhyana born;
The Para Dhyana first
That is on Sakti centered,
And Siva Dhyana next
That is by Guru blessed,
These two the Ways of Dhyana Yoga.

599. கண்ணாக்கு மூக்குச் செவஞானக் கூட்டத்துட்

பண்ணாக்கி நின்ற பழம்பொருள் ஒன்றுண்(டு)

அண்ணாக்கின் உள்ளே அகண்ட ஔiகாட்டிப்

புண்ணாக்கி நம்மைப் பிழைப்பித்த வாறே


599: In Dhyana the Divine Light Appears
Through eye, tongue, nose and ear
And the organ Intellect
There is an Ancient One that pervades as Nada,
Inside the palatal cavity
He shows the Cosmic Light;
He gave the fleshly body,
That we redeemed be.

600. ஒண்ணா நயனத்தில் உற்ற ஔiதன்னைக்

கண்ணாரப் பார்த்துக் கலந்தங் கிருந்திடில்

விண்ணாறு வந்து வௌiகண் டிடவோடிப்

பண்ணாமல் நின்றது பார்க்கலு மாமே

600: In Dhyana Can Be Seen the Jnana Form of Siva
In the undistracted gaze
Appears the Light
Gaze and gaze to heart's content
And mingle one with it;
The Heavenly Stream will then surge
To the spaces infinite of Void Vast;
Then may the Uncreated Being witnessed be.

601. ஒருபொழு துன்னார் உடலோ டுயிரை

ஒருபொழு துன்னார் உயிருட் சிவனை

ஒருபொழு துன்னார் சிவனுறை சிந்தையை

ஒருபொழு துன்னார் சந்திரப் பூவே


601: Alas! They Perform not Dhyana
Even for once they meditate not
On the mystery of Jiva within body;
Even for once they meditate not
On Siva within Jiva;
Even for once they meditate not
On Divine Jnana within Siva;
Even once they meditate not
On the Lotus within the Lunar Sphere.

602. மனத்து விளக்கினை மாண்பட ஏற்றிச்

சினத்து விளக்கினைச் செல்ல நெருக்கி

அனைத்து விளக்குந் திரியொக்கத் தூண்ட

மனத்து விளக்கது மாயா விளக்கே

602: Dhyana Brightens All Lamps Within
Light the Lamp of Mind
And dispel the Darkness of Egoity;
Extinguish the Fire of Wrath
And brighten all lamps within
Thenceforth alike,
The Mind's Lamp is an undying Lamp indeed.

603. எண்ணா யிரத்தாண்டு யோகம் இருக்கினும்

கண்ணார் அமுதினைக் கண்டறி வாரில்லை

உண்ணாடிக் குள்ளே ஔiயுற நோக்கினால்

கண்ணாடி போலக் கலந்துநின் றானே


603: Look Within in Dhyana
Well may they practise Yoga eight-thousand year
Still they see not Lord,
Sweet as ambrosia
And dear unto apple of eye;
But if within you seek Him enlightened
He within you is,
Even unto reflection in the mirror.

604. நாட்டமும் இரண்டும் நடுமூக்கில் வைத்திடில்

வாட்டமும் இல்லை மனைக்கும் அழிவில்லை

ஓட்டமும் இல்லை உணர்வில்லை தானில்லை

தேட்டமும் இல்லை சிவனவ நாமே


604: Fruits of Dhyana
If your eyes twain are
On nasal point fixed,
No sorrows befall you;
Perishes not your body;
Agitation none shall you have;
Feelings none;
Seekings none;
None that is "I";
You and Siva one become.

605. நயனம் இரண்டும் நாசிமேல் வைத்திட்

டுயர்வெழா வாயுவை உள்ளே அடக்கித்

துயரற நாடியே தூங்கவல் லார்க்குப்

பயனிது காயம் பயமில்லை தானே

605: Dhyana Leads to Cessation of Birth
Fixing the gaze on nasal point
Retaining the roaming breath within
They who can thus still the nadis,
Will sure reach the Goal
No fear of birth to be for them.

606. மணிகடல் யானை வார்குழல் மேகம்

அணிவண்டு தும்பி வளைபேரி கையாழ்

தணிந்தெழு நாதங்கள் தாமிவை பத்தும்

பணிந்தவர்க் கல்லது பார்க்கஒண் ணாதே


606: Varied Sound Experiences in Dhyana
Bell, sea, elephant, flute, cloud
Bee, dragon-fly, conch, drum, and lute
The subtle sounds of these ten are heard
For them alone
Who have stilled their mind in God.

607. கடலொடு மேகங் களிறொடும் ஓசை

அடவெழும் வீணை அண்டரண் டத்துச்

சுடர்மன்னு வேணுச் சுரிசங்கின் ஓசை

திடமறி யோகிக்கல் லாற்றெறி யாதே


607: Other Sound Experiences in Dhyana
The roar of sea, the thundering of cloud,
The trumpeting of elephant, the euphony of lute,
The music of the orbs
That glow in firmament vast,
The melody of the flute; the resonance of conch,
All these
The yogi true alone hears.

608. ஈசன் இயல்பும் இமையவர் ஈட்டமும்

பாசம் இயங்கும் பரிந்துய ராய்நிற்கும்

ஓசை யதன்மணம் போல விடுவதோர்

ஓசையாம் ஈசன் உணரவல் லார்க்கே

608: Fruits of God-Realization
Those who realize God,
They alone get qualities godly;
They join company of immortals;
Pasa vanishes;
They become immanent in all life
They hear sounds subtlest,
That emanate
Unto fragrance out of flower.

609. நாத முடிவிலே நல்லாள் இருப்பது

நாத முடிவிலே நல்யோகம் இருப்பது

நாத முடிவிலே நாட்டம் இருப்பது

நாத முடிவிலே நஞ்சுண்ட கண்டனே

609: Yoga Leads to Nadanta
Nada's End is Sakti divine
Nada's End is Yoga goodly
Nada's End is goal Finale
Nada's End is Lord Seated.

610. உதிக்கின்ற ஆறினும் உள்ளங்கி ஐந்துந்

துதிக்கின்ற தேசுடைத் தூங்கிருள் நீங்கி

அதிக்கின்ற ஐவருள் நாதம் ஒடுங்கக்

கதிக்கொன்றை ஈசன் கழல்சேர லாமே


610: Involution Into Nada is Final Stage
As Kundalini Fire glows in Adharas six,
The Primordial Anava Darkness flees,
In tameness followed by Indriyas Five;
Who involute in Tanmatras, their substrate;
And they in turn in Nada;
Then shall you reach Feet of Lord
That is Refuge of All.

611. பள்ளி அறையிற் பகலே இருளில்லை

கொள்ளி அறையிற் கொளுந்தாமற் காக்கலாம்

fளி தறியிலோ ரோசனை நீளிது

வௌfளி அறையில் விடிவில்லை தானே

611: The Way to Ascension to Void lies through Meditation
The mystic bed-chamber is day-light eternal
No darkness invades;
There is a way
This body to fire-chamber consigned not be;
The light of this knowledge
Is by meditation prolonged;
The Chamber of Void
Knows not end of Light ever.

612. கொண்ட விரதங் குறையாமற் றானொன்றித்

தண்டுடன் ஓடித் தலைப்பட்ட யோகிக்கு

மண்டல மூன்றினும் ஒக்க வளர்ந்தபின்

பிண்டமும் ஊழி பிரியா திருக்குமே

612: Perfect Meditation Leads to Immortality
Having abated not in the rules of vows,
The Yogi that has to meditate learned,
Coursing Kundalini through spinal column,
And passing Mandalas Three with felicity equal
He in fleshly body forever lives.

613. அவ்வவர் மண்டல மாம்பரி சொன்றுண்டு

அவ்வவர் மண்டலத் தவ்வவர் தேவராம்

அவ்வவர் மண்டலம் அவ்வவர்க் கேவரில்

அவ்வவர் மண்டல மாயமற் றோர்க்கே

613: Meditation Leads Across the Three Spheres
There is a way of reaching the Mandalas Three.
In each is its respective God;
Be you blessed
By the God appropriate
Then each Mandala leads to the other.

614. இளைக்கின்ற நெஞ்சத் திருட்டறை உள்ளே

முளைக்கின்ற மண்டலம் மூன்றினும் ஒன்றித்

துளைப்பெரும் பாசந் துருவிடு மாகில்

இளைப்பின்றி மார்க்கழி ஏற்றம தாமே

614: To Transcend Mandalas is to be Exalted
In the dark chamber of the drooping heart
Are the Mandalas Three,
He who becomes one with them
And peirces Pasas
Shall know weariness none;
To transcend the three stages of heart
Is exaltation exceeding indeed.

615. முக்குண மூடற வாயுவை மூலத்தே

சிக்கென மூடித் திரித்துப் பிடித்திட்டுத்

தக்க வலமிடம் நாழிகை சாதிக்க

வைக்கும் உயர்நிலை வானவர் கோனே

615: Immortality Through Dhyana Yoga
Uprooting the gunas three
He who controlls breath in Muladhara
And courses it alternate
Through nadi left and right,
In time measure prescribed
Will be immortal made
By Him that is King of Beings Heavenly.

616. நடலித்த நாபிக்கு நால்விரன் மேலே

மடலித்த வாணிக் கிருவிரல் உள்ளே

கடலித் திருந்து கருதவல் லார்கள்

சடலத் தலைவனைத் தாமறிந் தாரே

616: Deep Meditation on Centers Leads to God
Four finger-length above the tremulous Navel-Center
Is the petalled Heart-Center;
Two finger length still above is the Throat-Center;
Those who can meditate on it in sea-like depth
Sure knew Him;
Him the Lord of Body Corporal.

617. அறிவாய சத்தென்னு மாறா றகன்று

செறிவான மாயை சிதைத்தரு ளாலே

பிறியாத பேரரு ளாயிடும் பெற்றி

நெறியான அன்பர் நிலையறிந் தாரே


617: Grace Comes From Dhyana
Transcending Tattvas six and thirty unreal,
Destroying Maya's layers thick,
Transformed into Jnana Pure by Grace
Themselves that Grace inseparable Becoming
They who achieved thus
Were the goodly souls
The Way of Dhyana knew.

9. சமாதி

Samadhi (Intense contemplation)

618. சமாதி யமாதியிற் றான்செல்லக் கூடும்

சமாதி யமாதியிற் றானெட்டுச் சித்தி

சமாதி யமாதியில் தங்கினோர்க் கன்றே

சமாதி யமாதி தலைப்படுந் தானே

618: Samadhi is the Final Goal of Ashtanga Yoga
Samadhi is end of Iyama and the rest
Samadhi is consummation of Siddhis eight
Who persevere in the path from Iyama to the end
Will alone the end Samadhi attain.

619. விந்துவும் நாதமும் மேருவில் ஓங்கிடிற்

சந்தியி லான சமாதியிற் கூடிடும்

அந்த மிலாத அறிவின் அரும்பொருள்

சுந்தரச் சோதியுந் தோன்றிடுந் தானே

619: Vision of Light Resplendent in Samadhi
When in the Meru Peak of Sahasrara
Bindu and Nada flourish
In their union will Samadhi be;
And the Light Resplendent of Endless Jnana
Will then visioned be!

620. மன்மனம் எங்குண்டு வாயுவும் அங்குண்டு

மன்மனம் எங்கில்லை வாயுவும் அங்கில்லை

மன்மனத் துள்ளே மகிழ்ந்திருப் பார்க்கு

மன்மனத் துள்ளே மனோலய மாமே

620: In Samadhi Mano-Laya is Reached
Where there is mind absorption,
There life's breath is;
Where there is mind absorption none,
There life none is;
They who, in rapture, sit in mind absorption
Are verily fixed in Yoga of absorption.

621. விண்டலர் கூபமும் விஞ்சத் தடவியுங்-

கண்டுணர் வாகக் கருதி யிருப்பர்கள்

செண்டு வௌiயிற் செழுங்கிரி யத்திடை

கொண்டு குதிரை குசைசெறுத் தாரே

621: Mystic Vision in Samadhi
They who sit in Samadhi of Pure Consciousness
Vision the Mystic Woods and the Blooming Pond;
They roam in the royal expanse of Void Vast
And there at the foot of Fertile Mountain Meru,
They bridled their Horse of Breath to a stop

622. மூல நாடி முகட்டல குச்சியுள்

நாலு வாசல் நடுவுள் இருப்பிர்காள்

மேலை வாசல் வௌiயுறக் கண்டபின்

காலன் வார்த்தை கனாவிலும் இல்லையே

622: In Samadhi They Vision the Void
On top of Spinal Column in the Center
Is built a habitation unique;
Three the compartments it has
Four the doors;
Within these they sit (in Samadhi);
When through the door on top
They vision the Void
No more the word Death, aye, not even in dream

623. மண்டலம் ஐந்து வரைகளும் ஈராறு

கொண்டிட நிற்குங் குடிகளும் ஆறெண்மர்

கண்டிட நிற்குங் கருத்து நடுவாக

உண்டு நிலாவிடும் ஓடும் பதத்தையே

623: Vision Lord's Dance in Samadhi
Five the Mystic Regions,
Eight the Mountain Ranges,
Six the Adhara tribes that hold them;
With thought centered on Him
They well see Him there stand;
Partaking of the Grace of His Dancing Feet
They shall immortal be.

624. பூட்டொத்து மெய்யிற் பொறிபட்ட வாயுவைத்

தேட்டற்ற வந்நிலஞ் சேரும் படிவைத்து

நாட்டத்தை மீட்டு நயனத் திருப்பார்க்குத்

தோட்டத்து மாம்பழந் தூங்கலு மாமே

624: Samadhi Leads to Siva
Within the locked body
Is trapped the life-breath;
Course it to the Land
That no desire knows;
They who fix their gaze on Goal True
Will reach the Mango Fruit
That in the garden there hangs..

625. உருவறி யும்பரி சொன்றுண்டு வானோர்

கருவரை பற்றிக் கடைந்தமு துண்டார்

அருவரை யேறி அமுதுண்ண மாட்டார்

திருவரை யாமனந் தீர்ந்தற்ற வாறே

625: Ambrosia in Samadhi Leads to God
There is a way to vision the Lord,
The Celestial Beings churned
But with the mountain dark,
And partook of ambrosia;
But they climbed not
The heights of the Mystic Mountain
And partook not of ambrosia there flows,
For, they possess not
The unwavering mind
That soars in Samadhi high.

626. நம்பனை யாதியை நான்மறை ஓதியைச்

செம்பொனின் உள்ளே திகழ்கின்ற சோதியை

அன்பினை யாக்கி யருத்தி ஒடுக்கிப்போய்க்

கொம்பேறிக் கும்பிட்டுக் கூட்டமிட் டாரே

626: In Samadhi Oneness in God is Attained
He is our Own
He is the Primal One
He taught the Vedas Four
He is the light that glows within the purest gold
They adored Him in love
They approached Him all desires devoid
And climbed the Mystic Tree High;
Their breath halted in Samadhi
They with Him became One.

627. மூலத்து மேலது முச்சது ரத்தது

காலத் திசையிற் கலக்கின்ற சந்தினில்

மேலைப் பிறையினில் நெற்றிநேர் நின்ற

கோலத்தின் கோலங்கள் வெவ்வேறு கொண்டதே

627: Vision of Mystic Moon in Samadhi
Beyond the Muladhara
Of triple angle shaped
Where Time and Space mingle,
Aloft that Center,
Opposite the forehead
Hangs the Crescent Moon,
Of myriad shape and peerless beauty.

628. கற்பனை யற்றுக் கனல்வழி யேசென்று

சிற்பனை எல்லாஞ் சிருட்டித்த பேரொளிப்

பொற்பினை நாடிப் புணர்மதி யோடுற்றுத்

தற்பர மாகத் தகுந்தண் சமாதியே

628: Union With Siva in Samadhi
Bereft of distracting thoughts
Ascending the way of Kundalini
Seeking the Creator that created all,
Him that is Light Beauteous,
Reaching the Mystic Moon in union
He becomes one with the Being Uncreated
--That, in sooth, is Samadhi's tranquility.

629. தலைப்பட் டிருந்திடத் தத்துவங் கூடும்

வலைப்பட் டிருந்திடும் மாதுநல் லாளுங்

குலைப்பட் டிருந்திடுங் கோபம் அகலுந்

துலைப்பட் டிருந்திடுந் தூங்கவல் லார்க்கே

629: Tranquility in Samadhi
Samadhi attained, Siva is attained;
Sakti too will be caught in its fold;
Distracting passions will be dispelled;
In equanimity perfect,
Like unto a balance
Will be the mind
All this, for those who in Samadhi sleep.

630. சோதித் தனிச்சுட ராய்நின்ற தேவனும்

ஆதியும் உள்நின்ற சீவனு மாகுமால்

ஆதிப் பிரமன் பெருங்கடல் வண்ணனும்

ஆதி அடிபணிந் தன்புறு வாரே

630: Samadhi Leads to Worship by Gods
He stood as the Peerless Pillar of Light;
When Jiva in Samadhi merges in Him,
Brahma that creates
And Vishnu of the ocean-hue,
Both stand adoring him.

631. சமாதிசெய் வார்க்குத் தகும்பல யோகஞ்

சமாதிகள் வேண்டாம் இறையுட னேகிற்

சமாதிதா னில்லை தானவ னாகிற்

சமாதியில் எட்டெட்டுச் சித்தியும் எய்துமே

631: Samadhi Transcends Siddhis
To those who are in Samadhi
Many the Yogas that come of themselves
And the Siddhis eight that come unsought;
But, Samadhi none is for those who walk with God
Samadhi none is for those who become one in God.

10. அட்டாங்கயோகப் பேறு

Fruits of eight-limbed Yoga


Abstention from lying, killing, theft, lust, covetousness

632. போதுகந் தேறும் புரிசடை யானடி

யாதுகந் தாரம ராபதிக் கேசெல்வர்

ஏதுகந் தானிவன் என்றருள் செய்திடு

மாதுகந் தாடிடு மால்விடை யோனே

632: Lord's Devotees Reach Abode of Gods
They who seek Lord
Of the matted locks bedecked with flowers
Will sure reach Abode of Gods;
"What this devotee of mine seeks,
That I grant"
Thus blesses the Lord
That mounts the Bull
And dances to His Lady's delight.


Disciplinary observances

633. பற்றிப் பதத்தன்பு வைத்துப் பரன்புகழ்

கற்றிருந் தாங்கே கருது மவர்கட்கு

முற்றெழுந் தாங்கே முனிவர் எதிர்வரத்

தெற்றுஞ் சிவபதஞ் சேரலு மாமே

633: Devotees Reach World of Siva (Siva Loka)
Hold fast unto His Feet,
Adore them with love,
Sing His praise
Study His Sacred lore
Constant think of Him
You shall reach the World of Siva,
Received in full regalia
By the sacred Rishi concourse.



Asana or Yogic Posture

634. வந்தித் தவஞ்செய்து வானவர் கோவாய்த்

திருந்தம ராபதிச் செல்வன் இவனெனத்

தருந்தண் முழவங் குழலும் இயம்ப

இருந்தின்பம் எய்துவர் ஈசன் அருளே

634: Devotees Will Be Elevated
Infinite is Lord's Grace
He elevates His devotee unto Indra,
The Lord of Celestials;
And he shall be received,
In pomp and honour
Drums beating and pipes playing,
All glory and bliss upon him raining.


Control of Breaths

635. செம்பொற் சிவகதி சென்றெய்துங் காலத்துக்

கும்பத் தமரர் குழாம்வந் தெதிர்fகொள்ள

எம்பொற் றலைவன் இவனா மெனச்சொல்ல

இன்பக் கலவி இருக்கலு மாமே

635: Devotee Welcomed by Celestials
When devotee reaches the World of Siva
He shall be received by Celestial throngs,
"Hail! Here comes our Golden Lord"
Thus shall they welcome;
And he in raptuous pleasures shall revel.


Pratiyaharam (Withdrawal of the senses from external objects)

636. சேருறு காலந் திசைநின்ற தேவர்கள்

ஆரிவன் என்ன அரனாம் இவனென்ன

ஏருறு தேவர்கள் எல்லாம் எதிர்கொள்ளக்

காருறு கண்டனை மெய்கண்ட வாறே

636: The Devotee Hailed as Siva Himself
When he reaches the World of Siva
The Celestials,
Who in directions eight stood
Ask, "Who is he;"
And Hara says: "He is Me;"
And the noble Devas forgather and hail him
As well as they met Siva Himself.




637. நல்வழி நாடி நமன்வழி மாற்றிடுஞ்

சொல்வழி யாளர் சுருங்காப் பெருங்கொடை

இல்வழி யாளர் இமையவர் எண்டிசைப்

பல்வழி எய்தினும் பார்வழி யாகுமே

637: Even Celestials Have to Follow the Path of Devotees
Seeking the goodly path
They turn away Death's path;
They walk the path of Truth
They seek the path of Liberation;
Of limitless bounty they are;
Well may the Celestials
In directions eight roam
They perforce have to come
To this earth's way of devotees,
And they Him seek.



638. தூங்க வல் லார்க்கும் துணையேழ் புவனமும்

வாங்கவல் லார்க்கும் வலிசெய்து நின்றிடுந்

தேங்க வல் லார்க்கும் திளைக்கும் அமுதமுந்

தாங்கவல் லார்க்குந் தன்னிட மாமே

638: Devotee's Way is the Seeking of Gods
His (devotee's) is the World of Seeking--
Of Vishnu who sleeps on ocean
Of Brahma who creates worlds twice seven
Of Rudra who brings dissolution of life all,
Of Devas who revel in bubbling nectar.




639. காரிய மான உபாதியைத் தாங்கடந்

தாரிய காரணம் ஏழுந்தன் பாலுற

ஆரிய காரண மாய தவத்திடைத்

தாரியல் தற்பரஞ் சேர்தல் சமாதியே

639: In Samadhi Jiva Unites in Uncaused Being
 Transcending Jiva's caused experience limitations
Himself the Causal Tattvas Becoming,
Extinguishing the Causal sources themselves,
Thus do tapasvins unite in the Being Uncaused
That, in truth is Samadhi supreme.


11. அட்டமா சித்தி

The Eight Great Siddhis

640. பணிந்தெண் திசையும் பரமனை நாடித்

துணிந்தெண் திசையுந் தொழுதெம் பிரானை

அணிந்தெண் திசையினும் அட்டமா சித்தி

தணிந்தெண் திசைசென்று தாபித்த வாறே

640: Perform Siddhis in Meekness
Pray and seek Lord in directions eight
Adore Lord with constancy in directions eight
Attain Eight Siddhis Great in directions eight
And in meekness perform in directions eight.

641. பரிசறி வானவர் பண்பன் அடியெனத்

துரிசற நாடியே தூவௌi கண்டேன்

அரிய தெனக்கில்லை அட்டமா சித்தி

பெரிதருள் செய்து பிறப்பறுத் தானே

641: Nothing Impossible Then
Lord is the Prized Being of Celestials,
I sought His Feet in devotion
All my blemish vanished
And I visioned the Mystic Void
Nothing impossible for me now;
He blessed me with Eight Great Siddhis
And ended my birth to be.

642. குரவன் அருளிற் குறிவழி மூலன்

பரையின் மணமிகு சங்கட்டம் பார்த்துத்

தெரிதரு சாம்பவி கேசரி சேரப்

பெரிய சிவகதி பேறெட்டாஞ் சித்தியே

642: Sambhavi and Kechari Mudras for Siddhis
By Muladhara Way,
With Grace of Guru
Vision Sakti,
Seated fragrant and lovely;
Practise Sambhavi and Kechari mudras
You shall attain Siddhis Eight,
That to mighty Siva's goal leads.

643. காயாதி பூதங் கலைகால மாயையில்

ஆயா தகல அறிவொன் றனாதியே

ஓயாப் பதியதன் உண்மையைக் கூடினால்

வீயாப் பரகாயம் மேவலு மாமே

643: Power of Transmigration
The Elements, Kalas, Time and Maya
Escape unentangled in them,
That is but Wisdom;
And embrace fast the Truth of Lord
That Uncreated and Unending One;
Then can you transmigrate
Into mortal coils of beings other.

644. இருபதி நாயிரத் தெண்ணூறு பேதம்

மருவிய கன்ம மாமந்த யோகந்

தருமிவை காய உழைப்பாகுந் தானே

அருமிகு நான்காய் அடங்குமா சித்திக்கே

644: Karma Yoga Practices are Inferior to Eight Siddhis
Karma yoga is several, several in number;
Twenty thousand eight hundred kinds they count;
And all they can give is but physical work,
Inferior are they to the Eight Siddhis Great.

645. மதிதனில் ஈராறாய் மன்னுங் கலையின்

உதய மதுநா லொழியவோ ரெட்டுப்

பதியுமஈ ராறாண்டு பற்றறப் பார்க்கில்

திதமான ஈராறு சித்திக ளாமே

645: Twelve Years for Eight Siddhis
On the Moon's nadi to the left (Idakala)
The breath of Prana measures units twelve;
Of this, exhale four;
If the eight saved is within retained,
And that for twelve years continuous practised,
Then shall Siddhis Eight ever abide.

646. நாடும் பிணியாகு நஞ்சனஞ் சூழ்ந்தக்கால்

நீடுங் கலைகல்வி நீள்மேதை கூர்ஞானம்

பீடொன்றி னால்வாயாச் சித்திபே தத்தின்

நீடுங் துரங்கேட்டல் நீண்முடி வீராறே

646: Subtle Sounds Signifying Siddhis
Abounding in wealth of men around,
You but pave the way for birth again;
Nor can Siddhi be attained
By art, learning, genius and wisdom subtle;
At the end of diverse melodies heard in Yoga
For twelve years long
Does it take Siddhi for fullness to attain.

647. ஏழா னதிற்சண்ட வாயுவின் வேகியாந்

தாழா நடைபல யோசனை சார்ந்திடுஞ்

சூழான ஓரெட்டில் தோன்றா நரைதிரை

தாழான ஒன்பதிற் றான்பர காயமே

647: Siddhis in the Seventh, Eighth and Ninth Years
In the seventh year of his practice
The Yogi becomes fleet of foot like wind;
His footfall touches not the ground
He divines the thoughts of other beings;
In the eighth year he becomes eternal young,
For ever bereft of graying hair and wrinkled muscles
In the ninth, he transmigrates into other coils mortal.

648. ஈரைந்திற் பூரித்துத் தியான உருத்திரன்

ஏர்வொன்று பன்னொன்றில் ஈராறாம் எண்சித்தி

சீரொன்று மேலேழ் கீழேழ் புவிச்சென்று

ஏருன்று வியாபியாய் நிற்றல்ஈ ராறே

648: Siddhis in the Tenth, Eleventh and Twelfth Years
In the tenth year the yogi can expand and contract into space
In the eleventh he can assume form he meditates on;
In the twelfth all eight siddhis complete he masters;
He then gains the powers to roam the worlds
Seven above and seven below
And take one cosmic form spanning space all.

649. தானே அணுவுஞ் சகத்துத்தன் நொய்ம்மையும்

மானாக் கனமும் பரகாயத் தேகமுந்

தானாவ தும்பர காயஞ்சேர் தன்மையும்

ஆனாத வுண்மையும் வியாபியு மாம்எட்டே

649: The Eight Siddhis Enumerated
Himself the atom, himself the cosmos
Himself light, himself heavy
Himself invisible air,
Himself migrating into mortal bodies other,
Himself possessing prowess of the Truthful One
Himself immanent in all
--These eight are the Siddhis Great.

650. தாங்கிய தன்மையுந் தானணுப் பல்லுயிர்

வாங்கிய காலத்து மற்றோர் குறையில்லை

யாங்கே எழுந்தோம் அவற்றுள் எழுந்துமிக்

கோங்கி வரமுத்தி முந்திய வாறே

650: Anima Siddhi to Mukti
The Yogi assumes atom-size,
Into lives of several beings enters,
And then returns to his form original;
Either way is he least affected;
From that stage reached in Anima Siddhi,
He rises further
Into Nada chanting Aum,
And thus toward Mukti hastens.

651. முந்திய முந்நூற் றறுபது காலமும்

வந்தது நாழிகை வான்முத லாயிடச்

சிந்தை செயச்செய மண்முதல் தேர்ந்தறிந்

துந்தியில் நின்று உதித்தெழு மாறே

651: A Year for Anima
Days are counted by astral Nazhigai sixty
And year by days three hundred and sixty;
Do meditate incessant through time thus reckoned,
And pierce the Chakras upward from Muladhara;
At the Navel-Center arises the power of Anima.

652. சித்தந் திரிந்து சிவமய மாகியே

முத்தந் தெரிந்துற்ற மோனர் சிவமுத்தர்

சுத்தம் பெறலாம் ஐந்தில் தொடக்கற்றோர்

சித்தம் பரத்தில் திருநடத் தோரே

652: On the Way to Siva Mukti
They are Siva Muktas
Who turned their thoughts to Siva
Who became Siva-suffused,
Who attained Mukti
By silentness that leads to it;
They abandoned the senses five
In search of Divine Purity
Their thoughts centered on Dance Cosmic.

653. ஒத்தஇவ் வொன்பது வாயுவும் ஒத்தன

ஒத்தஇவ் வொன்பதின் மிக்க தனஞ்செயன்

ஒத்தஇவ் வொன்பதில் ஒக்க இருந்திட

ஒத்த வுடலும் உயிரும் இருந்ததே

653: How the Vayus Stand for Yogis
Nine the Vayus in body equal are,
Dananjaya, the tenth superior is,
When the nine in their channels accord
Life and body well accord, too.

654. இருக்குந் தனஞ்செயன் ஒன்பது காலில்

இருக்கும் இருநூற் றிருபத்து மூன்றாய்

இருக்கு முடலி லிருந்தில வாகில்

இருக்கும் உடலது வீங்கி வெடித்ததே

654: Importance of Dhananjaya
Dananjaya pervades other the nine Vayus
Within the body it permeates
Nadis two hundred and twenty four
If Dhananjaya does function not thus,
This body will swell and burst.

655. வீங்குங் கழலை சிரங்கொடு குட்டமும்

வீங்கும் வியாதிகள் சோகை பலவதாய்

வீங்கிய வாதமுங் கூனு முடமதாய்

fவீங்கு வியாதிகள் கண்ணில் மருவியே

655: Diseases Appear When Dhananjaya Does not Function
Boils, itches and leprosy
Anaemia, and like diseases
That swellings show
Paralysis, hunchback, arthritis
And diseases of eye that bulging show
All appear
When Dananjaya in disorder functions.

656. கண்ணில் வியாதி யுரோகந் தனஞ்செயன்

கண்ணிலிவ் வாணிகள் காச மவனல்லன்

கண்ணினிற் கூர்மன் கலந்தில நாதலாற்

கண்ணினிற் சோதி கலந்ததும் இல்லையே

656: Importance of Kurma Vayu for Eye
When Dananjaya malfunctions
The eye gets diseases like cataract and glaucoma
But Kurma is goodly to the eye;
If Kurma permeates not the eye,
It receives light none.

657. நாடியின் ஓசை நயனம் இருதயந்

தூடி யளவுஞ் சுடர்விடு சோதியைத்

தேவருள் ஈசன் திருமால் பிரமனும்

ஓவற நின்றங் குணர்ந்திருந் தாரே

657: The Three Gods Animate Three Nadis
Through the Nadis that pulsate
In the ear, eye and heart
Animates the one spark of Light Divine
That is God;
The Gods, Rudra, Vishnu, and Brahma
Respective there seated art.

658. ஒன்பது வாசல் உடையதோர் பிண்டத்துள்

ஒன்பது நாடி யுடையதோ ரோரிடம்

ஒன்பது நாடி ஒடுங்கவல் லார்கட(fகு)

ஒன்பது காட்சி யிலைபல வாமே

658: Mukti Vision in Center of Nine Nadis
Within the fleshly body
That has gates nine,
There is a Center
Where the Nadis nine meet;
For them who can contain the Nadis nine
Not nine their vision, but several, several.

659. ஓங்-கிய அங்கிக்கீழ் ஒண்சுழு னைச்செல்ல

வாங்கி இரவி மதிவழி ஓடிடத்

தாங்கி உலகங்கள் ஏழுந் தரித்திட

ஆங்கது சொன்னோம் அருவழி யோர்க்கே

659: Practice of Kundalini Yoga
Kindle Kundalini Fire
That burns lamnent in Muladhara
Send it up through Sushumna
The spinal column Central,
Course into it Prana breath
That runs through Nadis Sun and Moon,
That the way to reach
The seven mystic worlds in Cranium
To them we bade this
That are wise to learn.

660. தலைப்பட்ட வாறண்ணல் தையலை நாடி

வலைப்பட்ட பாசத்து வன்பிணை மான்போல்

துலைப்பட்ட நாடியைத் தூவழி செய்தால்

விலைக்குண்ண வைத்ததோர் வித்தது வாமே

660: Conquest of Bindu Through Nadi
O! Jiva! you seek woman in lust
And Lo! like a fawn are you caught in net;
And you know how to make
Central Nadi the Way Great,
The seed (Bindu) you kept for sale,
May your own be to consume.

661. ஓடிச்சென் றங்கே ஒருபொருள் கண்டவர்

நாடியி னுள்ளாக நாதம் எழுப்புவர்

தேடிச்சென் றங்கே தேனை முகந்துண்டு

பாடியுள் நின்ற பகைவரைக் கட்டுமே

661: Raise Nada and Vision Lord Through Nadi

They who raise Nada within the Nadi

In a flash behold the Being One;

There they bibed the mystica nectar

Vanquishing besieging foes all.

662. கட்டிட்ட தாமரை ஞாளத்தில் ஒன்பது

மட்டிட்ட கன்னியர் மாதுடன் சேர்ந்தனர்

கட்டிட்டு நின்று களங்கனி யூடுபோய்ப்

பொட்டிட்டு நின்று பூரண மானதே


662: Reaching Purna Sakti

Up on the stalk of the Mystic Lotus bud

The Nine Virgins sweet as nectar

Joined the Lady (Kundalini)

One by one they climbed the floors

They reached the victorious top

And there into Perfection transformed.

663. பூரண சத்தி ஏழுமூன் றறையாக

ஏரணி கன்னியர் எழுநூற்றஞ் சாக்கினார்

நாரணன் நான்முக னாதிய ஐவர்க்குங்

காரண மாகிக் கலந்து விரிந்ததே

663: Poorna Sakti as the Supreme Cause Expands

Sakti that is Poorna (Perfection)

Filled Herself into Chambers Three times Seven;

The Nine lovely Virgins became a hundred and five

And as the Cause of Vishnu, Brahma

And the rest of the Gods Five

She expanded pervasive.

664. விரிந்து குவிந்து விளைந்தஇம் மங்கை

கரந்துள் எழுந்து கரந்தங் கிருக்கிற்

பரந்து குவிந்தது பார்முதற் பூதம்

இரைந்தெழு வாயு விடத்தினில் ஒடுங்கே


664: Poorna Sakti Involutes in Nada

The Damsel thus blossomed and expanded;

But if She chooses to hide Herself within,

The elements five and all that expanded out of Her

Will involute in the reverberant primal sound, Nada.

665. இடையொடு பிங்கலை என்னும் இரண்டு

மடைபடு வாயுவு மாறியே நிற்குந்

தடையவை யாறேழுந் தண்சுட ருள்ளே

மிடைவளர் மின்கொடி தன்னில் ஒடுங்கே


665: Merge in Poorna Sakti

The breath in nadis to Left and Right

When in alternation made to course,

And passes beyond the Adhara barrier Six,

There amidst the Cool Flame

Is seated Sakti of the Lightning Form,

In Her merged you be.

666. ஒடுங்கி ஒருங்கி யுணர்ந்தங் கிருக்கில்

மடங்கி அடங்கிடும் வாயு வதனுள்

மடங்கி மடங்கிடு மன்னுயி ருள்ளே

நடங்கொண்ட கூத்தனும் நாடுகின் றானே


666: Lord Dances in Jiva

Senses controlled,

Thought in oneness centered

If you sit in realization thus,

Prana breath that comes

Circling again and again

Will in Jiva gently merge;

Within that Jiva the Dancer dances

And I stand seeking Him there.

667. நாடியின் உள்ளே நாதத் தொனியுடன்

தேடி யுடன்சென்றத் திருவினைக் கைக்கொண்டு

பாடியுள் நின்ற பகைவரைக் கட்டிட்டு

மாடி ஒருகை மணிவிளக் கானதே

667: Through Nada Yoga I Reached to Sakti

I coursed the breath upward through Sushumna

And to the accompaniment of Nada's sound (Aum)

I sought;

And lo! there the Damsel was

And I had Her

And seized and bound the enemies shielding Her;

And thus I possessed the Jewelled Lamp of Undying Flame

The Lamp that is of salvation's Treasure House.

668. அணுமாதி சித்திக ளானவை கூறில்

அணுவில் அணுவின் பெருமையில் நேர்மை

இணுகாத வேகார் பரகாய மேவல்

அணுவத் தனையெங்குந் தானாத லென்றெட்டே


668: The Eight Siddhis Enumerated

To become tiny as the atom within atom (Anima)

To become big in unshakeable proportions (Mahima)

To become light as vapour in levitation (Lahima)

To enter into other bodies in transmigration (Prapt)

To be in all things, omni-pervasive (Prakamya)

To be lord of all creation in omnipotence (Isavatam)

To be everywhere in omnipresence (Vasitvam)

--These eight are the Siddhis Great.

669. எட்டா கியசித்தி யோரெட்டி யோகத்தாற்

கிட்டாப் பிராணனே செய்தாற் கிடைத்திடும்

ஒட்டா நடுநாடி மூலத்த னல்பானு

விட்டான் மதியுண்ண வும்வரு மேலதே

669: Beyond the Eight Siddhis in the Moon's Nectar

By eight-limbed yoga are Siddhis eight attained

When breath is in accord controlled;

But when Kundalini fire is through the Central Nadi coursed up,

And the Sun's mandala passed

Beyond that is the Moon's

Whence flow the ambrosia that may swilled be.

670. சித்திக ளெட்டன்றிச் சேரெட்டி யோகத்தாற்

புத்திக ளானவை எல்லாம் புலப்படுஞ்

சித்திகள் எண்சித்தி தானாந் திரிபுரை

சத்தி அருள்தரத் தானுள வாகுமே


670: Siddhis Lead to Mukti Only by Sakti's Grace

By eight-limbed yoga way

Not only will Siddhis eight be

And the Goal behind the Siddhis too;

With effortless ease will they all be

If but Tripura Sakti Her Grace grants.



671. எட்டிவை தன்னோ டெழிற்பரங் கைகூடப்
பட்டவர் சித்தர் பரலோகஞ் சேர்தலால்
இட்டம துள்ளே இறுக்கல் பரகாட்சி
எட்டு வரப்பு மிடந்தானின் றெட்டுமே

671: Beyond Siddhis is True Goal

They are Siddhas

Who together with Siddhis eight

Attain the Divine;

They reach Para Loka

And within them vision the Dear Lord

Then they reach Him true,

Going beyond the boundaries eight.


மந்தர மேறு மதிபானு வைமாற்றிக்
கந்தாய்க் குழியிற் கசடற வல்லார்க்குத்
தந்தின்றி நற்கா மியலோகஞ் சார்வாகும்
அந்த வுலகம் அணிமாதி யாமே

672: Siddhis Lead to Kamiya Loka

They who can alternate the course of breath Left and Right,

And send it upward through Spinal Cavity unerring to Mount Meru at top

To them, Kamiya Loka will of itself come;

The world that is reached by Anima and the rest of Siddhis Eight.

673. முடிந்திட்டு வைத்து முயங்கிலோ ராண்டில்

அணிந்த அணிமாகை தானாம் இவனுந்

தணிந்தவப் பஞ்சினுந் தானொய்ய தாகி

மெலிந்தங் கிருந்திடும் வெல்லவொண் ணாதே

673: Anima

Having succeeded in shooting Kundalini to Meru through
The Spinal Cavity
If he perseveres for a year,
He will attain Anima Siddhi;
Lighter than flimsiest cotton wool will he be
Yet invincible will he be.

674. ஆகின்ற வத்தனி நாயகி தன்னுடன்

போகின்ற தத்துவம் எங்கும் புகல தாய்ச்

சாகின்ற காலங்கள் தன்வழி நின்றிடின்

மாய்கின்ற தையாண்டின் மாலகு வாகுமே

674: Laghima

If after visioning Thani Nayaki (Adi Sakti)

And the Tattvas that go with Her,

For five years the yogi perseveres steadfast

He attains the Siddhi that is Laghima;

The power to penetrate anywhere at will.


675. மாலகு வாகிய மாயனைக் கண்டபின்

தானொளி யாகித் தழைத்தங் கிருந்திடும்

பாலொளி யாகிப் பரந்தெங்கு நின்றது

மேலொளி யாகிய மெய்ப்பொருள் காணுமே

675: Vision in Laghima

When the yogi attains Laghima Siddhi,

He will glow with divine light;

With that glow suffusing milk white radiance

He will vision the heavenly glow

That is Truth.


676. மெய்ப்பொருள் சொல்லிய மெல்லிய லாளுடன்

தற்பொரு ளாகிய தத்துவங் கூடிடக்

கைப்பொரு ளாகக் கலந்திடு மோராண்டின்

மைப்பொரு ளாகு மகிமாவ தாகுமே

676: Mahima

A year after attaining Laghima

When Tattvas take their refuge in Sakti of Form Tender,

Will Mahima Siddhi be;

As plain as his palm

It shall be for the yogi to see.

677. ஆகின்ற காலொளி யாவது கண்டபின்

போகின்ற காலங்கள் போவது மில்லையாம்

மேனின்ற காலம் வௌiயுற நின்றன

தானின்ற காலங்கள் தன்வழி யாகுமே

677: Time Transcended in Mahima

Having seen breath transformed into light

No more does Time move; it stops;

While the Past merged into space

Of the Future He becomes the Lord.

678. தன்வழி யாகத் தழைத்திடு ஞ்aனமுந்

தன்வழி யாகத் தழைத்திடும் வையகந்

தன்வழி யாகத் தழைத்த பொருளெல்லாந்

தன்வழி தன்னரு ளாகிநின் றானே

678: Finite Attainments Through Mahima Siddhi

Through him all Jnana grows

Through him all world flourishes

Through him all things prosper

Himself in the Grace of Lord stands.

679. நின்றன தத்துவ நாயகி தன்னுடன்

கண்டன பூதப் படையவை யெல்லாங்

கொண்டவை யோராண்டு கூட இருந்திடில்

விண்டது வேநல்ல பிராத்தி யதாகுமே

679: Prapti in a Year After Visioning Sakti

He who thus stood in Mahima

Visions the Lady of Tattvas (Tattva Nayaki)

And the Celestial Bhutas,

If the yogi thus perseveres continuous for a year

Then he attains Prapti divine.

680. ஆகின்ற மின்னொளி யாவது கண்டபின்

பாகின்ற பூவிற் பரப்பவை காணலா

மேகின்ற காலம் வௌiயுற நின்றது

போகின்ற காலங்கள் போவது மில்லையே

680: Time Stops in Prapti

Having visioned the dazzling Light of Sakti,

The Siddha perceives the Cosmos vast

That unto a flower unfolds,

The past merged into Space

And the future Time for ever stops.

681. போவதொன் றில்லை வருவது தானில்லை

சாவதொன் றில்லை தழைப்பது தானில்லை

தாமத மில்லை தமரகத் தின்னொளி

யாவது மில்லை யறிந்துகொள் வார்க்கே

681: Experiences in Prapti

No going; No coming;

No death; No aging

No delay in seeing Light of Breath (Nada)

Nothing desired in particular,

Thus it is with Siddhas

Who attained this Siddhi.

682. அறிந்த பராசத்தி யுள்ளே அமரில்

பறிந்தது பூதப் படையவை யெல்லாங்

குவிந்தவை யோராண்டு கூட இருக்கில்

விரிந்தது பரகாய மேவலு மாமே.

682: Prakamya a Year After Prapti

When Prapti is attained

Parasakti resides palpably within;

And all Tattvas flee

When he is for a year thus,

He attains the power to transmigrate into alien bodies.

683. ஆன விளக்கொளி யாவ தறிகிலர்

மூல விளக்கொளி முன்னே யுடையவர்

கான விளக்கொளி கண்டுகொள் வார்கட்கு

மேலை விளக்கொளி வீடௌi தாநின்றே

683: Salvation Easy After Prakamya

They know not how the Being within

Becomes the Light Radiant;

That Light is already within in Muladhara;

With it they can see the Light of Nada above;

Them who thus seek

The Light Above leads to Liberation effortless.


684. நின்ற சதாசிவ நாயகி தன்னுடன்

கண்டன பூதப் படையவை எல்லாங்

கொண்டவை யோராண்டு கூடி யிருந்திடிற்

பண்டையவ் வீசன் தத்துவ மாகுமே

684: Isatva a Year After Prakamya

A year rolls by after the Siddha attains Prakamya

And he perseveres in his adoration

Then he visions Sada Siva Sakti and Her hosts of Bhutas

And attains Isatva.

685. ஆகின்ற சந்திரன் தன்னொளி யாயவன்

ஆகின்ற சந்திரன் தட்பமு மாயிடும்

ஆகின்ற சந்திரன் தன்கலை கூடிடில்

ஆகின்ற சந்திரன் தானவ நாமே


685: In Isatva Yogi Becomes Moon

At that stage,

The Siddha becomes the rays of the moon

He becomes the moon's kalas in his merge

He himself the moon becomes.

686. தானே படைத்திட வல்லவ னாயிடுந்

தானே யளித்திட வல்லவ னாயிடுந்

தானே சங்காரத் தலைவனு மாயிடுந்

தானே யிவனெனுந் தன்மைய னாமே

686: Powers Isatva Confers

He acquires the power to create

He acquires the power to preserve

He shall himself be Lord of destruction

He and Isa inextricably one become.

687. தன்மைய தாகத் தழைத்த கலையினுள்

பன்மைய தாகப் பரந்தஐம் பூதத்தை

வன்மைய தாக மறித்திடில் ஓராண்டின்

மென்மைய தாகிய மெய்பொருள் காணுமே


687: After One Year of Isatva Yogi Attains Power to Perceive God in Vasitva

If within the cool kala of the moon

The Siddha contains the elements five

In a year shall he attain

The power rare to perceive the True One.


688. மெய்ப்பொரு ளாக விளைந்தது வேதெனின்

நற்பொரு ளாகிய நல்ல வசித்துவங்

கைப்பொரு ளாகக் கலந்த உயிர்க்கெல்லாந்

தற்பொரு ளாகிய தன்மைய னாகுமே

688: Vasitva Confers Immenence

That power rare to perceive the True One

Is the divine Siddhi that is Vasitva

In beings all that come within his reach

He immanent becomes like God Himself.

689. தன்மைய தாகத் தழைத்த பகலவன்

மென்மைய தாகிய மெய்ப்பொருள் கண்டிடின்

பொன்மைய தாகப் புலன்களும் போயிட

நன்மைய தாகிய நற்கொடி காணுமே

689: In Vasitva the Yogi Visions Chit-Sakti

In the days the Siddha stands thus in Vasitva

Radiant as the Sun,

If he attains the rare vision of te True Being,

Golden becomes his body

Dead his sense organs,

And he visions the goodly Sakti

That lke a Tender Vine appears

690. நற்கொடி யாகிய நாயகி தன்னுடன்

அக்கொடி யாகம் அறிந்திடில் ஓராண்டு

பொற்கொடி யாகிய புவனங்கள் போய்வருங்

கற்கொடி யாகிய காமுக னாமே

690: Kamarutatva (Kamavasayitha)

After attaining Vasitva Siddhi

The Siddha perserveres in the knowledge of Sakti,

And of Siva who Her body shares;

And then a year thereafter

He attains the powers to visit worlds all,

That hang from the golden stalk of the Cosmic Flower;

Sitting inert like a flag of stone

Attains Siddhi Kamarutattva (Kamavasayitva).

691. காமரு தத்துவ மானது வந்தபின்

பூமரு கந்தம் புவனம தாயிடும்

மாமரு வுன்னிடை மெய்த்திடு மானனாய்

நாமரு வுமஔi நாயக மானதே

691: What Kamarutatva Leads to

Having attained Kamaru Siddhi

You will receive the power to pervade

As unto the flower's fragrance in Space all

Divine Fragrance yours shall be;

Transformed unto Maya Sakti,

You shall be the Lord of Light we adore.

692. நாயக மாகிய நல்லொளி கண்டபின்

தாயக மாகத் தழைத்தங் கிருந்திடும்

போயக மான புவனங்கள் கண்டபின்

பேயக மாகிய பேரொளி காணுமே

692: Visions in Kamarutatva

Having visioned the Divine Light

He abides in it as in mother's home;

The myriad worlds having visited,

He sees the Supreme light of Siva

Who has His home amidst ghosts and ghouls.

693. பேரொளி யாகிய பெரியஅவ் வேட்டையும்

பாரொளி யாகப் பதைப்புறக் கண்டவன்

தாரொளி யாகத் தரணி முழுதுமாம்

ஓரொளி யாகிய காலொளி காணுமே

693: When the Eight Siddhis are Attained

He who has mastered the Siddhis eight high.

Will be the Lord of globe entire,

Gleaming shall be his garland of victory

And His breath shall turn to peerless light.

694. காலோ டுயிருங் கலக்கும் வகைசொல்லிற்

காலது அக்கொடி நாயகி தன்னுடன்

காலது ஐஞ்நூற் றொருபத்து மூன்றையங்

காலது வேண்டிக் கொண்டஇவ் வாறே

694: Sakti Pervades Prana After Siddhis are Attained

The Way Prana mingles in Jiva

Is through Sakti of the Tender Vine

Prana pervades the five hundred then the ten.

And then the three nadis

And Sakti pervades Prana entire.

695. ஆறது வாகும் அமிர்தத் தலையினுள்

ஆறது ஆயிர முந்நூற் றொடைஞ்சுள

ஆறது வாயிர மாகு மருவழி

ஆறது வாக வளர்ப்ப திரண்டே

695: Nectar Flows When Breath Pervades Body

Inside the head ambrosia flows like a river

In nadi channels a thousand three hundred and five in number

The adharas are the Way to the thousand petalled Sahasrara;

The twin breaths Idakala and Pingala shows the Way.

696. இரண்டினின் மேலே சதாசிவ நாயகி

இரண்டது கால்கொண் டெழுவகை சொல்லில்

இரண்டது ஆயிரம் ஐம்பதோ டொன்றாய்த்

திரண்டது காலம் எடுத்ததும் அஞ்சே

696: From Ajna Where Sadasiva Nayaki is, Prana Ascends to Sahasrara of Thousand Petalled Lotus

Above the twin-petalled Center

Is the Seat of Sadasiva Sakti;

As breath in double ascends further

There is the Sahasrara of thousand petalled lotus;

And on it are the Letters Fifty and One

That in time became the Letters Five.

697. அஞ்சுடன் அஞ்சு முகமுள நாயகி

அஞ்சுடன் அஞ்சது வாயுத மாவது

அஞ்சது வன்றி இரண்டது வாயிரம்

அஞ்சது காலம் எடுத்துளும் ஒன்றே

697: Description of Sadasiva Nayaki

Five are Her awe-inspiring faces;

Ten Her weapons deadly;

Without the five-lettered mantra

No ascension is,

From the twin petalled Center to the thousand petalled;

The Five Letters in time the One Letter become (Aum).

698. ஒன்றது வாகிய தத்துவ நாயகி

ஒன்றது கால்கொண் டூர்வகை சொல்லிடில்

ஒன்றது வென்றிகொள் ஆயிரம் ஆயிரம்

ஒன்றது காலம் எடுத்துளும் முன்னே

698: How to Reach Tattva Nayaki

She is the One Being;

She is the Tattva Nayaki (Lady of the Tattvas)

When breath ascends united through Spinal Cavity

Then will that one breath reach the thousand petalled Sahasrara;

Think of Her,

A thousand year shalt thou live.

699. முன்னெழும் அக்கலை நாயகி தன்னுடன்

முன்னுறு வாயு முடிவகை சொல்லிடின்

முன்னுறும் ஐம்பத் தொன்றுடன் அஞ்சுமாய்

முன்னுறு வாயு முடிவகை யாமே

699: Prana Merges in Kalaicoursed upwards through Sushumna

Reaches the Kalai Nayaki in Sahasrara;

And there it merges with the letters Fifty and One

And then with the Letters Five

That the final end of Prana art.

700. ஆய்வரும் அத்தனி நாயகி தன்னுடன்

ஆய்வரு வாயு அளப்பது சொல்லிடில்

ஆய்வரும் ஐஞ்நூற்று முப்பதொ டொன்பது

மாய்வரு வாயு வளப்புள் ளிருந்ததே

700: Prana Reaches Tani Nayaki and Remains Exalted

The life breath that rose with the Tani Nayaki

Filled the nadis five hundred and thirty nine

(Before it upward coursed)

And remained in Sakti, total absorbed.

701. இருநிதி யாகிய எந்தை யிடத்து

இருநிதி வாயு இயங்கு நெறியில்

இருநூற்று முப்பத்து மூன்றுடன் அஞ்சாய்

இருநிதி வாயு இயங்கும் எழுத்தே

701: Prana Merges in the Five-Letters

When the precious prana reached Siva

It pervaded the nadis two hundred and thirty three

And in the Letters Five

Where Prana finally merges.

702. எழுகின்ற சோதியுள் நாயகி தன்பால்

எழுகின்ற வாயு இடமது சொல்லில்

எழுநூற் றிருபத் தொன்பா னதுநாலாய்

எழுந்துடன் அங்கி இருந்ததிவ் வாறே

702: How Prana Pervaded the Nadis

The Prana that reaches Sakti

Emanating from the four petalled Muladhara