TIRUMANTIRAM-TMTM03.htm

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.

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).

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.

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.

(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.

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.

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.)

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.

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 conformity^V653. (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.)

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 light^V693.

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 Prana^V699.

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 unseen^V711.

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.

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.

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.

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.

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. )

AGE OF DEATH	ANNUAL RATE PER 100,000
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 25^th day, eighth Center at Solar Mandala on the 26^th day, ninth Center at Lunar Mandala on the 27^th 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 him^V756.

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.

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.

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 = 2/5^th 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.

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.

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).

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.

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.

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¢òÂ¡) 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.

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.

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.)

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.

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.

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
TMTM1-336	TMTM337-548	TMTM549-883
TMTM884-1418	TMTM1419-1572	TMTM1573-1703
TMTM1704-2121	TMTM2122-2648	TMTM2649-3047

TirumantiramTamil-EnglishAll.pdf

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

Iyama

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

Niyama

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

Asanas

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
Everywhere.

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

பூவையே

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

ஔfளி 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

இயமம்

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.

நியமம்

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.

ஆதனம்

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.

பிராணாயாமம்

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.

பிரத்தியாகாரம்

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.

தாரணை

Dharana

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.

தியானம்

Dhyana

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.

சமாதி

Samadhi

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

அணிமா

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.

அணிமா

Anima

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.

672
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.

ஈசத்துவம்

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.

வசித்துவம்

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

Where Kundalini fire is,

How Prana Pervaded the Nadis

The Prana that reaches Sakti

Emanating fro

703. ஆறது கால்கொண் டிரதம் விளைத்திடும்

ஏழது கால்கொண் டிரட்டி இறக்கிட

எட்டது கால்கொண் டிடவகை யொத்தபின்

ஒன்பது மாநிலம் ஒத்தது வாயுவே

703: Samadhi When Prana Reaches the Ninth Center

When Prana course through adharas six

Then will nectar be;

Then Prana reaches the Seventh Center of the Sun

And further onward proceeds to the Eighth Center of the Moon

In the Ninth Center Prana attains Samadhi.

704. சந்திரன் சூரியன் தற்பரன் தாணுவிற்

சந்திரன் தானுந் தலைப்படுந் தன்மையைச்

சந்தியி லேகண்டு தானாஞ் சகமுகத்

துந்திச் சமாதி யுடையொளி யோகியே

704: In Samadhi Yogi Visions Light Divine

The Moon and the Sun are in the Uncreated Being

The Yogi that visions the Moon at the mystic junction of Nadis three

Is in Light merged;

He, attains Samadhi,

That had its beginning at the Navel Center.

705. அணங்கற்ற மாதல் அருஞ்சன நீவல்

வணங்குற்ற கல்விமா ஞான மிகுத்தல்

சுணங்குற்ற வாயர் சித்திதூரங் கேட்டல்

நுணங்கற் றிரோதல்கால் வேகத்து நுந்தலே

.சிணண்-குற்ற வாயர் சித்திதாண்- கேட்டல்

705: Conduct of Aspirant For Yoga Samadhi

To give up thoughts of women

To think no more of kith and kin

To be meek in learning

To abound in jnana

To be sparing of speech

To listen to deeds of Siddhi

To sit unruffled

--These the ways of the aspirant of yoga samadhi.

706. மரணஞ் சரைவிடல் வண்பர காயம்

இரணஞ் சேர்பூமி இறந்தோர்க் களித்தல்

அரணன் திருவுற வாதன்மூ வேழாங்

கரனுறு கேள்வி கணக்கறிந் தோனே

706: Prowess of Those Who Attain Samadhi

He vanquishes death and age,

He enters into other bodies at will,

He confers paradise to the dead

He assumes form divine of Gods

He becomes learned in the twenty-one branches of Sivagamic lore

He who has mastered the Science of Breath.

707. ஓதம் ஒலிக்கும் உலகை வலம்வந்து

பாதங்கள் நோவ நடந்தும் பயனில்லை

காதலில் அண்ணலைக் காண இனியவர்

நாதன் இருந்த நகரறி வாரே.

707: Seek Lord Within

Vain is it seeking Lord

Wearing away sole of their feet

In pilgrimage to corners four

Of the seagirt world;

Only those who seek Him in love intense

Shall know the City of Lord.

708. மூல முதல்வேதா மாலரன் முன்னிற்கக்

கோலிய ஐம்முகன் கூறப் பரவிந்து

சாலப் பரநாதம் விந்துத் தனிநாதம்

பாலித்த சத்தி பரைபரன் பாதமே

708: Gods in Successive Adharas and Niradharas

Brahma, Vishnu and Rudra

Maheswara, Sadasiva,

Bindu, Nada, Sakti,

Para Bindu and Para Nada

In that ascending order

They all seek

Feet of Para-Para Beyond.

709. ஆதார யோகத் ததிதே வொடுஞ்சென்று

மீதான தற்பரை மேவும் பரனொடு

மேதாதி யீரெண் கலைசெல்ல மீதொளி

ஓதா அசிந்தமீ தானந்த யோகமே

709: Unalloyed Bliss Beyond the Adhara Yoga

Worshipping the appropriate God at Centers

Ascend above;

There the cranial region is

Where Sakti and Siva reside

Shedding Sixteen Kalas of Mystic Moon;

Ascend yet beyond

There lies the region of Effulgent-Light;

Yet above it is bliss

Defying speech and thought.

710. மதியமும் ஞாயிறும் வந்துடன் கூடித்
துதிசெய் பவரவர் தொல்வா னவர்கள்
விதியது செய்கின்ற மெய்யடி யார்க்குப்
பதியது காட்டும் பரமன்நின் றானே

710: Lord Himself Appears Before Yogis

They who practise yoga

Through Nadis breath in one flowing Moon and Sun

Become Beings Celestial;

To them who perform it unceasing true

The Lord Himself reveals.

711. பொட்டெழக் குத்திப் பொறியெழத் தண்டிட்டு

நட்டறி வார்க்கு நமனில்லை தானே
கட்டவல் லார்கள் கரந்தெங்குந் தானாவர்
மட்டவிழ் தாமரை யுள்ளே மணஞ்செய்து

711: Immortality for Yogis Who Have Reached the Ultima Thule

They who control breath

Will pervade all everywhere, unseen;

They who pierce the Mystic Lotus

Sending breath up through spinal column

And taste of its fragrant nectar

Will never death know.

12. கலை நிலை

12 KALA UNWAVERING

712. காதல் வழிசெய்த கண்ணுதல் அண்ணலைக்

காதல் வழிசெய்து கண்ணுற நோக்கிடிற்

காதல் வழிசெய்து கங்கை வழிதருங்

காதல் வழிசெய்து காக்கலு மாமே

712: Yoga Leads to Divine Nectar

The Lord of the Fore-head-eye

That showed the path of Love Divine;

Seek Him in love intense;

The Ganga in cranium will in grace flow

And in love exceeding, He your saviour will be.

713. காக்கலு மாகுங் கரணங்கள் நான்கையுங்

காக்கலு மாகுங் கலைபதி நாறையுங்

காக்கலு மாகுங் கலந்தநல் வாயுவுங்

காக்கலு மாகுங் கருத்துற நில்லே

713: Anchor Thoughts Firm on Lord

Anchor your thoughts firm on the Lord

Impregnable then you shall be;

Impregnable shall be your cognition organs four;

Impregnable shall be Kalas six and ten of the Moon within;

Impregnable shall be the Prana that is of life breath.

714. நிலைபெற நின்றது நேர்தரு வாயு

சிலைபெற நின்றது தீபமும் ஒத்துக்

கலைவழி நின்ற கலப்பை அறியில்

அலைவற வாகும் வழியிது வாமே

714: Way to Steady Kalas

Straight through Sushumna

The Prana stood unwavering

As a steady flame

And unto a still stone;

They who know

How the Lord stood commingled with Kalas

Know the Way True;

Even those in despair

Will espouse that Way.

715. புடையொன்றி நின்றிடும் பூதப் பிரானை

மடையொன்றி நின்றிட வாய்த்த வழியுஞ்

சடையொன்றி நின்றஅச் சங்கர நாதன்

விடையொன்றி லேறியே வீற்றிருந் தானே

715: Steady Prana Breath, Sankara Appears

When life breath is coursed up

Through the single channel Sushumna,

The Lord of Bhuta hordes,

Sankara of matted locks

Appears before you

Mounted on the Sacred Bull.

716. இருக்கின்ற காலங்கள் ஏதும் அறியார்

பெருக்கின்ற காலப் பெருமையை நோக்கி

ஒருக்கின்ற வாயு வொளிப்பெற நிற்கத்

தருக்கொன்றி நின்றிடுஞ் சாதக னாமே

716: Sadhaka's State in Samadhi

They know not the time that passes in Samadhi

They look forward to the Big Time ahead,

Thus they direct the breath

Through the single channel Sushumna

To the void in cranium

There he stands, all conflicts resolved,

He truly is the Sadhaka.

717. சாதக மானஅத் தன்மையை நோக்கியே

மாதவ மான வழிபாடு செய்திடும்

போதக மாகப் புகலுறப் பாய்ச்சினால்

வேதக மாக விளைந்து கிடக்குமே

717: Perform Yoga Penance and Reach Lord

Thus toward that goodly state

Practise yogic penance;

If you succeed in coursing breath

Into the lotus in cranium,

You shall gain the Lord

That remains hidden in Vedas.

718. கிடந்தது தானே கிளர்பயன் மூன்று

நடந்தது தானேஉள் நாடியுள் நோக்கிப்

படர்ந்தது தானே பங்கய மாகத்

தொடர்ந்தது தானேஅச் சோதியுள் நின்றே

718: Stages of Prana's Ascending Course

The breath has stages three

As Prana it courses upward

In single stream through spinal nadi;

And then spreads into cranial space

For the lotus there to blossom

And finally merges into the Divine Flame there.

719. தனே எழுந்தஅத் தத்துவ நாயகி

ஊனே வழிசெய்தெம் உள்ளே யிருந்திடும்

வானோர் உலகீன்ற அம்மை மதித்திடத்

தேனே பருகிச் சிவாலய மாகுமே

719: Kundalini Yoga Turns the Body into Temple of Siva

The Kundalini Sakti that thus arose

Made her way aloft through the fleshly coil

And yet within me remained;

And She who created the worlds of Devas

Churned the mystic ambrosia within;

Drinking deep of it

This body became Siva's temple.

720. திகழும் படியே செறிதரு வாயு

அழியும் படியை அறிகில ராரும்

அழியும் படியை அறிந்தபின் நந்தி

திகழ்கின்ற வாயுவைச் சேர்தலு மாமே

720: Know the Mystery of Prana Merging in Nada

The breath that glows within

None knows how it merges

When you know how it merges

Then can you reach the region

Where Nandi holds His sway.

721. சோதனை தன்னில் துரிசறிக் காணலாம்

நாதனும் நாயகி தன்னிற் பிரியுநாள்

சாதன மாகுங் குருவை வழிபட்டு

மாதன மாக மதித்துக்கொள் ளீரே

சாதக மாகுண்- குருவழி பட்டு

721: Treasure Guru's Guidance for Yoga

As through breath you pierce the adharas

You shall vision clear;

Prana leaving the Kundalini Sakti

On its upward journey through Sushumna;

That you gain through the Guru guiding;

Take that as treasure precious gained.

722.

ஈராறு கால்கொண் டெழுந்த புரவியைப்

பேராமற் கட்டிப் பெரிதுண்ண வல்லீரேல்

நீரா யிரமும் நிலமாயி ரத்தாண்டும்

பேராது காயம் பிரான்நந்தி ஆணையே

722: Immortality Through Samadhi Yoga

The breath that arose twelve matras long,

If you control and absorb within,

Well may you live a thousand years on land and sea;

The body perishes not;

True this is,

Upon Lord Nandi I declare.

723. ஓசையில் ஏழும் ஔiயிங்கண் ஐந்தும்

நாசியில் மூன்றும் நாவில் இரண்டுந்

தேசியுந் தேசனுந் தன்னிற் பிரியுநாள்

மாசறு சோதி வகுத்துவைத் தானே

723: Experiences of Yogi When Prana Ascends

When Prana and Sakti their departure take

One from the other,

The yogi knows it this way;

Seven sounds he hears

Five colors he sees

Three odors he smells,

Two tastes he knows

Thus has the Lord of Light

The symptoms indicated.

காயசித்தி உபாயம்

13 WAY TO KAYASIDDHI

724. உடம்பார் அழியில் உயிரார் அழிவர்

திடம்பட மெய்ஞ்ஞானஞ் சேரவு மாட்டார்

உடம்பை வளர்க்கும் உபாயம் அறிந்தே

உடம்பை வளர்த்தேன் உயிர்வளர்த் தேனே

724: Importance of Preserving Body

If the body pershes, so does Prana

Nor will the Light of Truth be reached;

I learned the way of preserving my body

And so doing, my Prana too.

725. உடம்பினை முன்னம் இழுக்கென் றிருந்தேன்

உடம்பினுக் குள்ளே யுறுபொருள் கண்டேன்

உடம்புளே உத்தமன் கோயில்கொண் டான் என்று

உடம்பினை யானிருந் தோம்புகின் றேனே

725: Why I Preserve Body

Time was when I despised the body;

But then I saw the God within

And the body, I realised, is the Lord's temple

And so I began preserving it

With care infinite.

726. சுழற்றிக் கொடுக்கவே சுத்திக் கழியுங்

கழற்றி மலத்தைக் கமலத்துப் பூரித்து

உழற்றிக் கொடுக்கும் உபாயம் அறிவார்க்கு

அழற்றித் தவிர்ந்துடல் அஞ்சன மாமே

726: Purification of Internal Organs of Body

Churn the intestines in Suddhi practice

Your bowels become clean;

Then control the breath in the heart's region

And make it pervade the nadis entire;

They who can do this

Will gain a body

That no fire can burn.

727. அஞ்சனம் போன்றுட லையறு மந்தியில்

வஞ்சக வாத மறுமத்தி யானத்திற்

செஞ்சிறு காலையிற் செய்திடிற் பித்தறும்

நஞ்சறச் சொன்னோம் நரைதிரை நாசமே

727: Effect of Practising Yoga at Dawn, Noon and Dusk

As body wax-like suppleness attains,

Practicing yoga in dusk

The phlegm leaves;

At noon leaves the wind that is treacherous;

At dawn practised, the bile leaves;

Thus all poison from body expelled

And you shall know no greying, nor wrinkling.

728. மூன்று மடக்குடைப் பாம்பிரண் டெட்டுள

வேன்ற வியந்திரம் பன்னிரண் டங்குலம்

நான்றவிம் முட்டை யிரண்டையங் கட்டியிட்டு

ஊன்றி யிருக்க உடம்பழி யாதே

728: Yoga Leads to Imperishable Body

Three the coils of serpent Kundalini

Ten the Vayus that agitate the body;

Twelve finger-length the Prana breath;

When the two bags of spiration

Are tight controlled,

And you sit in meditation unwavering

The body perishes not ever.

729. நூறும் அறுபதும் ஆறும் வலம்வர

நூறும் அறுபதும் ஆறும் இடம்வர

நூறும் அறுபதும் ஆறும் எதிரிட

நூறும் அறுபது மாறும் புகுவரே

729: How to Live for 166 Years

Breathe by the Right Nadi a hundred and sixty six matra

Breathe by the Left a hundred and sixty six matra

And then reverse the rhythm

If you do it in alternation thus

You shall live long

A hundred and sixty six years.

730. சத்தியார் கோயி லிடம்வலஞ் சாதித்தான்

மத்தியா னத்திலே வாத்தியங் கேட்கலாந்

தித்தித்த கூத்துஞ் சிவனும் வௌiப்படுஞ்

சத்தியஞ் சொன்னோஞ் சதாநந்தி ஆணையே

730: Divine Music in Yoga Practice

In the body-temple where Sakti is seated

If you practise transference of breath from right to left and vice versa,

You can hear the mystic sounds from Forehead Center

And Lord Siva will Himself reveal

Dancing to rhythmic music;

This we declare true

In the name of Sadasiva.

731. திறத்திறம் விந்து திகழு மகார

முறப்பெற வேநினைந் தோதுஞ் சகார

மறிப்பது மந்திர மன்னிய நாத

மறப்பெற யோகிக் கறநெறி யாமே

731: In Yoga Practice Soham is Chanted

In the Bindu that is pure by far

Shines the sound "Ha"

In the Nada that abides

Lives the sound "Sa"

Together they become the mantra "Soham"

The yogi who silent chants it while breathing

Sure attains the Holy Way.

732. உந்திச் சுழியி னுடனேர் பிராணனைச்

சிந்தித் தெழுப்பிச் சிவமந திரத்தினால்

முந்தி முகட்டின் நிறுத்தி அபானனைச்

சிந்தித் தெழுப்பச் சிவனவ நாமே

732: Course Prana and Apana Through Meditation

Rouse the Prana that resides in the Navel Center

By meditating and chanting Siva mantra;

Retain that breath in the Ajna frontal

Then rouse the apana breath by meditation;

That way you Siva become.

733. மாறா மலக்குதந் தன்மே லிருவிரற்

கூறா இலங்கத்தின் கீழே குறிக்கொண்மின்

ஆறா உடம்பிடை அண்ணலும் அங்குளன்

கூறா உபதேசங் கொண்டது காணுமே

733: Center Thy Thoughts on Muladhara

Two finger length above the anus

Where faecal matter leaves not;

And below the male organ

Is the Linga in Muladhara;

Meditate on that Center;

There resides the Lord of the six adharas;

This my upadesa, rare revealed;

Do take it and vision the Lord.

734. நீல நிறனுடை நேரிழை யாளொடுஞ்

சாலவும் புல்லிச் சதமென் றிருப்பார்க்கு

ஞாலம் அறிய நரைதிரை மாறிடும்

பாலனு மாவர் பராநந்தி ஆணையே

734: Eternal Youth Through Yoga

They who effect the mystic union

With the azure-hued Sakti within

Will shed greying and wrinkling

And regain youth for all to see;

This I say is true, by Nandi the Great.

735. அண்டஞ் சுருங்கில் அதற்கோ ரழிவில்லை

பிண்டஞ் சுருங்கிற் பிராணன் நிலைபெறும்

உண்டி சுருங்கில் உபாயம் பலவுள

கண்டங் கறுத்த கபாலியு மாமே

735: Continence Leads to God-hood

If the seminal seed thickens by sexual absention

It shall never be destroyed;

If the body is lightened by austere discipline

Long shall the life be;

If food is eaten sparingly

Many the good that flow;

You may verily become

The Lord of Dark-Hued throat.

736. பிண்டத்துள் உற்ற பிழக்கடை வாசலை

அண்டத்துள் உற்று அடுத்தடுத் தேகிடில்

வண்டிச் சிக்கு மலர்க்குழல் மாதரார்

கண்டிச் சிக்குநற் காயமு மாமே

736: Yoga Gives Comeliness of Body

If Kundalini that is in Muladhara

Is sent upward often to reach the space in cranium,

Comely your body becomes;

A desire-object for damsels bedecked with flowers

Around which bees swarm humming.

737. சுழலும் பெருங்கூற்றுத் தொல்லைமுன் சீறி

அழலும் இரத்ததுள் அங்கியுள் ஈசன்

கழல்கொள் திருவடி காண்குறில் ஆங்கே

நிழலுளுந் தெற்றுளும் நிற்றலு மாமே

737: Imperishable Life in Yogic Vision

The Lord, of yore, spurned the mighty God of Death

Who ever harasses life;

The Lord rides the Chariot of Fire within;

If you vision His Holy Feet,

Decked with triumphal anklet

You shall for ever live

In the canopied terrace above.

738. நான்கண்ட வன்னியும் நாலு கலையேழுந்

தான்கண்ட வாயுச் சரீர முழுதொடும்

ஊன்கண்டு கொண்ட வுணர்வு மருந்தாக

மாங்கன்று நின்று வளர்க்கின்ற வாறே

738: Yogi Vibrates With Youthfulness

The Fire I saw in Kundalini radiates Kala four

The Prana I kindled and coursed through Centers seven

Pervades the body entire;

With divine life that suffuses the fleshly body as ambrosia;

I grow unto a tender fawn.

739. ஆகுஞ் சனவேத சத்தியை அன்புற

நீகொள்ளின் நெல்லின் வளர்கின்ற நேர்மையைப்

பாகு படுத்திப் பல்கோடி களத்தினால்

ஊழ்கொண்ட மந்திரத் தன்னால் ஒடுங்கே

739: Meditate on Appropriate Mantra to Attain Kaya Siddhi

If you in ardor pursue

The search for power to acquire Kaya Siddhi,

You shall flourish far and wide

Like a seed of paddy planted

In a million, million fields;

Do you therefore meditate single-minded

On the mantra that conquers Fate.

14. கால சக்கரம்

14 WHEEL OF TIME OR KALA CHAKRA

740. மதிவட்ட மாக வரையைந்து நாடி

இதுவிட்டிங் கீரா றமர்ந்த அதனாற்

பதிவட்டத் துள்நின்று பாலிக்கு மாறு

மதுவிட்டுப் போமாறு மாயலுற் றேனே

740: Ascension of Jiva from Moon's Sphere

Seeking the Mountain Ranges Five (Siva Tattvas)

Here am I in the Moon's Sphere;

Leaving this I reach the Region of the Great Void of Twelve

That lies in the Sphere of Pati Supreme;

And from thence I pass on to the Farthest Beyond

--These I seek to search here.

741. உற்றறி வைந்தும் உணர்ந்தறி வாறேழுங்

கற்றறி வெட்டுங் கலந்தறி வொன்பதும்

பற்றிய பத்தும் பலவகை நாழிகை

அற்ற தறியா தழிகின்ற வாறே

741: Life Wasted Away in Pursuit of Worldly Knowledge

Knowledge that comes of senses five,

Knowledge that comes of discrimination that is sixth

Knowledge that comes of judgement that is seventh

Knowledge that comes by learning that is eighth,

Knowledge that comes from experience that is ninth

Knowledge that comes from attachment that is tenth

--Thus does knowledge that comes in diverse ways,

But erode life span in succession;

Knowing this not, they perisge

Knowledge that comes of senses five,

Knowledge that comes of discrimination that is sixth

Knowledge that comes of judgement that is seventh

Knowledge that comes by learning that is eighth,

Knowledge that comes from experience that is ninth

Knowledge that comes from attachment that is tenth

--Thus does knowledge that comes in diverse ways,

But erode life span in succession;

Knowing this not, they perish away.

742. அழிகின்ற ஆண்டவை ஐயைஞ்சு மூன்று

மொழிகின்ற முப்பத்து மூன்றென்ப தாகுங்

கழிகின்ற காலறு பத்திரண் டென்ப

தெழுகின்ற ஈரைம்ப தெண்ணற் றிருந்தே

742: Critical Years of Life

Many are the stages when death assails man;

From twenty five to twenty eight;

From thirty to thirty three

From sixty to sixty two

From hundred and beyond

These are the critical ages in man's life span;

When death may visit him.

743. திருந்து தினமத் தினத்தி நொடுநின்

றிருந்தறி நாளொன் றிரண்டெட்டு மூன்று

பொருந்திய நாளொடு புக்கறிந் தோங்கி

வருந்துத லின்றி மனைபுக லாமே

743: Days Appropriate for Commencing Yoga

The birth day, The first, second, third and the eight day following it

Any one of these is day appropriate for commencing yoga;

Find the day suitable most,

And easy shall be your entry

Into the Mystic House within.

744. மனைபுகு வீரும் மகத்திடை நீராடி

எனவிரு பத்தஞ்சும் ஈரா றதனால்

தனையறிந் தேறட்டுத் தற்குறி யாறு

வினையறி யாறு விளங்கிய நாலே

744: Yoga Explained

You who enter the land of yoga practice!

Know that it consists in this

The measure of breath inhaled is twelve angula

Having measured accordingly

Exhale eight matra consciously

The four matras retained

Are in the six adharas to suffuse

And thus breathing examine the Tattvas twenty and five.

745. நாலுங் கடந்தது நால்வரும் நாலைந்து

பாலங் கடந்தது பத்துப் பதினைந்து

கோலங் கடந்த குணத்தாண்டு மூவிரண்

டாலங் கடந்ததொன் றாரறி வாரே

745: God is Beyond Adharas and Tattvas

Beyond the Muladhara of the four pointed Center is He;

Beyond the barriers of Tattvas twenty and four is He;

Beyond the twenty and five Tattvas is His Guna

Beyond the six adharas that rise like the spreading banyan tree is He,Who ever does know Him!

746. ஆறும் இருபதுக் கையஞ்சு மூன்றுக்குந்

தேறு மிரண்டு மிருபத்தொ டாறிவை

கூறு மதியொன் றினுக்கிரு பத்தேழு

வேறு பதியங்க ணாள்விதித் தானே

746: The Days it Takes the Yogi to Traverse Adharas and Mandalas

The days that take to pierce the Centers nine are this:

Twentieth day adharas six;

Twenty-fifth day Seventh Center of Fire Mandala

Twenty-sixth day the Eighth Center of Solar Mandala

Twenty-seventh day the Ninth Center of Lunar Mandala

--These the days for yogi's Prana to reach Centers nine.

747. விதித்த இருபத்தெட் டொடுமூன் றறையாகத்

தொகுத்தறி முப்பத்து மூன்று தொகுமின்

பதித்தறி பத்தெட்டும் பாரா திகணால்

உதித்தறி மூன்றிரண் டொன்றின் முறையே

747: Vision of the Three Mandalas

On the twenty-eighth day

You gain the vision of Mandalas Three, each apart

On the thirty-third day

You gain their collective vision;

Do Center your thoughts further

And vision the tattvas twenty and four

That to Earth and the rest of elements in order belong.

748. முறைமுறை யாய்ந்து முயன்றில ராகில்

இறையிறை யார்க்கும் இருக்க அரிது

மறையது காரண மற்றொன்று மில்லை

பறையறை யாது பணிந்து முடியே

748: Practise Yoga in Time and Order Stated

Thus if in succession and stages

The yogi aspires not

Impossible it be for him to become God;

Much less to near Him;

No other secret the Vedas hold

Trumpet this not;

But in meekness accomplish it.

749. முடிந்த தறியார் முயல்கின்ற மூர்க்கர்

இட்ஞ்சில் இருக்க விளக்கெரி கொண்டு

கடிந்தனன் மூளக் கதுவவல் லார்க்கு

நடந்திடும் பாரினில் நண்ணலு மாமே

749: Kindle Kundalini Lamp Within

They who know not this Way to the goal

And try other Ways

Are but fools;

They search with blazing torch

While within them is the hand-lamp

They who can kindle the Kundlini Fire within

Will abide ever in this fleeting world.

750. நண்ணு சிறுவிர னாணாக மூன்றுக்கும்

பின்னிய மார்பிடைப் பேராமல் ஒத்திடுஞ்

சென்னியின் மூன்றுக்குன்ய் சேரவே நின்றிடும்

உன்னி யுணர்ந்திடும் ஓவியந் தானே

750: Journey Through Six Adharas in Two Stages

Unto the girth of the little finger

Is the spinal cord, taut like the string of bow;

There the adharas are

Traversing the first three

Do you reach the Heart's Center.

And, be in constancy fixed;

When you journey further onward

To the three Centers that end with Forehead

You shall firm be

As unto a picture painted.

751. ஓவிய மான வுணர்வை அறிமின்கள்

பாவிக ளித்தின் பயனறி வாரில்லை

தீவினை யாமுடன் மண்டல மூன்றுக்கும்

பூவில் இருந்திடும் புண்ணியத் தண்டே

751: Importance of Spinal Cord in Yoga

Know thou the Consciousness that is Perfection;

The sinners know not its goodness;

This body no doubt is evil Karma's product;

Yet it holds the stalk (Spinal Cord) of the sacred Lotus

That blossoms in the Mystic Regions Three within.

The Lord, of yore, spurned the mighty God of Death

Who ever harasses life;

The Lord rides the Chariot of Fire within;

If you vision His Holy Feet,

Decked with triumphal anklet

You shall for ever live

In the canopied terrace above.

752. தண்டுடன் ஓடித் தலைப்பெய்த யோகிக்கு

மண்டல மூன்று மகிழ்ந்துடல் ஒத்திடுங்

கண்டவர் கண்டனர் காணார் வினைப்பயன்

பிண்டம் பிரியப் பிணங்குகின் றாரே

752: Collective Vision of Mandalas End Karma

The Yogi who through the spinal column

Ascends the adharas above

Sees the Mandalas Three together, rapture bound;

Those who say that vision

Saw the end of Karmas;

Those who saw that not;

But die to be born again.

753. பிணங்கி அழிந்திடும் பேறது கேள்நீ

அணங்குட னாதித்த னாறு விரியின்

வணங்குட னேவந்த வாழ்வு குலைந்து

சுணங்கனுக் காகச் சுழல்கின்ற வாறே

753: Missing the Vision, the Body Perishes

Do you know how this body perishes?

Hear this:

A pretty damsel the man has for wife;

And like the sun his prosperity spreads;

And all bow to him in respect;

A body that waxed in a life like thus

Became a prey for prowling dogs to consume.

754. சுழல்கின்ற வாறின் துணைமலர் காணான்

தழலிடைப் புக்கிடுந் தன்னு ளிலாமற்

கழல்கண்ட போம்வழி காணவல் லார்க்குக்

குழல்வழி நின்றிடுங் கூத்தனு மாமே

754: Those Who Vision Can Become the Dancing Lord

They who knock about

Reach not the Refuge of Blossom Feet;

Containing not the Kundalini fire within

Their body a pray to fire becomes;

They who know the Way

And seek His Victorious Feet

See the Heavenly Dancer

Through their spinal hollow.

755. கூத்தன் குறியிற் குணம்பல கண்டவர்

சாத்திரந் தன்னைத் தலைப்பெய்து நிற்பர்கள்

பார்த்திருந் துள்ளே அனுபோக நோக்கிடில்

ஆத்தனு மாகி யலர்ந்திரு மொன்றே

755: Seek the Dancing Lord as Goal and Become One With Him

They who sought the Dancer as their goal

Gained many things goodly;

And so stood in the path of the holy scriptures;

Seeking Him within and experiencing His presence

In eagerness they sit

And one with Siva become.

756. ஒன்றில் வளர்ச்சி உலப்பிலி கேளினி

நன்றென்று மூன்றுக்கு நாளது சென்றிடுஞ்

சென்றிடு முப்பதுஞ் சேர இருந்திடிற்

குன்றிடைப் பொன்திகழ் கூத்தனு மாமே

6Seek the Dancing Lord and Become One With Him

They who sought the Dancer as their goal

Gained many things goodly;

And so stood in the path of the holy scriptures;

Seeking Him within and experiencing His presence

In eagerness they sit

And one with Siva become.

757. கூத்தவன் ஒன்றிடுங் கூர்மை அறிந்தங்கே

ஏத்துவர் பத்தினில் எண்டிசை தோன்றிடப்

பார்த்து மகிழ்ந்து பதுமரை நோக்கிடிற்

சாத்திடு நூறு தலைப்பெய்ய லாமே

756: God Vision at the End of 33 Days of Yoga

Countless are the gains that flow

From single-minded meditation;

Hear yet;

And thus if for Three and thirty days

You well and deep meditate

The Dancer on top of the Mountain of Gold

Will appear,

And You one with Him become.

758. சாத்திடு நூறு தலைப்பெய்து நின்றவர்

காத்துடல் ஆயிரங் கட்டுறக் காண்பர்கள்

சேர்த்துடல் ஆயிரஞ் சேர இருந்தவர்

மூத்துடன் கோடி யுகமது வாமே

757: Vision of the Hundred Petalled Lotus of Sahasrara

Knowing the secret of reaching the Dancer,

They meditate on the tenth Center

They see the directions eight in rapturous vision

They glimpse the Lord seated on Lotus,

And attain radiance a hundred fold.

1758: Eternal Life Through Yoga

They who thus attained radiance a hundred fold

Will live a thousand years in body robust;

And they who saw a thousand years thus

May well live a million, trillion years.

759. உகங்கோடி கண்டும் ஒசிவற நின்று அகங்கொடி கண்டு ளயலறக் காண்பர்கள்

சிவங்கோடி விட்டுச் செறிய இருந்தங்

குகங்கோடி கண்டல் குயருறு வாரே

759: Thus They Live Through Timeless Aeons

Well may they thus live for aeons and aeons,

And they tire not in their devotion;

And thus see the mind's end

And within see Him as Entity Inseparate;

And as one with Siva they live filled in divinity

And so see countless ages of Life Exalted.

760. உயருறு வாருல கத்தொடுங் கூடிப்

பயனுறு வார்பலர் தாமறி யாமற்

செயலுறு வார்சிலர் சிந்தையி லாமற்

கயலுறு கண்ணியைக் காணகி லாரே

760: Worldly Thoughts do not Lead to Sakti

Some seek to exalt themselves

Pursuing ways worldly;

Some seek the fruits of enjoyment

Knowing not what they do;

Some strive after action

With no thought of goal whatsoever;

But none of them will see

The Sakti of lovely eyes.

761. காணகி லாதார் கழிந்தோடிப் போவர்கள்

நாணகி லாதார் நயம்பேசி விடுவர்கள்

காணகி லாதார் கழிந்த பொருளெலாங்

காணகி லாமற் கழிகின்ற வாறே

761: Worldly Wealth is Perishable

They who see Her not

Wasted away their lives;

They who seek not

Spent away in artful talks;

The riches and possessions of those who see not

Vanished away unseen and untraced.

762. கழிகின்ற அப்பொருள் காணகி லாதார்

கழிகின்ற அப்பொருள் காணலு மாகுங்

கழிகின்ற வுள்ளே கருத்துற நோக்கிற்

கழியாத அப்பொருள் காணலு மாமே

762: Treasure Within is Imperishable

They who do not see the Treasure that surpasses all,

But seek the treasures that perish,

If within their melting heart they seek inside

They will see the Treasure that dies not.

763. கண்ணன் பிறப்பிலி காணந்தி யாயுள்ளே

எண்ணுந் திசையுடன் ஏகாந்த னாயிடுந்

திண்ணென் றிருக்குஞ் சிவகதி யாநிற்கும்

நண்ணும் பதமிது நாடவல் லார்கட்கே

763: Seek Siva-State

He is the One with the Fore-head eye

He is Birthless

He is Nandi within, Know this;

He in solitariness pervades spaces all

He stands as Siva, the goal unwavering

That state you shall attain

If you but seek.

764. நாடவல் லார்க்கு நமனில்லை கேடில்லை

நாடவல் லார்கள் நரபதி யாய்நிற்பர்

தேடவல் லார்கள் தெரிந்த பொருளிது

கூடவல் லார்கட்குக் கூறலு மாமே

764: Fruits of Seeking

They who seek

Know death none; evil none;

They who seek

Will become lords of earth;

They who seek

But know this true;

And well may it be told

To those that aspire.

765. கூறும் பொருளி தகார வுகாரங்கள்

தேறும் பொருளிது சிந்தையுள் நின்றிடக்

கூறு மகாரங் குழல்வழி யோடிட

ஆறும் அமர்ந்திடும் அண்ணலு மாமே

765: Seek Lord Through Aum

These the things worthy of telling:

Ahara or the sound "A" that is Siva

Uhara or the sound "U" that is Sakti

Let these in your thought abide

And Mahara or the sound"m"

Let them through thy Spinal Cavity rise upward;

The six adharas will then be reached

And you shall gain the Lord.

766. அண்ணல் இருப்பிட மாரும் அறிகிலர்

அண்ணல் இருப்பிடம் ஆய்ந்துகொள் வார்களுக்

கண்ணல் அழிவின்றி உள்ளே அமர்ந்திடும்

அண்ணலைக் காணில் அவனிவ வாகுமே

766: Know Lord Within and Become One With Him

None know where the Lord resides;

To them who seek Him

He resides eternal within;

When you see the Lord

He and you one become.

767. அவனிவ நாகும் பரிசறி வாரில்லை

அவனிவ நாகும் பரிசது கேள்நீ

அவனிவ நோசை ஔiயினுள் ஒன்றிடும்

அவனிவன் வட்டம தாகிநின் றானே

767: Way to Become One With Siva

They know not how He and you one become;

This the Way how He and you one become:

Hearken!

He stands in your hearing and sight

He stands in the Mystic Circle within you.

768. வட்டங்க ளேழு மலர்ந்திடும் உம்முளே

சிட்டன் இருப்பிடஞ் சேர அறிகிலீர்

ஒட்டி யிருந்துள் உபாயம் உணர்ந்திடக்

கட்டி இருப்பிடங் காணலு மாகுமே

768: Vision the Lord in the Seven Adharas

You know not how to reach His abode;

Transfixing your thoughts within you in the yogic way

The seven circles inside will open

And you shall see the abode of Lord

Sweet as sugar-lump.

769. காணலு மாகும் பிரமன் அரியென்று

காணலு மாகுங் கறைக்கண்டன் ஈசனைக்

காணலு மாகுஞ் சதாசிவ சத்தியங்

காணலு மாகுங் கலந்துடன் வைத்ததே

769: Vision of Gods in Adharas

TYu may see Him as Brahma and Vishnu

You may see Him as Rudra blue-throat and Mahesa,

You may see Him as Sakti and Sadasiva

You may see Him within you immanent (in Adharas).

15. ஆயுள் பரிட்சை

15 MEASUREMENT OF LIFE SPAN

770. வைத்தகை சென்னியில் நேரிதாய்த் தோன்றிடில்

உத்தம மிக்கிடில் ஓராறு தங்களா

மத்த மிகுத்திட் டிரட்டிய தாயிடில்

நித்தல் உயிர்க்கொரு திங்களில் ஓசையே

770: Breath--Astrology

Put your hand on forehead

And look,

If you see the breath rhythm unchanged

Well and good;

If you see it enlarged,

Death awaits in six months;

If you see it doubled,

In a month shalt life depart.

771. ஓசையும் ஈசனும் ஒக்கும் உணர்வின்கண்

ஓசை . யிறந்தவர் ஈசனை உள்குவர்

ஓசை யிறந்தவர் நெஞ்சினுள் ஈசனும்

ஓசை யுணர்ந்த உணர்விது வாமே

771: Transcend Nada and Realize God

Nada and God are one in Consciousness

Only they who transcended Nada

Will on God centre;

God appears in the heart

Of them who Nada transcend

This the truth I realized

And so merged in Nada.

772. ஆமே அழிகின்ற வாயுவை நோக்கிடில்

நாமே உறைகின்ற நன்மை யளித்திடும்

பூமேல் உறைகின்ற போதகம் வந்திடுந்

தாமே யுலகில் தலைவனு மாமே

772: Course Breath Upward and See Light of Jnana

The breath that is in vain spent

If turned upward to flow

Will give the good that of fixity of mind comes;

The Jnana that comes from cranial spaces will beam;

And the yogi becomes Lord of earth.

773. தலைவ னிடம்வலஞ் சாதிப்பார் இல்லை

தலைவ னிடம்வல மாயிடில் தையல்

தலைவ னிடம்வலந் தன்வழி யஞ்சில்

தலைவ நிடம்வலந் தன்வழி நூறே

773: Importance of Nadi Suddhi for Longevitiy

None there the Jiva who practices Nadi Suddhi,

Breathing from left to right and right to left;

He who does it visions Sakti;

The senses five his way come;

To a hundred years, he sure lives.

774. ஏறிய வாறினில் எண்பது சென்றிடுந்

தேறிய ஏழிற் சிறக்கும் வகையெண்ணில்

ஆறொரு பத்தாய் அமர்ந்த இரண்டையுந்

தேறியே நின்று தௌiயிவ் வகையே

774: Exhalation Measure for Ages 80 and 60

If Prana flows outward

To matra six in length,

Eighty the age you live up to;

If seven, sixty;

These two know clearly.

775. இவ்வகை எட்டும் இடம்பெற ஓடிடில்

அவ்வகை ஐம்பதே யென்ன அறியலாஞ்

செவ்வகை ஒன்பதுஞ் சேரவே நின்றிடின்

முவ்வகை யாமது முப்பத்து மூன்றே

775: Exhalation for Ages 50 and 33

If to eight matras Prana runs out

Through nostril left

Fifty the age; know you;

If nine, leaving three matras inside,

Thirty and three but the age.

776. மும்மூன்றும் ஒன்றும் முடிவுற நின்றிடிற்

எண்மூன்றும் நாலும் இடவகை யாய்நிற்கும்

ஐம்மூன்றும் ஓடி அகலவே நின்றிடிற்

பன்மூன்றொ டீராறு பார்க்கலு மாமே

776: Exhalation for Ages 28 and 25

If in matra ten, it flows out in nostril left

Twenty and eight the life here below;

If fifteen,

Then for twenty and five years only do you see him.

777. பார்க்கலு மாகும் பகல்முப் பதுமாகில்

ஆக்கலு மாகுமவ் வாறிரண் டுள்ளிட்டுப்

போக்கலு மாகும் புகலற ஒன்றெனில்

தேக்கலு மாகுந் திருந்திய பத்தே

777: Kumbhaka of Ten Matras Leads to Concentration

Breathing inward in measure twelve

The ten may you retain inside

And direct into oneness upward;

Thus may you practice

The entire day of thirty naligas!

778. ஏயிரு நாளும் இயல்புற ஓடிடிற்

பாயிரு நாலும் பகையற நின்றிடும்

தேய்வுற மூன்றுந் திகழவே நின்றிடில்

ஆயுரு வாறென் றளக்கலு மாமே

778: Effect of Ten-Matra Kumbhaka for Three Days

If for two days continuous,

The ten matra of Prana is inside retained,

It will no obstacle from apana encounter;

If for three days this is maintained glowing

Then may you be certain

The ascension through Centers Six come soon.

779. அளக்கும் வகைநாலும் அவ்வழியே ஓடில்

விளக்கும் ஒருநாலு மெய்ப்பட நிற்கும்

துளக்கும் வகையைந்துந் தூய்நெறி ஓடில்

களக்க மறமூன்றிற் காணலு மாமே

779: Vision of the First Three Adharas in the Fourth and Fifth Day

If thus the practice is for days four continued,

The four petalled Muladhara will visioned be;

If further continued,

On the fifth day,

The Second and Third adharas visioned art.

780. காணலு மாகுங் கருதிய பத்தோடிற்

காணலு மாகுங் கலந்த இரண்டையும்

காணலு மாகுங் கலப்பற மூவைந்தேற்

காணலு மாகுங் கருத்துற ஒன்றே

780: Collective Vision of Five Adharas on the Fifteenth Day

When ten days thus pass

Two more adharas (Fourth and Fifth)

May visioned together be;

On the fifteenth day,

Shall be the collective vision

On the five together.

781. கருதும் இருபதிற் காண ஆறாகும்

கருதிய ஐயைந்திற் காண்பது மூன்றாம்

கருதும் இருப துடனாறு காணிற்

கருதும் இரண்டெனக் காட்டலு மாமே

781: Visions of the 20th, 25th and 26th Days

On the twentieth day

The Sixth Adhara (Ajna) will visioned be;

On the twenty-fifth day

The Three Mandalas (Sun, Moon and Fire) will visioned be;

On the twenty-sixth day

The Two, Siva and Sakti, will visioned be.

782. காட்டலு மாகுங் கலந்திரு பத்தேழில்

காட்டலு மாகுங் கலந்தெழும் ஒன்றெனக்

காட்டலு மாகுங் கலந்திரு பத்தெட்டிற்

காட்டலு மாகுங் கலந்தஈ ரைந்தே

782: Visions of 27th and 28th Day

On the twenty-seventh day

May well be revealed the One Being Supreme

That collectively rises in centers all;

On the twenty-eighth day

May revealed be

The ten centers together

In vision Collective rare.

783. ஈரைந்தும் ஐந்தும் இருமூன்றும் எட்டுக்கும்

பாரஞ்சி நின்ற பகைபத்து நாளாகும்

வாரஞ்செய் கின்ற வகையாறஞ் சாமாகில்

ஓரஞ்சொ டொன்றொன் றெனவொன்று நாளே

783: On the 29th Day and 30th Day

If the journey upwards resumes

Ten the days that apana stands as impediment;

If the journey takes thirty days

Seven the days that take the apana to leave.

784. ஒன்றிய நாள்கள் ஒருமுப்பத் தொன்றாகிற்

கன்றிய நாலுங் கருத்துற மூன்றாகுஞ்

சென்றுயிர் நாலெட்டுஞ் சேரவே நின்றிடின்

மன்றியல் பாகு மனையில் இரண்டே

784: On the 31st Day and 32nd Day

On the thirty-first day of the journey upward,

Three the days that still delay the union

On thirty-second day that Prana takes to reach,

Two the days that are still in the way.

785. மனையிலஒன் றாகும் மாதமு மூன்றுஞ்

சுனையில்ஒன் றாகத் தொனித்தனன் நந்தி

வினையற வோங்கி வௌiச்செய்து நின்றால்

தனையுற நின்ற தலைவனு மாமே

785: Jiva's Union in God on 33rd Day

Thus when Prana reaches the cranial heights

In a month and three days;

From within the fountain of nectar

Nandi bellows aloud;

If in the space within He reveals Himself,

You shall truly be one in Lord.

786. ஆரு மறியார் அளக்கின்ற வன்னியை

ஆரு மறியார் அளக்கின்ற வாயுவை

ஆரு மறியார் அழிகின்ற அப்பொருள்

ஆரு மறியார் அறிவறிந் தேனே

786: Greatness of Kundalini Yoga

None knows Kundalini that spans high

None knows the science of breath control

They who know it not perish away

I knew the truth that none know.

787. அறிவது வாயுவொ டைந்தறி வாய

அறிவா வதுதான் உலகுயி ரத்தின்

பிறிவுசெய் யாவகை பேணியுள் நாடிற்

செறிவது நின்று திகழு மதுவே

787: God as Knowledge

The Lord is the Knowledge

He stood as knowledge of elements five--air and the rest;

He stood as knowledge pervading world all and life

Inseparate from them;

If sought within,

That knowledge will in pervasive richness glow.

788. அதுவரு ளும்மரு ளான துலகம்

பொதுவரு ளும்புக ழாளர்க்கு நாளு

மதுவரு ளும்மலர் மங்கையர் செல்வி

இதுவருள் செய்யும் இறையவ னாமே

788: Sakti Grants Grace

That God who is knowledge--All thus

Grants this world that is unreal;

For the goodly ones of high praise

He grants the vision of His Dancing Hall;

The Sakti that grants all this

Is the fragrant flower-bedecked Grace

That is the Consort of Lord.

789. பிறப்பது சூழ்ந்த பெருந்தகை நந்தி

குறிப்பது கூடிய கோலக் குரம்பைப்

பழப்பதி யாவது பற்றறும் பாசம்

அழப்படி செய்வார்க் ககலு மதியே

789. Nandi grants Eternal Wisdom

This body isfull of desire

Ancient mansion haunted by repetitive births

Rend the bonds of desire asunder

Make the fetters flee, howling

Nandi Great will grant His Wisdom Eternal

16. வாரசரம்

16 BREATH RHYTHM IN DAYS OF THE WEEK

790. வௌfளிவெண் திங்கள் விளங்கும் புதனிடம்

ஔfளிய மந்தன் இரவிசெவ் வாய்வலம்

வள்ளிய பொன்னே வளரும் பிறையிடந்

தௌfளிய தேய்பிறை தான்வல மாமே

790: Days of the Week and the Course of Breath

Through Left and Right Nadis

On Fridays, Mondays and Wednesdays

Prana dominates in the nadi that is to left;

On Saturdays, Sundays and Tuesdays

It courses high in the right;

On Thursdays

Prana flows in the left

In the waxing moon's fortnight;

And in the right in the waning moon's fortnight.

791. வௌfளிவெண் திங்கள் விளங்கும் புதன்மூன்றுந்

தள்ளி இடத்தே தயங்குமே யாமாகில்

ஔfளிய காயத்துக் கூன மிலையென்று

வள்ளல் நமக்கு மகிழ்ந்துரைத் தானே

791: Breath Rhythm For Glowing Health

If on Fridays, Mondays and Wednesdays

Breathing dominates in nostril left,

The body will no harm know

And it will in health glow;

Thus did Lord Nandi tell us,

In manner delectable.

792. செவ்வாய் வியாழஞ் சனிஞாயி றேஎன்னும்

இவ்வா றறிகின்ற யோகி இறைவனே

ஒவ்வாத வாயு வலத்துப் புரியவிட்

டவ்வா றறிவார்க்கவ் வானந்த மாமே

792: Yogi Corrects the Breath Rhythm

Contra, Tuesdays, Thursdays, Saturdays and Sundays

Breath flows high on the nostril right;

The Yogi who knows this is God indeed;

If this rhythm in the days stated

Does obtain not,

Let the Yogi force it into nostril right by skill subtle;

Then shall he know nothing but joy.

793. மாறி வருமிரு பான்மதி வெய்யவன்

ஏறி இழியுந் இடைபிங் கலையிடை

ஊறும் உயிர்நடு வேயுயி ருக்கிரந்

தேறி அறிமின் தெரிந்து தௌiந்தே

793: Changing Rhythm on Sundays and Mondays

in Alternate Fortnights

If on a Sunday in a fortnight

The breath runs high on the right nostril,

In the fortnight next it runs high on the left;

If on a Monday in a fortnight

The breath runs high on the left nostril

In the fortnight next it runs low on the right;

Thus do they alternate from fortnight to fortnight

If this rhythm thus obtains,

Prana its strength derives;

Know well this

And according regulate breathing.

794. உதித்து வலத்திடம் போகின்ற போது

அதிர்த்தஞ்சி யோடுத லாமகன் றாரும்

உதித்தது வேமிக வோடிடு மாகில்

உதித்த விராசி யுணர்ந்துகொ ளுற்றே

794: How to Regulate When Breath Rhythm Changes Course

The breath that rises in the Nadi Right

While its course into the Left changed

May a sudden jolt know

And in fear trembling flow;

Then leave the practice and rest a while;

If on the Right itself it flows

Faster than in rhythm appropriate

Then know the speed and suitable regulate.

795. நடுவுநில் லாமல் இடம்வலம் ஓடி

அடுகின்ற வாயுவை அந்தணன் கூடி

இடுகின்ற வாறுசென் றின்பணி சேர

முடிகின்ற தீபத்தின் முன்னுண்டென் றானே

795: Yogi Who Regulates Breath Will See Finite Light

The Prana runs helter-skelter

To Right and to Left;

If Yogi gathers it proper

And regulates to reach Kundalini,

He shall stand before the Finite Light;

Thus He said, Nandi Holy.

796. ஆயும் பொருளும் அணிமலர் மேலது

வாயு விதமும் பதினா றுளவலி

போய மனத்தைப் பொருகின்ற வாதாரம்

ஆயவு நாளு முகுர்த்தமு மாமே

796: Choose Appropriate Time for Piercing Adharas

The Lord that you search

Is on the Flower Above seated;

Sixteen the Ways of breath control;

The Breath coursing upward in strength

With mind in concentration united,

Pierce the adharas;

The days apt for thus reaching the Centers

And the hour apropriate, know you well.

17. வாரசூலம்

417 HOSTILE WEEK DAYS

797. வாரத்திற் சூலம் வரும்வழி கூறுங்கால்

நேரொத்த திங்கள் சனிகிழக் கேயாகும்

பாரொத்த சேய்புதன் உத்தரம் பானுநாள்

நேரொத்த வௌfளி குடக்காக நிற்குமே

797: Directional Dangers in Days of the Week

On different days of week

The Soola lies in directions different

On Mondays and Saturdays it is in east;

On Tuesdays and Wednesdays in north

On Sundays and Fridays in west.

798. தெக்கண மாகும் வியாழத்துச் சேர்த்திசை

அக்கணி சூலமு மாமிடம் பின்னாகில்

துக்கமும் இல்லை வலமுன்னே தோன்றிடின்

மிக்கது மேல்வினை மேன்மேல் விளையுமே

798: Dangers None if Breath Runs High in Right Nostril

On Thursdays menacing trident is in direction south;

Little effect Soola has

If breath to Left flows low,

No harm befalls if Right dominates;

Much good may actually swell.

18. கேசரி யோகம்

18 KECARI YOGA,

799. கட்டக் கழன்று கீழ்நான்று வீழாமல்

அட்டத்தைக் கட்டி அடுப்பை அணைகோலி

விட்டத்தைப் பூட்டி மேற்பையைத் தாட்கோத்து

நட்ட மிருக்க நமனில்லை தானே

799: How to Practise it

Control the spiration

And see that breath is wasted not;

Bind it tight,

Dam the source of Kundalini at Muladhara,

Lock the chimney up in the mouth;

Bolt the cavity above with thy tongue's tip

And sit erect in yoga Samadhi

No more shall be death for you.

800. வண்ணான் ஒலிக்குஞ் சதுரப் பலகைமேற்

கண்ணாறு மோழை படாமற் கரைகட்டி

விண்ணாறு பாய்ச்சிக் குளத்தை நிரப்பினால்

அண்ணாந்து பார்க்க அழுக்கற்ற வாறே

800: Technique of Kecari Yoga

On the square plank of Muladhara,

Where Jiva the washerman performs the cleansing act,

Erect bunds that the sluices leak not (apana);

And then let in the heavenly stream for the lake to fill;

Thus sit looking skyward

Be thou rid of impurity, all.

801. இடக்கை வலக்கை இரண்டையும் மாற்றித்

துதிக்கையால் உண்பார்க்குச் சோரவும் வேண்டாம்

உறக்கத்தை நீக்கி உணரவல் லார்க்கட்

கிறக்கவும் வேண்டாம் இருக்கலு மாமே

801: Immortality in Yoga Way

Alternating breath's course from left to right and vice versa,

They who can force breath through spinal Sushumna

Shall know tiring none;

They can abolish sleep for ever

And attain God-awareness;

They die not;

Immortal they shall be.

802. ஆய்ந்துரை செய்யில் அமுதநின் றூறிடும்

வாய்ந்துரை செய்யும் வருகின்ற காலத்து

நீந்துரை செய்யில் நிலாமண் டலமதாய்ப்

பாய்ந்துரை செய்தது பாலிக்கு மாறே

802: Nectar in Kecari Mudra

If skillfully rubbed by the tongue's tip

The mystic nectar will begin to ooze;

When it comes, with care manage it

That you may swim in Moon's Region mystic;

And that which flowed and roared

May preserved be.

803. நாவின் நுனியை நடுவே சிவிறிடிற்

சீவனும் அங்கே சிவனும் உறைவிடம்

மூவரு முப்பத்து மூவருந் தோன்றுவர்

சாவதும் இல்லை சதகோடி யூனே

803: Vision of Gods in Kecari Mudra

Fan tongue's tip upward in palate centre;

There abides Jiva and Siva;

The Gods Three, and Devas three and thirty crores

Will there appear;

No death shall there be;

A million, billion years this fleshly body will be.

804. ஊனூறல் பாயும் உயர்வரை உச்சிமேல்

வானூறல் பாயும் வகையறி வாரில்லை

வானூறல் பாயும் வகையறி வாளர்க்குத்

தேனூறல் உண்டு தௌiயலு மாமே

804: Transform Fleshly Stream Into Heavenly Stream

From the lofty peaks of the cranium

Flows the stream that is of the flesh;

It is a heavenly stream;

They know not how to make it so;

They who know that art

Will swill the divine nectar

And be forever, doubt free.

805. மேலையண் ணவில் விரைந்திரு காலிடிற்

காலனும் இல்லை கதவுந் திறந்திடும்

ந்யாலம் அறிய நரைதிரை மாறிடும்

பாலனு மாவான் பராநந்தி ஆணையே

805: Kecari Mudra Leads to Youthfulness

If you can send the breath twain

Into the mouth's upper cavity

You shall then know death none;

And the gates of nectar will open be;

Greying and wrinkling will disappear

For all to see;

Young will the Yogi be

True this, I say, in the name of Nandi Holy.

806. நந்தி முதலாக நாமேலே யேறிட்டுச்

சந்தித் திருக்கில் தரணி முழுதாளும்

பந்தித் திருக்கும் பகலோன் வௌiயாகச்

சிந்தித் திருப்பவர் தீவினை யாளரே

806: Leakage of Restrained Breath Leads to Evil Consequences

With Nandi to guide

If we upward ascend

We shall meet Lord;

We shall then hold sway over world all;

They who let the restrained breath out

Through the Sun Nadi

And yet meditating sit

Art verily to Evil Fate decreed.

807. தீவினை யாடத் திகைத்தங் கிருந்தவர்

நாவினை நாடின் நமனுக் கிடமில்லை

பாவினை நாடிப் பயனறக் கண்டவர்

தேவினை யாடிய தீங்கரும் பாமே

807: Perfect Practice of Kecari Leads to Immortality

They who sat bewildered

Overwhelmed by Karma Evil,

Let them perform the Karma of Tongue

(That Kecari Yoga prescribes);

Then no more is there room for death;

They who seek proliferating Karma

And render life useless,

Will remain unto sugarcane

Of its juicy sweetness pressed away.

808. தங்கரும் பாகவே செய்தொழி லுள்ளவர்

ஆங்கரும் பாக அடையநா வேறிட்டுக்

கோங்கரும் பாகிய கோணை நிமிர்த்திட

ஊங்கரும் பாகியே ஊனீர் வருமே

808: Erect Posture for Kecari Mudra

The Yogis who thus divine sweetness experienced

If in a bud-like formation

Send tongue upward

Their spinal chord erect as a stiff rod

Then will trickle nectar from within

And body becomes sweet as sugarcane.

809. ஊனீர் வழியாக வுண்ணாவை யேறிட்டுத்

தேனீர் பருகிச் சிவாய நமவென்று

கானீர் வரும்வழி கங்கை தருவிக்கும்

வானீர் வரும்வழி வாய்ந்தறி வீரே

809: Chant Sivayanama as You Swill Nectar

Upward twirl

Tongue's interior

Through which saliva flows

And drink of nectar welling up

And remain chanting "Sivaya Nama;"

The waters that breath brings

Streams as unto Ganga flow;

Learn this Way

To the flow of the Heavenly nectar.

810. வாய்ந்தறிந் துள்ளே வழிபாடு செய்தவர்

காய்ந்தறி வாகக் கருணை பொழிந்திடும்

பாய்ந்தறிந் துள்ளே படிக்கத வொன்றிட்டுக்

கூய்த்தறிந் துளுளுறை கோயிலு மாமே

810: A Cave Temple Within

Knowing way appropriate

Those who worshipped thus within

Will receive shower of Grace

That is Jnana ripe;

If they but know how to bolt the door within

And check the flowing stream,

Well then may they become

Abiding cave temples within.

811. கோயிலின் உள்ளே குடிசெய்து வாழ்பவர்

தாயினும் நல்லார் தரணி முழுதுக்குங்

காயினும் நல்லவர் காய்ந்தவர் தம்முளுந்

தீயினுந் தீயரத் தீவினை யாளர்க்கே

811: God's Attributes

He who takes His abode within that temple

Is kindlier than mother for world entire

Good is He, even when harsh,

He is within them too,

Whom He deals harsh;

For those of evil deeds,

He is deadlier than fire itself.

812. தீவினை யாளர்த்தஞ் சென்னியி லுள்ளவன்

பூவினை யாளர்த்தம் பொற்பதி யானவன்

பாவினை யாளர்த்தம் பாகவத் துள்ளவன்

மாவினை யாளர்த்தம் மதியிலுள் ளானே

812: God's Abodes

He is seated at the Forehead Center

Of those who perform yoga with Kundalini Fire;

He is in the Golden City

Of those who reach the Flower of cranial spaces;

He is in the imagination

Of those who sing of Him;

He is in the intelligence

Of those who perform deeds rare.

813. மதியி னெழுங்கதிர் போலப் பதினாறாய்ப்

பதிமனை நூறு நூற் றிருபத்து நாலாய்க்

கதிமனை யுள்ளே கணைகள் பரப்பி

எதிர்மலை யாமல் இருந்தனன் தானே

813: He Sat Supreme

He sat like the Moon

Beaming Kalas Sixteen;

In His Mansion that is body,

Art Kala worlds two hundred and twenty four;

And within that Divine Mansion shedding rays,

He sat Supreme in accord within.

814. இருந்தனள் சத்தியு மக்கலை சூழ

இருந்தனள் கன்னியு மந்நடு வாக

இருந்தனள் மானேர் முகநில வார

இருந்தனள் தானும் அமுதம் பொழிந்தே

814: In Praise of Sakti7There sat Sakti

Kalas enveloping Her too;

There She sat, the Virgin in the midst;

There She sat, the Divine Fawn,

Her Visage shedding rays soft;

There She sat,

Herself too streaming ambrosia down.

815. பொழிந்த இருவள்ளி பொன்மண் ணடையில்

வழிந்துள் ளிருந்தது வான்முத லங்குக்

கழிந்தது போகாமற் காக்கவல் லார்க்குக்

கொழுந்தது வாகுண்- குணமது தனே

815: Guard Nectar From Flowing Out

Within the Golden Regions of Cranium

The sparkling nectar flows in cascades silvery;

There it was inside,

In the astral sphere above;

They who can guard it from flowing out,

Will become eternal young;

That its blessing, for sure, for sure.

816. குணமது வாகிய கோமள வல்லி

மணமது வாக மகிழ்ந்தங் கிருக்கில்

தனமது வாகிய தத்துவ ஞானம்

இனமது வாக இருந்தனன் தானே

816: With Sakti Stood Siva

If Sakti that is unto a tender Vine of Goodness

Resides within in fragrant delight;

Then Lord that is a treasure-house of Tattva Jnana

Also stood in amity within.

817. இருந்த பிராணனும் உள்ளே எழுமாம்

பரிந்தஇத் தண்டுடன் அண்டம் பரிய

விரிந்தஅப் பூவுடன் மேலெழ வைக்கின்

மலர்ந்தது மண்டலம் வாழலு மாமே

817: Prana Reaches Moon's Region

Prana within if made to rise,

Through Sushumna cavity

To blossoming Lotus at cranial heights,

Then opened Moon's Mystic Region;

And there may you for long live.

818. மண்டலத் துள்ளே மனவொட்டி யாணத்தைக்

கண்டகத் தங்கே கருதியே கீழ்க்கட்டிப்

பண்டகத் துள்ளே பகலே ஔiயாகக்

குண்டலக் காதனுங் கூத்தொழிந் தானே

818: Practise Uddiyana Bandha

As Prana stand in Mystic Moon's Region

Practise Uddiyana Bandha,

And dam the course of downward Apana;

Then in dazzling brightness of sun

The Lord with Kundala in his ear lobe

Stands transfixed in their awareness,

His dance having ceased to a stop.

819. ஒழிகின்ற வாயுவும் உள்ளே அமருங்

கழிகின்ற வாயுவுங் காக்கலு மாகும்

வழிகின்ற காலத்து வட்டக் கழலைப்

பழிக்கின்ற காலத்துப் பையகற் றீரே

819: When to do Uddiyana Bandha

The exhaling breath will inside retained be;

The retained breath will from escape prevented be;

In due time,

From the Moon's Region starts ambrosial flow;

When it ceases,

Undo the Uddiyana Bandha.

820. பையினி நுள்ளே படிக்கத வொன்றிடின்

மெய்யினி நூfளே விளங்கும் ஔiயதாங்

கையினுள் வாயுக் கதித்தங் கெழுந்திடின்

மையணி கோயில் மணிவிளக் காமே

820. Open a Wicket Gate Within and See Light

Within the body-bag

If you but open a wicket gate,

The Light will shine inside;

If breath that is controlled spurts there upwards

Then will this dark body

As a temple lamp lustrous bejewelled be.

821. விளங்கிடும் வாயுவை மேலெழ உன்னி

நலங்கிடுங் கண்டத்து நாபியி நுள்ளே

வணங்கிடு மண்டலம் வாய்த்திடக் கும்பிச்

சுணங்கிட நின்றவை சொல்லலு மாமே

821: Inexplicable Experiences of Kecari Yoga

Course Prana upward

And retain breath through Kumbhaka

In the mystic regions of Fire and Sun

Around navel and throat;

And there be fixed in thought

What stood there, how possible to say?

822. சொல்லலு மாயிடு மாகத்து வாயுவுஞ்

சொல்லலு மாகு மண்ணீர்க் கடினமுஞ்

சொல்லலு மாகும் இவையஞ்சுங் கூடிடிற்

சொல்லலு மாந்தூர தெரிசனந் தானே

822: Distant Vision of Five-Element Combination

Well may described be air in the body

Well may described be earth and water

Well may described be all these elements five;

But when all these together combine,

Well may then be

The power of Vision in cranium distant.

823. தூர தெரிசனஞ் சொல்லுவன் காணலாங்

காராருங் கண்ணி கடைன்யான முட்பெய்தி

ஏராருந் தீபத் தெழிற்சிந்தை வைத்திடிற்

பாரா ருலகம் பகன்முன்ன தாமே

823: Nature of Distant Divine Vision

That Distant Vision I shall here describe:

Having attained Grace of Sakti of collyruim eyes

If thought is centered on the Divine Light that is Lord

Then may you vision worlds all

As in day-light bright.

824. முன்னெழு நாபிக்கு முந்நால் விரற்கீழே

பன்னெழு வேதப் பகலொளி யுண்டென்னும்

நன்னெழு நாதத்து நற்றீபம் வைத்திடத்

தன்னெழு கோயில் தலைவனு மாமே

824: Reach Nada Through Kundalini

Twelve finger measure below the navel

The light bright as day (Kundalini)

Thus say Vedas;

If with that Light

The Nada Lamp above is lighted

You become the Master

Of Mansion that rises within you.

9. பரியங்க யோகம்

19 PARIYANGA YOGA

825. பூசு வனவெல்லாம் பூசிப் புலர்த்திய

வாச நறுங்குழல் மாலையுஞ் சாத்திக்

காயக் குழலி கலவி யொடுங்கலந்

தூசித் துளையுறத் தூங்காது போகமே

825: Pleasures of Sex Union Will Abide

If Breath Control is Properly Practiced

Anointing her body with unguents diverse

Bedecking her tresses with flowers fragrant

Do you enjoy the damsel in passion's union;

If you but know how to shoot

Prana breath through the Spinal Cavity

Your enjoyment never ceases.

826. போகத்தை யுன்னவே போகாது வாயுவு

மோகத்தை வௌfளியு மீளும் வியாழத்தில்

சூதொத்த மென்முலை யாளுநற் சூதனுந்

தாதிற் குழைந்து தலைகண்ட வாறே

826: If Breath is Controlled Delicious Enjoyment

For Partners in Sex Union Results

When they seek enjoyment

The breath stands still;

The full breasted damsel and the goodly man

Stand in union exalted;

As liquid silver and gold

Their passion's emissions

In rapture commingles.

827. கண்டனுங் கண்டியுங் காதல்செய் யோகத்து
மாண்டலங் கொண்டிரு பாலும் வௌiநிற்கும்
வண்டியை மேற்கொண்டு வானீர் உருட்டிடத்
தண்டொரு காலுந் தளராது அங்கமே

827: Duration of Enjoyment Lengthens

If Breath is Controlled

In the copulatory yoga that is practised

By the hero and the heroine

Upward they drive the coach of breath

That has its wheels in regions right and left;

There they collect the waters of the heaven

And never the organs tiring know.

828. அங்கப் புணர்ச்சியு மாகின்ற தத்துவ
மங்கத்தில் விந்து வருகின்ற போகத்துப்
பங்கப் படாமற் பரிகரித் துத்தம்மைத்
தங்கிக் கொடுக்கத் தலைவனு மாமே

828: Restraint of Semen Flow Through Breath Control

This the meaning of that union;

When in the sex act semen flows

The yogi lets it not;

But checks it

And attains within;

And a Master he then becomes.

829. தலைவனு மாயிடுந் தன்வழி ஞானந்
தலைவனு மாயிடுந் தன்வழி போகந்
தலைவனு மாயிடுந் தன்வழி யுள்ளே
தலைவனு மாயிடுந் தன்வழி அஞ்சே

829: Effect of Restraint of Semen Flow

He becomes master of Jnana all

He becomes master of enjoyment all

He becomes master of himself

He becomes master of senses five.

830. அஞ்சு கடிகைமேல் ஆறாங் கடிகையில்
துஞ்சுவ தொன்றத் துணைவி துணைவன்பால்
நெஞ்சு நிறைந்தது வாய்கொளா தென்றது
பஞ்ச கடிகை பரியங்க யோகமே

830: Sex Union Through the Pariyanga Lasts Five Ghatikas and is Bliss

This is Pariyanga Yoga

That lasts five ghatikas;

Beyond in the sixth

The damsel sleeps in the arms of lover

In union blissful

That fills the heart

And passes description.

831. பரியங்க யோகத்துப் பஞ்ச கடிகை
அரியஇவ் வியோகம் அடைந்தவர்க் கல்லது
சரிவளை முன்கைச்சி சந்தனக் கொங்கை
உருவித் தழுவ ஒருவற்கொண் ணாதே

831: Successful Practitioners Alone Can Resort to Pariyanga Yoga

Unless it be,

He had in success practised

The Pariyanga yoga

Of five ghatika length

No yogi shall

A woman embrace.

832. ஒண்ணாத யோகத்தை உற்றவ ராரென்னில்

விண்ணந்த கங்கை விரிசடை வைத்தவன்

பண்ணார் அமுதினைப் பஞ்ச கடிகையில்

எண்ணா மெனஎண்ணி இருந்தான் இருந்தே

832: Lord Siva Practised Pariyanga Yoga

Who may you ask,

Is He that achieved this audacious Yoga;

The lord is He that wears heavenly Ganga on His matted lock;

For ghatika* five

He embraced Sakti of speech ambrosial sweetness

Thinking and thinking not of the act performed.

*070a time span of 24 minutes or nazhi kai

833. ஏய்ந்த பிராயம் இருபது முப்பதும்

வாய்ந்த குழலிக்கு மன்னர்க்கு மானந்தம்

வாய்ந்த குழலியோ டைந்து மலர்ந்திடச்

சோர்ந்தன சித்தமுன்ய் சோர்வில்லை வௌfளிக்கே

833: The Age of the Couple for Pariyanga Yoga

For practise of this yoga,

Twenty the age apt for damsel

And thirty for lover;

Then does high rapture ensue;

The five senses of woman desert her,

Her mind exhausted becomes,

When she climax reaches;

But no weariness the man knows

Neither does his silvery emission flow.

834 வௌளி யுருகிப் பொன்வழி ஓடாமே

கள்ளத்தட் டானார் கரியிட்டு மூடினார்

கொள்ளி பறியக் குழல்வழி யேசென்று

வள்ளியுண் ணாவில் அடக்கிவைத் தாரே

834: Only Those Who Have Practised Kecari Can Resort to Pariyanga

Lest the silvery liquid into the golden flow,

The artful goldsmith (practitioner) covered it up with yogic breath

The sparks (Kundalini) that flew travelled up by the way of Spinal tube

There above,

He contained them with tongue's tip (Kecari).

835. வைத்த இருவருந் தம்மின் மகிழ்ந்துடன்

சித்தங் கலங்காது செய்கின்ற ஆனந்தம்

பத்து வகைக்கும் பதினெண் கணத்துக்கும்

வித்தக நாய்நிற்கும் வெங்கதி ரோனே

835: Pariyanga Yogi is Exalted

The Yogi who is in ecstatic joy

Unexcited performs this yoga with woman

Becomes radiant like the sun,

An acknowledged master in directions ten,

And of Ganas of groups eighteen.

836. வெங்கதி ருக்குஞ் சனிக்கும் இடைநின்ற

நங்கையைப் புல்லிய நம்பிக்கோ ரானந்தந்

தங்களிற் பொன்னிடை வௌfளிதா ழாமுனந்

தங்களிற் செவ்வாய் புதைத்திருந் தாரே

836: Pariyanga Yogi Practiced With Kecari Yoga Also

Espousing Wisdom that is denoted by Budha*, (Mercury)

Who stands middle of sun and saturn

The youthful Yogi who embraced the damsel

Knew joy infinite;

Lest the male silvery liquid flow not

Ahead of female golden one

He had his red mouth buried in the Mystic Moon.

(Note: This Budha spelling is the author's dub on Buddha)

837. திருத்திப் புதனைத் திருத்தல்செய் வார்க்குக்

கருத்தழ காலே கலந்தங் கிருக்கில்

வருத்தமு மில்லையா மங்கை பங்கற்குந்

துருத்தியுள் வௌfளியஞ் சோரா தெழுமே

837: Pariyanga Yoga is Yogic Wisdom That Retains the Semen

They who perfect wisdom

And embrace woman in wisdom's beauty

Will know grief none,

Though by woman's side he be;

The liquid silver remains unspent

And flows not into the vaginal bag of woman.

838. எழுகின்ற தீயை முன்னே கொண்டு சென்றிட்டால்
மெழுகுரு கும்பரி செய்திடும் மெய்யே
உழுகின்ற தில்லை ஒளியை அறிந்தபின்
விழுகின்ற தில்லை வெளியறி வார்க்கே.

838: Freedom From Sexual Union is Attained by Pariyanga Yoga

This body that melts like wax over fire

(By sexual union)

Will no more indulge in it,

When wisdom dawns;

To those who have attained Wisdom of Void

The liquid silver no exit knows.

839. வௌiயை அறிந்து வௌiயி னடுவே

ஔiயை அறியி நுளிமுறி யாமே

தௌiவை அறிந்து செழுநந்தி யாலே

வௌiயை அறிந்தனன் மேலறி யேனே

839: Vision of Void in Pariyanga Yoga

When You know the Void

And the light in that Void

Your mind shall be strong as a chistle of bronze;

After having tasted of the nectar

I saw the Void

With goodly Nandi guiding;

Beyond, I knew not.

840

மேலாந் தலத்தில் விரிந்தவ ராரெனின்

மாலாந் திசைமுகன் மாநந்தி யாயவர்

நாலா நிலத்தி நடுவான வப்பொருள்

மேலா யுரைத்தனர் மின்னிடை யாளுக்கே

840: Pariyanga Yoga was Expounded by Sadasiva to Sakti

Who are those that rank high above?

Mal, Brahma and Nandi (Rudra) art they;

In the Fourth is that Sadasiva,

Who to the slender-waisted Sakti

This expounded.

841. மின்னிடை யாளுமின் னாளனுங் கூட்டத்துப்

பொன்னிடை வட்டத்தின் உள்ளே புகப்பெய்து

தன்னொடு தன்னை தலைப்பெய்ய வல்லாரேன்

மண்ணிடைப் பல்லூழி வாழலு மாமே

841: Immortality for Those Who Unite in Sivasakti in Cranium

If you can get to Sakti and Siva

Inside the Golden Circle within (Cranium)

And then join them in union,

You may live on earth

A million, trillion years.

842. வாங்க லிறுதலை வாங்கலில் வாங்கிய

வீங்க வலிக்கும் விரகறி வாரில்லை

வீங்க வலிக்கும் விரகறி வாளரும்

ஓங்கிய தன்னை உதம்பண்ணி னாரே

842: Yogis Offered Themselves Entire to God

Inhaling, exhaling and retaining the breath inhaled

--None knows its technique of control

And those of skill who know it

Offered themselves to Lord entire.

843. உதமறிந் தங்கே ஒருசுழிப் பட்டாற்

கதமறிந் தங்கே கபாலங் கறுக்கும்

இதமறிந் தென்றும் இருப்பாள் ஒருத்தி

பதமறிந் தும்முளே பார்க்கடிந் தாளே

843: Yoga Dispels Worldly Longings

Knowing the way of self-oblation,

If they get into the Mystic Circle

Of Siva and Sakti,

They reach the True Way;

And dark their hair turns

In youthfulness eternal,

And the One Sakti will inward abide;

In due accord

Dispelling worldly longings all.

844. பாரில்லை நீரில்லை பங்கயம் ஒன்றுண்டு

தாரில்லை வேரில்லை தாமரை பூத்தது

ஊரில்லை காணும் ஔiயது ஒன்றுண்டு

கீழில்லை மேலில்லை கேள்வியிற் பூவே

844: Lotus Cranial

There is a lotus

That neither land nor water knows;

No stalk, no root, the lotus blossomed yet!

City there was none; yet Light there is one!

Neither above nor below is a flower, none had heard of.

20. அமுரி தாரணை

20 AMURI DHARANA

845. உடலிற் கிடந்த வுறுதிக் குடிநீர்க்

கடலிற் சிறுகிணற் றேற்றமிட் டாலொக்கும்

உடலில் ஒருவழி ஒன்றுக் கிறைக்கில்

நடலைப் படாதுயிர் நாடலு மாமே

845: Effect of Urine Therapy in Yoga

The urinary liquid within the body

Is unto a picot of small well;

Dipped into sea vast

If that is fed once a day

In way appropriate,

Life will know distress none;

Well may you seek it.

846. தௌiதரும் இந்தச் சிவநீர் பருகில்

ஔiதரு மோராண்டில் ஊனமொன் றில்லை

வளியுறும் எட்டின் மனமும் ஒடுங்குங்

களிதருங் காயங் கனகம தாமே

846: Goodly Effects of Amuri Dharana

If this divine water clear is inside taken

The body glows in a year;

No harm befalls it;

Prana control will realised be;

The mind will center in Letter "A" (Pranava)

And will uplifted be

And the body into gold will turned be.

847. நூறு மிளகு நுகருஞ் சிவத்தினீர்

மாறும் இதற்கு மருந்தில்லை மாந்தர்கள்

தேறில் இதனைத் தௌiயுச்சி கப்பிடின்

மாறும் இதற்கு மறுமயி ராமே

847: Consume 100--Pepper Measure (drops) a Day

Drink of this divine-water

A hundred pepper measure

No medicine beyond this, know men;

But rub it clear on crest of head

Your greying vanishes away

And fresh black hair shoots forth.

848. கரையரு கேநின்ற கானல் உவரி

வரைவரை என்பர் மதியிலா மாந்தர்

நுரைதிரை நீக்கி நுகரவல் லார்க்கு

நரைதிரை மாறு நமனுமங் கில்லையே

848: Only the Ignorant Dissuade the Practice

The water on the banks of body

Is unto a mirage on the sea

Away, Away, from it--thus they say

The men who know not truth;

They who can drink the midstream

Rid of foam and wave

That arises first and last,

Will immortal be;

And all greying and wrinkling disappears.

849. அளக நன்னுத லாயோ ரதிசயங்

களவு காயங் கலந்தஇந் நீரிலே

மிளகு நெல்லியும் மஞ்சளும் வேம்பிடில்

இளகும் மேனி இருளுங் கபாலமே

849: Effect of Mixing Ingredients

Oh! damsel of flowing tresses and slender forehead!

Hear you a miracle this!

In this Water hidden in the body

Mix pepper, amla, turmeric, and neem

Soft will your body be;

And dark thine hair on head.

850. வீர மருந்தென்றும் விண்ணோர் மருந்தென்றும்

நாரி மருந்தென்றும் நந்தி அருள்செய்தான்

ஆதி மருந்தென் றறிவார் அகலிடஞ்

சோதி மருந்திது சொல்லவொண் ணாதே

850: Greatness of Amuri Dharana

He the Nandi called it: the Hero's recipe, Heaven's exlixir, and Sakti's potion

Some know it as the Medicament Primus

It is specific that is of radiant light

Hard to describe to world at large.

21. சந்திர யோகம்

21 CHANDRA YOGA

851. எய்து மதிக்கலை சூக்கத்தி லேறியே

எய்து தூலம் இருவகைப் பக்கத்துள்எய்துங்

கலைபோல ஏறி இறங்குமாந்

துய்யது சூக்கத்து தூலத்த காயமே

851: When Breath Turns Subtle

When Prana ascends to Moon's Kala

It turns subtle (Sukshma)

The two breaths through Ida and Pingala run gross;

They rise and fall unto the kalas that wax and wane;

Pure is that Sukshma (Subtle)

Gross is that runs in the body.

852. ஆகின்ற சந்திரன் சூரியன் அங்கியுள்

ஆகின்ற ஈரெட்டா டாறிரண் டீரைந்துள்

ஏகின்ற வக்கலை யெல்லா மிடைவழி

ஆகின்ற யோகி அறிந்த அறிவே

852: Yogi Experiences Kalas of Moon, Sun and Fire

Sixteen the Kalas of Moon

Twelve of the Sun

And Ten of the Fire

The Yogi experiences them all

In the upward journey of Prana through Sushumna

And all that becomes his mystic knowledge.

853. ஆறாத தாங்கலை ஆதித்தன் சந்திரன்

நாறா நலங்கினார் ஞாலங் கவர்க்கொளப்

பேறாங் கலைமுற்றும் பெருங்கால் ஈரெட்டு

மாறாக் கதிர்க்கொள்ளு மற்றங்கி கூடவே

853: Kalas of Fire Merge into Sun, Which in Turn Merge into Those of Moon

The twelve Kalas of Sun

Absorb Kalas ten of Fire

Together are they absorbed

In Sixteen Kalas of Moon;

Those who have thus learnee to merge

In Moon's Kala

Verily become Masters of Earth,

All Kalas entire filled.

854. பத்தும் இரண்டும் பகலோன் உயர்க்கலை

பத்தினொ டாறும் உயர்க்கலை பான்மதி

ஒத்தநல் அங்கிய தெட்டெட் டுயர்க்கலை

அத்திறன் நின்றமை ஆய்ந்துகொள் வீரே

854: Kalas of Sun, Moon and Fire Enumerated

Twelve the Kalas of Sun

Sixteen the Kalas of Moon

Ten the Kalas of Fire

Thus are the Kalas in number,

Know you well and true.

855. எட்டெட் டனிfலின் கலையாகும் ஈராறுட்

சுட்டப் படுங்கதி ரோனுக்குஞ் சூழ்கலை

கட்டப் படுமீ ரெட்டா மதிக்கலை

ஒட்டப் படாஇவை ஒன்றோடொன் றாவே

855: The Disparate Kalas Merge into One

Ten the Kalas of Fire

Twelve of the scorching Sun

Sixteen that emanate from Moon;

All these Kalas which alike are not,

Into oneness merge.

856. எட்டெட்டும் ஈராறும் ஈரெட்டுந் தீக்கதிர்

சுட்டிட்ட சோமனில் தோன்றுங் கலையெனக்

கட்டப் படுந்தார கைகதிர் நாலுள

கட்டிட்ட தொண்ணூற்றொ டாறுங் கலாதியே

856: Kalas Enumerated in Total, Including Those of Jiva and Tattva

Ten, twelve and sixteen

Are Kalas that appear in Agni, Sun and Moon;

And Four art Kalas of the Star (Jiva)

The fettering Tattvas six and ninety too

Are Kalas to count.

857. எல்லாக் கலையும் இடைபிங் கலைநடுச்

சொல்லா நடுநாடி யூடே தொடர்மூலஞ்

செல்லா எழுப்பிச் சிரத்துடன் சேர்தலால்

நல்லோர் திருவடி நண்ணிநிற் போரே

857: Rouse All Kalas and Reach God

All Kalas from the Left and Right Nadis

Pass through the Central Nadi;

Kindle the Kundalini Fire in Muladhara;

They reach the Cranium at top,

To pay homage at Feet of the Goodly One.

858. அங்கியிற் சின்னக் கதிரிரண் டாட்டத்துத்

தங்கிய தாரகை யாகுஞ் சசிபானு

வங்கிய தாரகை யாகும் பரையொளி

தங்கு நவசக்ர மாகுந் தரணிக்கே

858: Nine Kalas of Nava Chakra

Two each of Kalas,

Fire, Star, Moon and Sun,

And Kala of Parai

Who is unto a Star

Together are the nine beams of Parai

In the Nava Cakra this World below.

859. தரணி சலங்கனல் கால்தக்க வானம்

அரணிய பானு அருந்திங்கள் அங்கி

முரணிய தாரகை முன்னிய ஒன்பான்

பிரணவ மாகும் பெருநெறி தானே

859: Constituents of Pranava

Earth, Water, Fire, Air, Space

Sun, Moon, Agni and Star

These nine constitute Pranava

The Way that is Great.

860. தாரகை மின்னுஞ் சசிதேயும் பக்கத்துத்

தாரகை மின்னா சசிவளர் பக்கத்துத்

தாரகை பூவிற் சகலத்தி யோனிகள்

தாரகைத் தாரகை தானான்ய் சொரூபமே

860: Transformation into Star of Stars

When moon wanes, the stars twinkle bright

When moon waxes, they do not

Unto stars (innumerable) are Jivas of universe,

Unto Star of Stars is the Divine Manifestness.

861. முற்பதி னைஞ்சின் முளைத்துப் பெருத்திடும்

பிற்பதி னைஞ்சிற் பெருத்துச் சிறுத்திடும்

அப்பதி னைஞ்சும் அறியவல் லார்க்கட்குச்

செப்பரி யாங்கழல் சேர்தலு மாமே

861: Mystery of Fifteen Kalas of Moon

In the waxing fortnight Kalas shoot and expand

In the waning fortnight they shrink and small become;

They who can know the mystery of Kalas Fifteen

May well reach the Feet of Lord

Of glory indescribable.

862. அங்கி எழுப்பி யருங்கதிர் ஊட்டத்துத்

தங்குஞ் சசியால் தாமம்ஐந் தைந்தாகிப்

பொங்கிய தாரகை யாம்புலன் போக்கறத்

திங்கள் கதிரங்கி சேர்க்கின்ற யோகமே

862: Chandra Yoga Described

Rouse Kalas of Fire,

Merge them in Sun,

Merge all in Moon,

Merge Jiva Star

Of senses and sense organs rid,

That verily is Chandra yoga.

863. ஒன்றிய ஈரெண் கலையும் உடலுற

நின்றது கண்டும் நினைக்கிலர் நீதர்கள்

கன்றிய காலன் கருத்துழி வைத்தபின்

சென்றதில் வீழ்வர் திகைப்பொழி யாரே

863: Know Sixteen Kalas Within Body

They know not the Kalas sixteen within the body

They seek not to reach them

The despicable men!

When Death his trap lays

Then there they fall,

Forever bewildered.

864. அங்கி மதிகூட வாகும் கதிரொளி

அங்கி கதிர்க்கூட வாகு மதியொளி

அங்கி சசிகதிர் கூடவத் தாரகை

தங்கி யதுவே சகலமு மாமே

864: In Chandra Yoga Jiva-Star Merges in Siva

When Fire-Kalas pass through Moon's Nadi

The Sun receives them;

Kalas of Fire and Sun together merge in Moon's Kala;

When Kundalini Fire unites in Siva

The Kalas of the Star merge;

And the Jiva who resides in Star,

Becomes life all.

865. ஈராறு பெண்கலை எண்ணிரண் டாண்கலை

பேராமற் புக்குப் பிடித்துக் கொடுவந்து

நேராகத் தோன்றும் நெருப்புற வேபெய்யில்

ஆராத ஆனந்தம் ஆனந்த மானதே

865: Chandra Yoga in Kundalini Yoga

Twelve the female Kalas (of Sun)

Sixteen the male Kalas (of Moon)

Seize them both sitting unmoved,

And consign them to the Kundalini Fire,

In that yoga wells up the ecstasy beyond recount.

866. காணும் பரிதியின் காலை இடத்திட்டு

மாணும் மதியதன் காலை வலத்திட்டுப்

பேணியே யிவ்வாறு பிழையாமற் செய்வீரேல்

ஆணி கலங்காதவ் வாயிரத் தாண்டே

866: Practice Nadi Suddhi

Course breath running in Sun's Nadi in the right

To the Moon's Nadi in the left,

And vice versa,

If you can do this erring not

You may live a thousand years

This body well preserved be.

867. பாலிக்கும் நெஞ்சம் பறையோசை ஒன்பதில்

ஆலிக்கும் அங்கே அமரர் பராபரன்

மேலைக்கு முன்னே விளக்கொளி யாய்நிற்குங்

காலைக்குச் சங்கு கதிரவன் தானே

867: The Aspirant Hears Nada Sound in the Ninth Center

In that Ninth Center,

Your heart shall resound

To the triumphant beatings of Sound Divine;

There Lord that is Supreme of Celestials all,

Is in exaltation high,

There you shall stand as Starry Light;

And the Sun shall blow the conch

To announce your arrival.

868. கதிரவன் சந்திரன் காலம் அளக்கும்

பொதிரவ னுள்ளே பொழிமழை நிற்கும்

அதிரவ னண்டப் புறஞ்சென் றடர்ப்ப

எதிரவ நீச நிடமது தானே

868: Beyond Nada Sphere is Lord

The Sun and Moon but measure Time;

Into him who has great become,

Rains the nectar of Grace;

When he travels beyond the spheres

And knocks,

There he meets Lord

In His very Abode.

869. உந்திக் கமலத் துதித்தெழுஞ் சோதியை

அந்திக்கு மந்திர மாரும் அறிகிலார்

அந்திக்கு மந்திர மாரும் அறிந்தபின்

தந்தைக்கு முன்னே மகன்பிறந் தானே

869: Knowledge of Aum Takes to Lord's Presence

The Light of Aum that rises in the navel-lotus

Is Mantra Finite;

None know this;

When they know that mantra secret,

Then is the Son that is Jiva

In the presence of Father that is God.

870. ஊதியம் ஏதும் அறியார் உரைப்பினும்

ஓதியும் ஏதும் அறியாத ஊமர்fகள்

ஆதியும் அந்தமும் அந்திக்க வல்லீரேல்

வேதியன் அங்கே வௌiப்படுந் தானே

870: Greatness of Kundalini Yoga

It profits not to tell,

They listen not to advice,

They are deaf-mutes;

If you but learn how to merge,

The Primal Kundalini with the Being Finite

The Holy One will before you appear.

871. பாம்பு மதியைத் தினலுறும் பாம்பினைத்

தங்கு கதிரையஞ் சோதித் தனலுறும்

பாம்பு மதியும் பகைதீர்த் துடங்கொளீஇ

நீங்கல் கொடானே நெடுந்தகை யானே

871: Merging Moon's Kalas in Kundalini

The Kundalini serpent consumes Kalas of Moon

The Fire consumes Kalas of Sun, too

If you can resolve the conflict of Serpent and Moon

Merging the Kalas of Moon in Kundalini

The Lord will leave you not, ever ever.

872. அயின்றது வீழ்வள வுந்துயில் இன்றிப்

பயின்ற சசிவீழ் பொழுதில் துயின்று

நயந்தரு பூரணை உள்ள நடத்தி

வியந்தரு பூரணை மேவுன்ய் சசியே

872: Kundalini Devours and Throws Out Moon

The Kundalini that moved up

Devours Moon

Sleep not until it throws it out;

When the Moon comes out

Then may you take your sleep;

Your mind shall then luminous as full moon be

Then the Mystic Moon inside

Will shed its dazzling Kalas full.

873. சசியுதிக் குமஅள வுந்துயி இன்றிச்

சசியுதித் தானேல் தனதூண் அருந்திச்

சசிசரிக் கின்றள வுந்துயி லாமற்

சசிசரிப் பிங்கட்டன் கண்டுயில் கொண்டதே

873: Time for Sleeping and Eating When Moon is Devoured by Kundalini

Sleep not until the Moon comes out;

Eat not until Moon rises;

Sleep not until Moon moves;

Sleep the Yogi may

When but the Moon moves.

874. ஊழி பிரியா திருக்கின்ற யோகிகள்

நாழிகை யாக நமனை அளப்பர்க்கள்

ஊழி முதலாய் உயர்வார் உலகினில்

தாழவல் லார் இச் சசிவன்ன ராமே

874: By Chandra Yoga Death is Conquered

The Yogis who thus practise incessant

Conquer Death;

They will live in this world aeons beyond;

They are worthy of our obeisance,

They who, this Moon's Yoga in success practises.

875. தண்மதி பானுச் சரிபூமி யேசென்று

மண்மதி காலங்கள் மூன்றும் வழிகண்டு

வெண்மதி தோன்றிய நாளில் விளைந்தபின்

தண்மதி வீழ்வள விற்கண மின்றே

875: The Yogi Sees Vision of Past, Present and Future

They traverse Spheres of Sun and Moon

And see vision of Past, Present and Future earth;

And in that Full Moon day the nectar ripens;

Until the Moon drops back from Kundalini,

Time stands to a stop.

876. வளர்க்கின்ற ஆதித்தன் தங்கலை யாறுந்

தளர்க்கின்ற சந்திரன் தங்கலை யாறு

மலர்ந்தெழு பன்னிரண் டங்குலம் ஓடி

அலர்ந்து விழுந்தமை யாரறி வாரே

876: Moon Drops Out With 12 Kalas From Kundalini's Mouth

The waxing Kalas six of Sun

The waning Kalas six of Moon

Woke to life to twelve angula running

And then the Moon droped out

Who knows this!

877. ஆமுயிர்த் தேய்மதி நாளே யெனல்விந்து

போம்வழி எங்கணும் போகாது யோகிக்குக்

காமுற இன்மையிற் கட்டுண்ணு மூலத்தில்

ஓமதி யத்துள்விட் டுரையுணர் வாலே

877: He Conquers Bindu

If Yogi thus achieves this goal

In the day of Full Moon

The Yogi's semen flows not where it lists;

Devoid of passions, it firm collects in Muladhara;

Chanting Aum in heart's silentness,

He remains Pure, Awareness filled.

878. வேறுறச் செங்கதிர் மெய்க்கலை யாறொடுஞ்

சூறுற நாங்குந் தொடர்ந்துற வேநிற்கும்

ஈறிலி நங்கலை யீரைந்தொ டேமதித்

தாறுட் கலையுள் அகலுவா வாமே

878: The Emitted Moon has 16 Kalas Ultimately

To the Six waxing Kalas of the fiery Sun

Will be the Four Kalas of Fire

To these ten Kalas goodly

Will be the Six Kalas of Moon

Thus are they Kalas Sixteen

In the Full Moon emitted.

879. உணர்விந்து சோணி உறவினன் வீசும்

புணர்விந்து வீசுங் கதிரிற் குறையில்

உணர்வும் உடம்பும் உவையொக்க நிற்கில்

உணர்வும் உடம்பும் ஒருகால் விடாவே

879: Sun's Kala in Sex Union

In the mingling of male semen and woman's fluid

Emits Sun's Kala,

If Sun's Kala is low, semen ejects quick;

When mind and body balanced stand

Never will they let semen flow.

880. விடாத மனம்பவ நத்தொடு மேவி

நடாவு சிவசங்கின் நாதங் கொளுவிக்

கடாவிடா ஐம்புலன் கட்டுண்ணும் வீடு

படாதன இன்பம் பருகார் அமுதமே

880: Effects of Chandra Yoga

If with mind centered they course their breath,

In direction of Nada sound

That from Siva's Conch emanates,

The five senses that run blind

Will their restraint meet;

And the interminable bliss of delectable Nectar

Leaves them not ever.

881. அமுதப் புனல்வரு மாற்றங் கரைமேற்

குமிழிக் குட்சுட ரைந்தையுங் கூட்டிச்

சமையத்தண் டோ ட்டித் தரிக்கவல் லார்க்கு

நமன்இகில்லை நற்கலை நாளனஇல்லை தானே

881: Greatness of Chandra Yoga

On the banks of River

Where waters of Nectar flow

Course the Five Pranas

Through central Sushumna,

They who thus remain,

Death do not have;

Good their Kalas arr;

Time-bound they are not.

882. உண்ணீ ரமுத முறுமூ றலைத்திறந்

தெண்ணீர் இணையடித் தாமரைக் கேசெலத்

தெண்ணீர்ச் சமாதி யமர்ந்துதீ ராநலங்

கண்ணாற் றொடேசென்று கால்வழி மாறுமே

882: Alternating Breath to Samadhi End

Opening the springs where Nectar wells up

They walk toward the Lotus Feet cool as water;

Sitting in undisturbed Samadhi;

Coursing through the Spinal channel

They alter the breathing right and left.

883. மாறு மதியும் மதித்திரு மாறின்றித்

தாறு படாமல் தண்டோ டே தலைப்படில்

ஊறு படாதுடல் வேண்டும் உபாயமும்

பாறு படாஇன்பம் பார்மிசை பொங்குமே

883: Benefits of Yoga

If breaths of Moon (Ida) and Sun (Pingala)

Course their way through Spinal channel unhindered,

Thine body imperishable shall be;

And abiding joys well up here below,

This the Way of Yoga True.

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