Bhagavad-Gita:Chapters in Sanskrit
Bhagavad-Gita: 18 Chapters in Sanskrit
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Tirumantiram Epilogue TMTM01 TMTM02 TMTM03 TMTM04
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.
VERSES 884 TO 1418
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Chapter 1 Ajapa: Verses 884-913
Mantra is the sound-body of a god; Yantra depicts the sound-body in a diagram. Mantra = (Man = to think or meditate + Tra = to protect.) Yantra = instrument, engine, apparatus, amulet with mystical diagram endowed with protective occult powers. Ajapa (A + Japa = No + Chant) is the primal Mantra. This chantless Mantra pervades the breath going in and out, the subtle sound sah going in and the subtle sound ham going out. (Sa = Siva, Vishnu, Lakshmi, or Gauri [Parvati or Sakti]; Ham = I am; so = Parvati.} As one chants this subtle-sound Mantra soham, a derivative of sah-ham, Hamsa comes into being by inversion. Soham, Hamsa and AUM (Pranava) are equipotent.
Ajapa Mantra, Soham, is AUM which becomes A and U, which are Si and Va, which in turn stand for Siva and Sakti. Si and Va augment into five letter Mantra, Na-Ma-Si-Va-Ya, which undergo further augmentation into 51 letters of Sanskrit alphabet.
Tirumular says that AUM, though a three-letter word, is a one-letter Mantra. Soham is the unintonated sound of normal breathing, meaning I am He. Hamsa, meaning Swan as in RamaKrishna Parma-Hamsa, stands for an ascetic --Hamsan. All of us including all air-breathing living beings recite this Mantra Soham unknowingly for a lifetime. This chantless Mantra (Ajapa Japa) is called Ajapa Gayatri. As you are breathing this chantless Soham in and out, you are identifying your individual self with the Great Self of the Supreme Being. Every breath (and the Mantra) that you take pervades the whole universe of your body. This life giving force or Mantra has the Great Self as the basis. Every time you chant a Mantra, it leads the individual soul to the Great Soul-- the Source, the Essence. All Mantras inclusive of Sakti, Vishnu and Siva Mantras and many but not all rituals are Tantric in origin; that is the reason why Tantra is called Mantra Sastra. Devi or Sakti says that any Sastra that is in opposition to Sruti, Smrti, and Oneness (Siva and Sakti in Saiva tradition, Vishnu and MahaLakshmi in Vaishnava tradition) such as Bhairava, Gautama, Kapala, Sakala and the like are created by her Maya power for bewilderment of those devoid of Her Grace.
Tirumular says in Tantra Four, Verse 885, that A became the world, A and U became Sakti and Siva and AUM became the Light (Jnana = Wisdom). M became the Maya. End of comment
போற்றுகின்றேன் புகழ்ந்தும் புகல் ஞானத்தைத்
தேற்றுகின்றேன் சிந்தை நாயகன் சேவடி
சாற்றுகின்றேன் அறையோ சிவ யோகத்தை
ஏற்றுகின்றேன் நம் பிரான்ஓர் எழுத்தே.
I worship thee; I praise thee; His wisdom is my refuge. He is always in my thought; I seek relief at the Holy Feet of the Lord. I explain Siva yoga. I recite the One Letter (AUM) which is Lord Himself.
885: By one Letter (A), he became the world; by two Letters (A,U), he became two--Siva and Sakti; by three Letters (A,U,M), He became the effulgent Jyoti (Jyoti = light = Jnana = wisdom). By Letter M, Maya made its appearance. Comment: go to files:
1) OM NAMASIVAYA
2) POTPOURRI ONE (AUM)
886: Chitrambalam is where Devas live; Chidambaram is where Devas live; Tiru Ambalam is where Devas live; The Great Hall of the South (in the Temple at Chidambaram) is where Devas live.
Comment: The Sabah or the Great hall in the Temple at Chidambaram is where Lord Nataraja dances Tandava, which is witnessed by Devas, Sadakas, Siddhars, Rishis, and devotees. It is the Hall of Consciousness (Chit Sabah). Tirumular calls AUM as one-letter Mantra, representing Tandava, the Divine Dance of Siva. Tandava is derived from Tandu, a dancer and servant of Siva. Any act performed by Siva is a dance. He is Mahanata. Maha + Nata = Great + Dancer. Nataraja = Dance/Dancer + King = King of Dance or Dancers. The dances are named according to his acts (creation, maintenance, destruction, veiling and Grace), places (Chidambaram), and competition (Urdhva), 25 Lilas (acts of play). The most celebrated dance is the Tandava in Chidambaram. Chidambaram = Chit + Ambaram = Mind or Will + Sky or Space.) If you are a Seer or Rishi full of Brahma and Siva Jnana and Devotee of Siva Nataraja, you can witness the Ananda Tandavam in your inner vision of divine eyes (Divya Caksus), so say the learned ones. End of comment.
Chidambaram = Cit + Ambaram = Consciousness + Ether, sky, or atmosphere = Ether Consciousness = Cosmic Consciousness: this is the Sanskrit version.
Chidambaram = Cit + Ambalam = Consciousness + Hall = Hall of Consciousness: this is the Tamil version.
Chidambaram is a temple town of great antiquity going back to early Christian era. Sankara visited the town and temple and Periyapuranam was composed in the thousand-pillared hall. Four Saiva Saints (Appar, Sundarar, Sambandar and Manikkavacakar) worshipped at the temple. Today Sambandar stands (as a stucco statue) at the South Gate, Appar at the West Gate, Sundarar at the North Gate and Mannikkavacakar at the East Gate. The gates are the entry points in the towers or gopurams. Together with domed Chit Sabha, the five structures represent the five faces of Siva.
887: In the Golden Hall it is a wonder dance; the dance is Bliss itself; it is sacred dance of Anavarta (eternal) Tandavam; that dance is Pralaya (the Great deluge) dance. It is samhara (dissolution) dance.
Comment: Siva dances Arpuda, Ananada, Anavarta, Pralaya and Samhara Dances in the Golden Hall. End of comment.
888: Tandavam is that one-letter word (AUM); Tandavam is Anugraha act (of the Lord); Tandava Dance stands alone as the Highest of Dance in the Golden Hall. Anugraha = grace.
889: He is the Supreme Light; he stands as all Tattvas; he stands as Akāram and Ukāram; he is the Supreme Light of Tattva Dance; he is himself the earthly support of all. Akāram and Ukāram: Letter A and letter U.
890: He is the highest Paramaparan in every corner of the worlds. In the realm of Fire he is Na-Ma-Si-Va-Ya; in the realm of sun, he is Va-Si-Ya. In the sphere of Yoga, he is Va-Si.
Comment: Spheres of Muladhara, Fire, Sun and Moon are the progressively higher centers of Kundalini yoga. Siva is the resident deity in all the centers. In the plane of Muladhara (Kundalini, fist plane), he stands as Na-Ma-Si-Va-Ya--Na for earth and Brahma, Ma for water and Vishnu, Si for fire and
for Vayu and Rudra, Ya for Akasa and Sadasiva. NaMaSiVaYa has contextual meanings: Rudra, Va
The soul's journey to Grace
Veiling or Tirodhana
Mala or impurity
Arul or Grace
The Jiva or individual soul
Siva-Sakti Siva (A) Sakti (U) of AUM
Panchaakshara (Five Syllables)
the lower limbs
The mouth or face
The eyes or the head.
Dynamic Panchaakshara of Nataraja Fire in the hand Right foot on Muyalakan
drum out-stretched hand left lower hand, dispelling fear
Siva's five functions in Nataraja stance
Destruction (left posterior hand with flame).
Concealing Grace, planted right foot.
Creation, right posterior hand with the drum.
Revealing Grace, left anterior hand pointing down to left foot--Jiva's refuge
Maintenance (Sthiti), right anterior hand with supinated upright palm. (A-bhaya mudra௮fear-not symbol)
[high-five position of palm]
Akasa or ether
Earth and Brahma
Water and Vishnu
Fire and Rudra
Vayu and Rudra
Akasa and Sadasiva
Tandava dance of dissolution merges in
Siva and Sakti
A and U
Body of Siva
Body of Siva
The dance letters of Siva's rhythmic dance steps.
Five hoods of snake
five Cupid's arrows
@ = Thiruvarutpayan sings praise of Lord Nataraja and ascribes the alphabets to body parts of Nataraja: NA for foot, Ma for abdomen, Si for shoulders, Va for face, Ya for crown of the head.
= Thiru-gnana-sambandar's list of fives.
Panchaaksharam, the five-syllable mantra, represents Siva in Lingam and Nataraja.
Tirumular says that anagram Mantra, Na-Ma-Va-Si-Ya stands in the sphere of Fire; Va-Si-Ya stands in that of Sun; and Va-Si stands in the sphere of Moon, which is the source of nectar of eternity, which the Yogi imbibes. . Chanting Namasivaya drives away the fiery snake of Pasa--bondage. Sivaya Nama is the Sukshma (subtle) Mantra, chanting which eight thousand times reveals the subtle path of Sushumna, destroys karma, and gives the bliss of Siva. For a detailed presentation of AUM (OM) go to POTPOURRI. End of comment.
891: Siva and Sakti are A and U (of AUM). They are supreme and beyond thought. They contain in them the sacred Dance of Siva, transcending human understanding. They are Siva Gati and pure joy. Siva Gati: Refuge at the feet of Siva.
892: Pure Bliss is three (syllables, Si,Va, Ya). The two (Si, Ya) are unitary one in Jnana. The Pure Bliss, Si,Va, Ya, not many know. Those who who know this Bliss will discover (vision) the Ananda Tandava (Dance of Bliss).
ஆனந்தம் மூன்றும் அறிவு இரண்டு ஒன்றாகும்
ஆனந்தம் சிவாய அறிவார் பலர் இல்லை
ஆனந்தமோடும் அறிய வல்லார்கட்டு
ஆனந்தக் கூத்தாய் அகப்படும் தானே. 9
The Bliss Triad and twofold Gnosis are one (identical).
Not many are knowledgeable of the Bliss Triad: Si-Va-Ya.
The comprehenders immersed in Bliss
Will realize Siva as the blissful Dance.
The Bliss Triad = A-U-M = Si-Va-Ya
Gnosis = knowledge of spiritual matters; mystical knowledge.
Further gnosis is twofold: Spiritual Knowledge and Realization.
Knowledge is knowing but not realizing.
Gnosis is knowing and realizing an thus twofold.
SiVa is Bliss and the experiencer is Ya the individual soul.
The individual soul immersed in Bliss of Siva is qualified
To experience Siva’s dance and Siva himself.
August 7, 2014
893: Masters of many arts and letters recite two letters (A and U). Omkara subsides in five letters (Si, Va, Ya, Na, Ma.) The Samkhara Dance (of dissolution) subside in them. This (SIVaYa) residing in (the Muladhara genital) Triangle ascends to other Adharas or Chakras.
894: They (Si and Va) are Sadasiva; they are imperishable Agamas. They offer Siva Gati (refuge in Siva) in a manner that the tree is the refuge of bees. They are the sacred Dance; they are the sacred text of Agamas. They are the pristine purity of sacred Dance Hall.
895: They (the letters) are Pati, Pasu, Pasam and Agamas of stainless purity. They are the Tirotayakam Bliss. (Bliss of obscuration, one of the attributes of Siva). The pure letters are Anavam, Mayai, and Kamiyam (Ego, Maya, and Desire). The pure letters are the site of Sacred Dance. Tirotam (Tamil: திரோதம்) = TirodhAna (Sanskrit: तिरोधान) = Concealment, obscuration.
He is the basis for Pati-Pasu-Pasa; the miseries from Pasa; the purity after removal of Pasa; obscuring ignorance; removal of ignorance and of the darkness of Anava Mala; the rescue of the Anma from Anava, Kanma and Maya Malas; and the Citakasa (Cit + Akasa = Consciousness + Ether = Cosmic Consciousness.) Chitakasa = Chidakasa = சித்தாகாசம்.
896: He stands as the head of his own Self; he stands himself as his own mountain; he stands as his own Self; he stands as the Lord of himself.
Siva is One without a second. He knows neither birth or death. He is self-born or self-generated. There is no one above Him. He is the Head of His own Self. He stands as the indestructible Great Mountain. He is inimitable to Himself.
897: Standing as Talaivan (தலைவன் = The Head, Lord, God) is the Supreme Lord of Dance. Standing as Talaivan is Sar-Pāttiram (சற்பாத்திரம் = Worthy recipient for gifts, virtuous person). Standing as Talaivan is the Lord blossoming of Jnana flower. Standing as Talaivan is the Lord whose feet is beyond compare.
He is the Supreme Essence and the head of all beings. He is the PerumAn (Great God) who does the Cosmic Dance. he grants refuge to all beings. He is the source of Sivajnanam (Siva's divine knowledge and grace). He is the Jnana-flower (ஞானமலர் = knowledge-flower)
898: The sacred feet of incomparable Lord are the eight letters. The feet of incomparable Lord are (letters) two and five. The feet of incomparable Lord are letters fifty-one. The feet of incomparable Lord are seven thousand.
The eight letters are, A1, U2, M3, Na4-Ma5-Si6-Va7-Ya8. When you join His two feet to them, they become 2 times 5 (10). Fifty-one letters refer to the 51 Tamil alphabets before. The two feet expand to 7000 Mantras. Om as Pranava refers to the two feet; Sound of Namasivaya is His Feet; Tamil form is His Feet; Veda Mantras exposition is His Feet. Thus NAdam (Sound = நாதம்), Uruvam (form = உருவம்) and Villakkam (elucidation, illumination of Veda Mantras விளக்கம்) are his Feet. Tamil Sound of Namasivaya, Tamil Form and Mantra Exposition are His Feet.
899: The seven thousand (Mantras) become twenty (plus) thirty (= fifty), later increases into seventy million. The seven thousand Mantras beyond thought and calculation subside in the life of seven and two (Mantras).
Comment: According to Dr. B. Natarajan, seventy million is a less likely than seven terminal word endings of Mantras: Namah, Svata, Svaha, Vamshat, Vashat, Hum, and Phat.
Manickavasakan has a different interpretation of the sacred seven [the functions of the Lord]: Creation, maintenance, Grace, destruction, obscuration, mergence, exultation (படைத்தல், காத்தல், அருளல், அழித்தல், மறைத்தல், கலத்தல், களிப்பித்தல்).
Namah = Salutation.: OM Sri Maha Ganapataye Namah.
Svata = Svadhaa (svadha) See below.
Svaahaa (svaha): a ritual and magical exclamation when offerings are made in the fire and a terminal word in mantras. Svaha = hail, welcome, praise to you. Svaha and Svadha are associated with Agni, Agni's consort, Sri, Krishna, Sarasvati, daughter of Daksa, Goddess of Nidra (sleep)...
It is a call of the priest invoking and inviting gods and also a personification of goddess, Uma, to whom women pray to obtain offspring. Uma, You are SvAhA (Uma, We hail You; Uma, You are welcome; Uma, You are praise-worthy.)
When Brahma was seated on the generative lotus flower perched on the stalk sprouting out of Vishnu's navel, he was terrified by the emergence of demons Madhu and Kaitabha from out of the ear canal of Vishnu in Yoganidra and invokes the goddess of Yoganidra (cosmic sleep personified as goddess Durga residing in the eyes of Vishnu) so that an awake Vishnu would slay the Asuras. Brahma utters his hymn as follows:
You are Svaha; You are Svadha; You are Vashatkara; Your soul is Speech (Svara)... You are Savitri of Gayatri Mantra; You are the Supreme Mother.
Brahma by eulogizing as above is entreating Her [Cosmic Sleep, personified as goddess] to leave Vishnu's eyes so that he opens His eyes, sees the demons and destroy them.
Vamshat = Vamsat
to like, love, wish, desire, to gain, acquire, procure (for one's self or others), to conquer, win, become master of, possess, prepare, make ready for, aim at, attack, to hurt, injure, to sound, to serve, honour, worship.
Vashat = Vasat = Vausat. derived from Vas meaning shine. A magical exclamation, sacred to gods, unites all living creatures, supports the sacrifice, summons gods to the sacrifice... Vasat, equated to sun and death, is capable of counteracting opposing forces in Sakta cult incantations. Vasatkara (Vasatkaara) is ritual exclamation of vasat and also its personification as a divinity. Pallid Examples: 1) You are Vasat, the Sunshine of my life. 2) You are Vasat, the Death Valley of the parching sun.
Hum = Bija mantra of Sakti (Tara, Kali....)
Phat = onomatopoetic sound. An example I can think of to explain Phat is Wham, Bam, Boom.
900: There are seven thousand Mantras; Ajapa Mantra is beyond compare. This Mantra is of Siva's holy frame and form. All Mantras take this color and nature (வண்ணம்).
Of all the 7000 Mantras, the inimitable one is Ajapa Mantra. MANTRA. All Mantras are of the form of Siva. Ajapa Mantra is un-intonated Mantra of breath associated with Pranava. It consists of inspiration and expiration. All air-breathing beings utter this Ajapa Mantra for the duration of their lifetimes. Ajapa (A + Japa = No + Chant) is the primal Mantra. This chantless Mantra pervades the breath going in and out, the subtle sound ‘sah’ going in and the subtle sound ‘ham’ going out. (Sa = Siva, Vishnu, Lakshmi, or Gauri [Parvati or Sakti]; Ham = I am; so = Parvati. As one chants this subtle-sound Mantra ‘soham’, an (inverse) derivative of ‘sah-ham,’ ‘Hamsa’ comes into being by inversion and is the personification of Vital Air or life-breath. Sa (Sah) is Sakti and Ha is Siva. Ajapa is Siva and Sakti. Soham, Hamsa and AUM (Pranava) are equipotent. Hamsah the inverted Sah-ham is the union of male and female priciples. The universe is Hamsah, according to Woodroffe. This is the bird Hamsah which disports in the Lake of Ignorance.
901: He is the Lord (தலைவன்) of His own Self. (He is self-generated Supreme Being.) He performs His own special dance. He stands as A and U (Akaram and Ukaram). He dances in His Tattvas. He performs His special dance in this world.
902: The Dance in two letters is pleasing and joyous. The Dance in two letters is Naman's Dance of dissolution. The Dance in two letters is scorn-free Mantra (Mantra leading to Bliss.) The dancing Siva Lingam transforms Copper-Jiva into golden Siva. Naman = Death, Time personified.
There are two dances: Arbhuda Tandavam and Ananda Tandavam. Arbhuda Tandavam entails the casting the embodied souls into the sea of Samsara and their destruction. Ananda Tandavam entails granting of Grace to the souls. Samhara Tandavam
Siva Nataraja performs a wide repertoire of dances of which seven are the most important: Ananda Tandavam1, Sandhya Tandavam2, Gauri Tandavam3, Tripura Tandavam4, Kali Tandavam5 (Urdhva Tandavam), Muni Tandavam6, and Samhara Tandavam7. All dances are performed by the Lord to please Uma-Parvati, consort of Siva Nataraja. Every now and then, Siva takes Parvati on an aerial ride on his mount Nandi [Siva says to Uma, 'Let us go for a ride.'] through length and breadth of India, shows her the golden peak of Kedara, Kasi (Benares or Varnasi), Kanchipuram, Arunagiri, Svetaranya, Vedaranya and comes back to Chidambaram, his home base.
903: Chanting Sivaya Nama turns copper into gold; Chit Para turns copper into gold. Chanting "Srim" and "Krim" turns copper into gold. It is the sacred Hall where copper turned into gold. Comment: Chit Para = Intelligence Supreme. It is existent in Sivaya Nama Mantra. Srim and Krim are the Bija (Seed) Mantras of Siva and Sakti; they are derivatives of Sanskrit letters. Seed Mantra naturally connotes that other Mantras grow from the seed Mantras.
Look here, you and I can't convert copper into gold by chanting Sivaya namah, simply because we are not pure beings; we are full of it--Malam (impurities).
904: Draw Tiruvambala Chakra; draw Tiruvambala Chakra with six lines twice, (six vertical and six horizontal); make twenty-five squares; Meditate on them. The Mantra for meditation is SiVaYaNaMa. = சி-வா-ய-ந-ம.
Si VA Ya Na Ma சி வா ய ந ம
This is the Tiru-Ambala-Chakra --Type 01
905: Chant as follows: Sivaya Nama, Sivaya Nama; If you chant thus, there will be no more birth. With his Grace, you can witness his eternal Dance. Copper (that is Jiva) turns into gold (that is Siva).
This is the two-cell Mantra
906: Do not chant this Mantra loud; Say it sotto voce (or in silence). Golden Mantra in its radiant glow turns your body into gold and in due course of time you will see the Golden Feet of the Lord.
907: You will witness the Golden Feet; you will bring forth distinguished children. The Golden Feet will turn copper into gold (jiva into Siva). As you witness the Golden Feet, your body will turn into a holy one. You shall witness the Dance of the Golden Feet as your thoughts dwell on the Mantra.
908: It is easy to transmigrate into any body. Goodly Madavār will grace you by Her presence. As you chant the Mantra, the fiery snake of Pāsa (bondage) will take leave of you. Chant the Mantra; it is the secret of Sacred Dance.
Madavār = woman; in this context it is Sakti.
909: As you chant the Sukshma (subtle) Mantra eight thousand times, the Sukshma Path shall come into view. The subtle Karma will come to ruin; you shall enjoy the Sukshma Siva Ananda. Ananda =bliss.
910: Anandam, Anandam: thus you chant. Anandam, Anandam: A,E,U,I, O (A,E,I,O,U, the life-vowels) are the source of Anandam; Anandam, Anandam, they become the five-letter Mantra. Anandam, Anandam, it resides in Hum, Hrim, Hum, Sum, and Aum (the five seed letters).
The five letter mantra is either the A,E,U,I,O or SiVaYa NaMa or the Tantric Hum, Hrim, Hum, Sum, and Aum
911: The two-letter (A, U) Mantra is the body (of the Lord); Chant it Sotto Voce. You undergo transformation, as the two-letter Mantra pervades your body. The two-letter body of the Lord becomes five letters: U, A, I, E, O (that are Jiva or individual soul). The two-letter body of the Lord become five letters, I, O, U, A, E that are Siva Dance.
912: The Dance is Si Va Ya Na Ma. The dance Letters that is I, U, A, E, O (இ ஊ ஆ ஏ ஓம்), become SiVaYa NaMa; the Dance, that is I, U, A, E, O (ஈ ஊ ஆ ஏ ஓம்) become Si Va Ya NaMa; the Dance letters I, U, A, E, O (இ ஊ ஆ ஏ ஓம்) become NaMaSiVaYa, the Supreme goal.
913: He dances as one; he dances as two (with Sakti); He dances in three, (Sun, Moon and Fire). He danced in seven worlds; He danced on one foot; he danced in nine (Saktis). He danced on a stage that is Space; He danced the Ruby Dance.
Another explanation: He dances as one (Ether); as two (Ether and Air); as three (Sun, Moon and Fire); as nine (Siva1, Sakti2, Sadasiva3, Mahesvara4, Rudra5, Brahma6, Vishnu7, Nada8, And Bindu9.
2. Thiru Ambala Chakra (Chakra = Yantra)
914: The squares are formed as follows: draw twelve perpendicular lines and twelve horizontal lines across the former; thus there are one hundred and twenty one enclosed squares (மனை = Manai = அறை = cell). The Lord dances in this Chakra of squares (Checkerboard).
The math is as follows = (2x6x10) + 1 = 121.
915: He lives in his own Letter (Si); the four Letters are the Great Letters of his name. The four sides of his Chakra are present in his five letters. In the one Letter he lives is Hara's Mantra.
916: Chant "Hara, Hara." There is nothing out of reach. Those, who do not know this, do not chant "Hara, Hara." When you chant "Hara, Hara," you will become Amarar. when you chant "Hara, Hara", there is no more rebirth to you. Amarar = Immortal, Deva, god.
917: The letter Si in the Chakra is in eight directions; from that one letter in eight places came the five gods, nine Saktis, Bindu and Nada. The pure word of Mantra thus flourishes.
918: With the lady seated on blossoming lotus, the Lord has conjoined; the reason and cause, no one knows. They who recite the aspirated letter O with unaspirated letter M will protect their life for ever.
919: Abiding like a temple is Panchakshara; abiding like a temple is the Manifest (Namasivaya); abiding like a temple is the subtle (Sivayanama); thus, he abides in them like a temple. (The five letters Na-Ma-Si-Va-Ya and Si-Va-Ya-Na-Ma are manifest and subtle.)
920: This Chakra is formed with six by six lines; inside the Chakra, there are five by five lines; thus it is partitioned into twenty-five cells; within one of those cells (in the center) is the letter Ma.
921. Place the letter Ma in the center and the letter Va above it; circumscribe these two letters by the enveloping letter O. Split them up and down by the letter U. Place the letter Ya at the top, and the letters Si on either side so they look like eyes. The letters Na and Va will take the place of two feet.
922. Pranava is in the center and Si on top; on either side, place Va and Ya; inside place Na Ma Si Va Ya ; on the outer round perimeter, place Si Va Ya Na Ma.
923. In the first line above the Chakra, place Si Va Ya Na Ma; In the square and on the second line place Ma Si Va Ya Na; in the third line, place Na Ma Si Va Ya; below it write Mantra Ya Na Ma Si Va; thus, the square in the Chakra has Si in the beginning and Si in the end.
Tiru-Ambala-Chakra Type 9 -- in a 25-cell Chakra
வா ய ந ம
924. Inscribe two letters in each of the twenty-five cells, letter A in the first cell, letter Ksha in the last cell. These 50 letters and OM amount to fifty-one in all; thus, the fifty-one letters (of Sanskrit) are seated in their cells.
Tirumular composed Tirumantiram in Tamil. Here he talks about the Sanskrit letters put in 25 cells.
925. In the outer circle abides Hara Hara; in the inner round, abides Hari Hari; in the innermost round, place Ajapa Mantra, OM; inscribe the Trident sign at the periphery of the circles.
926. Write Bija Mantra Hrim above each Trident icon; above the Trident icon surrounding OM sign, write five letters in the space between the Trident icons; the resulting Chakra is the Lord's abode.
927. The letters, A, I, U, E, O underlying (forming the substratum of) the Five Letters, Si, Va, Ya, Na, Ma are inscribed between the two circles, at the center of which our name (Mular) is inscribed.
928. This is the famous Mula Mantra. Inscribed are the Letters in the space between the two circles; thus, the Chakra acquires its natural state of goodness and fine appearance.
929*. As you chant this Mantra, the Lord (Nathan) will clearly show you ways, means, and acts. Water and wind, earth and sky abide there. Meditate on the Mantra before chanting it.
(Comment: Wind, Water, Fire, Earth, and Sky as the five elements, Na Ma Si Va Ya as the five-letter Mantra, and Yam, Vam, Ram, Lam, Ham as the Tantric Bija (seed) Mantras have three- way concordance.
Na Ma Si Va Ya Earth Water Fire Air / Wind / Vayu Sky / Akasa Lam Vam Ram Yam Ham
In the plane of Muladhara (Kundalini, fist plane), Siva stands as Na-Ma-Si-Va-Ya--Na for earth and Brahma, Ma for water and Vishnu, Si for fire and
for Vayu and Rudra, Ya for Akasa and Sadasiva. NaMaSiVaYa has contextual meanings. Rudra, Va
930. Take the forty-eighth letter (Sa); conjoin it with the sixth letter (U); top it off with Bindu letter to form syllable Sum. Taking the forty-eighth letter (Sa), conjoin it with the fourteenth letter (Au) and Nada letter (: /Ah) to form the syllable SAUH. Chant Si Va Ya Na Ma as a sequel. When you chant Sum Sauh Si Va Ya Na Ma thus, the triple maladies (Mumalam) will flee screaming and screeching.
931. AnNal (Siva) resides in Her Vahara (Va of Si Va Ya Na Ma) or Sau; the Supreme Sakti resides in the Si of Si Va Ya Na Ma or Hum. Thus the pair remain in amity. The Punniyavans (those earned good merit) comprehend the essence of Siva-Sakti.
932. By placing the letter "A" in the bottom, "Ara" (Hara) in the middle, and "E" at the top, the shape of Lingam appears. When you feel the Prana ascends from "M" of the pit of the throat (Visuddha Chakra) to the pit on the top of the head (Brahma Randhra, Sahasrara Chakra), you will comprehend and hear the Thom, Thom of Ananta Nadanam (Dance of delight) and visualize the splendorous form of the Supreme Substance (Siva).
Thom, Thom: onomatopoetic sound made by the dancing feet of the Lord. Thom, Thom rhymes with Om. A, Hara, and E are intellect; prowess, abundance and copiousness; and delight.
933. In the Linga form, there is an "A" and a "Sa". Linga form encompasses "A" and "Sa" of Siva and Sakti and all else. Many do not realize the Truth that God in the form of Siva-Sakti has integrated well with the Jivas. The knowers of Truth understand Sadasiva Himself is the Sakti of the Seed Mantra Sa.
934. The five-letter Mantra (Na-ma-si-va-ya--ந-ம-சி-வா-ய is the seat of Nandi. PanchsAkaram (Pancham + Akaram = five + chakras) is the sacred Mantra of five letters and Chakras. Siva's abode is in the five letters.
935. Though one speaks of the many ways of seeing (and merging) with the Kutthan (dancer), it is enough to chant the first letter (Si) of the Dancer's name. They will stand with the like-minded devotees. This is the only way of seeing (and realizing) the Dancer.
சிவ = Siva; சி is the first letter of Siva (Lord Nataraja).
936. Kindle and wake up the Fire (Kundalini) abiding in that direction (In Muladhara Chakra). Chant the letter Na (ந) abiding in Muladhara Chakra. Meditating on the Na brings Maraiyavan (Supreme Vedist-- Siva) to the Chakra.
937. If you eye Kundalini, She reveals herself, grants Grace and raises you upwards. If you chant her Ma (ம) in Sahasrara Chakra, She will appear as a splendorous gem.
938. In the North, a splendorous gem (Kailas, the snow-bound Abode of Siva) stood; in the South Indra, a splendorous gem stood. The letter C (சி) that stood like a splendorous gem is what he showed for all to see.
Kailas in the Himalayas, the abode of Siva in the North shines like a gem in the sunlight of Siva's grace. In the south, Indra shines like a gem because he has control over his Indriyas (senses); his splendor comes from Siva. Siva reveals his splendor in the Jiva as Paramatman.
939. He, the Uncreated (Svayambhu--self-created without parents) stands as the cool rays of Light; the Uncreated stands as the Vedas. If you chant the attributes of the Uncreated, He will appear as the unborn Maraiyavan (மறையவன்--Vedic Scholar or revealer of Vedas). Marai (மறை) means to conceal; secret; Vedas as secret.)
940. As Maraivan, he gave us birth, honoring us, so that we would ourselves become adept in Vedas (Maraivan). As Maraivan stands within the five letters (Na-Ma-Si-Va-Ya), He Himself is the five letters.
மறையவன் = Maraivan = He who expounds or well-versed in Vedas.
941. His feet stand as Na; His navel holds the Ma; His two shoulders are Si; His mouth is letter Va; the letter Ya shows as the radiant head. Thus Siva is of the form of five letters.
This is the anthropomorphized form of 5-letter Siva Mantra NA MA SI VA YA, as depicted by Mular in Verse 941 in Tirumantiram. Top-down Mantra (one of the many anagrams of Namasivaya) as depicted here is YA VA SI MA NA--
யவாசிமந, which is the upside-down mirror image of ந ம சி வா ய.
The devotees meditate on the five letters (NaMaSiVaYa) as Supreme Siva, who remains in their heart.
942. The two plus three letters (two plus three = five letters =NaMaSiVaYa) shines great and remains as radiant Nandi form. If you see Him inside you as OM, He spreads out as a vast ocean.
Nandi = theriomorphic form of Siva. Nandi = the happy one; the sacred bull; name of Siva's bull and His vehicle. Granite Nandi is seated in front of the shrine facing Lingam in Shiva's shrine.
943. The Mantras are expansive. The Mantras offer Varam (boon) to all lives. The Mantra guarantees conquest. The enveloping hostilities flee by the strength of the Mantras. Awaken the Mantra starting with Om.
Om Namasivaya is an expansive Mantra. Conquest over the enveloping hostilities means that by chanting the Mantra, Karma and birth-death-rebirth cycles are overcome by the strength of the Mantra. How do you awaken the Mantra? Awaken the Mantra with Om and follow up with Namasivaya. It is a boon-giving Mantra.
944. Awaken Om (Pranavam); awaken the Supreme Nandi by uttering Na; awaken the Light in the middle of the forehead, as perceived by the knowers who enjoy seeing the dance (in their mind's eye).
The Divine Dance in Ajna Chakra: Awakening Om and Na in praise of the Supreme Nandi enables kindling the Light of Ajna Chakra Kundalini Fire. The Point on the forehead between the eyebrows is the site of the Light of Ajna Chakra (Bhru-Madya), which is also the Light of Siva. This dancing Light is the dance of Lord Nataraja enjoyed in ecstasy by the Kundalini Yogis who ascended from Muladhara Chakra to Ajna Chakra.
AUM: Tirumular says that the one letter, A, represents the universe. The two letters A and U are Siva and Sakti, the latter being the all-powerful manifest energy of Siva. The three letters, A, U, and M are Siva, Sakti and Light, the last being Jnana or knowledge. The letter M is also Maya. Tirumular calls AUM as one-letter Mantra, representing Tandava, the Divine Dance of Siva. Tandava is derived from Tandu, a dancer and servant of Siva. Any act performed by Siva is a dance. The dances are named according to his acts (creation, maintenance, destruction, veiling and Grace), places (Chidambaram, etc.), and competition (Urdhva), 25 Lilas (acts of play). The most celebrated dance is the Tandava in Chidambaram.
945. The five letters abide in the Chakra remaining beautifully in their appropriate positions. ParAparan stands in a beautiful state in the 51 letters.
பரமாய அஞ்செழுத் துள்நடுவாகப்
பரமாய நவசிம பார்க்கில் மவயநசி
பரமாய சியநம வாம்பரத் தோதிற்
பரமாய வாசி மயநமாய் நின்றே. 946
Si-Va-Ya-Na-Ma = சி-வா-ய-ந-ம
Ya-Na-Va-Si-Ma = ய-ந-வ-சி-ம
Ma-Va-Ya-Na-Si = ம-வ-ய-ந-சி
Si-Ya-Na-Ma-Va = சி-ய-ந-ம-வா
Va-Si-Ma-Ya-Na = வா-சி-ம-ய-ந
The middle letter is Ya in the five-letter Mantra Si-Va-Ya-Na-Ma, which is the most supreme above all else. Ennoble yourself thinking of meditating on
Ya-Na-Va-Si-Ma, Ma-Va-Ya-Na-Si, Si-Ya-Na-Ma-Va, and Va-Si-Ma-Ya-Na.
946. Ya is the middle letter of the supreme 5-letter Mantra, Si Va, Ya Na Ma,.. Meditate on the Supreme Ya Na Va Si Ma, the supreme Ma Va Ya Na Si, Supreme Si Ya Na Ma Va and the Supreme Va Si Ma Ya Na: thus stand the Anagrams (of Na Ma Si Va, Ya).
In the plane of Muladhara (Kundalini, first plane), he stands as Na Ma Si Va, Ya: Na for earth and Brahma, Ma for water and Vishnu, Si for fire and
for Vayu and Rudra, Ya for Akasa and Sadasiva. NaMaSiVaYa has contextual meanings: Rudra, Va
Na Ma Si Va Ya Earth Water Fire Air Ether Lam Vam Ram Yam Ham
947. The letters stand for five Bhutas (Elements); The letters stand for five colors; If the letters stand in proper order, He will stand in those letters.
NA MA SI VA YA represent five great elements: earth, water, fire, air and ether, which have their own colors as seen in the above chart. The prevailing opinion is that these elements are represented on the Yantra by colors and shape.
948. The Chakra stood and spread all over the universe. The Lord stands at the entrance of the Hall, the arena of His beautiful land of Maya. As the milk flows from the cow to the calf, grace flows from Nandi, who stands high atop the (Kailas) mountain.
Here Chakra means a circle, which could be part of Mandala and Yantra, or a group of men, women or both. Since the previous verses made reference to Yantras, there is no need to think that the Chakra refers to a circle of Tantric practitioners of Panchamakara. The Chakra here refers to the universe as his stage for His Cosmic Dance. As said earlier, Nandi, the sacred Bull is the theriomorphic form of Siva and confers Grace on Siva devotees. Verse 947 says that Siva abides in the Great Five Elements also.
949. There is a plenitude of goodness in the Chakra. Within this Chakra, there are five entities. Within this Chakra there are the five letters of the Divine Dancer. In this Chakra, Divine Dance goes on.
This universe is His stage and He performs the Dance of creation, sustenance, destruction, veiling and grace. This Chakra contains the Suksma Panchaksharam OM and the Sthula Panchaksharam NA MA SI VA YA. As a Divine Dancer He is Nataraja or Natana Sabapathy. Nata + Raja = Dance King = King of Dance. Natana + Sabha + Pathy = Dance + Stage + Master = Master of the Dance stage.
950. Space does not have lines. Chakras have lines. Between the eyebrows of the head, place A. On the vortex of the head, place U, around which place the letter MA. The sinuous line makes the Bindu, the "leg" SI; the straight line "horn" is the Nada letter, VA. This is the Siva Mantra.
951. Start with A and U, Si in the middle. Start with Va with the breath flowing. Start with Si and meditate on Siva. The Omkara Prime One revels.
Comment: Pranava OM is the prologue followed by Anagram Siva Mantra as depicted below.
Start with A and U, Si in the middle = OM Na Ma Si Va Ya. (ஓம் நமசிவாய) Front load of obscuration and impurities. This is the Mantra for ordinary mortals, who are not enlightened with spiritual wisdom. It will become apparent to you that the head of Mantra is Na Ma indicating obscuration and impurity and the soul Ya is in the tail of the Mantra. All souls strive to sit between Si and Va , a state of liberation.
Start with Va with the breath flowing = OM Va Si Ya Na Ma. (ஓம் நமசிவாய) Front load of Grace and Siva, as seen in pure souls. Mantra is for pure souls, who left behind their obscuration and impurities.
Start with Si and meditate on Siva = OM Si Va Ya Na Ma. (ஓம் நமசிவாய) Front load of Siva and Grace, as seen in one who is like Siva--Great Souls. Mantra for Great Souls.
Panchaaksharam, the five-syllable mantra, represents Siva in Lingam and Nataraja.
In the following passages let me explain the Siva Mantra in varying combination of letters.
Tirumular says that anagram Mantra, Na-Ma-Va-Si-Ya stands in the sphere of Fire; Va-Si-Ya stands in that of Sun; and Va-Si stands in the sphere of Moon. The basic Mantra is Na Ma Si Va Ya. See variant example below. When the soul Ya is flanked by Na and Ma on the front and Si and Vā on the back, Na and Ma representing Tirodhana and Mala lead the soul into bondage and rebirth and Si and Vā representing Siva and Arul confer salvation and Grace to the soul.
Na Ma Ya Si Vā
In the above Mantra, obscuration and impurities are the burdensome front load (Na Ma) on the soul Ya, Siva and Grace Si Vā come once the soul is divested of the front load.
Na MaYa Si Vā: This is what you want. At this juncture the soul Ya sits between Si Vā and the new configuration is Si Ya Vā. This is bliss; this is liberation.
Na = Tirodhana Sakti or Obscurant Siva Sakti.
Ma = Malas or impurities
Si = Siva
Vā = Grace
Ya = soul
Kēvala state is dream-sleep state of the soul Ya before birth.
Sakala state is awake state, life of the embodied soul on earth (Na Ma Ya).
Suddha state is deep-sleep state, merger with Siva (Si Vā Ya---> Si Ya Vā ); Na Ma left the soul.
The soul Ya is bound by Na and Ma and set free by Si and Vā . Soul's Kevala state harbors inactive and indolent Anava Mala; Sakala state, active and redolent; Suddha state, inactive, benign, and full of Bliss. Sakala state depicts NaMaYaSiVā in that there is a front load of NaMa (obscuration and Malas) on the soul while the soul is in bondage and body in the phenomenal world; in Siva Suddha Jnana state, SiVāYaNaMa depicts SiVā, (Siva and Grace) in the forefront in the soul and NaMa are the tail--empty shells of Tirodhana and impurities.
It is not proper for Ya to interpose between Na and Vā ; by enlightenment and salvation Ya interposes between Si and Vā.
SiVā is perfection; when the soul interposes between Si and Vā as SiYaVā in Mukti (liberation), Ya becomes one with SiVā, loses its individuality and stands with SiVā in complete effacement and suffusion in the effulgence (of SiVā). SiYaVā introduces another element in the unified state, making Ya appear distinct. (Remember that soul in merger with Sivasakti maintains its distinct status but is so suffused with effulgence of Sivasakti, the distinction is not apparent.)
Perfected souls who do not want rebirth and suffering in this world chant SiVāYaNaMa . By this Mantra one invokes Si and Vā (Siva and Grace) to come to Ya (the soul) so that Na and Ma (Tirodhana and Malas) leave the soul. Siddhas in the know chant the Mantra in the right order, SiVāYaNaMa ; Sakalars not in the know chant NaMaSiVāYa; they have the frontload of obscuration of grace and impurities. In SiVāYaNaMa, the lead is taken by Siva and Grace while in NaMaSiVāYa, the lead is taken by Tirodhana and Malas, which shroud and lead the soul astray. We are Sakalar class souls and thus the Mantra sequence for us is NaMaSiVaYa, indicating that the cloud of Tirodhana obscures the sunlight of enlightenment or Siva Jnanam shining on the soul which is under the deleterious influence of Malas; obscuration will last until Malas are eradicated and (Malaprapakam) and Iruvinaiyoppu are realized. Iru-Vinai-y-Oppu = Two Deed resolution = equable resolution of good and bad Karma. According to Tamil Lexicon it means "State of the soul in which it takes an attitude of perfect equanimity towards meritorious or sinful deeds."
Let me explain this concept of Iruvinaiyoppu. You have ten good deeds and eight bad deeds in your karmic bag; that does not mean that you have 10-8 = 2 good deeds, entitling you to merge with Siva with a positive balance sheet. Siva does not like any load of good or bad deeds clinging on the soul, which has to be completely devoid of any extraneous elements; it has to be pure and pristine. This 10-8=2 good-deed-man has to eat the ten good fruits of ten good deeds and eight sour fruits of eight bad deeds; that brings the score to zero, zero load of karma on the soul.
After the Light of Knowledge (Jnana) descends (Saktinipatam) into the soul, it undergoes Odukkam (Involution [oneness or absorption] into Siva Sakti.) and the soul is liberated. At this juncture the mantra is SiVaYaMaNa or SiVaYaNaMa. In this instance, liberation is achieved and individuality subsumed, Siva and Arul (Grace) are the leading elements of Mantra and Siva is the object of worship. Siva and Arul are the head; Soul is the middle; Malas and Tirodhana are the tail.
In Kundalini Yoga at Ajna Chakra, this Panchakshara Mantra (SiVaYaMaNa, five letter Mantra) becomes three letter Mantra (SiYaVa) for the sage of spiritual development and attenuation of Malas.
SiYaVa (three letter Mantra) is meant for the Sadhaka whose spiritual development has taken him to the level of Ajna Chakra (between the eyebrows), where Ya (soul) is comfortably placed between Si (Siva) and Va (Sakti); herein the soul serves at the feet of Siva and Sakti in prayer, meditation and sacrifice.
Tirodhana : obscuration or concealment. Tirodhana Sakti, belonging to Sakti, is an obscurant of divine knowledge, instigator of Anava Mala to its self-destruction and impeller of desires, and creates in the embodied soul a sense of belonging to the world of pain and pleasure until the soul is ready (mature enough) to give them up for progress towards Suddha Jnana (pure knowledge) state. It is like the professor of mathematics concealing his knowledge of higher mathematics and letting his preschooler son struggle with simple additions.
Malas: impurities of the soul. Go to primer_in_saiva_siddhanta.htm for more details.
952. The center devoid of wakefulness and sleep (Bhru-Madhya): that is where AUM dawns. The ones who realized (Ajna Chakra) see visions of Siva who removes aversion, anger and hatred (செற்றம்), radiates like the effulgent light, remains as the TRUTH and Essence (மெய்ப்பொருள் = Reality) and blameless, and shines like a golden gem.
Ajna Chakra is located in Bhru-Madhya, the spot between the eyebrows. This is one of the Kundalini Chakras. The yogis who realize Ajna Chakra, the sixth chakra, which is the mind center and the junctional and transitional point between the lower consciousness of the lower Chakras and the highest consciousness and illumination of Sahasrara. That is why Mular says that Ajna Chakra is devoid of the three usual conscious states of a human: wakefulness, dream sleep and deep sleep. More on Ajna Chakra in Kundalini Power.
953. When I chant A and U together, the U-named Mukti melts for merger (with me). When I chant Ma inside, there is worshipped Nandi. How could I ever describe the Nature of my Father (Siva).
954. What people on earth know, are letters written on water. The Letters in Heaven, no one seems to know and understand. Who knows this Letter? The ones who realize this Letter have nothing to worry about the body
The letters written on water have no permanence and disappear. There is a Letter in heaven that is beyond destruction; that is OM. No one knows this. The ones who meditate on this letter do not have to worry about the body (ஊன் = body = metempsychosis = birth and rebirth cycle). The idea is that this phenomenal world is one of misery. Rebirth as a human or animal depending on the karmic load is misery. When one chants and mediates on OM, he will attain salvation.
955. In the body between the legs is present the Muladhara Chakra. There remains in six Chakras a garland of 50 letters, in the middle of which is present Mula Mantra AUM as depicted by Vedas. He gives the Mukti.
956. There is one Great Letter below the navel. The Pavis (sinners) do not know its utility. Even the Oviyan (ஓவியன் ---Sculptor, here Brahma, the creator) finds it beyond his comprehension. Devi and Himself (Sakti and Siva) remain in splendor.
The Great Letter below the navel is OM. Sakti and Siva abide in OM.
957. Ha and Sa are the Mantra of Haran (அரன்--Siva). No one knows the HAMSA Mantra. He realizes that it is eternal Beginningless (அனாதி) Mantra).
958. Mantra dawns as a flower in the mind. It dawns from inside the navel. The ones who perform Sandhyavandanam do not realize it. Having worshipped at dusk, they make a raucous noise and leave.
Mantra is NAMASIVAYA, forms a bud, and flowers in the heart Lotus (Anahata Chakra). It roots are anchored to the navel in the Manipura Chakra. People perform ritual worship at dawn, noon and dusk. It is all exoteric worship with plenty of sound and show and does not emanate from the heart lotus. Mular condemns exoteric rituals attached to worship as a lot of audio-visual pomp and profligacy without internal sincerity. Mular in effect says that Sandhyavandanam is a song and dance routine in that there are plenty of procedures and movements like Nyasas, ritual use of water, light, bells, incense, breathing exercises, AvAhana and Visarjana (invitation and dismissal of Deity), ablution... One ingredient is lacking: Bhava (being and becoming).
959. Meditation on Mantra spreads in all directions. Mantra in life-breath forms the basis. Mantra remaining in the Lotus, when viewed, becomes the Ankusam (அங்குசம் = elephant's goad) of the life-breath.
The Mantra spreads from the Muladhara Chakra in all directions meaning that Kundali rises to all Adhara Lotus centers in the body: From Muladhara to Swadhisthana, Manipura, Anahata, Visuddha, Ajna and later to Sahasrara Centers. If one meditates on this Mantra of life-breath, it acts as an elephant's goad in controlling the passions of Indriyas (wandering senses).
960. Nada rises in the formless space. Bindu swells from the slender waist of Sakti. Nada and Sakti form OM, which when combined with SIVaYANaMA with YA in the middle, serves as stream of Bliss.
Go to BINDU for details.
OM + SIVAYANAMA = Om Sivayanama. When a votary chants this Mantra, he will attain Siva's bliss. Here NA and MA are obscuration and impurities of the soul. They form the tail of the Mantra, meaning that the soul has left them behind. SI and VA are at the head of the Mantra meaning Siva and Sakti (Grace) are leading the third element YA the soul to Bliss. Another important point is the NA and MA are dropped off by YA ; NAMAYA becomes SIVAYA. YA transposes itself between SI and VA and transforms the Mantra to SIYAVA, at which time the YA the soul obtains Mukti.
OM + SIVAYANAMA = OM SIVAYANAMA--> OM + SIVAYA
----> OM + SIVAYA --> OM + SIYAVA.
961. When Bindu and Nada join and together reach the Moon in the head, heavenly Ambrosia will spring and flow. The nascent Mantra is itself the oblation.
Nada is sound; Paranada is the origin, the father, the progenitor of sound or the very first vibrations of the universe. Bindu is a dot, the seed of creation or the very First Light. Parabindu is the origin of Bindu. This point smaller than a pinhead, when it exploded, was the origin of the universe of beings and matter. Accomplished Yogis see and hear the mystic lights and sounds during meditation.
The flow of Ambrosia from the Moon Mandala
The accomplished Kundalini Yogis feel the flow of Amrit (Nectar or ambrosia) from the Bindu center at the back of the head corresponding to the tuft of the priests or the posterior fontanel (which is barely open in infants and closed in adults). Inside Bindu, Moon secretes Amrta, Ambrosia or nectar. This nectar comes down from Bindu Visarga and has its origin in Sahasrara Chakra, the abode of Cosmic Consciousness. The Universal Pure Consciousness becomes dilute as it comes down and individual consciousness takes shape in Bindu Visarga. Between Bindu and Vishuddha Chakra, there is a repository for the nectar in the vicinity of nasopharynx. This nectar should not be mistaken for postnasal drip. This reservoir, Lalana Chakra or Talumula is stimulated by the long tongue (Kechari Mudra) that folds back into the nasopharnx and can occlude the Ida and Pingala Nadis (posterior Choanae). The stimulation helps the Lalana Chakra empty the nectar into the Vishuddha Chakra, which processes the nectar and separates the pure form from the poison. The pure form promotes health, longevity, and regeneration of the body. Vishuddha Chakra neutralizes the poison. Kechari Mudra involves folding back of the tongue released from its anterior anchor by cutting the frenulum at the bottom of the tongue and pulling the tongue over many months to elongate it so that it can fold back and reach the openings at the back of the nose. This Mudra helps the tongue taste the nectar from the Bindu Visarga and Lalana reservoir. Yogis say that they can live on air and nectar.
Let me give you an idea how a product can be both beneficial and poisonous. Pharmaceutical companies make drugs that have stereoisomers which are mirror images of each other. One member of the pair is pharmacologically safe, useful and curative and the mirror image may be toxic. FDA has asked the drug companies to remove the toxic isomer and market the useful one. When you take medications, the good effects are from the good isomer and the side effects are from the bad isomer.
The Moon at Bindu elaborates the Nectar of Eternity; the sun in Manipura consumes it; that is a downfall resulting in old age, infirmity, disease and death. Preservation and conservation functions of Bindu domain are neutralized by Manipura with expending of the nectar. This conservation should be immune from dissipation in the worldly activities; its use for spiritual pursuits is the main aim. Manipura is a stepping stone for spiritual highs. Activation, purification and meditation on this center lead to healthy life and prevents further fall into lower Chakras.
The interrelationship between Nada and Bindu, the very origin of the universe, gods, beings, matter...
MahakAla and MahAkAli (Siva and Sakti) are the origin of Para Nada (Sound). To begin with it was Abhedarupa Sakti (undifferentiated power) with latent omnipotence and therefore dubbed as Sarvasakti Maya (universal Power). Consider this as the two-cell embryo, which has the potency to become the universe of infant, man or woman.
This potency or Sakti has four aspects: Undifferentiated Sakti aspect, Trigunamayi Mula Prakrti aspect, Avyakta aspect, and Santa aspect. Power can be undifferentiated, has qualities, remain unmanifest or stay in its divine aspect. Trigunamayi Mula Prakrti aspect: All objects (animate or inanimate) have qualities or gunas (modes): Sattva, Rajas, and Tamas (virtue, activity, and inertia). Sakti exercises its innate Kriya Sakti (action power) and mutates the undifferentiated Sakti into Parabindu (Supreme Bindu, Causal or KArana Bindu) which serves as the origin of sounds: Panchamai, Suksmai, Pasyanti, Madhyamai, and Vaikhari (source of subtle sound, subtle sound, mental sound, intellectual sound, and Articulated sound--speech). With this basis, please consult the following chart to know the derivatives of Nada and Bindu: Trigunas; root of all mantras; Nine Vadavams worthy of worship, Kundalini, Kundali, Tarpparan, Vagesi, SAdasiva, Brahma, Vishnu, Rudra, and mahesvara and their portfolios; and the 36 tattvas or building blocks of the universe.
962. The ones who chant the six-letter Mantra know not (what they should know). They know not that the six-letter Mantra should be chanted as one-letter Mantra. The one who chant without the other letter, may attain redemption by chanting OM.
963. With the chanted letter AUM, fifteen life-letters (vowels) are made. With the addition of 35 consonants and one OM, they say they all amount to 51 letters. The splendorous letter SI is spread (in all six Adhara Chakras). The Nada letter U (AUM): use it in chanting.
This is a garland of 51 letters of the Sanskrit alphabet. Kali wears a garland of 51 severed heads, each one of them represent one letter.
964. The Bindu letter is Akaram (A); the curly one is Nada letter U. When they rise together, goddess Kundali shines as 16 KalAs. She appears with her neck, hands, legs, body and the rest which all amount to fifty-one letters.
Kundali's body parts amount to 51 Sanskrit letters.
965. All fifty letters are Vedas; all fifty letters are Agamas. When fifty letters are known, out of the fifty come the five letters.
The Sanskrit letters are fifty plus OM. Out of the fifty come the five letters, NA-MA-SI-VA-YA.
966. He created five great elements with five letters. He created many wombs (life forms) with five letters. He supported expansive spaces with the five letters. By the five letters he abides (in all).
967. When the ones who have fallen prey (to the sensual world) chant the sacred name of Vikirtan (விகிர்தன்--Siva) tirelessly, the miseries of Karma (வினைத்துயர்) leave them and Siva takes them into His bosom.
968. He is the ingested Medicine. He is the deathless Time (உலப்பிலி காலம்). He is the song, the melody, and the meaning. The gods of heaven (deities -- விண்ணின்ற அமரர்) worship at His feet with affection. He stands as the Five Great Bhutas (elements) and five-letter Mantra.
He is the Medicine, meaning he is the Cure-all for all the ills of Humanity. He ingested the HalAhala poison that emerged from the foaming sea and thus saved the gods, the demons and all living creatures. He is MahAkAla (Great Time). He is the letters, the song, the melody, the meaning, the Five elements and the five-letter Mantra, NA MA SI VA YA.
979. The greatness of the Five (five-letters) is the expansive vastness of space. The greatness of the Five is the Temple. The greatness of the Five is Siva's Gift (அறவோன் வழக்கம் = the virtuous God's gift). Chant the Five and Siva will be your protector (பாலன்).
970. As root letter, (it -- OM) it stands in space and beyond. As the precious letter he supports the land. As worthy letter, he is Fire and Life-letter. One Letter (OM) Shines like a brilliant Light.
Om is the Pranava, the origin of all sounds. It is pervasive beyond Ether. The root letter is Also known as A (A-Karam). The water-letter is Ma (Ma-karam). The land-letter is Na. The Great letter is Si. Life-letter is Ya. One letter Mantra is Om. Namasivaya is the five-letter Supreme Being and an effulgent light.
வேர் எழுத்தாய் விண்ணாய் அப்புறமாய் நிற்கும்
நீர் எழுத்தாய் நிலம் தாங்கியும் அங்குள்ள
சீர் எழுத்தாய் அங்கியாய் உயிராம் எழுத்து
ஓர் எழுத்து ஈசனும் ஒண் சுடர் ஆமே.
Here the Root Letter (வேர் எழுத்து) is OM in the space and beyond. நீர் எழுத்து (Niir ezuththu) can stand for Ma-karam. நில (nila) may refer to Na-karam. சீர் எழுத்து may refer to Si-karam. உயிராம் எழுத்து may refer to Ya-karam.
971. The sound of the fourth letter (Va) forms the world. Inside the fourth letter abides the world. The fourth letter for the chanting ones is the fourth letter that shows the right path.
NA1 MA2 SI3 VA4 YA5: The fourth letter VA is Sakti, while the third letter SI is Siva. The universe proceeds from the Tattvas generated by Sakti. Sakti shows the right path to the one who meditates on the fourth letter.
972. Sakti entered my heart; she enjoyed chanting Na Ma Si Va. Considering all the benefits, all of you hold on to Her feet. I was a changed man; thus, I stopped babbling.
Sakti on Her own accord entered my heart and mind. She was seated there rejoicing, as I chanted NaMaSiVa. Realizing as to what it brings, I hold on to Her Feet. Thus I morphed (abandoning all my attachments). (I acquired Jnana and) my prattle vanished.
This is the example of Saktinipatham (சக்திநிபதம்), meaning descent of Sakti in the soul, giving the spiritual knowledge (Jnana). Holding on Her feet is treasuring the Jnana in the soul. This is an indication of eradication of all Malas (மும்மலம்), spiritual darkness (இருள்), and confusion (மருள்) and acquisition of Grace (அருள்) from the Supreme Knowledge of Siva (தெருள்).
973: Offer the life-giving grains in the Fire of OM and Sakti, as the Holder of Dharma reveals Herself to the chanters of NaMaSiVa.
974: The Lord's gift to humanity is the Five Letters; He dances in them day and night. In eternal love, He abides in forms.
Na Ma Si VaYa are the five-letter Mantra, a gift by Siva to the humanity. He dances day and night in the eight elements: Sky, Earth, Water, Fire, Wind, Sun, Moon, and the individual soul.
975: Akaara is Jiva; Ukaara is Para; Makaara is Mala; thus they are in the three-letter word AUM. Si is Siva, Va is Sakti, Ya is Jiva. Thus they are the three-letter word SiVaYa.
AUM: A is Jiva or individual soul; U is Supreme Substance (பரம்பொருள்); M is Malam or impurities.
976: Letters Na and Ma as the beginning, letter Si at the center and letter Va integrated with the breathing are uttered along with OM at the very beginning of all. Once chanted thus, the Lord of Ma (Maya) will abide in your heart.
Purport: Na is in Brumadya (mid forehead) depicting the Ajna Chakra; Ma abides in the throat depicting Visuddha Chakra; Si are the eyes depicting the Sun and the Moon. If a Sadhaka meditates on Siva concentrating on Na (Ajna Chakra), the Lord of Ma will enter the heart of the Sadhaka. Va represents the breathing through the Ida and Pingala Nadis.
977: Five elephants live in the body-forest; the five letters (of NaMaSiVaYa) become the goads for the control of five elephants; those who know how to control the five (senses) will have the privilege to merge with the the head of the five letters.
The body is the forest wherein five elephants (senses) roam. Siva's goads are five-letter Mantra, NaMaSiVaYa, which can control the five elephants. They who with the help of the five goads of Mantra control the five senses are capable of merging with Siva, the head of the five-letter Mantra. Learned pundits say that the five senses correlate with the Mantra too: Na is body (Self-sense); Ma is Tongue (Taste); Si is eyes (Vision); Va is nose (sense of smell); Ya is ears (hearing).
978: The five Kalas took origin from letters A and the others (A U M) from which arose the five letters. Drop the letters Na and Ma. Meditate and Seek Nandi in the Muladhara Chakra, worship Sakti and no rituals are necessary.
Five Kalas are SAntAtita or AvakAsadA, SAnta, Vidya, PratisthA, Nivrtti. One partless Sakti differentiates Herself to an infinite variety of permutations so as to produce the universe with five parts as listed above. The 36 Tattvas TATTVAS-36 are the manifestations of the five forces (Sakti).
979. (மருவும்) meditation on Sivaya is the body and life. Sivaya are the three letters which are yoga and Jnana. Sivaya Mantra grants Grace. Grace abides in them as they attain Sivahood and liberation.
980. (அஞ்சுக) Know the rare and blissful truth about the five letters (Na Ma Si Va Ya). After you realize this, you will be full of ParAparam. in your heart. There is no untruth in this. There is no destruction of this body. I declare that this is the refuge.
981. (சிவாயவொடு) Chant Sivaya (SiVaYa) with Om as Om SiVaYa with conviction. Om Sivaya is the Foர்m of Siva. Such people remain serene (தெளி-தல்).
982. (சிகார) Add Si Va Ya to Na Ma and meditate on them inside your heart by adding Om to them. The MahAra Muthalvan (மகார முதல்வன்), the Lord of Ma gives praise and appearance.
983. (நம்முதல்) Vanquishing the refractory Karmas and gaining fruition of your thoughts remain within (the power of) the Mantra beginning with Na (NaMaSiVaYa). They who in their hearts meditate on the five letters beginning with Si (SiVaYaNaMa) will be in par with Sadasiva.
984. (நவமும்) Na is Embodied life; Si is Param or Supreme Siva. They who never preformed Tapas would become Siva, the Lord of the Tattvas if they chant Si Va. Of that, there is clarity.
985. கூடிய. Know you 8 and 2 (A and U) well. Keep the sought-after Nandi.in Jnana. The five out-of-control senses will become friends and act according to our desire. Seek after it and become convinced.
Know you 8 and 2 well. Tamil numbers 8 and 2 look like Tamil alphabets அ உ respectively. Tamil does not have a zero. Zero is invention of Indo-Aryans. The purport is that one should meditate on AUM so that the five sense organs become friends and come under one's control. Nandi is the theriomorphic form of Siva.
986. எட்டும். Eight and two (A and U = அ and உ): Ignoramus knows not their value. The penury knows not what 8 and 2 are. Eight and two are 3 + 3 + 4 and amount to 10: That is Siddhanta Sanmargam (சித்தாந்த சன்மார்க்கம்).
Akaram Ukaram are Sakti and Siva. The penury lack in knowledge and are rich in ignorance. Na Ma Si Va Ya are 10 letters of 5-letter mantra, Na Ma Si Va Ya. This verse is a play on words and numbers.
987. எட்டு வரையின். Draw 8 vertical and 8 horizontal lines. In the central box, place Si (சி) and fill all the rest of the boxes with Om Na Ma Si Va Ya and offer your prayer.
988. தானவர். Dhanavar, Sattar, two Sathirar, the other fifteen, Bindu, Nada, and Siva Ganas: All these entities make the Siva Chakra.
989. பட்டன. They attained Paraparam by performing Great Tapas, Surrendered to Him (Siva) and adored Him by chanting Si Va Ya Na Ma. I speak meager words about the greatness of the mighty Lord. i know very little, as I approach Him.
990. சிவன்முதல் மூவரோடு ஐவர் சிறந்த
அவைமுதல் ஆறிரண்டு ஒன்றொடுஒன்று ஆன
அவைமுதல் விந்துவும் நாதமும் ஓங்கச்
சவைமுதல் சங்கரன் தன்பெயர் தானே.990
990.Siva is the First; then come the three; the five follow them; they are six plus two plus one (9), all in One. The highest among them are nada and Bindu. In this company, Sankara ranks first.
Siva is the First and Foremost among all gods. The Triune are Siva, Sakti, and Nadabindu. Brahman, Vishnu, Rudra, Sadasiva, and Mahesvara form the pentad. Siva, Sakti, and Nada, Bindu, Brahman, Vishnu, Rudra, Sadasiva, and Mahesvara form the six plus two plus one (in all nine); all these nine are One.
991. வித்தாம் செகமய மாக வரைகீறி
நத்தார் கலைகள் பதினாறு நாட்டிப்பின்
உத்தாரம் பன்னிரண்டு ஆதி கலைதொகும்
பத்தாம் பிரம சடங்குபார்த்து ஓதிடே.991
The universe is the primordial seed (of life). Draw lines in the shape of Earth (Square). Denote the 16 Kalas of the Moon Mandala, 12 Kalas of Sun Mandala, and 10 Kalas of Agni. Join all of them and worship the Chakra by observing the ritual of Brahman.
Page 103 Tattvas The garland of letters by Woodroffe.
The 16 Kalās of the Moon are Amṛtā, Mānadā, Pūşā, Tuşti, Puşti, Rati, Dhṛti, Śaśini, Candrikā, Kānti, Jyotsnā, Śrih, Prīti, Aṅgadā, Pūrṇā, Pūrṇāmrtā.
The 12 Kalās of the Sun are Tapini, Tāpini, Dhūṁrā, Mārīci, Jvālinī, Rucī, Suşmnā, Bhogadā, Viśvā, Bhodhinī, Chāriṇī, Kşamā.
The 10 Kalās of Fire are Dhūmarārci, Ūşmā, Jvalini, Jvālinī, Cisphuliṅgini, Suşrī, Surūpā, Kapilā, Havyavahā, Kavyavahā.
992. கண்டெழுந் தேன்கமல மலர் உள்ளிடை
கொண்டெழுந் தேன் உடன் கூடிய காலத்துப்
பண்டழி யாத பதிவழி யேசென்று
நண்பழி யாமே நமவெனலாமே.
I saw Him in the Lotus of my heart. At the moment when I was in merger with him, I rose up and met Him half the way. Chant Nama in friendship, undiminished in any way.
993 994 995
Tirumular says that One should carve Ma Si Va Ya Na on the Peepul tree plank (அரச மரம் பலகை) and also on the palm leaf. On the latter, apply wax and place it on low fire and meditate on the Mantra; Your enemies will be rendered immobile and paralytic of inimical actions (தம்பனம்) .
The ritual consists of placing the leaf on the plank and meditate on the Mantra. தம்பனம் = Sanskrit Stambana = Arresting the natural forces; making stiff or rigid; paralysing; Magic art of paralysing a person's activity, one of aஙு௮a-karumam.
Worshipping one of the Mahavidyas confers the following auspicious things, boons and mystical abilities.
Dharma, Artha, Kama and Moksa (Righteousness, Wealth, Family life, and liberation.)
Marana: Maarana: a magical ceremony having for its object the destruction of an enemy.
Ucchatana: Ucchaatana: Causing a person to quit his occupation by means of magical incantation.
Ksobana: Agitation in the enemy
Mohana: Stupefaction, perplexing.
Dravana: Setting the enemy on flight
Sthambana: Causing Paralysis
Vidvesana.: Causing hate, inducing hate.
V1003-1014: One should worship Siva with flowers (Jasmine, Lotus, Chrysanthamum etc.) Worship is performed in the mansion of the mind. Kriya Yoga leads to accumulation of Karma and thus it is not advocated for Siva Yogis. Bhakti Yoga is fine. Jnana Yoga leads to Nadanta, the divine light and thus to merger with Siva. Kriya Yoga can make a person a Deva or godling but for merger one needs to perform Jnana Yoga. For the Yogi Na Ma are not to be chanted because they are the obscuration and impurities. He should chant only SiVa, which will lead to liberation. Jnana Yoga takes the Yogi to A and U (of AUM) which are Si and Va. Seeking Him by the senses is in vain. Siva's seat is Si and Va and Jiva's seat is Na and Ma. Remove Na and Ma and Si and Va are yours. In Kundalini Yoga, the nectar flows in the 7th center. Jnana light is revealed in the 8th center. Beyond the 11th center is Paraparam. Beyond the 11th is the Great Void, the infinite Dvadasanta space.
Verses 1015: The nine pits correspond to nine openings in the body: two eyes, two ears, two nostrils, one mouth, one genital and one anal opening. Sacrificial pits are nine shapes from which great things rise.
அந்தமில் லானுக்கு அகலிடம் தானில்லை
அந்தமில் லானை அளப்பவர் தாமில்லை
அந்தமில் லானுக்கு அடுத்தசொல் தானில்லை
அந்தமில் லானை அறிந்துகொள் பத்தே. 17
As infinite Siva is, Jiva has no circumscription. It has no place to abide. There is no one to measure its dimension. There are no words to describe the infinite Anma or soul. Know that the infinite Anma is shaped after the letter 10 (in Tamil).
The symbol that denotes 10 in Tamil is Ya (ய); thus know it has the shape of ய.
சாதனை நாலு தழல்மூன்று வில்வயம்
வேதனை வட்டம் விளையாறு பூநிலை
போதனை போதுஐஞ்சு பொய்கய வாரண
நாதனை நாடு நவகோடி தானே.
1044. Four Sadhanas are on four sides of the square; three sides of the triangle for three forms of fire; semicircle for the bent bow; Circular shape for a well; six sides for 6 Adharas (of Kundalini Chakras) within; Eight sides for 8 directions of the earth; Heart shape as in the shape of Peepul tree leaf; five sides for the panchakshara Mantra; oval shape for the golden bowl: These are the shapes of nine sacrificial pits, as you strive to obtain Grace of Siva.
Sakti-Bheda --Tirpurai Chakra Verses: 1045-1074
1045. Māmāya, Māya, Baindavam, Vaikari, Pranava, the Inner Light (Ajapa) are the six mantras, where Sakti abides. Beyond all these is Tripurai.
1046. திரிபுரை சுந்தரி அந்தரி சிந்துரப்
பரிபுரை நாரணி யாம்பல வன்னத்தி
இருள்புரை ஈசி மனோன்மணி என்ன
வருபல வாய்நிற்கும் மாமாது தானே.
Tripurai, Sundari, Andari, Sindura Pari Purai (red-hued Paripurai), NArani, Ambala Vannaththi (Many-hued lady), Dark-hued Easi, ManOnmani of many forms and hues; Thou art MAmAthu (Para Sakti).
Tripurai = of the form of Sun, Moon and Fire. Sundari = the Beauteous. Andari = of the Form of the sky. Sindura Paripurai = red-hued Paripurai- sustainer of the universe, NArani = The consort of Narayana, Ambalavannathth = of many hues, Irulpurai Easi = dark colored spouse of Esan (Siva), Sakti of Siva, Manonmani = The jewel of the mind, Consort of Siva. Thus She exists as nine Saktis. Yet She is One and ParA Sakti (Supreme Sakti).
1047. She grants wealth, knowledge and liberation.
The three cities (Anavam, Kanmam and MAya Malams) are gold, silver and iron, whose colors are yellow, white and black and also the Gunas: Sattva, Rajas and Tamas. Lakshmi is golden; Sarasvati is white; Parvati is black. She is all three in One. She grants knowledge, wealth and liberationக (கல்வி, போகம், முக்தி).
1048. She is Parai, Abhirami and Agochari.
Sakti Tripurai grants Nada, nadanta (beyong Nada). She expansive as Parabindu and creates the Cosmic Universe. She is Parai, Abhirami, Agochari. She grants Jnana and Grace.
Parai = ParAsakti. Abhirami = Exquisite Beauty. Agochari = Beyond understanding.
1049. Tripurai--Rajarajesvari's appearance.
She wears red silk dress and anklets on Her sacred Feet. Her breasts are in corset; Her hands hold flower-arrows, Sugarcane bow, goad, and noose; Gem-studded crown adorns Her head; dark-blue Kundalams (Earrings) grace Her ears.
1050. She is Sakti Chadika.
She, of ears with Kundalams, of killer bow-like eyebrows, of beautiful body with reddish hue, of neck with necklace of Rudraksha beads and garlands, and of head with crown sporting the radiant crescent moon, is Chandika, supporting the four directions.
Tripurai sitting on the Lotus.
Tripurai is PurAtani (ancient One), Mohini the enchanting beauty which never wanes, the One with the beautiful dark cascading tresses and red jewels, KarIdini who attracts four directions and Suddhai (Suddha Vidya Devi) seated on the dense circle of Lotus flowers. (Karidini has two meanings: Attractive One and the one with an elephant as Her mount.)
1052. Source of Bliss
சுத்தவம்பு ஆரத் தனத்தி சுகோதயள்
வத்துவ மாயா ளுமாசத்தி மாபரை
அத்தகை யாவும் அணோரணி தனுமாய்
வைத்தவக் கோல மதியவ ளாகுமே.
She wears garlands over Her corseted breasts. She is abode of Bliss. She is the Great Sakti who employs MAyA to reign over (Jivas). She is Maha Parai and atom within atom. She is self-created form of a radiant Moon (showering bliss and knowledge).
1053. She is All.
அவளை அறியா அமரரும் இல்லை
அவளன்றிச் செய்யும் அருந்தவம் இல்லை
அவளன்றி ஐவரால் ஆவதொன்று இல்லை
அவளன்றி ஊர்புகும் ஆறறி யேனே.
There are no Amarars (Celestials) who do not know Her Sakti. There is no rare tapas that can be done without Sakti. Nothing gets done by the fives (five gods) without Her. Without Her, I would never know liberation. (The fives are the five gods: Brahma, Vishnu, Rudra, Sadasiva and Mahesvara.)
1054. All is She.
அறிவார் பராசத்தி ஆனந்தம் என்பர்
அறிவா ரருவுரு வாம்அவள் என்பர்
அறிவார் கருமம் அவள்இச்சை என்பர்
அறிவார் பரனும் அவளிடத் தானே
Knowers say that ParAsakti is Bliss. Knowers say that She is formless. Knowers say that all actions are her desire. Knowers says that Param is in Her.
அறிவா ரருவுரு வாம்அவள் என்பர்: Knowers say that she is formless.
One commentator writes it as follows
அறிவார் அறிவுருவாம் அவள் என்பர். = She is of the form of knowledge.
அறிவார் அருவுருவாம் அவள் என்பர். = She is of no form.
Either way both are applicable to Her. She is formless and of the form of knowledge.
1055. She is everywhere.
தான்எங்கு உள அங்குள தையல் மாதேவி
ஊன்எங் குள அங்கு உள்ளுயிர்க் காலவன்
வான் எங் குளஅங் குளேவந்தும் அப்பாலாம்
கோன் எங்கும் நின்ற குறிபல பாரே. 11
Wherever Siva is, Mahadevi abides with Him. Where there is a flesh-bound body, He remains as the Life-Guard within. Wherever there is sky, He abides there and beyond. Take a note that she remains as the head (in Anda Sarasaram, the whole universe of mobiles and immobiles).
1056. She is the Parasakti, the Giver of Bliss.
பராசத்தி மாசத்தி பல்வகை யாலும்
தராசத்தி யாய்நின்ற தன்மை யுணராய்
உராசத்தி ஊழிகள் தோறும் உடனே
பராசத்தி புண்ணிய மாகிய போகமே. 1056In many ways Parasakti is Great Sakti. She is the sustaining Sakti (of this world): you should know. She is all-pervading Sakti. She confers happiness arising from meritorious acts.
1057. She is the support of Jnana.
போகஞ்செய் சத்தி புரிகுழ லாளொடும்
பாகஞ்செய்து ஆங்கே பராசத்தி யாய்நிற்கும்
ஆகஞ்செய்து ஆங்கே அடியவர் நாள்தொறும்
பாகஞ்செய் ஞானம் படர்கின்ற கொம்பே. 1057
She with curly tresses confers life pleasures. She is the mature Parasakti. She abides in the devotees and every day serves as the trellis for the maturing spiritual wisdom.
1058. Parapari (Sakti) with coral-red body.
கொம்புஅனை யாளைக் குவிமுலை மங்கையை
வம்பவிழ் கோதையை வானவிர் நாடியைச்
செம்பவ ளத்திரு மேனிச் சிறுமியை
நம்பி என் உள்ளே நயந்துவைத் தேனே. 1058
She is the trellis; She is the damsel with conical breasts. She wears a garland of flowers dripping honey. She is (the Goddess) most sought after by the celestials. The sacred body of this lass is of the color of the red coral. In Her I put my trust; I hold Her in My heart with loving tenderness.
1059.Paraparai, pervasive in 10 directions.
வைத்த பொருளும் மருவுயிர்ப் பன்மையும்
பத்து முகமும் பரையும் பராபரைச்
சித்தக் கரணச் செயல்களும் செய்திடும்
சத்தியும் வித்தைத் தலையவ ளாமே. 1059
With all created objects, their associated living things, the Parai with ten faces looking in ten directions, and paraparai activizing the mind and the functions of other organs, Sakti is the Mistress of wisdom.
1060. Paraparai as a lass of many arts.
தலைவி தடமுலை மேல்நின்ற தையல்
தொலைவில் தவம்செய்யும் தூய்நெறித் தோகை
கலைபல வென்றிடும் கன்னியென் உள்ளம்
நிலைபெற இங்கே நிறைந்துநின் றாளே. 1060
She is the Mistress of the universe. She is of beautiful big breasts. She performs continuous Tapas. She follows a path of virtue and is a peacock of a woman. She is a virgin who conquered all arts and knowledge. She abides in my heart, (mind and soul) and is full in her presence in me. (Mular is describing Sakti as he sees her.)
1061. Sakti Rose for Worship by the Seven Worlds.
நின்றவள் நேரிழை நீள்கலை யோடுற
என்றன் அகம்படிந்து ஏழுல கும்தொழ
மன்றது ஒன்றி மனோன்மனி மங்கலி
ஒன்றெனொடு ஒன்றிநின்று ஒத்துஅடைத்தாளே. 17
She abides in my heart in full measure. She wears fine jewels. She entered my heart. She is the object of worship by the seven worlds. She enters the Dance Hall as Manonmani, the jewel of my thoughts. She is auspicious and merged in me indistinguishable from me.
1062. Auspicious Sakti Manonmani.
ஒத்தடங் குங்கம லத்திடை ஆயிழை
அத்தகை செய்கின்ற ஆய பெரும்பதி
மத்தடை கின்ற மனோன்மனி மங்கலி
சித்தடைக் கும்வழி தேர்ந்துண ரார்களே. 18
The jeweled Sakti seated in the Lotus of the Heart is one with Siva. The auspicious Manonmani merged with Her Great Lord in ecstasy. She is the way to obtain Spiritual Wisdom: That they know not.
1063. Adoration of Sakti brings Grace.
உணர்ந்துட னேநிற்கும் உள்ளொளி யாகி
மணங்கமழ் பூங்குழல் மங்கையும் தானும்
புணர்ந்துட னேநிற்கும் போதருங் காலைக்
கணிந்தெழு வார்க்குக் கதியளிப் பாளே. 19
That Realized Siva-Sakti stands as Light within. Wearing fragrant flowers on her tresses, Sakti is in union with Siva. On adoration and thought of them, Sakti confers Grace. Thu 01/08/2015
1064. Her Glance made me radiant with Knowledge.
அளியொத்த பெண்பிள்ளை ஆனந்த சுந்தரி
புளியுறு புன்பழம் போலுள்ள நோக்கித்
தெளியுறு சித்துச் சிவகதி காட்டி
ஒளியுற வைத்தென்னை உய்ய உண்டாளே.
She is Bliss and Beauty full of compassion. As the dry Tamarind rind is not attached to the fruit inside, (so is the mundane body not attached to the bliss-soul.) She cast Her glance, gave me clarity of thought and showed me the way to Siva State. She made me radiant with realized knowledge.
1065. She is the Cause of Cause.
உண்டில்லை என்ற துருச்செய்து நின்றது
வண்தில்லை மன்றினுள் மன்னி நிறைந்தது
கண்டிலர் காரண காரணி தம்மொடு
மண்டல முன்றுற மன்னிநின் றாளே. 21
They say, She is and She is not. She filled the Dance Hall in Thillai. They did not see her as the Cause of Cause, pervading the three spheres (Sun, Moon and Fire).
1066. She is the path to Siva State.
நின்றாள் அவன்தன் உடலும் உயிருமாய்ச்
சென்றாள் சிவகதி சேரும் பராசத்தி
ஒன்றாக என்னுள் புகுந்துணர் வாகியே
நின்றாள் பரஞ்சுடர் ஏடங்கை யாளே. 22
She stood there as His Body and Life. Parasakti, that She is, helped me attain Siva Gati (State). She entered into me and became one with my being and Consciousness. She stands as Supreme Light and holds the Book of Knowledge in Her hand.
1067. Sing adoration of her, who chants the Vedas.
ஏடங்கை நங்கை இறைஎங்கள் முக்கண்ணி
வேடம் படிகம் விரும்பும்வெண் தாமரை
பாடும் திருமுறை பார்ப்பதி பாதங்கள்
சூடுமின் சென்னிவாய்த் தோத்திரம் சொல்லுமே. 23
She holds the Book; She is our Goddess with three eyes. Her appearance is like that of a crystal. Her desired abode is the White Lotus. She chants the three Vedas. She is Parvati. Bear Her feet on your head and chant the Stotras- adorations.
1068. Sing, meditate, and worship Her.
தோத்திரம் செய்து தொழுது துணையடி
வாய்த்திட ஏத்தி வழிபடு மாறிரும்
பார்த்திடும் அங்குச பாசம் பசுங்கரும்
பார்த்திடும் பூம்பிள்ளை ஆகுமாம் ஆதிக்கே. 24
Sing Her Glories. Worship Her feet. Meditate on Her. She carries the elephant goad, a noose, and a cane of sugar. She is a tender Child (and Kamakshi).
1069. Worship Her and Know the past, present and future.
ஆதி விதமிகுத் தண்தந்த மால்தங்கை
நீதி மலரின்மேல் நேரிழை நாமத்தைப்
பாதியில் வைத்துப் பல்காற் பயில்விரேல்
சோதி மிகுத்துமுக் காலமும் தோன்றுமே. 25
She conferred Her Grace in creating the diverse universe. She is Narayani, the Sister of Mal (Vishnu). She sits on Dharma Lotus, wearing jewels. Chant Her names placed in the middle of the flower and practice worshipping Her for a long time. You would see Her light and gain the ability to see all three times--past, present and future.
1070.She is in all that exists.
மேதாதி ஈரெட்டும் ஆகிய மெல்லியல்
வேதாதி நூலின் விளங்கும் பராபரை
ஆதார மாகியே ஆயந்த பரப்பினள்
நாதாதி நாதத்து நல்லரு ளாளே. 26
She is the Premier of the sixteen Tattvas and of tender form. She is Vedāti shining in the Vedās as Parāparai. She is the hypostasis of all that exists and all pervasive. Her Grace is in Nādā and Nādānta.
1071. She, of rare Truth, dispels confusion.
அருள்பெற்றவர் சொல்ல வாரீர் மனிதர்
பொருள்பெற்ற சிந்தைப் புவனா பதியார்
மருளுற்ற சிந்தையை மாற்றி அருமைப்
பொருளுற்ற சேவடி போற்றுவன் நானே. 27
O the Blessed, come to tell these men. Of the celestial Lords of the world of the material mind, she changed their confused mind. I would praise the feet of Her with rare Truth.
1072. The evil perishes; goodness thrives.
ஆனவராக முகத்தி பதத்தினள்
ஈனவர் ஆகம் இடிக்கும் முசலத்தோ(டு)
ஏனை உழுபடை ஏந்திய வெண்ணகை
ஊனமற உணர்ந்தார் உளத்து ஓங்குமே. 28
She is Varahi of the face of a pig. She with the wooden pestle pounds the evil doers. She holds the plough and wears white jewels or pearly white smile (= வெண்ணகை). The heart of the blameless realizers would prosper.
1073. She is the origin of five gods.
ஓங்காரி என்பாள் அவளொரு பெண்பிள்ளை
நீங்காத பச்சை நிறத்தை உடையவள்
ஆங்காரி ஆகியே ஐவரைப் பெற்றிட்டு
ரீங்காரத் துள்ளே இனிது இருந்தாளே. 29
She is Omkāri, a woman (goddess) of the form of AUM. She is of the irremovable green color. She is Āṅkāri, having given birth or rise to the five gods (Brahma, Vishnu, Siva, Isvara, and Sadasiva) and remains inside Her Mantra Hrīm of the sound of rīṅkāram or buzzing bees.
1074. She is of the Nature of Sivagati.
தானே தலைவி என நின்ற தற்பரை
தானே உயிர்வித்துத் தந்த பதினாலும்
வானோர் தலமும் மனமும் நற் புத்தியும்
தானே சிவகதி தன்மையும் ஆமே. 4.5.30
She is taṟ-parai (Supreme Goddess) and stands as the head. She by herself gave life to the fourteen worlds. She gave the celestials their world, mind, good intellect. She is Herself of the nature of Sivagati (Siva state).
6. வயிரவி மந்திரம் = Bharavi Mantra Mantra of Goddess Bhairavi 1075. The Mantras of Bhairavi
பன்னிரண் டாம்கலை ஆதி பயிரவி
தன்னில் ஆகாரமும் மாயையும் கற்பித்துப்
பன்னிரண்டு ஆதியோடு அந்தம் பதினாலும்
சொல்நிலை சோடசம் அந்தம் என்று ஓதிடே. 4.6.1
Adhi-Bhairavi's Kalas are twelve. The twelfth is "Ai" (= ஐ). Add to the 12, A and M which stands for Maya. The twelve and two form Om to Aim; the fourteen are Her Mantras. The status of the 16 letters are the end of Kalas.
1076. Sakti is omnipotent.
அந்தம் பதினாலும் அதுவே வயிரவி
முந்து நடுவும் முடிவும் முதலாகச்
சிந்தை கமலத்து எழுகின்ற மாசத்தி
அந்தமும் ஆதியும் ஆகின்றாளே. 2
The end of the 14th letter is Bhairavi. She is the beginning, the middle and the end. She is the Great Sakti abiding in the Lotus of Thought. She is the beginning and end of all.
Verse 1075: The Bija Mantras. By Woodroffe The Garland of Letters pages 262- 266
The Bījas thus have a meaning. They indicate the Artha or Devatā which they are. What that Devatā is, is taught to the Sādhaka, just as the child learns that rose means a particular flower, and that rice and milk are the names for particular forms of food and drink which he takes. The Bījas of the five Bhūtas, that is, of the Devatās of the four forms of sensible matter, are Ha, Ya, Ra, La, Va with Candra-bindu. Where there is more than one letter, each has its meaning. As examples I here select twelve Bīja-mantras (in their popular sense), the meanings of which are given in the 6th Chapter of the Varadā-Tantra as quoted in the well known Bengali compendium known as the Prāṇatoṣiṇī. I may here observe that the meaning ̣ ̣ of individual letters is given in the Bījakośas, such as the Tantrābhidhāna. The Varadā-Tantra, Ch. 6, says: ̣
Śivavācī hakārastu aukārah syāt Sadāśivah.
Śūnyam ̣ dunkhaharārtham ̣ tu tasmāttena Śivaṁ yajet.
Ha means Siva. Au is Sadāśiva. The Śūnya is that which dispels sorrow. Hence with that Śiva should be worshipped. ̣
The Moon-dot is Sūnya.
Da durgāvācakam ̣ devī ukāraścāpi rakṣaṇe.
Viśvamātā nādarūpā kurvartho bindurūpakah.
Tenaiva Kālikādevim pūjayedduhkhaśāntaye.
Da, O Devī, means Durgā. U also means to save. Nāda is the mother of the Universe. Bindu means (pray) do.
Ka Kāli brahma ra proktaṁ Mahāmāyārthakaśca ī.
Viśvamātārthako nādo bindurduhkhaharāthakah.
Tenaiva Kālikādevim ̣ pūjayedduhkhaśāntaye.
Ka is Kālī. Ra is said to be Brahma. Ī means Mahāmāyā. Nāda means Mother of the universe. Bindu means Dispeller of sorrow. With that Devī Kālika should be worshipped for cessation of sorrow.
Hakārāh śivavāci syād rephah prakṛtincyate.
Mahāmāyārtha ī-śabdo nādo viśvaprasūh smṛtah.
Duhkhaharārthako bindurbhuvanā m ̣ tena pūjayet.
Ha means Śiva. Ra is said to be Prakṛti. Ī means Mahāmāyā. Nāda is said to be the mother of the universe. Bindu means dispeller of sorrow. With that Bhuvaneśvarī should be worshipped.
Mahālakṣmyārthakah Śah syād dhanārtho repha ucyate.
Ī tustyartho paronādo bindurduhkhaharārthakah.
Lakṣmīdevyā bījam etat tena devīm prapūjayet.
Sa means Mahālakṣmi. Ra is said to mean wealth. Ī means satisfaction. Nāda is Apara (which may mean Aparabrahma or Īśvara). Bindu means Dispeller of sorrow. This is the Bīja of Devi Lakṣmī. With it the Devī should be worshipped.
Sarasvatyārtha ai-śabdo bindurduhkhaharādhakah.
Sarasvatyā bijam etat tena Vāṇīm ̣ prapūjayet.
Ai means Sarasvati. Bindu means Dispeller of sorrow. This is the Bīja of Sarasvatī. With it Vānī or Sarasvatī should be worshipped.
Klīm ̣ (क्लीं)
Kah Kāmadeva uddiṣṭo pyathavā Kṛṣṇa ucyate.
La Indra ī tuṣṭivāci sukhaduhkhapradā ca am
Kāmabījārtha uktaste tava snehān maheśvari.
Ka refers to Kāmadeva, or according to some to Kṛṣṇa. La means Indra. Ī means contentment. Am is that which grants happiness and sorrow. Thus, O Maheśvari, the meaning of Kāmabīja is spoken unto Thee out of my love for Thee.
Ha śivah kathito devi ū Bhairava ihocyate.
Parārtho nāda śabdastu Bindurduhkhaharārthakah.
Varmabījatrayo hyatra kathitas tava yatnatah.
Ha, O Devī, is said to be Śiva. U is said to be Bhairava. Nāda means Para, Supreme. Bindu means Dispeller of sorrow. Here the three composing the Varmabīja (armour-bīja) are spoken unto Thee owing to Thy solicitation.
Ganeśārthe ga uktas te Bindurduhkhaharārthakah.
Gaṁbījārtham tu kathitam tava snehān maheśvarī.
Ga, I speak unto Thee, means Ganeśa. Bindu means Dispeller of sorrow. Thus, O Maheśvarī, the meaning of Gam-bīja is spoken unto Thee out of love for Thee.
Ga Ganeśo vyāpakārtho lakārasteja au matah.
Duhkhaharārthako bindurganeśaṁ tena pūjayet.
Ga is Ganeśa, La means what pervades. Au means tejas. Bindu means Dispeller of sorrow. With it Ganeśa should be worshipped.
Kṣa, Nṛṣimho Brahma raśca ūrdhvadantārthakaśca au.
Duhkhaharārthako bindurNṛṣimhaṃ tena pūjayet.
Kṣa is Nṛṣiṃha and Ra is Brahma. Au means teeth pointing upwards, Bindu means Dispeller of sorrow. With it Nṛṣimha should be worshipped.
Strīm ̣ (स्त्रीं)
Durgottārṇavācyah sa tārakārthastakārakah.
Muktyārtho repha uktotra mahāmāyārthanakaśca ī.
Viśvamātārtako nādo Bindurduhkhaharāthakah.
Vadhūbījartha uktotra tava snehān maheśvari.
Sa means deliverance from difficulties. Ta means Saviour. Ra here means salvation or liberation. Ī means Mahāmāyā. Nāda means Mother of the universe. Bindu means Dispeller of sorrow. Thus the meaning of Vadhūbīja is spoken unto Thee, O Maheśvari, out of love for Thee.
A close examination of the above may raise some difficulties, but must, in connection with what is elsewhere written, remove the charge that the Bīja is a meaningless saying to the worshipper. It is full of meaning to him.
1077. Bhairavi devotees obtain Her Grace.
ஆகின்ற மூவரும் அங்கே அடங்குவர்
போகின்ற பூதம் பொருந்து புராதரர்
சார்கின்ற சார்வுழிச் சாரார் சதிர்பெறப்
போகுந் திரிபுரை புண்ணியத் தோரே. 3
The three gods abide within Her. The lives made of five perishable elements knowing their impermanence would not take the ways of the world, meditate on Tripurai and become the blessed ones with radiance.
Verse 1077. The three gods are Brahma, Vishnu and Siva, to whom she gave the portfolios of creation, maintenance and destruction. Thus, they are in her and under Her control and function as Her surrogates. She is the Supreme Mother Goddess. 1078. Southern Dweller Siva.
புண்ணிய நந்தி புனிதன் திருவாகும்
எண்ணிய நாட்கள் இருபத்தேழ் சூழ்மதி
பண்ணிய வன்னி பகலோன் மதியீறு
திண்ணிய சிந்தைதன் தென்னனும் ஆமே. 4
She is the Meritorious Nandi of the nature of purity and sacredness. Meditate on Her for a month of 27 days and reach the centers of the Fire, the Sun and the Moon within. Such a person with intense meditation becomes Teṅṅan (Siva) Himself.
Verse 1078. Siva is Teṅṅan, meaning South-facing God. The Supreme is endowed with three powers or Saktis: Iccha, Jnana and Kriya = Will, Knowledge and Action. Fire is Will; Moon is Knowledge; Sun is Action. Let me give you an example. Earth is (the epitome of) patience; likewise Fire is Will.
The three Bindus are the sun (Ravi), Moon (Chandra), and Fire (Agni).
1079. Tripurai grants Grace to Siva worshippers.
தென்னன் திருநந்தி சேவகன் தன்னொடும்
பொன்னங் கிரியில் பூதலம் போற்றிடும்
பன்னும் பரிபிடி அந்தம் பகவனோடு
உன்னும் திரிபுரை ஓதிநின் றானுக்கே. 5
Siva lives in the golden Kailas mountains with sacred attendant Nandi and Parvati. The world praises Her. Those who worship Him with love and adoration, Tripurai would grant Grace.
1080. Meditate on Bharavi and receive her protection.
ஓதிய நந்தி உணரும் திருவருள்
நீதியில் வேத நெறிவந்து உரைசெய்யும்
போதம் இருபத்து எழுநாள் புணர்மதி
சோதி வயிரவி சூலம்வந்து ஆளுமே. 6
She is the sacred Grace that Nandi knows. She instructs the Vedic Dharma in accord. He who meditates (on Her) for a lunar month of 27 days will receive vision of effulgent Bhairavi and come under the rule (protection) of Her Trident.
1081. She and Siva are Ardhanarisvara.
சூலங் கபாலம் கை ஏந்திய சூலிக்கு
நாலாங் கரமுள நாகபா சாங்குச
மால் அங்குஅயன் அயாத வடிவுக்கு
மேல்அங்க மாய்நின்ற மெல்லிய லாளே. 7
She sports the trident and the skull in Her hands. The four-handed holds the snake-noose and the elephant goad. With Siva, whose form is unknown to Mal and Brahma, She is of the ethereal form and part of the body of Siva.
1082. She is reddish in complexion.
மெல்லியல் வஞ்சி விடமி கலைஞானி
சொல்லிய கிஞ்சுக நிறமன்னு சேயிழை
கல்லியல் ஒப்பது காணுங் திருமேனி
பல்லியல் ஆடையும் பன்மணி தானே. 8
She is ethereal and vine-like, a repository of wisdom and knowledge and never fails to defraud the errants. She is Wisdom and Knowledge. She is of the color of the red flower of Horse-radish tree (Moringa pterygosperma = இஞ்சுகம்). She wears beautiful ornaments with a body of the luster of a gem; her robes are studded with precious stones.
பன்மணி சந்திர கோடி திருமுடி
சொன்மணி குண்டலக்காதி உழைக்கண்ணி
நன்மணி சூரிய சோம நயனத்தள்
பொன்மணி வன்னியும் பூரிக்கின் றாளே. 9
Na Ma Si Va Ya
Na Ma Si Va Ya